International Review of Biblical Studies , Volume 51, 2004-2005 Internationale Zeitschriftenschau für Bibelwissenschaft und Grenzgebiete (German Edition)

INTERNATIONAL REVIEW OF BIBLICAL STUDIES VOLUME 51

FOUNDED BY FRIDOLIN STIER EDITED BY BERNHARD LANG WITH SUPPORT OF

THE UNIVERSITY OF PADERBORN, GERMANY AND

THE UNIVERSITY OF ST ANDREWS, UNITED KINGDOM

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

edited by

BERNHARD LANG

VOLUME 51, 2004–2005

BRILL LEIDEN•BOSTON 2006

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

ISSN 0074–9745 ISBN 90 04 14896 5

© 2006 by Koninklijke Brill NV, Leiden, Boston All rights reserved. No part of this publication may be produced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission of the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change.

PRINTED IN THE NETHERLANDS

EDITORIAL STAFF Bernhard Lang (BL) Susanne Pramann (SP) Damian Lazarek (DL) Esther Brünenberg (EB)

CONTRIBUTORS Christoph Buysch, Aachen (CB) Bernd Feininger, Gengenbach (BF) Michael Hartmann, Tübingen (MH) Michael Konkel, Bonn (MDK) Paul Albertus Kruger, Stellenbosch/South Africa (PAK) André Lemaire, Paris/France (AL) Rudolf Mack, Freiburg, i. B. (RM)

Ulrike Sals, Bern/Switzerland (US) Wolfgang Schenk, Saarbrücken (WSch) Hans-Christoph Schmitt, Erlangen (HCS) Stefan Szymik, Lublin/Poland (SS) Michael Wohlers, Hannover (MW) Dieter Zeller, Mainz (DZ) Wolfgang Zwickel, Mainz (WZ)

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

CORRECTION

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

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

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

BZ BZAW BZNW

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

CBQ CBQ.MS

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

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

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, Pozna…/Poland Collectanea Theologica, Warsaw/Poland Comptes Rendus des séances de l’Académie des Inscriptions et Belles Lettres, Paris/France Cristianesimo nella Storia, Bologna/Italy Currents in Theology and Mission, Chicago, Illinois/USA Calvin Theological Journal, Grand Rapids, Michigan/USA Communio Viatorum, Prague/Czech Republic Czestochowskie Studia Teologiczne, Cz\stochowa/Poland

DBM DJD DSD

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

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

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

FAT FNT FRLANT

Forschungen zum Alten Testament, Tübingen/Germany Filologia Neotestamentaria, Córdoba/Spain Forschungen zur Religion und Literatur des Alten und Neuen Testaments, Göttingen/Germany Fundamentum Fundamentum, Riehen/Switzerland fzb Forschung zur Bibel, Würzburg/Germany GlLern 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, Pittsburgh, Pennsylvania/USA Hebrew Studies, Madison, Wisconsin/USA Henoch, Turin/Italy Hermenêutica, Cachoeira – Bahia/Brasil Heiliger Dienst, Salzburg/Austria Hokhma, Caudry/France Harvard Theological Review, Cambridge, Massachusetts/USA Hervormde Teologiese Studies, Pretoria/South Africa Hebrew Union College Annual, Cincinnati, Ohio/USA

IBSt Ichthys IDS IEJ

Irish Biblical Studies, Belfast/UK Ichthys, Århus/Denmark In die Skriflig, Potchefstroom/South Africa Israel Exploration Journal, Jerusalem/Israel

viii

IKaZ IKZ Interp. IThQ

Internationale katholische Zeitschrift „Communio“, Cologne/Germany Internationale Kirchliche Zeitschrift, Bern/Switzerland Interpretation, Richmond, Virginia/USA Irish Theological Quarterly, Maynooth/Ireland

JANES JbDEI

JSHJ JSJ JSNT JSNT.S JSOT JSOT.S JSPE JSPE.S JSQ JSSt JThF JThS

Journal of the Ancient Near Eastern Society, New York/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/United Kingdom Journal of Near Eastern Studies, Chicago, Illinois/USA Journal of Northwest Semitic Languages, Leiden/The Netherlands Journal of the Oriental Society of Australia, Sydney/Australia The Jewish Quarterly Review, Philadelphia, Pennsylvania/USA Journal of Religious & Theological Information, Binghamton, New York/USA Journal for the Study of the Historical Jesus, London/UK Journal for the Study of Judaism, Leiden/The Netherlands Journal for the Study of the New Testament, London/UK JSNT Supplement Series, London/UK Journal for the Study of the Old Testament, London/UK JSOT Supplement Series, London/UK Journal for the Study of the Pseudepigrapha, London/UK JSPE Supplement Series, London/UK Jewish Studies Quarterly, Tübingen/Germany Journal of Semitic Studies, Manchester/UK Jerusalemer Theologisches Forum, Münster/Germany Journal of Theological Studies, Oxford/UK

KaKe KuD

Katorikku Kenkyu. Catholic Studies, Tokyo/Japan Kerygma und Dogma, Göttingen/Germany

LASBF LeDiv Leqach

Liber annuus. Studium Biblicum Franciscanum, Jerusalem/Israel Lectio Divina, Paris/France Leqach. Mitteilungen und Beiträge; Forschungsstelle Judentum, Theol. Fakultät, Leipzig/Germany Louvain Studies, Louvain/Belgium Library of Second Temple Studies, London/UK Laval Théologique et Philosophique, Québec/Canada Lumière & Vie, Lyon/France

JBL JBQ JBTh JCS Jdm JECS JETh JETS JFA JGRChJ JNES JNWSL JOSA JQR JRTI

LouvSt LSTS LTP LV(L) 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 Near Eastern Archaeology (formerly „Biblical Archaeologist“), Atlanta, Georgia/USA

ix

Neotest. NGTT NRT NT NTOA NTS

Neotestamentica, Pretoria/South Africa Nederduitse Gereformeerde Teologiese Tydskrif, Cape Town/South Africa Nouvelle Revue Théologique, Tournai/Belgium Novum Testamentum, Leiden/The Netherlands Novum Testamentum et Orbis Antiquus, Freiburg/Switzerland New Testament Studies, Cambridge/UK

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

PEQ Palestine Exploration Quarterly, London/UK PosLuth Positions Luthériennes, Paris/France 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

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

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

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

Sal. Salm. SBAB SBB SBET SBL SBL.DS SBL.MS

Salesianum, Rome/Italy Salmanticensis, Salamanca/Spain Stuttgarter Biblische Aufsatzbände, Stuttgart/Germany Stuttgarter Biblische Beiträge, Stuttgart/Germany Scottish Bulletin of Evangelical Theology, Edinburgh/UK Society of Biblical Literature SBL Dissertation Series, Atlanta, Georgia/USA SBL Monograph Series, Atlanta, Georgia/USA

x

SBL.SPS SBS ScC ScEs Schrift ScrB ScripSc Scriptura SEÅ Sef. Sem. Semeia SFra SGn SJOT SJTh SNTS.MS SNTU Sploc SR SSHT ST STeol StUNT STV SWJT TAik TarST TBe Tel Aviv ThD Theol. Theol(A) Theologika ThQ ThR ThRev ThZ TrinJ TS TSAJ

SBL Seminar Paper Series, Atlanta, Georgia/USA 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 Svensk Exegetisk Årsbok, Uppsala/Sweden Sefarad, Madrid/Spain Semitica, Paris/France Semeia, Atlanta, Georgia/USA Studia Franciszkanskie, Pozna…/Poland Studia Gnieznienskie, Gniezno/Poland Scandinavian Journal of the Old Testament, Oslo/Norway – Stockholm/Sweden – Copenhagen/Denmark Scottish Journal of Theology, Edinburgh/UK Society for New Testament Studies Monograph Series, Cambridge/ UK Studien zum Neuen Testament und seiner Umwelt, Linz – Freistadt/Austria Studia Plockie, P∑ock/Poland Studies in Religion/Sciences Religieuses, Waterloo/Canada Slaskie Studia Historyczno-Teologiczne, Katowice/Poland Studia Theologica, Oslo/Norway Studia Teologiczne, Bia∑ystok/Poland Studien zur Umwelt des Neuen Testaments, Göttingen/Germany Studia Theologica Varsaviensia, Warsaw/Poland Southwestern Journal of Theology, Fort Worth, Texas/USA

TTh TThZ TTK TuK TynB

Teologinen Aikakauskirja, Helsinki/Finland Tarnowskie Studia Teologiczne, Tarnów/Poland Theologische Beiträge, Haan/Germany Tel Aviv, Tel Aviv/Israel Theology Digest, St. Louis, Missouri/USA Theology, London/UK Theologia, Athens/Greece Theologika. Revista Biblico-Teologica, Lima/Peru Theologische Quartalschrift, Munich/Germany Theologische Rundschau, Tübingen/Germany Theological Review, Beirut/Lebanon Theologische Zeitschrift, Basel/Switzerland Trinity Journal, Deerfield, Illinois/USA Theological Studies, Washington D.C./USA Texte und Studien zum Antiken Judentum/Texts and Studies in Ancient Judaism, Tübingen/Germany Tijdschrift voor Theologie, Nijmegen/The Netherlands Trierer Theologische Zeitschrift, Trier/Germany Tidsskrift for Teologi og Kirke, Oslo/Norway Texte und Kontexte, Berlin/Germany Tyndale Bulletin, London/UK

UF US

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

Verbum et Ecclesia Verbum et Ecclesia, Pretoria/South Africa VF Verkündigung und Forschung, Gütersloh/Germany VoxPa Vox Patrum, Antyk chrzescijanski, Lublin/Poland VoxScrip Vox Scripturae, Sao Paulo/Brasil

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VT VT.S

Vetus Testamentum, Leiden/The Netherlands Supplements to Vetus Testamentum, Leiden/The Netherlands

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 ZAH ZAW ZDMG ZDPV Zion ZKT ZNKUL ZNT ZNW ZPäTh

xii

Zeitschrift für Altorientalische und Biblische Rechtsgeschichte, Wiesbaden/Germany 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 Zeitschrift für Neues Testament, Tübingen/Germany Zeitschrift für die neutestamentliche Wissenschaft, Berlin/Germany – New York/USA Zeitschrift für Pädagogik und Theologie, Frankfurt/Germany

TEXT – VERSIONS Text of the OT – Masorah ★ Targums 1

Adrian Schenker (ed.), Megilloth This is the first fascicle to appear of the Biblia Hebraica Quinta, a project meant to sum up and advance the twentieth-century text-critical work on the Hebrew Bible, incorporating specifically the results of work done during the past quarter of a century. The Quinta offers much more than a simple replacement of Biblia Hebraica Stuttgartensia, for it includes substantial introductions to the textual situation of each biblical book and, apart from the critical apparatus, a detailed commentary on the apparatus. Thus there are 8 pages with text and apparatus of the book of Ruth, plus 3 pages of introduction to the textual situation of Ruth, plus 1.2 pages on the Masorah parva, plus 1.5 pages on the Masorah magna, plus 5.5 pages commentary on the critical apparatus. Whoever engages in a serious reading of Ruth, Canticles, Qoheleth, Lamentations, and Esther will use the present fascicle as the text of choice to work with. – Simply indispensable. Biblia Hebraica Quinta 18; Deutsche Bibelgesellschaft, Stuttgart (2004) C/1–96/1*168* (BL)

2

Innocent Himbaza, Le Décalogue et l’histoire du texte. Etude des formes textuelles du Décalogue et leurs implications dans l’histoire du texte de l’Ancien Testament As soon as one moves beyond the Masoretic text, one discovers much fluidity in the early textual history of the Ten Commandments’ textual form. The one textual witness that is almost identical with the Masoretic text of Deut 5 is a phylactery found in one of the Qumran caves (XQ3). OBO 207; Academic Press Fribourg, Fribourg (2004) XIII/1–354

3

M. Teresa Ortega-Monasterio, Spanish Biblical Hebrew Manuscripts The aim of this study is to present the most important Hebrew manuscripts conserved in the libraries of Madrid and El Escorial. The collection of Hebrew manuscripts is especially significant in the National library of Spain, the library of the Monastery of El Escorial, and the Complutensian University library. Most of the manuscripts are of sephardic origin. The importance and accuracy of Spanish manuscripts has been recognized since the Middle Ages. Some of them have been used in the editing of such important Polyglot Bibles like the Complutensian Polyglot or the Antwerp Polyglot. In order to update old catalogues from the end of the nineteenth century and the first half of the twentieth century and in order to incorporate relevant data for researchers and librarians, a new catalogue is being published. The first step of the work is the study of Bibles, biblical commentaries, and grammatical works. Further research must be done in the future to update the description of other Hebrew manuscripts in these libraries. HebStud 45 (2004) 163–174

4

Josef M. Oesch, Textdarstellungen in den hebräischen Sirachhandschriften Diese Untersuchung beschäftigt sich mit den Textstrukturierungen in den bisher bekannten hebräischen Sirachhandschriften und will damit eine text- bzw. gliederungskritische Antwort auf die Frage nach dem Aufbau des Sirachbuches bieten. Dazu wird zuerst in einer synchronen Analyse der Befund in den ältesten Handschriftenfunden

von Qumran und Masada sowie in den rund 1000 Jahren jüngeren Handschriften aus der Kairoer Geniza erhoben. In einem diachronen Analyseschritt wird dann gefragt, welche Rückschlüsse auf Anfang und Verlauf der Textüberlieferung sich aus den nur spärlich vorhandenen Daten ziehen lassen. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 307–324

5

Frank Moore Cross et al., Qumran Cave 4, Volume XII: 1–2 Samuel Despite its fragmentary nature, the Samuel manuscript of ca. 50–25 BCE is the most extensively preserved of the biblical manuscripts from cave 4. Every chapter of 2 Sam is represented, but fragments from 1 Sam 13; 16; 19; 21; 23 are missing. Some of the variant readings are judged to be superior to the received Masoretic text. This is especially true of 1 Sam 10:27, a passage of which the cave 4 fragment has a few more words; the longer version was also known to Josephus (Antiquities 6:68–70). Although part of 4QSam has already been published and discussed by textual critics as early as 1953, the present edition is the editio major. – As far as the reviewer knows, with the present volume all of the biblical texts found near the Dead Sea have been published, and so congratulations are due to both editors and publishing house. Discoveries in the Judaean Desert 17; Clarendon Press, Oxford (2005) XIX/1–271, plates (BL)

6

Josef M. Oesch, Kodikologisches zu den Sifre Tora. Zwei unveröffentlichte Torarollenfragmente aus Innsbruck Two sheets of different Sifre Tora, one in leather, one in parchment, are published for the first time. A short introduction in the methods of the preparation of skins gives an insight in the process of leather and skin production. Then codicological aspects of Sifre Tora are discussed in connection with the presentation of the dates of the two sheets. The occurrence of the Pisqa be’emßa' Pasuq in Dtn 2,8b gives rise to a discussion of this masoretic problem. PzB 14/1 (2005) 3–16

7

M.J. de Azcárraga, Un apéndice ornamental a Reyes en el ms. M1 de la Universidad Complutense de Madrid The analysis of the ornamental masorah of folio 158a of Manuscript M1 allows the author to correct and improve the description made by Ch.D. Ginsburg in his introduction to the Bible. The author indeed agrees on the identification of the text as a masoretic appendix to the books of Kings. However, the beginning and the contents of the manuscript must be revised. Ginsburg describes only one of the four lists of the appendix, namely the one dealing with the differences between Eastern and Western recensions; the other three lists are the following: sedarim, pêseqim, and words vocalized with pata˙, which are exceptional because they are pausal forms. Sef. 64/2 (2004) 227–241

✩ 8

David M. Stec, The Targum of Psalms. Translated, with a Critical Introduction, Apparatus, and Notes Possibly dating from between the fourth and sixth century CE, the Targum of Psalms has not received much scholarly attention. The present book is not only the first English translation ever printed (the author mentions an electronic version by E.M. Cook), it is also based on a critically established text (though this is as yet unavailable in print).

2

Angels figure prominently in this late ancient paraphrase of the Psalms, as does the theme of reward and punishment. An as yet ill-defined relationship with the Targum of Job exists, and the two may come from the same milieu. Complete with many notes and several indexes, this is an important scholarly resource. The Aramaic Bible 16; Michael Glazier Books/Liturgical Press, Collegeville, Minn. (2004) XV/1–254 (BL)

9

Yaacov Azuelos, “A Flesh and Blood Angel and One Who is not Flesh and Blood in the Aramaic Targums on the Pentateuch – A Study of the Targums” (Hebr., Engl. summary) An examination of all the translations of ‘angel/angels’ which appear in Torah verses in the Aramaic Targums shows that, unlike the Bible, they differentiate between two types of angels: The first relates to a human, flesh and blood angel messenger. This appears in the Torah seven times, and is translated by the Targum Onkelos and Targum Pseudo-Jonathan as ‘izgada’, and by Targum Neophyti 1 as ‘Shlichin’. The second type of angel related to God’s messenger which is not flesh and blood, and is translated by all as ‘malacha’. This appears in the Torah 33 times, 26 of which are translated literally as ‘malacha’, while seven are expanded upon in translation by adding details about the angel. Beit Mikra 179 (2004) 201–217

10 Craig A. Evans, The Aramaic Psalter and the New Testament: Praising the Lord in History and Prophecy The Targum of Psalms, presumably dating from the fourth to fifth centuries CE, includes traditions of even pre-Christian times, and so this work is potentially relevant to NT studies. Mark 1:11, e.g., seems to echo the Targumic understanding of Ps 2:7; and Matth 4:6, quoting Ps 91, gains in profile if we look up this Psalm in its Targumic version (with its reference to the angel of death) – to quote just two of Evans’s many examples. Craig A. Evans (ed.), From Prophecy to Testament; Hendrickson Publishers, Peabody, Mass. (2004) 44–91 (BL)

11

Bruce Chilton, From Aramaic Paraphrase to Greek Testament Chilton offers a catalog of NT passages and terms that have a more or less close counterpart in Targumic literature. These parallels and analogies are illuminating, for it was during the first century, when Jesus lived and the NT books were compiled, that the Targum tradition was formed (though it was written down later). Craig A. Evans (ed.), From Prophecy to Testament; Hendrickson Publishers, Peabody, Mass. (2004) 23–43 (BL)

Greek (OT) 12

Jennifer M. Dines, The Septuagint An accessible but scholarly handbook on the Greek translation of the Bible, complete with a chapter on the use of the LXX in exegesis, bibliography and indexes. Very informative and up to date. Understanding the Bible and Its World; T & T Clark International/Continuum, London (2004) XVII/1–196

3

13

Siegfried Kreuzer et al. (eds.), Im Brennpunkt: Die Septuaginta. Studien zur Entstehung und Bedeutung der griechischen Bibel, Bd. 2 The project of creating (for the first time) a German version of the Septuagint – a project apparently well under way – inspires interest in the LXX, at least among those who collaborate and contribute. The present volume prints 14 papers on essentially four subjects: the Alexandrian milieu out of which the LXX emerged, linguistic considerations, the Antioch text of the LXX, and observations on individual books of the LXX. In his paper on the reason why the Torah was translated into Greek, S. Kreuzer rejects the (traditional) notion that there was a royal initiative behind the project; the Alexandrian Jews presumably needed the translation for both educational and halakhic purposes. BWANT 161; Verlag W. Kohlhammer, Stuttgart (2004) 1–287 (BL)

14

Johann Cook, Exegesis in the Septuagint This contribution argues that exegesis took place in the Septuagint on different levels. The translation technique followed by translators indeed determined to what extent exegesis was included in the LXX. In Genesis some examples are discussed of exegetical renderings that are aimed at removing apparent anomalies in the Vorlage. In Proverbs three trends are discussed that are related to religionising. 1) by adding exegetical renderings stressing the positive (righteousness); 2) the contrary – stressing the negative (evil) and finally by deliberate creation of contrasts that have no basis in the parent text. JNSL 30/1 (2004) 1–19

15

Gilles Dorival, The Origins of the Pentateuchal Septuagint (Hebr., Engl. summary) The discussion about the origins of the Pentateuchal Septuagint depends on a few ancient sources which are presented and evaluated in this study. Modern research has focused on the question of the motives and purposes of the Greek translation. The classical explanation, which put forward the needs of the Jewish community in Alexandria, comes up against serious objections, as the status of translations in Antiquity which, for a long time, have depended on royal initiatives. Some Jewish Greek-speaking writers as well as the Rabbis and the Fathers insists on such an initiative of the first kings Ptolemies: accordingly the reform of the judicial system by Ptolemie II led to a Greek translation of the Hebrew Law. Beit Mikra 180 (2004) 3–19

16

Alexis Léonas, Recherches sur le language de la Septante Ancient readers were well aware of the peculiar linguistic character of biblical Greek, and Hadrian, in his Isagogê (early fifth century CE) echoes this strangeness in his philological notes. The peculiarities can be explained as the attempt to create a sacred linguistic idiom and style – a hieratic style – devised for the purpose of highlighting the sacred character of the biblical books. OBO 211; Academic Press, Fribourg (2005) 1–340

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William Loader, The Septuagint, Sexuality, and the New Testament: Case Studies on the Impact of the LXX in Philo and the New Testament In matters relating to sexuality, the Septuagint sometimes differs slightly yet significantly from the Hebrew text of the OT. The most prominent example can be found in the Decalogue, where the LXX has the sequence “adultery-theft-murder”, while the Masoretic text (and Matth 19:18) have “murder-adultery-theft”. Philo actually comments on the precedence of the prohibition of adultery, and sees it as significant. Loader also looks

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at how sexuality is dealt with in the creation stories (Gen 1; 2; 3; 5) and in Deuteronomy 24, in the latter case with extensive echoes in the NT (Mark 10:2–9; 1 Cor 6:12–20, etc.). W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2004) X/1–163 (BL)

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Natalio Fernández Marcos, Some Pitfalls of Translation Greek In textual criticism it is important to detect the genesis of mistakes; sometimes the true reading is only reached through the unmasking of the wrong one. Likewise, in order to use critically the Septuagint it is indispensable to find out first its corruptions and mistranslations. The making of a Greek-Hebrew Index of the Antiochene Text in the Historical Books is an excellent occasion to observe the translation process and find out the most common errors made by the translators. A few examples will be commented concerning the following issues: inner-Greek corruptions and misleading translations caused by the graphic confusion of similar letters (paleography) or sounds (phonetics), and by a different reading or vocalization of the consonantal text. In several cases this analysis may open a window towards a non-Masoretic Hebrew Vorlage. Sef. 64/2 (2004) 341–362

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M. Victoria Spottorno, Traces of a Non-Masoretic Text in the Antiochene Revision The problems concerning the correspondence between Greek and Masoretic texts must be considered within the scope of a Hebrew textual pluralism, that could be able to explain large displacements and many of Greek doublets. The author presents and analyses two fragments of the Antiochene text of the first book of Kings as a sample of the lacking in correspondence with Masoretic text. As in coincident sections Greek is strongly literal, it seems that the Greek translation of these books tended to be faithful to the original, therefore the discrepancies of quite a great extent, as those presented here, show that the underlying Hebrew text held considerable differences from Masoretic. Sef. 64/2 (2004) 409–422

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Johann Cook, The theory and practice of textual criticism – reconstructing the Old Greek of Proverbs 8 This article demonstrates the theory of textual criticism by the reconstruction of parts of the Old Greek text of Proverbs chapter 8. The first part is devoted to a number of fundamental theoretical issues, including definitions of Textual Criticism (TC), applicable textual theories, transmission history and the practice of TC. In the second part, the article deals with the complicated transmission history of this classical creation passage by utilising the useful edition of Holmes & Parsons. It is argued that a combination of internal and external considerations should be implemented in order to determine the Old Greek text of this chapter. OTE 17/4 (2004) 531–543

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Franz Böhmisch, Die Blattvertauschung (Lage 12 und 13) im griechischen Sirachbuch The permutation of two quires of 160 lines (stichoi) in Sir 30–36 in the hyparchetyp of the Greek Sirach makes the author assume that all quires of this manuscript consisted of exactly 160 lines. This however implicates that the first 1767 secured lines of Greek I of the Goettingen Greek Sirach edition must have been written in this greek manuscript in 11 quires with together 1760 lines. The solution might be found in the stichic anomalies of the greek manuscripts of Sirach (cf. Sinaiticus, Vaticanus B, 929), in which some double lines (distichoi) (Sir 1:1 a–b; l:2a–b; l:3a–b; 2:18a–b.c–d; 9:2a–b;

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10:11a–b; 13:8a–b; 23:19b–c) are written as one line. The Latin translation from a Greek Vorlage, which is not affected by this permutation and originates from another hyparchetyp, retains indirectly some original passages of the greek text of the grandchild against the mainstream of the greek Sirach tradition (cf. Sir 1:3). PzB 14/1 (2005) 17–22

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Steven James Schweitzer, Mythology in the Old Greek of Isaiah: The Technique of Translation In respect to the mythological elements, OG Isaiah may be termed a “rather free translation” insofar as it is not slavishly literal but is faithful to the meaning of the parent text; but it is not “rather free” in the sense that the translator paraphrased or changed what he understood to be the meaning of the parent text. This distinction in techniques of translation is made clear in the presentation of mythological elements in OG Isaiah. The translator attempts to convey the meaning of the ancient Near Eastern mythology in terms a Hellenistic audience would understand. CBQ 66/2 (2004) 214–230

Greek (NT) 23

Michael H. Burer et al., New Testament: New English Translation – Novum Testamentum Graece M. Burer, W.H. Harris, and D.B. Wallace have prepared a bilingual (Greek and English) NT. The Greek text is that of Nestle/Aland (27th edition, 2001, complete with critical apparatus), the facing English text that of the “NET Bible”, a scholarly version first published in 2003. The English text is annotated with explanations that aim at explaining (1) why the translation says what it says, (2) how the NET version differs from or follows established English translations, (3) which manuscripts support the reading chosen by the new translation. Occasionally, reference is also made to scholarly encyclopedias and commentaries. Co-produced by the NET Bible Press and the German Bible Society, this is a feast for scholars. Text-critical options are here explained to all those who feel overwhelmed by text-critical esoterica. – Highly recommended. NET Bible Press, Dallas (2004) XII/1*–46*/1–887 (BL)

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Philipp W. Comfort et al. (eds.), The Text of the Earliest New Testament Greek Manuscripts. A Corrected, Enlarged Edition Ph.W. Comfort and D.P. Barrett have collected all pre-300 CE biblical manuscripts, and they offer their descriptions and transcriptions. At a glance, one can see that nearly all NT books are represented, the exceptions being four of the minor letters (1 and 2 Tim, 2 and 3 John). If you get lost in the maze of the critical apparatus of one of the critical editions of the NT in Greek, just go to the shelf, take TENT (this is how I would cite the work) and look up what can be found in the relevant papyrus. And if you are looking for a critical review of the claim that one of the Oxford Colleges owns a first-century CE fragment of the gospel of Matthew (a claim made by the late C.P. Tiede (d. 2004)), just look up the discussion on pp. 50–53. This is an excellent scholarly resource, and no NT textual critic can do his work without having it on his desk. A feast for scholars. Tyndale House Publishers, Wheaton, Ill. (2001) 1–697 (BL)

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J.K. Elliott et al., Supplement I to J.K. Elliott, A Bibliography of Greek New Testament Manuscripts This is the first of an occasional series to update J.K. Elliott, A Bibliography of Greek New Testament Manuscripts Second Edition (Cambridge: Cambridge University Press, 2000) (= SNTS Monograph Series 109) by listing addenda. In this first supplement the opportunity has been taken to include corrigenda to the 2nd edition of the Bibliography, many of which were noted by J. Neville Birdsall. NT 46/4 (2004) 376–400

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Barbara Aland et al., The Chester Beatty Gospel Codex (P 45) B. Aland, The significance of the Chester Beatty papyri in early church history; J.K. Elliott, Singular readings in the gospel text of P 45; L.W. Hurtado, P 45 and the textual history of the gospel of Mark; Ch. Horton, The Chester Beatty biblical papyri – a find of the greatest importance [a fine paper on Alfred Chester Beatty, d. 1968], – In the same volume: G. Stanton, Early Christian preference for the codex [pp. 40–49; P 45 as part of a third-century codex, and speculations about the codex as a convenient book form for travellers]. JSNT.S 258; Charles Horton (ed.), The Earliest Gospels; T & T Clark International, London (2004) 107–160

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Tommy Wasserman, Papyrus 72 and the Bodmer Miscellaneous Codex The Bodmer miscellaneous codex contains not only P72 ( Jude, 1–2 Peter), but eight other biblical and Christian writings as well. Three independent sections (I–II–III) of the codex have been identified, and a different sequence from the traditional is suggested as original. There are strong connections between sections I and III and they probably followed in sequence. The most significant connection is P72, copied by one single scribe who displays both a liturgical and a theological tendency. This scribe may have been the final collector of the codex, a miscellany of an apologetic character, bearing the marks of incipient orthodoxy. NTS 51/1 (2005) 137–154

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Peter M. Head, The Habits of New Testament Copyists. Singular Readings in the Early Fragmentary Papyri of John After an introduction that discusses the role that singular readings have played in the analysis of scribal habits, including an earlier study of synoptic gospel manuscripts by the same author, this study examines singular readings in the early fragmentary papyri of John’s Gospel. The study confirms earlier research showing that the most common singular readings concern spelling and that word order variations, word substitutions and harmonisations to context are also not uncommon. Omission of words is more common than addition. Bib. 85/3 (2004) 399–408

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Alexander Kyrychenko, The Old Slavonic Acts in Apparatus Critici of the Greek NT: Observations and Suggestions The Old Slavonic testimony is treated differently in the Acts of the Apostles in UBSGNT4 and N-A27, the two major contemporary hand-editions of the Greek New Testament. The former cites it at nearly every point of variance, yet not always correctly, whereas the latter omits it entirely. Although the Old Slavonic testimony is relatively late and has not been adequately researched, it can provide valuable textual insight, especially in instances where manuscript support is negligible and/or in which the Old Slavonic reading also occurs in other versions. NT 57/1 (2005) 69–74

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W. Larry Richards, New Testament Greek Manuscript Facsimiles at Andrews University This article includes the list of Greek manuscript facsimiles currently housed in the Greek Manuscript Research Center. AUSS 42/1 (2004) 129–147

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Philip B. Payne, The Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34–35: A Response to J. Edward Miller Payne antwortet auf den Beitrag “Some Observations on the Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34–35” von J.E. Miller in JSNT 26/2 (2003) 217–236, vgl. IRBS 50:44. Payne hat – entgegen der Behauptung Millers – das Manuskript dessen Beitrags nicht gesehen und weist deswegen in dieser “Response” auf einige Fehlinterpretationen seiner eigenen Ergebnisse in Millers Beitrag hin. JSNT 27/1 (2004) 105–112 (SP)

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Wayne C. Kannaday, Apologetic Discourse and the Scribal Tradition: Evidence of the Influence of Apologetic Interests on the Text of the Canonical Gospels The author explores the multiple influences that affected those who copied the early Christian writings for dissemination. They never thought of themselves as merely mechanical copyists. Instead, they believed in a certain fluidity of the text, and they made use of this fluidity to adjust the text in the interest of apologetics. (Naturally, the name of Bart D. Ehrman figures prominently in the bibliography, though Kannaday looks not only at the emerging Christian orthodoxy but also at the wider cultural context in which Christian texts functioned.) Text-Critical Studies 5; Society of Biblical Literature, Atlanta, Ga. (2004) XIII/1–274 (BL)

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Amphilochios Papathomas, A New Testimony to the Letter to the Hebrews Edition of the papyrus fragment P. Vindob. G 42417 (Austrian National Library, Vienna) with the text of Hebr 2:9–11 (recto) and 3:3–6 (verso). Date: sixth or seventh century CE. JGRChJ 1 (2000) 18–24 (BL)

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Patrick Faure, Le Mystère d’Israël selon les textes Alexandrin et Occidental des Actes des Apôtres The recent critical reconstruction of the Western Text (TO) of the Acts of the Apostles is astonishingly coherent given the fragmentary state of the manuscripts. Compared to the Alexandrian Text (TA), which is the current authoritative text, the TO shows itself to be earlier. It is also more consistent with the Third Gospel, St. Luke’s, and comes from the same main author. The TO maintains that Israel which remains hardered to the Gospel is however still chosen by God and not cut off from the Church, being destined one day to accept the Gospel. The TA is a revision of the TO and aims to affirm God’s rejection of Israel and its break with the Church. But the TA remains ambivalent due to the common elements which it preserves from the TO. Thus, two opposite theological views govern two visions of the future and of the glorious return of the Christ. NRT 127/1 (2005) 3–17

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Thomas A. Wayment, Two New Textual Variants from the Freer Pauline Codex (I) Der Verf. legt seiner Untersuchung die digitalisierte Reproduktion des griechischen Paulus-Codex I aus der Freer Gallery der Smithsonian Institution zu Grunde. Behandelt werden die textkritischen (und damit auch exegetischen) Befunde von Titus 1,10 und 1 Kor 10,29 anhand der besseren Lesbarkeit der Stellen, die mittels der neuen technischen Möglichkeiten jetzt gegeben ist. JBL 123/4 (2004) 737–740 (RM)

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Carroll D. Osburn, The Text of the Apostolos in Epiphanius of Salamis A comprehensive study of Acts, Catholic epistles, and Pauline letters in the writings of one of the patristic authors of the fourth century CE. Generally, Epiphanius uses texts in the Egyptian tradition but, curiously, his Catholic epistles reflect the Byzantine form. The New Testament in the Greek Fathers 6; Society of Biblical Literature, Atlanta, Ga. (2004) XIV/1–283 (BL)

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Tobias Nicklas, Fragmente christlicher Apokryphen und die Textgeschichte des Neuen Testaments Apokryphe Texte scheinen nur einen äußerst geringen nachweisbaren Einfluss auf die Textgeschichte des Neuen Testaments besessen zu haben. “In manchen Fällen lassen sich Textvarianten oder Tendenzen der Textüberlieferung im Neuen Testament mit Parallelen in apokryphen Texten in Verbindung bringen. Das kann dazu helfen, den Hintergrund der Entwicklung des neutestamentlichen Textes zu klären. In jedem Fall aber erlaubt die Betrachtung neutestamentlicher Textentwicklung, den Ort apokrypher Texte innerhalb eines ‘Universums’ antiker Literatur adäquater zu beschreiben, als dies ohne diese Perspektive möglich wäre.” ZNW 96/1–2 (2005) 129–142

Syriac – Arabic – Coptic – Armenian 38

H.F. van Rooy, The headings of the Psalms in the two Syriac versions of the commentary of Athanasius There are two Syriac versions of the commentary of Athanasius on the Psalms, a longer and a shorter one. This study deals with the headings of the Psalms in the two Syriac versions, in comparison with the headings in the original Greek commentary and in the Syro-Hexapla. The summaries at the beginning of the different Psalms are related in a linear fashion. The shorter commentary depends on the longer one and the longer one on a Greek original. The headings in the Greek commentary are those of the Septuagint, with a few variants. Most of these variants agree with variants given in the edition of Rahlfs. The Syriac headings of the shorter commentary are usually in agreement with that of the Syro-Hexapla. Many of the differences between the longer commentary on the one hand and the other two are related to the fact that the longer commentary ascribes all twenty-eight Psalms discussed in this article to David. The headings in the longer commentary are not just translations from a Greek original, but are the work of the translator. OTE 17/4 (2004) 659–677

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Montserrat Abumalham et al., Judeo-árabe Six papers, with one exception all in Spanish, explore as many aspects of the language, grammar, and textual tradition of Arabic-speaking Jews in the middle ages. G. Kahn comments on the Karaites, Friedrich Nissen on texts found in the Cairo geniza, including biblical translations. Ilu. Serie de monografías 9; Universidad Complutense de Madrid, Madrid (2004) 1–106

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Christian Blumenthal, Die Satzstruktur von 1 Kor 5,3–5 in der sahidischen Übersetzung des Neuen Testaments Nach Ausweis von Kommentaren und Übersetzungen sind in 1 Kor 5,3–5 die Beziehungen und Abgrenzungen umstritten. Die Mehrdeutigkeiten, die der griechische Text bietet, finden sich im Koptischen nicht mehr, da er alle Präpositionalausdrücke in V. 4 eindeutig zuordnet. ZNW 95/3–4 (2004) 280–283 (MH)

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Manuel M. Jinbachian, The History, Base Text(s), and Translation Techniques of the Armenian Bible The Armenian Bible could have had one or two base texts, but the translation constitutes such a synthesis that the Syriac and Greek base texts have been poured into the mould of the Armenian language and culture, thus producing a homogeneous text. The Armenian Bible uses modern translation techniques. The translators were aware of the polysemy of words and knew how to pick out the component of meaning that best suited a given context. Thus, one and the same lexeme was rendered by more than one lexeme in Armenian. The Bible Translator 55/3 (2004) 364–375

Modern Translations: general ★ English ★ German ★ Dutch ★ French – Spanish – others 42

Klaus Haacker, Bibelübersetzung zwischen Wissenschaft und Kunst Der Artikel bietet eine Zusammenschau bekannter Aspekte einer wissenschaftlichen Übersetzungsarbeit. Der Verf. versteht die Bibelübersetzung als eine angewandte Wissenschaft, die bestimmte Voraussetzungen (Sprachkenntnisse, Textkritik, Wissen um den geschichtlichen Kontext etc.) sowie die Sprachkompetenz in der Zielsprache erfordert und kunstvoll zusammenfügt. Im gemeinsamen Wirken diverser Fähigkeiten und Kenntnisse erscheint heute eine wissenschaftliche Begleitung durch die Neuphilologie, Herstellung verbesserter Strukturen und Anwendung moderner technischer Hilfsmittel besonders erforderlich. TBe 35/4 (2004) 202–212 (DL)

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Gerhard Tauberschmidt, Wie revolutionär sind moderne Übersetzungen wirklich? Angesichts der Kritik an einer dynamischen bzw. bedeutungsorientierten Übersetzung des biblischen Textes, wie er z.B. in der “Hoffnung für alle” präsentiert wird, als eine unsachgemäße und irreführende Vorgehensweise zeigt der Verf. auf, dass ähnliche Prinzipien bereits bei der Übersetzung des hebr. Textes in der LXX, die in manchen Fällen recht frei und kommunikativ ihre Vorlage interpretierte, angewendet wurden. Der Umgang der NT-Verfasser mit ihrer griechischen Vorlage könnte den Forderungen einer strikt formorientierten Übersetzung nicht standhalten. Die bedeutungs- und formorientierten Übersetzungen sollten daher nicht gegeneinander ausgespielt sondern als gegenseitige Ergänzungen aufgefasst werden. TBe 35/4 (2004) 213–226 (DL)

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Carlo Buzzetti, Traduzione della Bibbia: servizio e communicazione, da Lutero ad oggi A paper on Bible translating in general, with special emphasis on Luther’s contribution. Translating the Bible, the author states, always includes a pedagogical dimension. Sal. 66/2 (2004) 273–290 (BL)

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Wendy J. Porter et al., Life and works of Eugene Albert Nida Diese Ausgabe des Bible Translator enthält vier Beiträge, die das Werk Eugene Albert Nidas würdigen: WJ. Porter, A brief look at the life and works of Eugene Albert Nida (1–7); S.E. Porter, Eugene Nida and translation (8–19); J.M. Watt, The contributions of Eugene A. Nida to sociolinguistics (19–29) und N. Statham, Nida and “functional equivalence”: the evolution of a concept, some problems, and some possible ways forward (29–43). The Bible Translator 56/1 (2005) 1–43 (SP)

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Philip C. Stine, Let the Words Be Written: The Lasting Influence of Eugene A. Nida Nida (b. 1914 and now living in retirement in Brussels, Belgium) is famous for his introduction of dynamic equivalence into modern biblical translations. The present book tells his story as well as comments on his contributions to the theory of translation. Biblical Scholarship in North America 21; Society of Biblical Literature, Atlanta, Ga. (2004) XII/1–199

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Sol Scharfstein, The Five Books of Moses. An Easy-to-Read Torah Translation Work of a Jewish private scholar, this is the attempt to produce an eminently readably English version of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Some examples may convey the flavour of this interesting version: “At the beginning Elohim created the cosmos, which included planet earth” (Gen 1:1). “The angel replied to Lot, I will accept your suggestion. I will not destroy the city you mentioned” (Gen 19:21). “I am Adonai, who brought you out of Egypt, from the land of slavery. You shall not have any other godes except Me” (Exod 20:2–3). “May Adonai bless you and keep watch over you. May Adonai bless you and protect you. May Adonai smile on you and be kind to you” (Num 6:24–25). – There is an introductory section as well as a subject index. Ktav Publishing House, New York (2005) 1–534

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Michael Hore, Who’s Talking? The Problem of Nested Quotes in Old Testament Narrative Die wörtliche Übersetzung einer direkten Rede, die in eine weitere direkte Rede eingebettet ist, führt häufig zu Verwirrung und sollte gegebenenfalls umschrieben werden. Dies zeigt ein Vergleich zweier englischer Übersetzungen (NIV, CEV) verschiedener Genesis-Passagen mit einer Rückübersetzung aus dem Wubuy (eine nordaustralische Aboriginee-Sprache). The Bible Translator 55/4 (2004) 448–452 (SP)

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Walter Groß, Satzteilfolge – Übersetzung – Auslegung. Beobachtungen zu deren Verhältnis am Beispiel von Spr 1,20–23 und 23,13–14 Um einen Weisheitsspruch zu verstehen, muss sich der Interpret bemühen, die Gedankenführung bis ins Einzelne nachzuzeichnen und die durch den Wortlaut

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signalisierte Aufmerksamkeitsleitung zu rekonstruieren. Wie viel er davon z.B. in seine Übersetzung hinüberretten kann, hängt von vielen Faktoren, vor allem der Zielsprache, ab. Zumindest für seine Auslegung könnte er solche Indizien aber wahrnehmen und auswerten. Dieser Beitrag behandelt unter dem Gesichtspunkt der Satzteilfolgen und ihrer Konsequenzen zwei Passagen aus dem Buch der Sprüche (Spr 1,20–23 und Spr 23,13–14). BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 181–194

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Lénart J. de Regt, Signs of Redactional Development in Some Old Testament Texts and the Translator In recent years the role and place of diachronic analysis of Old Testament texts has increasingly become a subject of discussion. This article concentrates on the implications of such diachronic analysis for Bible translation. More specifically, translators would benefit from knowledge of redactional development in biblical texts. Redaction has left its traces in the final form of the text. It is argued here that, in various ways, such traces can and should be taken into account in translation. Analysing the redactional evolvement of the text will help towards revealing its comprehensive literary structure and theological perspective, with a view to showing this in a translation. JNWSL 30/2 (2004) 81–97

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E.R. Wendland, Bible translation as ‘ideological text production’ – with special reference to the cultural factor and Psalm 137 in Chichewa The ideology of any human language is shaped by the total culture of the people who speak it, while that of a given text is also influenced by the communicative goals of its author in relation to an envisaged readership within a given context of reception and use. Similarly, the ideology of a certain translation is motivated by the explicit or unstated objectives of those who commission and oversee it. This includes the particular translational method that they have adopted to accomplish their aims in relation to their primary target audience and socio-cultural milieu. The purpose of this paper is to call attention to some of these significant ideological factors and to suggest how important a coordinated communal approach is to the achievement of a translation committee’s chosen set of goals. Various aspects of this subject and the salient issues involved are illustrated with reference to the communication of Psalm 137 in Chichewa. OTE 17/2 (2004) 315–343

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Bobby Loubser, How do you Report Something that was said with a Smile? – Can we Overcome the Loss of Meaning when Oral-Manuscript Texts of the Bible are Represented in Modern Printed Media? The paper examines the loss of meaning that occurs when Biblical manuscripts are translated into the modern printed media. Most of the Biblical texts originated in cultures where the conventions of oral and manuscript communication predominated. When such texts are translated into modern languages a loss of meaning is bound to occur. Because of a literate bias such shifts in meaning normally go unnoticed. Translators therefore have to develop conscious strategies to counteract this loss of meaning. Some of these strategies are: (1) drawing a clear profile of the media cultures available to the Biblical authors; (2) assessing the interplay between different media interfaces as they appear in the text; and (3) understanding the constraints that the properties of the specific media exert on the process of communication. Scriptura 87 (2004) 296–314

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✩ 53

David Dewey, Which Bible? A Guide to English Translations When was the New Revised Standard Version first published? What are the principles that guided the translators of the New International Version? What does formdriven translation mean? The present book tells the story of English biblical translation from its sixteenth-century begins to the present day, with emphasis on the proliferations of new translations and revisions since the 1970s. The author does not hide his preference for relatively literal renderings such as the NIV. Intervarsity Press, Leicester (England) (2004) XXII/1–218 (BL)

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Gareth Lloyd Jones, People of the Book: King James’ Men Diese Präsentation der “King James Version” stellt “den Mann hinter dem Werk”, das Interesse der Übersetzung, den Entstehungsprozess, die Übersetzer und die Kritiker der Übersetzung vor. ScrB 35/1 (2005) 31–41 (SP)

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W. Hall Harris (ed.), NET Bible: New English Translation. Second Beta Edition Sponsored by an anonymous donor, a group of mostly evangelical biblical scholars produced this entirely new English translation of the entire Old and New Testament (without the deuterocanonical books of the OT). While the project is essentially meant to be an internet-Bible free for everyone to download (www.netbible.com), it is also made available in a fine printed edition – the one here reviewed. What makes this edition special to students and scholars alike are the numerous explanatory notes in small print that fill between one third and two thirds of every page, thus constituting a major one-volume biblical commentary. Frequently reference is made to alternative ways of rendering the text as well as to carefully cited exegetical literature. The translation strives for clarity, and the reviewer feels that this aim has been well achieved. The generous sponsor as well as the numerous (anonymous) contributors to this project are to be congratulated on their fine achievement. It is to be hoped that this tremendously helpful resource remains on the internet as well as in print for many years. – Highly recommended. Biblical Studies Press, Dallas (2004) XXII/1–2364, maps (BL)

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Tyndale Charitable Trust (ed.), Holy Bible. New Living Translation Originally published in 1996, this is the second, thoroughly revised edition of an evangelical translation that aims at offering an eminently readable text for contemporary believers. It avoids archaisms and often resorts to the method of dynamic equivalence to make an immediate impact on those who hear it read to them. In cases in which interpretative paraphrases depart significantly from the original text, a literal rendering is given in a marginal note. – The translation compares favourably with the wellknown Good News Bible. Tyndale House Publishers, Wheaton, Ill. (2004) A1–A56/1–962, maps (BL)

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Edwin A. Blum (ed.), The Holy Bible: Holman Christian Standard Bible Prepared by conservative evangelical scholars under the direction of members of Dallas Theological Seminary, this Baptist translation of the Bible excludes the OT apocrypha. Yahweh is often retained in the OT (Exod 3:15; Deut 7:9; 1 Kings 18:21.24; Ps 68:4; 83:18; Isa 42:8), and Christos is occasionally rendered “the Messiah” (Matt 2:4; 16:16; Acts 2:31; 3:20; 4:26). Pronouns referring to God and to Christ are spelled with a

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capital letter (He, My, Me, You), and explanatory notes offer alternatives to difficult words (Prov 8:30 has “craftsman”, and the marginal note also offers “confidante” and “child”). Gender-related language is consistently retained (man, mankind, son, brothers, father – instead of the fashionable humans, humankind, child, brothers and sisters, parent). Only one phrase is translated dynamically: “Amen, I say to you” appears as “I assure you” (Matt 5:18). – A rival to the otherwise well-received New International Version of the Bible. Holman Bible Publishers, Nashville, Tenn. (2004) X/1–1140 (BL)

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The Holy Bible: Today’s New International Version First published in 1973 and, with minor revisions reprinted since then, the New International Version has become the standard English Bible used by conservative Christians in America. This will presumably continue to be the case, though the present thorough revision may not be to everyone’s taste. One may not object to rendering Christos as “Messiah” in many NT passages, and “holy people” (instead of saints, 2 Cor 1:1) is entirely convincing. The use of the plural to avoid generic “man” and “he” is another matter, however. In the old NIV, Ps 1 begins “Blessed is the man who does not walk in the counsel of the wicked”, in TNIV the same line is rendered: “Blessed are those who do not walk in step with the wicked.” – The text is beautifully printed in two columns and accompanied by a brief concordance and maps. (The publisher also offers a video, in DVD format, that introduces the TNIV: “Timeless Truth – Today’s Language: Introducing the TNIV”.) Zondervan, Grand Rapids, Mich. (2005) XI/1–1234, maps (BL)

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Craig L. Blomberg, Better Things in this Case: The Superiority of Today’s New International Version in Hebrews Bespricht die einzelnen Veränderungen der TNIV gegenüber der NIV bei der Übersetzung des Hebräerbriefes. The Bible Translator 55/3 (2004) 310–318 (SP)

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Anthony Byatt et al. (eds.), “Your word is truth”: Essays in Celebration of the Fiftieth Anniversary of the New World Translation of the Holy Scriptures Although unpopular with most researchers, the New World Translation as the official version used by Jehovah’s Witnesses is an influential one. The present book offers a series of essays on the version’s translation principles, the use of the divine name (i.e., Jehovah in the NT), Matth 1:23 (Immanuel), the Trinity (a notion rejected by Jehovah’s Witnesses), Prov 8:22 (Wisdom is God’s created son), the relevance of the name Jehovah, the notions of soul and hell (no immortal soul, hell = annihilation), crucifixion, and the accuracy of the translation of the Pauline letters. – Merits serious consideration. (Available from Golden Age Books, P.O. Box 45, Malvern WR14 1XT, England) Golden Age Books, Malvern (2004) 1–303 (BL)

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David J. Clark, Red and Green Horses? The aim of this article is to find terms in English for the horse colour terms in the Bible (Zech 1.8; 6.2,6–7; Rev 6.2–8; 19.11,14) that are both non-technical and appropriate to the context. The Bible Translator 56/2 (2005) 67–71

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Stefan Felber, Die Bibelübersetzung “Hoffnung für alle” im kritischen Textvergleich Das Prinzip der dynamischen bzw. funktionalen Äquivalenz ist leitend für einige um leicht verständliche Sprache bemühte Bibelübersetzungen, die eine Sinntreue trotz des Verzichtes auf die Formtreue versprechen. Anhand der “Hoffnung für alle” zeigt der Verf. auf, dass das Versprechen der Sinntreue nicht erfüllt, sondern vielmehr ein Feld für willkürliche, manchmal sogar tendenziöse Eintragungen eröffnet wird. An zentralen theologischen Texten und Begriffen aus der “Hoffnung für alle” und ihrer Vorgängerversion der “Gute Nachricht Bibel” im Vergleich mit dem griechischen Text und anderen Bibelübersetzungen wird die unsachgemäße und irreführende Übersetzung der beiden genannten Bibelausgaben aufgezeigt. TBe 35/4 (2004) 181–201 (DL)

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Matthias E. Gahr u.a. (Hgg.), Münsterschwarzacher Cantica A noteworthy collection of the biblical hymns that figure in the Catholic liturgy of the hours, in eminently readable German poetic prose. All texts (examples: Isa 25:1–9; 26:1–4; 38:10–20; Jonah 2:3–10; Sirach 51; Philippians 2:6–11), rendered on the basis of the original ancient texts, reflect careful philological and exegetical work. For readers of German: a highly recommended companion piece to the Münsterschwarzacher Psalter. Vier-Türme-Verlag, Münsterschwarzach (2004) 1–154 (BL)

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Anne Bohnenkamp, “Lieber stark als rein”. Das Hohelied Salomos in den Übersetzungen J.G. Hamanns, M. Bubers und der Einheitsübersetzung Hamann’s German version of the Song of Songs is close to that of Buber, whereas the Einheitsübersetzung is accused of using a vague, unpoetic variety of contemporary German. Regensburger Beiträge B 88; Bernhard Gajek (ed.), Die Gegenwärtigkeit Johann Georg Hamanns; Peter Lang Verlag, Basel (2005) 335–355 (BL)

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Ilaria Bertone, La traduzione del Pentateuco di Moses Mendelssohn e le osservazioni di Franz Rosenzweig: due prospettive a confronto Towards the end of the XVIII century, the philosopher Moses Mendelssohn published his translation of the Pentateuch. This is the first translation of the Hebrew Bible in German prepared by a Jewish scholar and it is worth noting that the German text is written in Hebrew letters. It is completed by a Biur, that is to say a commentary to the translated text. This work is important also for its meaning. In fact this translation represents the first step of a major historical process, namely the process of integration of the Jewish people into the German culture and society. This work is also important for its impact on the history of the Jewish interpretation of the Bible. As Franz Rosenzweig pointed out, it builds the basis for some lines of interpretation of the biblical text that were to be influencial during both the XIX and the XX century. Hen. 26/1 (2004) 87–100

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Peter Schmidt, Het kan ook anders. Beschouwingen bij De Nieuwe Bijbelvertaling A report on the new ecumenical (Catholic, Protestant, Jewish) biblical translation into Dutch, presented to the public in the Laurenskerk of Rotterdam on October 27, 2004. Coll. 35/2 (2005) 115–134 (BL)

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Wim Weren, Lucas in de Nieuwe Bijbelvertaling. Een beoordeling van de gekozen vertaalprincipes en hun toepassing This article uses passages from Luke’s Gospel to examine the intent and impact of the new interconfessional translation of the Bible in the Dutch language published recently. The translation seeks to be faithful to the original Hebrew and Greek texts while respecting the language into which the original text is translated. It takes as its point of departure the insight that the individual words derive their meaning in part from the way they relate to one another and to the entirety of the text in which they are interwoven. The translation of the parable of the Good Samaritan and several other fragments in Luke’s gospel are analysed in this light as examples of striking exegetical choices. In addition, the author looks at the forms of address for which Dutch, in contrast to Greek and English, has separate formal/detached and more familiar variants. After some thoughts on the way the gospel is divided into pericopes and on Dutch usage, the article reaches the conclusion that on the whole this translation retains a proper balance between faithfulness to the source text and respect for the target language, and that it may certainly be considered an exceptional achievement. Although it is true that this translation still remains only one amid many others. TTh 45/1 (2005) 75–87

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Antoine Guggenheim et al., Bibles en français. Traduction et tradition Among the papers contributed to this collective volume the following ones may be singled out: O. Artus on the “traduction liturgique de la Bible” (to be completed shortly), R. Dupont-Roc on the Septuagint in the NT, P. Faure on making the longer text of Acts available to the Bible reader, M. Harl on her experience of teaching the Septuagint at the Sorbonne (and producing a French version of the LXX), J.-M. Auwers on the avoidance of traditional ecclesiastical terminology in recent biblical translation (especially the Bayard Bible). – The book is available from: Parole et Silence, 60 rue de Rome, F-75008 Paris, France. Editions Parole et Silence, Paris (2004) 1–248 (BL)

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Francisco Javier del Barco del Barco, Las formas verbales en las biblias de Alba y Ferrara: ¿fidelidad al texto hebreo? This article focuses on the study of narrative and prophetic texts in the Ferrara and Alba Bibles and on their comparison to the Hebrew original. The aim of such a study is to find the keys to their systems of translation within the medieval Jewish tradition of Biblical translations. One of the most remarkable aspects is the translation of the verbal forms from Biblical Hebrew to Spanish. What is interesting about this aspect is how the translators understand the verbal system of Biblical Hebrew and how they converted it into 15th and 16th century Castilian, as well as the existing differences in the translation of both bibles; this fact will be illustrated with abundant examples. The linguistic aspect is offered here in its sociological and cultural context, as factors that affect translation methods. Sef. 64/2 (2004) 243–267

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Ernst Wendland, Translating Ezekiel’s Vision of the Dry Bones – Visually! Am Beispiel des Chewa, einer Bantu-Sprache, zeigt Wendland, dass eine poetische Übersetzung der Vision Ezechiels den Text gut wiederzugeben vermag. The Bible Translator 56/2 (2005) 76–87 (SP)

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John David K. Ekem, The Rendering of the Divine Name YHWH in some Ghanaian Bible Translation Projects Das Problem der Übersetzung des Gottesnamens wird hier am Beispiel eines ghanaischen Übersetzungsprojektes veranschaulicht. Dabei wird den drei gängigen Lösungsansätzen Übersetzung, Substitution und Transliteration nachgegangen. Der Verfasser ist nicht der Ansicht, dass der Gottesname auch von nichtjüdischen Gemeinden vermieden werden sollte. The Bible Translator 56/2 (2005) 71–76 (SP)

THEOLOGICAL AND EXEGETICAL APPROACHES Theological Foundations Inspiration – authority ★ canon 72

Walter Brueggemann, Biblical Authority Republication of three papers: Biblical authority in the postcritical period (from the Anchor Bible Dictionary, vol. 5); Biblical authority: a personal reflection; Biblical authority and the church’s task of interpretation. W. Brueggemann, The Book that Breathes New Life; Fortress Press, Minneapolis, Minn. (2004) 3– 45

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Alan J. Thompson, The Pietist Critique of Inerrancy? J.A. Bengels “Gnomon” as a Test Case “Bengel’s belief as a Lutherian Pietist in the inerrancy of the ‘original autographs’ falls within a broad tradition that stretches throughout the history of the church” (p. 88). JETS 47/1 (2004) 71–88 (BF)

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Richard A. Horsley, The Origins of the Hebrew Scriptures in Imperial Relations In late Second Temple times, Scripture emerged as the product of arrangements made between imperial regimes and factions in Judah. But there were not only scripturalists; another tradition, oral, persisted, especially among the peasants of Galilee of whom Jesus is the leading voice. This oral tradition opposed the scribes and Pharisees, the text believers. Semeia Studies 47; Jonathan A. Draper (ed.), Orality, Literacy, and Colonialism in Antiquity; Society of Biblical Literature, Atlanta, Ga. (2004) 107–134 (BL)

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Werner H. Kelber, Roman Imperialism and Early Christian Scribality The early Christians were in a particularly weak position because their founder had been executed as a criminal. Consequently, the gospel writers were forced to defend the position of Christian believers by means of the dangerously exposed medium of the text. Their scribal strategies had to compete with the official, dominant written culture of the Roman Empire. Semeia Studies 47; Jonathan A. Draper (ed.), Orality, Literacy, and Colonialism in Antiquity; Society of Biblical Literature, Atlanta, Ga. (2004) 135–153 (BL)

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Gunther Wanke, Kanon und biblische Theologie. Hermeneutische Überlegungen zum alttestamentlichen Kanon Ausgehend von unterschiedlichen Kanoninterpretationen definiert der Verf. die Einheit der Schrift als “eine im Glauben der Gemeinschaft begründete, weil ihm nicht nur in der Vergangenheit, sondern auch in der jeweiligen Gegenwart bewährte Einheit” (1057f ). Dies führt ihn zu der hermeneutischen Überlegung, wie der Erfahrungszusammenhang einer solchen Gemeinschaft methodisch in die Bibelauslegung eingebracht werden kann, und ob dies überhaupt möglich ist. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 1053–1061 (DL)

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Bernd Janowski, Kanon und Sinnbildung. Perspektiven des Alten Testaments Wenn man nach dem Kanon als einem kohärenten Sinngefüge fragt, dann muss man der Vielfalt der Aspekte umsichtig Rechnung tragen – auf der Ebene der Einzeltexte und Textzusammenhänge durch die Rekonstruktion ihrer religions-, traditions-, und theologiegeschichtlichen Implikationen, auf der Ebene der Bücher und Kanonteile durch das Wagnis des Zusammen-Denkens und auf der Ebene des abgeschlossenen Kanons durch die Erschließung der polyphonen und kontrastiven Rede von Gott, die immer neu zur Anrede Gottes an den Menschen werden will. Und zwar in Situationen, die ihrerseits Ausdruck von Pluralität sind und dementsprechend eine Vielzahl von Interpretationen zulassen oder erfordern. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 15–36

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Gerhard Larsson, Possible Hellenistic Influences in the Historical Parts of the Old Testament A comparison of the books of the so-called deuteronomistic history to some great historical works of the third century BCE shows that there are similarities both in the main structures and in details, especially in Berossos’ work. Of significance is the similar willingness – for the first time in Western history – to create comprehensive narratives about ones own people including detailed and well-defined chronologies running from the early beginnings. The tendencies, the ways to build up the work and probably also the ways to collect material show great similarities. Both the general environment and the obvious parallels make the “final” establishment of the biblical books involved more likely in the third century BCE than during preceding centuries. SJOT 18/2 (2004) 296–311

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John W. Miller, How the Bible Came to Be: Exploring the Narrative and Message This is an excellent book on the formation of the canon of the Bible, i.e. the formation of the OT and the NT as collections. In the case of the OT, the author joins those who, like the reviewer, see a canonical (or collection) impetus at work during OT times proper. Miller argues that the times of Hezekiah and Josiah were one very important for collecting scriptures, times during which a corpus comprising Deuteronomy, Joshua, Judges, Samuel, and Kings originated; later, in the canon-forming times of Ezra and Nehemiah, four scrolls were added at the beginning (Gen, Exod, Lev, Num) and four at the end of this collection ( Jer, Ezek, Isa, Twelve Prophets). This is not only a fine textbook, for the specialist will benefit much from the long and detailed notes. – Highly recommended. Paulist Press, New York (2004) XVI/1–188 (BL)

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Flip Schutte, The ongoing Canon debate The aim of this review article is to participate in the current “canon debate” among biblical scholars. The collection of essays, The Canon Debate, edited by Lee Martin McDonald and James A. Sanders and published in November 2002 serves as point of departure. The thirty-two essays in this volume provide a summary of the most recent research, and as such it provides the necessary background for meaningful participation in the current debate. The Canon Debate by McDonald & Sanders is probably the most comprehensive collection of essays ever published on canon formation in Judaism and Christianity. This 662-page volume includes essays on both the First Testament and the Second Testament, as well as the apocrypha and pseudepigrapha. The essays provide translations of most of the ancient primary sources, as well as meaningful summaries of scholarly debates, in addition to providing a useful guide to the extensive scholarly literature on the subject. The article argues that once you have discovered the canon, you can experience it anywhere, not only in canonical texts. HTS 60/4 (2004) 1513–1525

Hermeneutics – Methods Biblical interpretation in general – hermeneutics and methodology in general 81

S.A. Cummins, The Theological Interpretation of Scripture: Recent Contributions by Stephen E. Fowl, Christopher R. Seitz and Francis Watson In the midst of the massive enterprise that is contemporary biblical scholarship there has emerged in recent years an interest in recovering and redeploying a distinctly theological approach to biblical interpretation. By way of introduction to certain significant aspects of this undertaking, this issue-orientated article considers the contribution of three important participants: Stephen E. Fowl, Christopher R. Seitz and Francis Watson. Matters under review include defining theological interpretation, its critique of certain historical-critical approaches, its attempts to work within a trinitarian framework, its concern to integrate the Old Testament more fully into a two-testament account of Scripture, and its interest in the role of the interpreting Christian community. In this way the article acknowledges and invites further engagement with an important and invigorating development within biblical and theological studies. CuBR 2/2 (2004) 179–196

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Axel von Dobbeler, Der Exeget als Historiker und Theologe. Eine Positionsbestimmung Exegese ist historischer und theologischer Anwalt ntl. Texte. Sie zeichnet historischkritisch die Kommunikation zwischen Autor und erstem Leser nach, betreibt folglich nicht nur Rezeptionsästhetik, sondern streicht den Eigensinn ntl. Texte heraus. Theologisch konfrontiert dies Theologie und Kirche mit ihren eigenen, zum Teil fremden und disparaten Anfangen. Z.B. beschreibt Mk 1,12f. in prophetischer Tradition Jesus als vom Geist entrückten Pneumatiker. ZNT 13 (2004) 11–21 (MW)

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Ingrid Hjelm, Whose Bible Is It Anyway? Ancient Authors, Medieval Manuscripts and Modern Perceptions The books of the Bible(s) were created by somebody in the past and any use of ancient literature must take seriously the obligation of identifying these peoples. While Medieval manuscripts in modern editions have been treated as if they were ancient manuscripts,

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the texts of such manuscripts have been basic to scholarly perceptions and creations of space and time of the 1 Millennium BCE history of Palestine. That is, the world view of the (Hebrew) Bible has formed scholarly interpretation’s favouring of the Davidic kingdom and Jerusalem against other houses and cult centres, some of which were not less Yahwistic or had less importance than had Jerusalem before the Hasmonaean kingship from the second half of the second century BCE. Questions of origin of the Bible must take into consideration, on the one hand, the impact of the Samaritans since early in the Persian period, for the formation of the Penta- (Hexa)teuch, and, on the other hand, biblical literature’s function as apologia on a par with other Jewish literature from the third-second century BCE onwards. SJOT 18/1 (2004) 108–134

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Henning Graf Reventlow, Streit der exegetischen Methoden? Eine hermeneutische Besinnung Der Aufsatz ist den gegenwärtigen Methoden und hermeneutischen Prinzipien in der Bibelauslegung gewidmet. Mit der historisch-kritischen Methode beginnend bespricht der Verf. die Entstehung, Leistungen und Grenzen diverser exegetischer Vorgehensweisen, u.a. ‘kanonischer Ansatz’, ‘narrative Exegese’, ‘new literary criticism’, ‘reader-response theory’, und ‘Intertextualität’. Wie die Vielfalt der entwickelten Methoden gezeigt hat, gehört heute die Annahme einer voraussetzungslosen Exegese der Vergangenheit an. Der Verf. plädiert dafür, diese Vielfalt nicht im Sinne eines methodologischen Streits sondern als eine notwendige gegenseitige Ergänzung zu begreifen. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 943–961 (DL)

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Melanie Köhlmoos, Neuerscheinungen zur Methodik alttestamentlicher Exegese Köhlmoos hält eine Standortbestimmung der exegetischen Methodik angesichts der methodischen (und terminologischen) Divergenz gerade in der Textwahrnehmung für wünschenswert und notwendig. In diesem Interesse bespricht sie acht Neuerscheinungen, wobei die Beiträge nicht jeder für sich gewürdigt, sondern im Zusammenhang dargestellt werden. Berücksichtigt werden u.a. H. Utzschneider/S.A. Nitsche, Arbeitsbuch literaturwissenschaftlicher Bibelauslegung, Gütersloh 2001; C. Hardmeier, Textwelten der Bibel entdecken, Gütersloh 2003 und M.A. Sweeney/E. Ben Zvi (Hgg.), The Changing Face of Form Criticism for the Twenty-First Century, Grand Rapids 2003. ThR 69/4 (2004) 475–485 (SP)

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Flip P.J.W. Schutte, Reading the Bible again with Marcus Borg This article focuses on Marcus J. Borg’s book “Reading the Bible again for the first time” with the all important subtitle “Taking the Bible seriously but not literally.” He offers a new understanding of Scripture that respects both tradition and reality, blending biblical scholarship with a concern for authentic faith. This article presents a synopsis of the contents of Borg’s book, together with remarks, additions and even includes contradictory viewpoints from other contemporary scholars, which are being included not with the purpose of taking sides, but to stimulate conversation on Bible reading, a burning issue of our times. HTS 60/1–2 (2004) 411–429

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Ferdinand Hahn, Sprache, Übersetzung und Aneignung des biblischen Zeugnisses In verschiedenen Sprachen kommen auch verschiedene Denkweisen zum Ausdruck. Dies ist um so mehr der Fall, wenn die Sprachen unterschiedlichen Familien angehören, wie zum Beispiel das Hebräische und das Griechische. Hahn zeigt am Beispiel

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der Christologie exemplarisch auf, wie sich die Jesus- bzw. Christusinterpretation mit dem Gang vom hebräisch-aramäischen zum griechischen Denkhorizont verändert. Neutestamentliche Abhandlungen NF 47; Martin Ebner et al. (Hgg.), Paradigmen auf dem Prüfstand; Aschendorff, Münster (2004) 47–62 (SP)

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Philip F. Esler, New Testament Theology: Communion and Community This is not a (traditional) handbook of NT theology. Instead, Esler offers his reflections on the essential meaning the NT writings have for modern readers. In reading the NT historically, he argues, we engage in intercultural communication with the authors of its writings in a manner that can enrich contemporary Christian experience, identity, and reflection on what it means to be in Christ under God. Esler bases his view on a theory that sees communication as the transmission of a message. This message can only be heard if we as modern readers try to come into contact with the NT authors and their social and spiritual world so that, eventually, “heart speaks to heart”. Esler is aware of the fact that his interpretation “runs headlong against a central interest of much literary criticism in minimizing, or jettisoning altogether, any role for the author or authorial intention in ascertaining the meaning of a text” (88). Fortress Press, Minneapolis (2005) XII/1–354

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Jörg Lauster, Religion als Lebensdeutung. Theologische Hermeneutik heute The first major section of this treatise on the hermeneutics of religion is on the Bible: “The Bible as a paradigm of the religious meaning of life” (31–88). The traditional notion of the Bible as the “word of God” is here re-interpreted in terms of the Bible as a document that serves an anamnetic purpose. Accordingly, there is much – and intelligent – talk about memory and commemoration, and the relevant German author J. Assmann is frequently referred to in the notes. Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–220 (BL)

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Charles H. Cosgrove (ed.), The Meanings We Choose: Hermeneutical Ethics, Indeterminacy and the Conflict of Interpretations Ten papers discuss biblical hermeneutics both in general terms and specifically with relation to the themes of violence, liberation vs. oppression, and exclusion vs. embrace. The two introductory chapters by A.K.M. Adam (Integral and differential hermeneutics, 24–38) and C.H. Cosgrove (Toward a postmodern hermeneutica sacra, 39–61) address the question: How shall we know whose interpretation is right or true or legitimate? While Adam wants to leave the truth question open, Cosgrove offers a typology of four extra-exegetical criteria for judging between competing interpretations: theological, moral, correlational (i.e., depth and relevance), and ecumenical. JSOT.S 411; T & T Clark International, London (2004) XIII/1–223 (BL)

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Christoph Dohmen, Biblische Auslegung. Wie alte Texte neue Bedeutung haben können Bibelauslegung darf den Text nicht auf eine einzige Sinnmöglichkeit begrenzen, dennoch müssen die Grenzen der Interpretation, die durch den Kanon bestimmt werden, erkannt und aufgezeigt werden. Die für die Frage nach Tradition und ihrer Funktion von Paul Feyerabend getroffene Unterscheidung von Beobachter und Teilnehmer, die eine Innen- und eine Außenperspektive zum Ausdruck bringt, lässt sich auch für die Bibelauslegung, besonders für das Verständnis des Alten Testaments aus christlicher Sicht, fruchtbar machen, insofern beide Perspektiven im Wechselspiel dem tieferen Verständnis der biblischen Texte dienen. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 174–191 (EB)

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Dietrich Ritschl, Nachgedanken zum “Story”-Konzept. Die Koagulation wiedererzählter “Stories” auf dem Weg zu differierenden theologischen Lehren Wie können aus der grossen Zahl biblischer Einzelgeschichten und den aus ihren Summierungen generierten lehrhaften Metaphern möglicher- oder notwendigerweise «Lehren» entstehen? «Koagulationen» der biblischen stories verweisen rückwärts auf vortextliche und zumeist vorsprachliche Axiome, die sie steuern, vorwärts auf ausformulierte Lehren. Diese können zu Verfremdung und Verkomplizierung, aber auch zur Klärung der Frage nach den Grundmotiven und somit der Selektion der zentralen Axiome führen. Ständige Wiedererzählung der biblischen Geschichten ist eine bleibende Aufgabe in einer Zeit, da diese stories von vielen nicht mehr «bewohnt» werden und darum die traditionellen Summierungen missdeutet werden oder zu Clichés absinken. Theologie fragt nach den impliziten Axiomen «hinter» den Einzeltexten. Sie ist nicht «narrativ», sondern explikativ. ThZ 61/1 (2005) 78–91

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Kenneth J. Archer, A Pentecostal Hermeneutic for the Twenty-First Century: Spirit, Scripture and Community This theological thesis, supervised by R. Bauckham and accepted by the University of St. Andrews, Scotland, includes an excellent survey of how the early Pentecostalists (around 1900) understood Scripture, and how their views are seen by today’s historians. Highly recommended to historians and to those interested in developing a Pentecostal, Spirit-oriented understanding of the Bible. Journal of Pentecostal Theology, Supplement Series 28; T & T Clark International, London (2004) XII/1–219 (BL)

Historical-critical methods ★ orality 94

A.B. du Toit, New Testament exegesis in theory and practice In the first article (45–63) the contribution from various sciences towards the theory of responsible exegesis is discussed. The two most decisive elements in specifying meaning are text and context. Contrary to the voices calling for the death of the author, he remains an important factor. The role of the reader has become increasingly important. An exegetical programme is proposed to serve as a very basic and flexible vademecum. The various stages of this programme are discussed in the second article (64–90). ATh 24/1 (2004) 45–90

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Johannes Fried, Der Schleier der Erinnerung. Grundzüge einer historischen Memorik In the humanities, historiography with its critical assessment of sources was seen as the triumph of scholarship’s search for truth. Fried, a German medievalist, joins those who think otherwise. Historians are dependent upon sources, but these sources are dependent upon memory, and memory is less reliable than triumphalist historiography has assumed. While Fried illustrates his skeptical thesis mainly from medieval sources, he also refers to the fragility of historical knowledge about ancient Israel. Rarely have the limits of historical knowledge been more forcefully argued than in the present book. It may well be that the next generation of historians, while sharing much of Fried’s erudite skepticism, will extol – rather than depreciate – the human faculty of imagination. C.H. Beck, München (2004) 1–509 (BL)

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Taro Odashima, “Einseitige Abhängigkeit” als Kennzeichen von Textergänzungen – Methodische Bemerkungen zur Redaktionsgeschichte des Jeremiabuches Bei der Auslegung der ersten Kapiteln des Jeremiabuches gewinnen Literar- und Redaktionskritik eine besondere Bedeutung. Dabei erweisen sich die üblichen Begriffe der Literarkritik wie “Widerspruch”, “Spannung”, “Uneinheitlichkeit” als uneffektiv. Es werden neue methodische Einsichten angewandt, die hinter die Fassade der “Ähnlichkeit” dringen, um zur verborgenen “Unterschiedlichkeit” zu gelangen. Hierzu dient die Begriffsalternative “einseitige oder wechselseitige Abhängigkeit”. Eine “einseitige Abhängigkeit” der Einzelbestandteile besteht dann, wenn jeder Bestandteil formal und/oder sachlich einen anderen voraussetzt oder auf ihn angewiesen ist. Beispieltexte erläutern Chancen und Grenzen dieser methodischen Einsicht. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 147–153 (EB)

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Robert S. Kawashima, Biblical Narrative and the Death of the Rhapsode This is essentially a book an ancient Hebrew prose narrative style – written narrative vs. spoken language, represented consciousness, grammar and narrative technique, notions of time and simultaneity. What makes this study uniquely interesting is the general historical thesis with which the author interprets biblical narrative prose in Genesis through 2 Kings. What we have here, he argues, is something new and unprecedented – the development of a new verbal art after the decline and virtual disappearance of the oral verbal art characteristic of Ugaritic and Homeric epic poetry. In the same measure as oral poetry declines, the new written verbal art emerges and grows in importance. Kawashima also offers his thoughts on how the written mode may have influenced ancient Hebrew religion by removing it one step away from the polytheism characteristic of ancient epic poetry. Indiana Studies in Biblical Literature; Indiana University Press, Bloomington, Ind. (2004) XI/1–293 (BL)

Sociology – anthropology ★ psychology 98

Richard A. Horsley (ed.), Hidden Transcripts and the Arts of Resistance: Applying the Work of James C. Scott to Jesus and Paul J.C. Scott, in Domination and the Arts of Resistance (1990), offers an anthropological model of the rituals of “public mastery” and “ideological justification for inequalities” found in slave-owning and peasant societies. There rituals provoke a whole set of concealed forms of opposition and resistance. It is not difficult, Horsley argues, to sort out the observations and generalizations applicable to the Palestinian peasantry among whom Jesus operated as well as to the social world of Paul. Ten papers and responses apply Scottian analysis to NT studies. Semeia Studies 48; Society of Biblical Literature, Atlanta, Ga. (2004) VII/1–208

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Krijn van der Jagt, Anthropological Approaches to the Interpretation of the Bible The author recommends the anthropological, comparative reading of OT stories. The two main examples developed in the book are on the paradise tale, illustrated from a number of African folkloric stories about the missed opportunity to attain eternal life, and the book of Job, understood as a rite of passage: Job is separated from his earlier life and, after his vindication, installed as a prophetic figure. (Available from the American Bible Society, 1865 Broadway, New York, NY 10023, USA.) United Bible Societies, Monograph Series 8; United Bible Societies, New York (2002) X/1–120 (BL)

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E.K. Foshaugen, Thompson’s modes of operation of ideology and depth hermeneutics as hermeneutical tools: ideology and the Sermon of the Mount (Matthew 4:23–7:29) This article first provides a synopsis of J.B. Thompson’s understanding of ideology and then applies it to two selected verses (Mt 5:3–4) from the Sermon on the Mount. An attempt is made to reveal the existence of an ideology in the text, determine its symbolic form and construction, and confirm the suitability of Thompson’s modes of operation of ideology and depth hermeneutics as tools of interpretation to be applied to the text. Reading the text in its particular social-historical setting this article endeavours to disclose and draw attention to symbolic phenomena that serve and sustain between God and his people. ATh 24/1 (2004) 186–200

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Martin Leiner, Auferstanden in die Herzen und Seelen der Gläubigen? Psychologische Auslegungen der neutestamentlichen Auferstehungserzählungen Der Beitrag untersucht die Möglichkeiten und Grenzen psychologischer Bibelinterpretation. Er kommt zu dem Ergebnis, dass eine vorsichtige Integration psychologischer Theorien in die historisch-kritische Forschung die sinnvolle Anwort auf die überzogenen Erwartungen und auf die scharfen Kritiken an psychologischer Exegese darstellen würde. Am Beispiel der psychologischen Interpretationen der Ostererscheinungen wird deutlich, dass ein realer, wenn auch hypothetischer Erkenntnisfortschritt durch die Integration psychologischer Forschungen möglich ist. Grundlegende weltanschauliche und methodische Probleme bei der Erfassung der Auferstehung gelten für psychologische Auslegungen ebenso wie für historische Rekonstruktionen. EvTh 64/3 (2004) 212–227

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J. Harold Ellens et al. (eds.), Psychology and the Bible: A New Way to Read the Scriptures. 4 vols. The sixty-two papers edited by J.H. Ellens and W.G. Rollins on psychological exegesis are arranged in four volumes. Vol. 1 deals with the history and methods of psychological biblical studies; Freud, Jung, Theissen, and Drewermann all figure prominently, as do others. Vol. 2 offers papers on individual OT books or passages (with three papers on Ezekiel, one on Jonah, one on Proverbs, etc.). Vol. 3 collects papers on NT passages (including the parable of the prodigal son and Rev 17). The final volume deals with the figure of Jesus. Each paper includes notes and a bibliography, and each volume has a glossary and a subject index. – The set surveys and advances an important field of biblical studies. Praeger/Greenwood, Westport, Conn. (2004) XVII/1–325; XVII/1–381; XVII/1–343; XVII/1–375 (BL)

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Willem J. Smith, Soul and psyche: The Bible in psychological perspective During the last third of the twentieth century a discipline that applies psychological and psychoanalytic insight to the study of the Bible, has resurfaced within biblical studies. In his book, Soul and Psyche, Wayne Rollins offers a psychological biblical approach as one of the new approaches to Scripture since the 1960’s. This approach tends to bring a renewed appreciation for the role of the human psyche or soul in the history of the Bible and its interpretation. HTS 60/1–2 (2004) 431–440

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Samuel Vollenweider, Außergewöhnliche Bewusstseinszustände und die urchristliche Religion. Eine alternative Stimme zur psychologischen Exegese Der Aufsatz widmet sich dem urchristlichen Umgang mit aussergewöhnlichen Bewusstseinszuständen (Vision, Ekstase, Trance, ‘Mystik’). Er nimmt Bezug auf aktuelle religionspsychologische Strömungen, die sich für “Altered States of Consciousness” (ASC) interessieren, besonders für ihre kulturübergreifenden und neuropsychologischen Aspekte. Die Psychologie der “Altered States of Consciousness” bietet der Bibelexegese eine Alternative zu anderen, oft reduktionistisch verfahrenden psychologischen Modellen. Sie erlaubt es, Vision und Ekstase als universelle anthropologische Phänomene wahrzunehmen. EvTh 65/2 (2005) 103–117

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Per Bilde, Kognitive Dissonanzreduktion in der Jesusbewegung. Ein sozialpsychologischer Beitrag zum Verständnis neutestamentlicher Texte Der Aufsatz zeigt, dass die sozialpsychologische Theorie der kognitiven Dissonanzreduktion nicht nur auf Texte anwendbar ist, in denen die Parusieverzögerung verarbeitet wurde, sondern auch auf Texte, in denen die Kreuzigung Jesu (1 Kor 1,8–25), die Ablehnung der urchristlichen Botschaft im Judentum (Röm 11,25–27; Mt 13,9–17) und das Verständnis der Person Jesu (Mk 8,14–21; Lk 24,13–32) Thema ist. Mittel der kognitiven Dissonanzreduktion sind neue Offenbarungen und die im Glauben an den Auferstandenen gelesene jüdische Bibel. Kognitive Dissonanzerfahrungen waren eine Herausforderung, die urchristliche Botschaft immer wieder neu zu interpretieren. EvTh 65/2 (2005) 118–135

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Petra von Gemünden, Methodische Überlegungen zur historischen Pychologie exemplifiziert am Themenkomplex der Trauer Psychologische Exegese legt zeitlich und kulturell entfernte Texte aus. Für ihre Methodik ist entscheidend, ob wir von der Annahme anthropologischer Konstanten (so die traditionelle Auffassung) oder von einer Veränderlichkeit des Menschen (so neuere Ansätze in Mentalitätsgeschichte und historischer Psychologie) ausgehen. Nimmt man die grundsätzliche Geschichtlichkeit des Menschen als Möglichkeit ernst, stellt sich die Frage, welche methodischen Ansatzpunkte es für eine historisch-psychologische Forschung überhaupt geben kann, d.h., was wir in den antiken Zeugnissen psychologisch auswerten können. Eine Möglichkeit bleibt uns dabei versagt: Wir können antike Menschen nicht befragen und empirisch untersuchen. Der Beitrag stellt eine Reihe von Möglichkeiten psychologischer Auswertung antiker Zeugnisse vor, die uns trotzdem zugänglich sind: die Auswertung der Semantik von Wörtern, Gattungen, Riten, Bildern, schichtspezifischer und geschlechtsspezifischer Unterschiede sowie die Diskursgeschichte antiker Reflexionen über psychische Phänomene. Alle Beispiele stammen aus dem Themenbereich der Trauer. Gerade bei diesem zeitlosen Thema wird deutlich: Der historisch-psychologische Ansatz vertieft den “garstigen Graben” zwischen heute und damals. Deshalb wendet sich der Artikel abschließend der hermeneutischen Frage zu und plädiert für eine Trennung zwischen Exegese und Applikation – gerade um die Aufklärung über uns selbst in der Gegenwart zu fördern. EvTh 65/2 (2005) 86–102

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Marc-Alain Wolf, Un psychiatre lit la Bible The author presents a series of brief readings of the following OT passages: Abraham in Genesis, the sacrifice of Isaac (Gen 22), Jacob and the angel, the dreams of Joseph, Moses, the exodus out of Egypt, the book of Esther, and Job. To stay with the last item: Job incarnates the people of Israel, a people that attributes value to itself, and thus is able to overcome a sense of guilt. The theme of doubt – both Abraham and

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Job have doubts about God – emerges as important, for a faith unchallenged by doubt would not be human. Editions du Cerf, Paris (2005) 1–187

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Martin Leiner, Neutestamentliche Exegese zwischen “Psycholatrie” und “Psychophobie” Psychologische Auslegung des Neuen Testaments hat einen begrenzten Themenbereich in dem sie in aller Vorsicht Hypothesen formulieren kann, die zu einem tatsächlichen Erkenntnisfortschritt führen. Wenn sie dies tut, ist sie eine logische Weiterentwicklung historisch-kritischer und literaturwissenschaftlicher Forschung. Dramatische Entdeckungen dürften dabei kaum zu erwarten sein. EvTh 65/2 (2005) 148–154 (WSch)

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Eben Scheffler, Jung, the Pentateuch and ethics This article reflects on the contribution that can be made to the interpretation of the Bible by employing the analytical psychology of Carl Jung. After some relevant biographical considerations on Jung, his view of religion and the Bible is briefly considered, followed by a look into Genesis 1–3 in terms of his distinction of archetypes. It is suggested in the conclusion that Jungian psychological Biblical criticism can lead to a changed, but fresh view on the ‘authority’ or influence of the Bible in the lives of (post)modern human beings and their (ethical) behaviour. Verbum et Ecclesia 25/2 (2004) 653–675

Literature – structuralism – rhetoric ★ narrative criticism 110

Jacques Berlinerblau, The Bible as Literature? Studies in the field of “biblical literary criticism” have proliferated in recent decades. The publication of Robert Alter’s 1981 The Art of Biblical Narrative marks the symbolic arrival of a mode of analysis that has now become entrenched in modern biblical research. In this essay it is asked if assumptions about texts predicated on the study of modern literature can be profitably applied to a multi-layered, multiple-authored anthology of ancient provenance such as the Hebrew Bible. As a means of illustrating his concerns the author offers a critique of Alter’s well-known discussion of the alleged unity and artistic merit of Genesis chapters 37–39. He suggests that exegetes may need to lessen their reliance on pre-fabricated tools of literary analysis. Instead, they will need to develop theoretical and methodological implements that are properly calibrated to the study of collectively and trans-historically composed works of art. HebStud 45 (2004) 9–26

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Seth D. Kunin, We Think what We Eat: Neo-structuralist Analysis of Israelite Food Rules and Other Cultural and Textual Practices Seven papers comment on the method of structuralist analysis, apply it to biblical subjects, or summarize the result of such analysis. Some of the titles are: Israelite food rules revisited (with summaries and discussions of the work of M. Douglas and others), The death of Isaac (Gen 22), The bridegroom of blood ( JSOT 70, 1996, 3–16, see IZBG/IRBS 42:301), Perilous wives and relatively safe sisters (women in Genesis and Judg 9 and 11), Israel and the nations. JSOT.S 412; T & T Clark International, London (2004) VII/1–256 (BL)

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James D. Hester et al. (eds.), Rhetorics and Hermeneutics This collective volume offers a number of papers that explore how the study of ancient rhetoric, as practiced by Wilhelm Wuellner, can be used to good effect in NT studies. In addition to general papers, four ones consider specific cases: applause lines in Mark (W. Shiner), Lukan parables (G. Carey), Pauline apologia ( J. McCant), the rhetoric of transcendence in the book of Revelation (L. Snyder). The book also includes a bibliography of Wuellner’s publications – mostly on NT and rhetoric. Emory Studies in Early Christianity 9; T & T Clark International, London (2004) XIII/1–247 (BL)

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David B. Gowler et al. (eds.), Fabrics of Discourse Die in dieser Vernon K. Robbins zum 65. Geburtstag gewidmeten Festschrift versammelten Beiträge wenden die von dem Jubilar erfundene Methode des socio-rhetorical criticism auf verschiedene Texte des Neuen Testaments an. Die Methode zeichnet sich u.a. dadurch aus, dass sie textinterne und textexterne Aspekte miteinander ins Gespräch bringt. Es schreiben: H.J.B. Combrink über Mt 23 (1–35), J.H. Elliott über Familie (die natürliche Familie und die eschatologische Familie Gottes) bei Mk (36–63), J.S. Kloppenborg über das Gleichnis von den Weingärtnern in der synoptischen Tradition und im EvThom (64–88), D.B. Gowler über Lk 7,1–10 (89–125), J.H. Neyrey über den sozialen Ort (“the social location”) des Paulus (126–164), L.G. Bloomquist über Röm 1 (165–193). C.A. Wanamaker über 2 Kor 10–13 (194–221), D.C. Duling über Phil 3,5–6 (222–241), R.B. Sisson über Phil (242–263), W.H. Wachob über Jak (264–280), D.F. Watson über 1 Joh (281–302) und D.A. de Silva über Offb (303–316). Eine Bibliographie des Jubilars ist beigefügt. Trinity Press International/Continuum, Harrisburg et al. (2003) XVIII/1–365 (SP)

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Jean-Claude Verrecchia, Narratology and the Bible: the French Experience Dieser Beitrag stellt kurz die narratologische Herangehensweise der Schweizer Neutestamentler Daniel Marguerat und Yvan Bourquin vor und legt dann einige der narratologischen Fragestellungen auf Mk 14 an. Sowohl die Präsentation als auch deren Anwendung bleibt eklektisch. ScrB 35/1 (2005) 18–30 (SP)

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Daniel Marguerat et al., Pour lire les récits bibliques. Initiation à l’analyse narrative First published in 1998 and now in its third, updated edition, this is an introductory guide and workbook for those who wish to acquaint themselves with the methods of narrative criticism as practiced in the department of NT studies at the university of Lausanne. In earlier publications, Marguerat has demonstrated the fruitfulness of the new approach to passages from Luke and Acts, while his collaborator, Yvan Bourquin, is a specialised narratologist on Mark. The book includes many examples from both testaments, sets the student to work by suggesting study questions, and there is a good bibliography on narrative criticism as applied to the Bible. Labor et Fides, Genève; Editions du Cerf, Paris (2004) 1–243 (BL)

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Ute E. Eisen, Boundary Transgression and the Extreme Point in Acts 10:1–11:18 Eisen sketches Jurij Lotman’s “boundary transgression” and Karl Nikolaus Renner’s notion of the “extreme point” and then applies these narratological notions to her

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reading of Acts 10–11. It is especially through his entering the house of a foreigner that Peter violates a norm. What superficially appears as the conversion of Cornelius is actually the conversion of Peter. Jane Schaberg et al. (eds.), On the Cutting Edge, Continuum, London (2004) 154–170 (BL)

Contextual exegesis: postcolonialism – ecology – queer 117

Andries G. van Aarde, Postmoderne epistemologie en postkoloniale hermeneutiek Postcolonial hermeneutics is concerned with linguistic, cultural and geographical transfer. Within the framework of biblical studies it explores strategies of interpreting texts from the situation of previously colonised people who are accommodated in a new liberated context, but find themselves both included and excluded. Biblical texts are historically considered to be both the products of people who were subjected to the exploitation of Middle-Eastern and Graeco-Roman super powers and interpreted today in the third world by people who also were subjects of modern colonial powers. Postcolonial studies represent a postmodern epistemology which implies a deconstructive approach to hermeneutics. The article consists of five “preludes”, introducing postmodern epistemology, postcolonial hermeneutics, postcolonial biblical studies, and unlocking potential biblical research in South Africa. HTS 60/3 (2004) 1105–1125

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Stephen D. Moore et al. (eds.), Postcolonial Biblical Criticism: Interdisciplinary Intersections The following papers are included in this collection: S.-D. Moore and F.F. Segovia, Postcolonial biblical criticism: beginnings, trajectories, intersections; F. Segovia, Mapping the postcolonial optic in biblical criticism; S.D. More, Questions of biblical ambivalence and authority under a tree outside Delhi; L.E. Donaldson, Gospel hauntings: the postcolonial demon of NT criticism; T.B. Liew, Margins and (cutting) edges: on the (il)legitimacy and intersections of race, ethnicity, and (post)colonialism; D. Jobling, Marx, postcolonialism, and the Bible; D. Jobling, Very limited ideological options: Marxism and biblical studies in postcolonial scenes. The Bible and Postcolonialism; T & T Clark International, London (2005) VII/1–206

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Madipoane Masenya (ngwana’ Mphahlele), Teaching Western-oriented Old Testament studies to African students: An exercise in wisdom or in folly? Given the extent of the harm done by colonial and apartheid education to AfricanSouth African students, is it a wise exercise to continue offering to these students a theology which continues to alienate them from their real selves? In the light of the post-apartheid era, an era of self-recovery, self-affirmation, a search for one’s roots, is teaching Western-oriented Old Testament studies an exercise in wisdom or in folly? As Old Testament scholars, are we offering the right word at the right time to the right people? This article attempts to grapple with these questions. OTE 17/3 (2004) 455–469

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Anne Elvey, Earthing the Text? On the Status of the Biblical Text in Ecological Perspective If we come to our practices of reading biblical texts understanding non-human others to be subjects, what does this mean for our understanding of the ‘nature’ and status of the biblical text? With reference to the biblical text and to the ways in which some

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feminist biblical scholars and theologians have called into question and renegotiated their understandings of biblical authority, this paper offers a preliminary reflection on the question of the status of the biblical text from an ecological perspective, suggesting that in the reading of biblical texts Earth can be understood as an intertext. ABR 52 (2004) 64–79

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Ernst M. Conradie, Towards an Ecological Biblical Hermeneutics: A Review Essay on the Earth Bible Project This essay on the five volumes of the Earth Bible series focuses on the critical Biblical hermeneutics employed in the series. It describes the background of the project within the context of the emergence of ecological theology and assesses the significance of the project towards the development of an ecological Biblical hermeneutics. Scriptura 85 (2004) 123–135

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Ken Stone, Practicing Safer Texts: Food, Sex and Bible in Queer Perspective Stone examines texts in which both food and sex appear (2 Sam 13, the prophet Hosea, Prov 1–9, the book of Qoheleth). Under the influence of “queer theory”, Stone questions the tendency of traditional exegesis to overstress the gravity of sexual matters at the expense of other matters of cultural concern, such as food. He asks: what are the likely effects, for good or ill, on particular readers in particular contexts? Queering Theology Series; T & T Clark International, London (2005) VI/1–185

Canonical exegesis 123

Stephen B. Chapman, A Canonical Approach to Old Testament Theology? Deuteronomy 34:10–12 and Malachi 3:22–24 as Programmatic Conclusions In der kanonischen Exegese wird davon ausgegangen, dass bestimmte Passagen (etwa Dtn 34,10–12 oder Mal 3,22–24), die am Anfang oder Ende eines der Textkörper der hebräischen Bibel (Tora, Schriften, Prophetie) stehen, programmatische Bedeutung innerhalb des Kanons haben. Diese These ist (sofern sie nicht nur rezeptionsästhetisch aufgefasst wird) problematisch, da der Kanon in seinem Formierungsprozess ein sehr bewegliches Gefüge darstellte. HBT 25/2 (2003) 121–145 (SP)

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Thomas Naumann, Zum Verhältnis von Synchronie und Diachronie in der Samuelexegese The essay outlines the use of the categories of synchrone/diachrone in today’s study of the bible and informs about important synchrone studies in the exegesis of Samuel. Further on, objectives of synchrone and diachrone exegesis are discussed, advantages and problems are shown, thereby insisting upon the fact that the reasons for the widely methodological farewell of the diachrone approach lie in the methodological problems and apories of historical-critical exegesis. Considering the pluralism of methods it is pleaded against a dull compromise of synchrone and diachrone methods, but for a more exact definition of the objectives than has been done until today and which can be achieved with the instruments of the used method. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 51–65

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Lyle Eslinger, Beyond Synchrony and Diachrony. Hyperchrony, an Archaic Framework for Cultural Criticism Einer historischen Auswertung biblischer Erzählungen steht als Methode eine kritische Reflexion aufgrund vergleichender Mythen-Studien, die auch die Bibel einschließen, zur Verfügung. Dank der Fortschritte der Geschichtswissenschften im 19. und 20. Jh. hat diese Reflexion einen wohl etablierten Rahmen, nämlich das Zeiten übergreifende Rahmenwerk der “Hyperchronie”, in das solche Studien einzuordnen sind. Die Betrachtung zweier Beispiele biblischer Geschichtserzählung – 1 Sam 8–12 und 1 Sam 24/26 – weist auf, wie eine hyperchrone Perspektive die herkömmlichen Ansätze biblischer Kritik ergänzen kann. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 31–50

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Antony F. Campbell, Synchrony and the Storyteller Biblical narrative texts on occasion contain pointers to alternative versions or options. In performance, necessarily synchronic, ancient storytellers would not normally have actualized more than one version. Modern interpreters need to follow suit, exercise their judgement on the presence of alternatives, and treat separate stories separately. Where longer compilations are concerned, serving the making of myth, policy, legend, or other functions, it would be appropriate not to refer to authors but to focus reference on the phenomena occurring in the text. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 66–73

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Erhard Blum, Von Sinn und Nutzen der Kategorie “Synchronie” in der Exegese There is no diachrone exegesis without an implicit synchrone interpretation. Vice versa, there is no synchrone interpretation without diachrone implications. For a scientific discipline it should, however, be a matter of course that both indispensable approaches be followed consciously and methodologically reflected; it lies in the calamity of the subject that this is apparently not self-evident. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 16–30

Postmodern exegesis ★ other approaches 128

Yvonne Sherwood (ed.), Derrida’s Bible: Reading a Page of Scripture with a Little Help from Derrida Eighteen papers and the editor’s introduction explore many aspects of the deconstructionist, Derrida-inspired reading of biblical texts. While some of the papers deal with more general issues, others apply deconstruction to biblical texts and characters such as the pastoral epistles (R. Seesengood), Jer 36 (M. Brummit), Melchizedek in Gen 14 (A.G. Hunter), Judg 12 (F. Yamada), the gospel of Mark (A. Wilson), the book of Qoheleth ( J. Koosed) – more or less in this order. As the editor explains, deconstructivism is appropriate because the biblical authors themselves “express devotion to memory AND the desire for rupture” (3). Palgrave Macmillan, Houndmills, Basingstoke (2004) XV/1–323 (BL)

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Kevin Hart, The Postmodern Bible Postmodernist exegesis questions not only the “grand canonical narrative” allegedly supposed by or encoded in the Bible; it also attacks the modern project of historical

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criticism. Hart also discusses the work of Harold Bloom and M. Blanchot, as well as J. Derrida’s view of the Bible. (To be obtained from: Oneworld Publications, 185 Banbury Rd., Oxford OX2 7AR, England) Kevin Hart, Postmodernism: A Beginner’s Guide; Oneworld Publications, Oxford (2004) 87–106 (BL)

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Timothy Wiarda, Scenes and Details in the Gospels: Concrete Reading and Three Alternatives An approach to Gospel narratives that treats them as realistically depicted stories and emphasises the way their details function within the time-of-Jesus scenes they portray yields substantial exegetical results. Alternative approaches such as allegorical reading, focus on theological words, and the pursuit of intra-Gospel allusions sometimes stand in tension with this kind of concrete reading, and can distract interpreters from attending to surface-level scenes and details. The value of concrete reading and the effects of alternative approaches may be seen through examining several texts: the Nicodemus narratives of John; Mark 8.22–6; John 1.35–9; Mark 14.38; and John 21.15–17. NTS 50/2 (2004) 167–184

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Mishael M. Caspi, Forgotten Meaning: Dialogized Hermeneutics and the Aqedah Narrative The “idea” of biblical sacrifice cannot be reduced to any one particular interpretative viewpoint or comparative theme; instead, it is vari-form in speech and polyphonous in voice. Rather than a single event, the Aqedah is a “classic” story which encompasses multiple voices and dialogues in hermeneutical communication with one another. The here presented dialogic interpretation speaks of the simultaneity of two Abrahamic families self-sacrifices. The significance of each selfsacrificial sacrifice cannot be removed from the polyphonous dialogues between narrator and characters, text and readers, existing interpretations and what is yet-to-be-spoken. SJOT 18/1 (2004) 93–107

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George K. Barr, Scalometry and the Pauline Epistles Barr studies certain literary characteristics of the Pauline letters, focusing e.g. on the length of each sentence. Certain patterns appear. All the Pauline letters share common characteristics, as do Hebrews plus 1 and 2 Peter. The Pauline letters are therefore genuine, and for the second corpus (Hebr, 1/2 Peter) Silvanus (Silas) is a good candidate for authorship. JSNT.S 261; T & T Clark International, London (2004) XI/1–178

Literary genres: apocalypticism – didactic narrative – list – myth – poetry – prayer 133

M. Nel, Versoening in Joodse apokaliptiese literatuur Before the discussion of the subject of reconciliation in apocalyptic literature can be researched it is necessary to answer preliminary questions: What is apocalyptic literature? Where, how and why did it originate? Is it in continuity with the other genres represented in the Old Testament? Were there apocalyptic movements, and what was their function? Apocalyptic writers did not discuss reconciliation as such because in their socio-historical circumstances the issue was not raised. In the different writings allusions are found. Reconciliation with God is interpreted as a property of the chosen righteous, the maskilim or chasidim, the particular apocalyptic group. Reconciliations

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between people and groups are interpreted within the larger context of the regulations of the Mosaic Torah. Verbum et Ecclesia 26/1 (2005) 186–204

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Luca Arcari, Sui rapporti tra apocalissi “con viaggio ultraterreno” e “senza viaggio ultraterreno”. Indagine per una “storia” del “genere apocalittico” This article deals with the differences between Apocalypses involving ascent to Heaven and historical Apocalypses. The author considers the importance of prophetic books of the Hebrew Bible for the literary evolution of the genre and for the historical development of “apocalypticism”. The historical development of apocalyptic literature is indebted to the re-interpretation and re-reading of prophetic literature. The Enoch literature is an anti-Zadokite phenomenon; the hostility toward Zadokite priesthood entails an opposition against the Zadokite re-interpretation of prophecy. The re-reading of prophecy is a major factor for defining the historical evolution of apocalypticism: the prophetic forms are instruments of ideological self-definition. Hen. 26/1 (2004) 63–85

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Michael Wolter, Apokalyptik als Redeform im Neuen Testament ‘Apokalyptik’ ist ein wissenschaftlicher Ausdruck, der nicht wie ein quellensprachlicher Begriff behandelt werden darf. Wir benutzen ihn als einen Sammelbegriff für eine Eigenschaft von Texten, die wir freilich nicht in diesen vorfinden, sondern ihnen zuschreiben. Was wir in den Texten vorfinden, sind vielmehr bestimmte Redeformen mit der Funktion von Leseanweisungen, die so etwas wie eine erkenntnistheoretische Transzendenz voraussetzen und kognitive Grenzüberschreitungen fingieren. Im NT lassen sich apokalyptische Rezeptionsanweisungen in Röm 11.25; 1 Kor 15.51 und Offb 4.1–2a nachweisen, nicht hingegen in 1 Thess 4.13–18 oder Mk 13. NTS 51/2 (2005) 171–191

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Hans Strauß, Weisheitliche Lehrerzählungen im und um das Alte Testament To establish the existence of the genre description “sapiential didactic narratives”, which is not accepted everywhere in Old Testament scholarship, Gen 37–50, Dan 1–6, Esther, Job and Jonah, as well as the so-called “Ahikar-novella” and the book of Tobit, are here once again reviewed. The genre cannot be entirely discounted for any of them, despite the considerable extent of variation between the individual texts. They show in their didactic “forms” and their sapiential intentions a strong concern, especially on the part of theological wisdom in Israel, that a life before God the Creator should be experienced even in the Diaspora, whether by the people of God or by a suffering individual or by a prophet. ZAW 116/3 (2004) 379–395

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Jan-Wim Wesselius, The Functions of Lists in Primary History Die sog. Primary History ist ein Ergebnis einer gezielten sorgfältigen Komposition ausgewählter Texte zu einem einheitlichen Geschichtswerk von der Erschaffung der Welt bis zum Fall Jerusalems 587v. Als eine von vielen literarischen Gattungen bekommen Listen eine wichtige Rolle in diesem Werk. Sie bestätigen die narrativen Teile, ergänzen diese oder widersprechen ihnen sogar, wodurch sie die Aufmerksamkeit der Leser auf ihre inhaltlichen Aussagen lenken. Diese drei Funktionen werden im Beitrag anhand der Listen in Samuelbüchern erörtert. BEAT 51; Matthias Augustin et al. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 83–89 (DL)

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Robert E. Belknap, The List: The Uses and Pleasures of Cataloguing Although only one passing reference to enumeration as a stylistic device of biblical times is made (p. 44, the reference seems to be to Ps 29; Ps. 104 etc.), this book is a reminder that the enumerative mode is far more extensive than one would assume. Belknap’s focus is on nineteenth-century American poets and writers. Yale University Press, London (2004) XIX/1–252

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Hans-Peter Müller, Mythos und Metapher. Zur Ambivalenz des Mythischen in poetischer Gestaltung The paper describes, on the one hand, myth as a preliteral narrative genre and, on the other hand, ‘the mythical’ (‘das Mythische’), i.e. the remaining embodiments of myth when mythical tales are not produced any more. It then deals with metaphors in a wide and in a narrow sense. The former is an integral part of human language in general, the latter is especially apt for the expression of the transcendent aspect of being. The validity of myth is ambivalent: speaking metaphorically, myth stands in an intermedium between play and earnestness; therefore it appears usually in poetic formation and with a mostly artistic pretension. – Its anthropological legitimation lies in its contribution to the survival and genuine improvement of humanity. Quaestiones Disputatae 209; Hubert Irsigler (Hg.), Mythisches in biblischer Bildsprache; Herder, Freiburg u.a. (2004) 43–63

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Alejo Aguilar, Uso e Interpretación de la Poesía en el Nuevo Testamento This study seeks to contribute to a competent interpretation of the poetic sections of the NT. First of all, it presents an adequate classification system for poetical passages, which is followed by the presentation of four important exegetical principles whose consistent application will result in the improved identification and understanding of these passages. Among the conclusions of this study are the following: Firstly, the genre of poetics has often been ignored in NT studies. Secondly, New Testament poetic sections are numerous and significant. Thirdly, by focusing upon the proposed four principles, the modern interpreter of the NT will be able to do more justice to the particular characteristics of NT poetry which will – ultimately – result in their increased relevance for the contemporary reader. DavarLogos 3/1 (2004) 13–22

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Teófilo Correa et al., Características de la poesía hebrea bíblica This short article on Biblical interpretation precisely outlines the most peculiar characteristics of Biblical Hebrew poetry. Among the different nuances of this genre, the authors underline the following: its conciseness, density and cyclic; also its use of selected language, figured language, and an arrange or special form of construction, which is parallelism. Theologika 19/2 (2004) 200–226

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Amira Meir, On the Study of Pentateuchal Poetry Was sind die Merkmale von Poesie in der Tora? Und wo finden sich poetische Stücke? Diese Fragen bewegen Meirs Auseinandersetzung mit der jüdischen Auslegungsgeschichte der Tora. Meir zufolge sind die wesentlichen Merkmale biblischer Poesie, Kürze und Parallelismus. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 96–113 (SP)

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Renate Egger-Wenzel et al. (eds.), Prayer from Tobit to Qumran Twenty-one papers explore as many aspects of prayer from Esther, Tobit, Sirach, 2 Macc, 3 Macc, Wisd all the way to the NT, Josephus, Qumran, and early Judaism. The more general papers are by H. Reventlow (Das Gebet im Alten Testament, 1–15), J. van Oorschot (Strukturen des Gebets, 17–39), and Stefan Reif (Prayer in Early Judaism, 439–464). Several helpful indexes (names, subjects, scriptural passages) conclude the volume. Deuterocanonical and Cognate Literature Yearbook 2004; Renate Egger-Wenzel et al. (eds.), Prayer from Tobit to Qumran; de Gruyter, Berlin (2004) XII/1–551 (BL)

Stylistic devices: hendiadys – litotes – narrative analogy – reversal ending – topos 144

J. Kenneth Kuntz, Hendiadys as an Agent of Rhetorical Enrichment in Biblical Poetry, With Special Reference to Prophetic Discourse Kuntz untersucht die Verwendung von nominalen verbalen und adjektivischen Hendiadys in der prophetischen Poesie. Sein Ergebnis ist, dass insbesondere das nominale Hendiadys vielfach verwendet wird. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 114–134 (SP)

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David J. Clark, A Not Infrequent Construction: Litotes in the Book of Acts Eine Litotes sollte nur dann auch als eine solche übersetzt werden, wenn sie in der Zielsprache dieselbe Bedeutung hat. Andernfalls ist auf alternative Übersetzungen zurückzugreifen. The Bible Translator 55/4 (2004) 433–440 (SP)

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Joshua A. Berman, Narrative Analogy in the Hebrew Bible: Battle Stories and Their Equivalent Non-battle Narratives The trial of Achan, that ends with the killing of this culprit, is followed by the story of the conquest and destruction of the city of Ai ( Josh 7:10ff; 8:1ff ). The two juxtaposed accounts mirror each other and indeed illuminate each other, for they can be considered as a structural pair. Berman studies five more cases of what he terms “narrative analogy”, including the rape of the concubine followed by the battle against the tribe of Benjamin ( Judg 19:22ff; 20:40ff ) and the two days of feasting followed by two days of fighting in the book of Esther (Esth 5:1ff; 9:1ff ). Berman’s study is a major contribution to the study of biblical narrative. (The reviewer is not as sure as Berman seems to be that in the case of the battle stories, the duplication is meant to subvert the importance of the battlefield action. He may be up to something, however, something like the juxtaposition of the scribal and the warrior view of things, as analyzed by B. Lang, The Hebrew God, New Haven 2002, in a discussion of apocalypse of war vs. apocalypse of judgment.) VT.S 103; Brill, Leiden (2004) XII/1–244 (BL)

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Yairah Amit, Endings – Especially Reversal Endings This article deals with different endings and especially with reversal endings. This kind of endings is of especial significance to the understanding of the work as a whole, because they cast it in a new or different light. The article contains three examples of reversal endings: the story of Judah and Tamar (Gen. 38); the book of Judges; and psalm 104. It seems that the knowledge that sometimes the ending of a biblical unit –

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story, poem or an entire book – directs readers to re-examine and consider the whole sequence in the light of its concluding information, contributes to our interpretations and may even lead to novel and possibly contradictory ones. Scriptura 87 (2004) 213–226

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Israel Eph'al, On the Common Literary Expressions of the Ancient Semites Die antike semitische Sprache verfügte über ein reiches Reservoir an festen Ausdrücken und literarischen Formen, die von Schreibern direkt in die Texte eingetragen oder aber in einer dem literarischen Kontext angepassten Form verwendet wurden. Um die verschiedenen Möglichkeiten von Anleihen aus dem Formen-Reservoir aufzuzeigen, erörtert der Beitrag einige Beispiele solcher Formen aus biblischen und außerbiblischen Dokumenten, u.a. ‘Sohn einer Witwe’, ‘hungernde Säuglinge’ oder ‘das Essen des Fleisches eigener Kinder’. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 25–32 (DL)

OLD TESTAMENT EXEGESIS Bible as a Whole 149

Robert Althann (ed.), Elenchus of Biblica 2001 Rumour has it that the Elenchus, like some other bibliographies, will soon disappear in its printed form, to be replaced by an electronic version. We are still lucky, however, that this is not (yet) the case, and so Althann has produced another volume. The digital project of the Elenchus is still in its infancy, but some of the Elenchus material is now accessible at http://bildi.uibk.ac.at. – It is interesting to see the republication of OT classics (W. Robertson Smith, no. 3740; H. Gunkel, no. 155 – but note that Lioba Gunkel in the index is confused with H. Gunkel, see no. 7861; J. Wellhausen, no. 10226) and the listing of an unpublished exegetical text by M. de Unamuno (no. 5967). The in memoriam section lists P. Beauchamp, C.H. Gordon, O.R. Gurney, F. Porsch, and O.H. Steck among biblical scholars who died in 2001. Editrice Pontificio Istituto Biblico, Roma (2004) 1–900 (BL)

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Bernhard Lang, Die Bibel The first part summarizes, with minimal commentary, the essential writings of the Old and New Testaments, highlighting the basic OT story as told in Genesis through 2 Kings and the basic NT story as found in Luke-Acts. A second, shorter section, surveys the main issues of critical biblical scholarship: what is biblical scholarship? The OT as a historical document; the Deuteronomistic History; the OT’s basic story as patchwork literature; Isaiah and Jeremiah; historical research on Jesus; the formation of Luke-Acts (arguing that the original Lucan History consisted of the gospel of Mark, followed by the book of Acts). Written for the intelligent lay person, this is meant to be a comprehensive guide to what one should know about the Bible, its contents, and how it can be understood and appreciated today. (Additional information and internet links can be found at www.fischer-kompakt.de/die-bibel.) Fischer Kompakt; Fischer Taschenbuch Verlag, Frankfurt (2004) 1–129 (BL)

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D.A. Carson et al. (eds.), New Bible Commentary First published in 1953 and revised for the fourth edition in 1994, Intervarsity Press keeps the work in print. The commentary on the book of Job is by David Clines who sees this book, convincingly, as symbolic of the suffering of Israel in Exile. But not all

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commentaries included in this book are as modern as the one on Job; Daniel, e.g., is dated to the sixth century BCE, and multiple authorship for Isaiah is rejected. In the NT, Colossians is treated as a genuine Pauline text. Informative, but in places a very conservative text. Intervarsity Press, Leicester (2004) XIII/1–1455 (BL)

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Reinhard Feldmeier et al. (eds.), Die Bibel: Entstehung – Botschaft – Wirkung Eleven popular university lectures deal with the origins of the Bible and the impact it made on Western religious and cultural history. E. Aurelius introduces the Pentateuch, R.G. Kratz the prophetic books of the OT, and R. Feldmeier the gospels. A contribution by F. Wilk deals with the letters of the NT. Vandenhoeck & Ruprecht, Göttingen (2004) 1–208

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Martin Hann, Die Bibel This illustrated book is meant to initiate the beginning student to biblical studies. While the focus is clearly on the OT, the gospels and the book of Revelation also receive some attention. Study questions are appended to each section. Kultur Kompakt; Verlag F. Schöningh, Paderborn (2005) 1–241

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Norbert Scholl, Die Bibel verstehen Although at times getting a little technical, this is a well-written general introduction to the critical reading of the Bible. Scholl does a good job in surveying current critical opinion and picking out representative views for discussion. He feels free to refer to apply the insights of psychology to the understanding of certain biblical phenomena – see his treatment of the exodus archetype and his use of Sundén’s role psychology in the treatment of the prophets. Highly recommended. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2004) 1–294 (BL)

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Rudolf Smend, Das Buch der Bücher. Aspekte der Bibel Der Artikel ist eine einführende Skizze in die Bibelwissenschaft. In 16 kurzen Abschnitten beschreibt der Verf. einzelne Aspekte der Entstehung, des Umfangs sowie der Wirkung der Bibel in der Vergangenheit und Gegenwart. Zur Sprache kommt v.a. protestantische Tradition der Bibelauslegung. Dabei wird “das Buch der Bücher” u.a. als ein Lehrund ein Gebetbuch sowie als ein jüdisches und christliches Buch charakterisiert. Wolfenbütteler Hefte 17; Rudolph Smend u.a., Das Jahr der Bibel; Harrassowitz Verlag, Wiesbaden (2004) 11–37 (DL)

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I.H. Marshall et al. (eds.), New Bible Dictionary. Third Edition Among the many one-volume biblical encyclopaedias this one stands for the evangelical tradition. First issued in 1962, updated for the third edition in 1996, and now reprinted without alterations, it may still serve a wide audience. Among the contributors, one may single out the Egyptologist K.A. Kitchen. Intervarsity Press, Leicester (2004) XIX/1–1298 (BL)

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[Anonymous] Kleines Bibellexikon Meant for the hand of the lay person, this is an inexpensive biblical encyclopedia with a large number of short entries. The perspective is that of middle-of-the road critical scholarship, and so the German audience is well served. The book includes illustrations. – The 1989 edition has been revised for the present printing. Aussaat Verlag/Neukirchener Verlag, Neukirchen-Vluyn (2005) 1–308

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158

Klaus Koch et al. (eds.), Reclams Bibellexikon This is the only noteworthy German one-volume biblical encyclopedia. First published in 1978 and now in its seventh edition, it continues to serve a wide public. For the present edition, many articles have been revised, often adding notes on the Qur’an (e.g. Abraham, Job, Joseph, Moses), and an entry on Monotheism (by K. Koch) has been added. While the reviewer continues to recommend this book to students and lay people, he feels that the next edition should presumably include some more drastic revisions. The entry on modern biblical translations into German and some other languages is no longer quite up to date, and the same is true of the entry Leben-JesuForschung. Also some of the bibliographies need revision (examples: the entry on “Kunst” lacks a reference to the work of O. Keel; the last item mentioned in the article “Eucharistie” is biblically irrelevant). Philipp Reclam jun., Stuttgart (2004) 1–623 (BL)

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Lindsay Jones (ed.), Encyclopedia of Religion. Second Edition As its 1987 predecessor (then edited by Mircea Eliade), the second edition of this wellknown reference work includes many entries of relevance to the study of the Bible. New or replaced articles include: Jewish apocalypticism ( J.J. Collins), Astarte, Baal, biblical exegesis (C. Rowland), biblical literature of the NT (D.C. Allison), Ecclesiastes (C. Newsom), Israelite law (E. Otto), Israelite religion (R.S. Hendel), Jesus (D.C. Allison), Jesus movement ( J.T. Richardson), Mary Magdalene (D. Treacy-Cole), Sarah (F.E. Greenspahn), Wisdom literature – further considerations (T.L. Holm). Most of the unchanged articles include revised annotated bibliographies. In keeping with the general policy of this distinguished encyclopedia, all articles are based on up-to-date scholarship and eminently accessible, even for undergraduate students. The Encyclopedia of Religion belongs to the standard reference resources useful to biblical specialists. Macmillan Reference, Detroit, Mich. (2005) CXLVI/1–10017 in 14 volumes (BL)

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John Barton (ed.), The Biblical World Originally published in 2002, the two volumes could be subtitled: an encyclopaedic survey on the OT and the NT, see IRBS 49:144. They are now made available in paperback format – for the benefit of the wide readership that it deserves. Routledge, London (2004) XXIII/1–525; VIII/1–539 (BL)

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John Bowden (ed.), Christianity: The Complete Guide This heavy one-volume encyclopedia is organized in three parts: the actual dictionary with entries from Adventist Church to Zwingli (the bulk of the book), followed by three brief appendixes: a who’s who (with short biographical entries – from Abelard to Zwingli, some living theologians are also included), a time chart, and a glossary. Many articles are of biblical interest: apocalyptic, Bible (A. Bergquist), biblical criticism ( J. Bowden), biblical theology (R. Morgan), Jesus ( J. Bowden), Jesus of history ( J. Bowden), Messiah (A. Bergquist), miracle ( J. Bowden), Paul, prophecy (C. Rowland), Psalms (A. Bergquist), pseudepigraphy ( J. Duff ), resurrection ( J. Bowden). The refreshing perspective is that of the editor who is remarkably honest about such important points as belief in life after death. “Powerful secular arguments, accepted by some Christian theologians, militate against any belief in life after death” (710). Unavoidably, there are also gaps; in the article “God”, for instance, the Bible is mentioned only in passing, while the “internet” gets its own article. Nevertheless: all libraries should have this work in their religion section. Continuum, London (2005) XLI/1–1364 (BL)

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Angela Bauer, No End in Sight: A Feminist Re-Visit of Biblical and Other Terror Im Kontext gegenwärtiger Machtpolitik werden biblische Texte genutzt, um Gewalt zu legitimieren. Um dem entgegenzuwirken muss sich die Bibelinterpretation an ethischen Maßstäben (Menschenrechte, Gerechtigkeit, Frieden, Integrität der Schöpfung) orientieren. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 451– 464

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Jean-François Gilmont, La Bible a-t-elle été un best-seller? À propos d’un catalogue des Bibles imprimées conservées à Paris The publication of a collective catalogue of printed bibles kept in Paris (Martine Delaveau & Denise Hillard, Bibles imprimées du XV e au XVIII e siècle conservées à Paris, Paris, Bibliothèque nationale de France, 2002, XLVIII-862 p.) has been the occasion to give an overview of the bibliographies which mention old editions of the Bible. The catalogue is then critically assessed. The analysis gives rise to some reflections which show the interest of exhaustive bibliographies of the Bible. RTL 35/1 (2004) 75–83

Digital Media: internet – compact discs ★ audio books 164

Thomas Naef (ed.), Bulletin de Bibliographie Biblique The “Institut romand des sciences bibliques” of the University of Lausanne, Switzerland, is publishing its bibliographical bulletins very regularly, and researchers like myself wait impatiently for its blue (NT world, Qumran, hermeneutics, Greek and Hebrew words), green (OT), and yellow (NT literature and theology) issues. The last fascicle to reach us is no. 39 (November 2004), of the “blue” variety. Thomas Naef, the administrator, is to be congratulated not only on the fine production of the printed version, but also on making the University of Lausanne’s biblical studies resources available on the internet. Authors, key words, biblical passages, and even Greek and Hebrew words can be researched in a user-friendly way. The web address is: http://www.unil.ch/irsb/bibil. This site will no doubt become a favorite one for both students and scholars. Institut romand des sciences bibliques, Université de Lausanne (2004) VIII/1–153 (BL)

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Bruce Zuckerman, Inscriptifact On the internet (http://www.inscriptifact.com) Bruce Zuckerman offers a database of high-resolution images of Northwest Semitic inscriptions. On the website one can find instructions about getting a password. Access is free for specialists working in the field. Maarav 11/1 (2004) I–II (BL)

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Mark Dubis, Web Access to the Thesaurus Linguae Graecae: A Digital Library of Greek Literature Der Thesaurus Linguae Graecae ist jetzt auch unter der Webadresse www.tlg.uci.edu zugänglich. Vorteile der Online-Version gegenüber der CD Rom sind regelmäßige updates und Verlinkungen mit der morphologischen Analyse sowie der online-Version des Liddell-Scott-Jones auf der Perseus Website. JRTI 6/2 (2004) 3–9 (SP)

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167

Matthias Frey (ed.), Quadro Bibel 3.0 This Compact Disk, accompanied by a 41-page user manual, offers the text of four German standard biblical translations: Einheitsübersetzung, Gute Nachricht Bibel, Lutherbibel (1984), Elberfelder Bibel (revised version). Additional texts are included: the gospels and psalms from the (yet incomplete) Neue Zürcher Bibel, a glossary of names and places of the Bible, and the full text of a (somewhat dated) biblical encyclopedia (edited by F. Rienecker). The editor, an engineer based in Reutlingen, Germany, offers his support both by telephone and by e-mail. A wonderful resource for German students, pastors and scholars. Verlag Katholisches Bibelwerk, Stuttgart (2004) (BL)

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Bo Reicke et al. (eds.), Biblisch-historisches Handworterbuch The three volumes of this German (Protestant) encyclopedia of biblical realia were first published between 1962 and 1966; in 1979, a fourth volume with index and maps was added to the set. Then leading scholars such as G. Fohrer, K. Elliger and W. Eichrodt guaranteed a high standard of scholarship. Accompanied by two printed maps, the present digital edition is put on a single compact disk. As for the contents, the user has to be aware that much has happened to the biblical realia since the 1960s, especially in Palestinian and early Christian archaeology. Nevertheless, much of the information offered is still relevant. Thanks to the Directmedia Company of Berlin, the digital edition is absolutely perfect and very easy to use. Just click on the cross references and the indicated entry appears on the screen. It is to be hoped that the same technical accomplishment will be used for more recent scholarly resources for biblical studies. (One would wish the paper cover of the present item to be more solid.) Vandenhoeck & Ruprecht, Gottingen (2004), one compact disk/two maps (BL)

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Helmut Koester (ed.), Cities of Paul: Images and Interpretations from the Harvard New Testament Archaeology Project Slides are out, Compact Disks are in, and here is, on one single compact disk, a collection of ca. 900 views of ancient Eastern Mediterranean cities such as Pergamum, Athens, Corinth, etc. Each city is represented by a number of views, and each view accompanied (on the disk) by a relatively detailed explanatory text. The quality of both the photos and the text is superb, and the CD works well on the Macintosh and the Personal Computer systems. One may think of this wonderful resource for research and the academic classroom as a huge, large-size lavishly illustrated book on the NT world. Unfortunately, the disk is sold with no more information material than a fourpage flyer. The resource would have merited to be sold with a booklet of at least thirty pages of introduction and a list of the photos. Fortress Press, Minneapolis, Min. (2005) (BL)

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The York Project (Hg.), Die Bibel in der Kunst This is just one compact disk, but it can work miracles, both on the Personal Computer system and more recent versions of the Macintosh. Some 2,500 works of art (including, for example, all the illustrations of the Gustave Doré Bible) can here be viewed and researched, and, what is more, the paintings, drawings etc. are accompanied by explanatory texts that help to find information on the artists, on dates, etc. The digital quality is excellent, and the publisher is to be congratulated on this fine, inexpensive product. We may also mention that the same publisher has a large list of similar products, mostly textual, such as Heinrich Graetz, Geschichte der Juden, and Martin Luther’s Bible. It is a pity that the disk is not accompanied by a booklet explaining and listing its contents. (Directmedia Publishing, Möckernstr. 68, D-10965 Berlin, Germany) Digitale Bibliothek; Directmedia, Berlin (2004) (BL)

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Karsten Worm (ed.), Max Weber im Kontext. Gesammelte Schriften, Aufsätze, Vorträge During the past decade, as the critical edition of Weber’s works was making much progress, there have been rumours and apparently attempts of making these works available in digital form. Eventually, these rumours were discovered to be without substance, and the answer came from Berlin, in the form of a single compact disk produced by Karsten Worm. Worm has been publishing the works of several philosophers (Plato, Pascal, Kant, Fichte, Feuerbach and Schopenhauer) in the same format, normally using a complete standard edition as his textual basis and a specially designed software called ViewLit Professional 5.0. In the case of Weber, the complete text of the seven volumes of papers (Tübingen edition 1920–24) plus the original editions of Römische Agrargeschichte and Wirtschaft und Gesellschaft form the core of the corpus, but a number of further essays have been added from the original printings. Those who are looking for a passage of, say, the Protestant Ethic or Ancient Israel, will not fail to find it with the help of one of the search functions and the integrated index of words. The editor has done an extremely good job, and whoever uses it will use it with enthusiasm and agree that Worm’s compact disks represent the cutting edge of German digital texts for scholars. (Available from Karsten Worm, Infosoftware, Friedbergstr. 30. D-14057 Berlin, Germany.) Karsten Worm Inforsoftware, Berlin (2002) (BL)

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Friedrich Schiller, Werke A German standard edition of Friedrich Schiller’s poetic, dramatic, and theoretical work, edited by Gerhard Fricke and Herbert G. Göpfert, was published by Hanser Verlag, München, in 1962. The five volumes of this set, comprising 4356 pages, are put on a single compact disk. Each digital page includes the exact page reference of the printed edition. As to be expected from Directmedia, Germany’s leading publisher of digitalized print media, the present edition is technically perfect and very userfriendly. Just click on a chapter heading or title of a poem in the table of contents, and the relevant text appears on the screen. (I detected one minor textual problem in the poem “Der Eroberer”; instead of “herunter fliehn” one must read “herunter flehn”.) One should not fail to mention that honoring Schiller’s two-hundredth obituary, the publisher offers the disk at a bargain price. Digitale Bibliothek 103; Directmedia, Berlin (2004), one compact disk (BL)

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Johann Evangelist Stadler et al. (eds.), Vollständiges Heiligen-Lexikon Originally published in Augsburg (1858–82), this is a German five-volume index and abstract of all the major Latin sources on the saints and blessed persons recognized by the Catholic church – including the monumental Acta Sanctorum, regional research and material relating to religious orders. Although the notion of “completeness” in the work’s title is to be taken with a grain of salt, it is as complete as one would expect such a work to be. The compilers have sought to make their work useful both to scholarship and to those who seek devotional material (including legends or biographical detail), and in general they have done a good job. In many cases, research has continued, but it is precisely for the many minor figures that the Vollständiges HeiligenLexikon retains its value. The user should not fail to pay attention to the appended list of the attributes of the saints and to the calendar of the saints’ days (some of which have recently be moved or suppressed by reform-minded popes). The digital version here offered on a compact disk gives all of the actual entries both in fully searchable digital form and as a facsimile. The facsimile should be checked by users, for one can detect an occasional inaccuracy of the scanning of the difficult gothic fonts of the original work (one example: Bernard of Clairvaux is “doctor mellifluus”, not “mellifluns” – the correct spelling can be found in the facsimile). – A very useful and highly recommended scholarly resource. Digitale Bibliothek 106; Directmedia Publishing, Berlin (2005) (BL)

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174

Carl Herlosssohn (ed.), Damen Conversations Lexikon The ten little volumes of this encyclopedia of general knowledge “for ladies” were published in Leipzig, Germany, in 1834–38. The entries are generally short – often just a hundred words, giving a definition and basic information. This is also true for biblical names and realia such as Aaron, Apokalypse, Apokryphen, Jacob/Israel, Jehovah. In some cases, the entries consist of brief homilies ( Jesus Christus, Vaterunser). One should not underestimate the value of this encyclopedia for the study of German culture in the years immediately following the death of Goethe (1832) and Schleiermacher (1834). Despite the brevity of the entries, one gets a good feel for what Germans were up to in these years in which H. Heine became a well-known and controversial author. – The compact disk is easily installed on any computer. Directmedia Publishing, Berlin (2005) (BL)

✩ 175

Günter Rohkämper-Hegel, Das Neue Testament. Einheitsübersetzung This attractive audio book presents on one single compact disc (in mp3-format) the entire text of the NT, read by Rohkämper, b. 1933, a Westphalian educator in reading and speaking. The entire translation can be listened to in a little more than 13 hours. Rohrkämper does a very good job for he refrains from dramatizing the text – he simply reads, and reads well. While this is an excellent educational resource, one should presumably not follow the idea (suggested by the accompanying booklet) of using the audio book in liturgical settings. Unfortunately, the booklet gives a mere list of the 239 files, and no further commentary or guide for those who have little or no previous knowledge of the NT. I would suggest that beginners should first listen to all of Luke-Acts. So while the booklet cannot be recommended, the disc certainly can! Verlag Katholisches Bibelwerk, Stuttgart (2004) (BL)

Old Testament in general 176

Solomon A. Negosian, From Ancient Writings to Sacred Texts: The Old Testament and Apocrypha Complete with glossary and bibliography, this is a valuable introduction to the OT. The author guides the reader through all of the biblical books, comments briefly on authorship, editing, and parallels to other ancient literatures (such as flood stories or Akkadian letters that mention prophets). Ideal for beginning students. The Johns Hopkins University Press, Baltimore (2004) XVI/1–270 (BL)

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James A. Atwell, The Sources of the Old Testament: A Guide to the Religious Thought of the Hebrew Bible An introduction to the OT, mainly to the Pentateuch, the prophetic books, and wisdom literature. For beginners. Understanding the Bible and Its World; T & T Clark International/Continuum, London (2004) VIII/1–252

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Leo G. Perdue (ed.), The Blackwell Companion to the Hebrew Bible Originally published in 2001 and now reissued in paperback, this is a collection of 26 systematically arranged papers on as many aspects of biblical studies. Typical contributions deal with the methods of modern literary criticism (D. Jobling), social-scientific approaches (Ch.E. Carter), early Israel (C. Meyers), the history of monarchic Israel (L.J. Hoppe), biblical archaeology (W.G. Dever), schools and literacy (A. Lemaire in an excellent survey), OT ethics (B.C. Birch), creation and redemption (R. Rendtorff ),

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the Deuteronomistic History (H. Spieckermann), and apocalyptic literature ( J.J. Collins). All articles include notes and bibliographies. Although contributions to all of these subjects proliferate and make some of the bibliographies already look dated, this is a most valuable volume. Blackwell Publishing, Oxford (2005) XXX/1–471 (BL)

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Hans-Christoph Schmitt, Arbeitsbuch zum Alten Testament. Grundzüge der Geschichte Israels und der alttestamentlichen Schriften This book offers study materials for two essential courses on the OT: the history of Israel (pp. 11–146; a healthy survey – “minimalists” will not like this section) and the books of the OT (pp. 147–470). Included in the survey of OT literature are three special notes on notions of covenant, messianic expectations, Zion theology, and OT ideas relating to death. Each section is accompanied by several pages of bibliography. A conscientious academic teacher, Schmitt often alerts the reader to current scholarly debates and offers his guidance as to what is certain and what is hypothetical. – For students, this is the ideal book to start with. UTB 2146; Vandenhoeck & Ruprecht, Göttingen (2005) 1–478 (BL)

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Reinhard G. Kratz, The Composition of the Narrative Books of the Old Testament Revised and occasionally updated English translation of a book reviewed in IRBS 47:141. Kratz argues that the book of Genesis as an exilic work based on earlier material – to refer only to one of the many suggestions made in this interesting book. T & T Clark International, London (2005) XII/1–361 (BL)

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Konrad Schmid, Zurück zu Wellhausen? Diese Besprechung von R.G. Kratz, Die Komposition der erzählenden Bücher des Alten Testaments. Grundwissen der Bibelkritik (Göttingen 2000) lobt das „ansprechende und anregende Bild der Literatur- und Theologiegeschichte des antiken Israel für den Bereich Gen-2 Kön”. Während sich auf dem Feld der Theologiegeschichte eine modifizierte Rückkehr zu Wellhausen durchaus empfehle, sei doch im Bereich der literarischen Vorstufenrekonstruktion die Methode des „Substraktionsverfahrens” mit Vorsicht zu genießen. ThR 69/3 (2004) 314–328 (SP)

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Wolfgang Zwickel, Kommunikationsmöglichkeiten im alten Israel. Ein Beitrag zu den Rahmenbedingungen der Verschriftlichung biblischer Texte Drei Möglichkeiten zur Nachrichtenvermittlung werden hier für das vorexilische Israel analysiert: akustische bzw. visuelle Signale, mündliche Botschaften und schriftliche Mitteilungen. Biblische wie außerbiblische Quellen deuten darauf hin, dass trotz des einfachen Schriftsystems die mündliche Kommunikation bis ins 7. Jh.v. in Palästina vorwiegend verwendet wurde. Literalität, d.h. die Fähigkeit zur Abfassung längerer Texte, beschränkte sich auf einen kleinen Kreis hoher Beamter wie königliche Schreiber, Offiziere und Priester. Aus diesen Kreisen stammen daher auch die Verfasser und Redaktoren ältester Textsammlungen des Alten Testaments. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 459–479 (DL)

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I.J.J. Spangenberg, Joodse narratiewe van die Persiese tydvak: Ideologie? In recent years a number of scholars argued that the bulk of the Old Testament originated during the Persian and Hellenistic eras. The literature thus is the product of elite groups living in Yehud. They created a “history of Israel” in order to impose

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their ideology on the ordinary people. This being the case it would be impossible to write a history of the Jewish people prior to these periods. The article focuses on biblical books such as Chronicles, Ezra, Nehemiah, Jonah, Ruth, Esther, the Joseph novel, the Daniel stories, and the frame narrative of Job. These narratives leave one with the impression that the bulk of the material could be classified as fiction. However, the stories have most probably been created and written to assist the elite and the low classes in their acceptance of and adjustment to the new situation. It is not merely literature which elites wrote and which they tried to impose on others by way of ideology control. HTS 60/3 (2004) 791–813

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Raúl Duarte Castillo, Reflejo politeísta de la religión de Israel Authors from different writings in the OT belong to a religious elite rather than being close to the kings, the temple or the common people. They show how Israel religious practice was far from the Law. The Greek influence danger is going to provoke a rigid practice. Qol 36 (2004) 3–11

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Matthias Augustin, Der Beitrag des Alten Testaments zur Erforschung sozio-ökonomischer und politischer Aspekte Israels und des Nahen Ostens Viele der sozio-ökonomischen und politischen Entscheidungen im heutigen Israel und im ganzen Nahen Osten zeigen sich als religiös motiviert und sind erst auf ihrem theologischen Hintergrund nachvollziehbar. Aufgrund dieser Beobachtung beschäftigt sich der Beitrag mit politischen Handlungen und gesellschaftlichen Positionen innerhalb des Alten Testaments, deren Verstehen durch theologisches Hinterfragen ermöglicht werden soll. Angesichts des Missbrauchs alttestamentlicher Texte durch einzelne Gruppierungen für ihre Machtinteressen fordert der Verf., dass das Alte Testament und die Halacha „aus sich selbst heraus Kriterien liefern müssen, um die jeweilige Rezeption zu hinterfragen.” (278) BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 275–279 (EB)

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James H. Charlesworth, Revealing the Genius of Biblical Authors: Symbology, Archaeology, and Theology Anhand von zwei Beispieltexten (Eva und die Schlange im Garten Eden und Psalm 68) zeigt Charlesworth, wie wichtig es ist, archäologische, religionsgeschichtliche und ästhetische Aspekte der auszulegenden Texte im Blick zu behalten. CV 46/2 (2004) 124–140 (SP)

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Adele Berlin et al. (eds.), Jewish Study Bible The text of the 1999 revision of the Jewish Publication Society’s celebrated Tanakh Translation is here offered with copious notes, introductions to individual biblical books, twenty-four appended essays (some of which are adapted from the New Oxford Annotated Bible), chronological tables, a subject index, and nine Oxford Bible maps. This is an excellent tool for study and reference – a complete one-volume commentary on the entire Hebrew Bible. Among the generally very informative and well-written essays, I single out Stephen A. Geller’s one on the religion of the Bible (2021–2040). Some of the essays reflect specifically Jewish concerns, and there is even one on the contributions of Jewish women to the scholarly study of the Bible. On p. 2062 it is stated that the size of ancient Israel is approximately that of the state of Vermont; while this statement would reveal that the editors thought mainly of American readers, it is to be hoped that others will also use the Study Bible, and do so with enthusiasm. Oxford University Press, Oxford (2004) XXIII/1–2181, maps (BL)

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Jeremy Northcote, The Schematic Development of Old Testament Chronography: Towards an Integrated Model The chronological figures in the Old Testament have been of considerable interest to early and modern scholars, but there has been little success in developing an overarching model to account for their historical development. Through a synthesis of past approaches and new insights, an attempt is made in this article to develop a model that explains the emergence of Old Testament chronology and accounts for the divergences that exist in the figures found in different Old Testament textual traditions. The position taken is that Old Testament chronology was, from its very beginnings, largely schematic in form. Further, it is argued that subsequent adjustments to the chronology were motivated mainly by changing schematic interests rather than ‘rational’ concerns such as the resolution of internal anachronisms or ‘secret’ systems of calendar reckoning (as some scholars have proposed). These schematic considerations are viewed in terms of the changing political, theological and sectarian interests of Palestine and the diaspora between the sixth century BCE and the second century BCE. JSOT 29/1 (2004) 3–36

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Anto PopoviÆ, The Bible as a book of memory This article aims to explore some specific features of biblical memory through an analysis, which focuses on texts of the Hebrew Bible, particularly from the Book of Deuteronomy. Biblical memory is selective in that its remembrance of past sufferings and slavery is motivated not by a hatred of the oppressor but by gratefulness towards God as liberator and savior. All the laws and the commandments of the Torah, such as Sabbath rest, the sabbatical year or the treatment of the alien and the poor, are motivated by this grateful remembrance of deliverance from oppression into freedom. These laws are intended to ensure the lasting effects of freedom and to give expression to its effects on the liturgical as well as on the social level of community life. Biblical memory is creative and constructive. It helped the community to preserve its own identity and survive at the most critical points, when its very existence was at stake. Anton. 79/3 (2004) 411–443

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Luke Ferretter, The Power and the Glory: The Aesthetics of the Hebrew Bible No comprehensive account of the aesthetics of the Hebrew Bible has yet been written. This article sets out the fundamental principles of these aesthetics, arguing that the Bible articulates a unique system of thought in the history of aesthetics. The article examines the aesthetic language of the Hebrew Bible, and analyses its concepts of beauty and of art. In each case, it argues, Hebrew thought predates the concerns of Greek metaphysics. In keeping with its concerns with the social and religious life of ancient Israel, the Hebrew Bible expresses a developed system of aesthetics in which both beauty and art are understood as social and as religious phenomena. Literature & Theology 18/2 (2004) 123–138

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Matty Cohen, La critique biblique tributaire à son insu de la tradition rabbinique Traditional Jewish exegesis, being above all dominated by the didactic concern to hand on the normative halakhah, is often led to sacrifice the plain meaning to a reading which aims to harmonise the written and the oral tradition. This attitude, which consciously forces research into the plain meaning into the background, does not at all mean that these exegetes disregard its usage and characteristics. Moreover, a careful study of the Greek text of the LXX shows clearly that these translators were motivated by the same didactic concern and makes intelligible the similarity between their thought processes and those of traditional Jewish exegesis. In contrast to the approach

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of the rabbinic tradition stand the supporters of the interpretative approach which derives form biblical criticism, who confine themselves only to the pursuit of the truth, with good reason leaving on one side all extrinsic concerns. In this study it is demonstrated that in three cases modern critics, in siding with the Septuagint, have failed in their task and thereby find themselves, indirectly and unwittingly, dependent upon traditional Jewish exegesis. ZAW 116/1 (2004) 82–98

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Martin Jan Mulder et al. (eds.), Mikra: Text, Translation, Reading and Interpretation of the Hebrew Bible in Ancient Judaism and Early Christianity This multi-authored scholarly manual includes well-documented chapters on writing in ancient Israel (A. Demsky et al.), the formation of the OT canon (R. Beckwith), the Septuagint (I. Tov), the Samaritan Bible (A. Tal, M.N. Saraf ), and so on. Originally published in 1988 in the Netherlands, Hendrickson offers an unabridged reprint. Hendrickson Publishers, Peabody, Mass. (2004) XXVI/1–929 (BL)

Pentateuch and Historical Books Pentateuch: general ★ Yahwist – Elohist – Priestly Code ★ Deuteronomists 193

Félix García López, II Pentateuco The learned author, who teaches in Salamanca, has written a comprehensive introduction to, and survey of, the critical research on the Pentateuch. This book is now made available in an Italian translation. The author refrains from suggesting another hypothesis on the formation of the Pentateuch, but offers a fair and comprehensive survey and assessment of current research. Introduzione allo studio della Bibbia 3/1; Paideia Editrice, Brescia (2004) 1–317

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Thomas Römer, Hauptprobleme der gegenwärtigen Pentateuchforschung Folgende Hauptprobleme der gegenwärtigen Pentateuchforschung werden besprochen: (1) Die Debatte um die priesterlichen Texte, insbesondere bezüglich des Umfangs der sogenannten Grundschrift; (2) Die Zweifel an der Existenz eines DtrG und die Rückkehr zum Hexateuch; (3) Die Frage nach den nicht- bzw. vorpriesterlichen Texten im Pentateuch und (4) die Kritik an der Theorie der Reichsautorisation. ThZ 60/4 (2004) 289–307 (SP)

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Ben Zion Katz, Biblical Reiteration: Expansion and Chronology There is a block of text that begins around the middle of the Book of Exodus, continues through Leviticus, and concludes with the first 10 chapters of Numbers, that is not presented in the chronological order. Mainly it concerns itself with priestly and levitical matters, and there are many types of duplications of material within this block. The primary goal of this article is to show that these duplications are really expansions of an original statement. The second goal is to present a chronological arrangement of as much of the material as possible and to offer a partial explanation of why the Torah presented the material out of chronological sequence. JBQ 32/1 (2004) 20–26

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Raúl Kerbs, La Crítica del Pentateuco y sus Presuposiciones Filosóficas The present study intends to go beyond the already classical analysis of the presuppositions of the historical-critical method in the Pentateuch, which has basically limited itself to the critical principles formulated by Troeltsch. It will be shown that the presuppositions of the historical-critical paradigm of the Pentateuch can be found in the philosophical model of modernism which will be studied by looking at Kant’s thinking, who was one of modernism’s most fervent followers. The analysis of the philosophical presuppositions of modern criticism provides a good basis to demonstrate that the new synchronic methodologies (such as structuralism and the New Literary Criticism) base themselves upon the same philosophical model as the historical-critical method. Thus, these new methodological alternatives do not represent an alternative in regards to the underlying presuppositions, which originate outside the biblical text. Pentateuchal exegesis is confronted with the challenge of developing a methodology that is based upon the philosophical presuppositions of the biblical text itself. Serie Monográfica de Estudios Bíblicos y Teológicos de la Universidad Adventista del Plata 1; Gerald A. Klingbeil, Inicios, Paradigmas y Fundamentos; Editorial Universidad Adventista del Plata, Libertador San Martín, Entre Ríos (2004) 3–43

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Gilad J. Gevaryahu, The Hebrew Names of the Five Books of Moses (Hebr., Engl. summary) This article reviews the names of the five books of Moses from the incunabula age, that is, pre-1500 printings, until today. Beit Mikra 179 (2004) 174–184

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Jacob Chinitz, Ten Terms in the Torah. For Teaching, Commandments and Laws In der Tora werden zehn verschiedene Termini für “Gesetz” verwendet: din, tzedakah, davar, mishmeret, mitzvah, torah, mishpat, hok, edut, ot. Zwischen den verschiedenen Termini gibt es semantische Überlappungen und Unterschiede. Dieser Beitrag zeigt, dass der Gebrauch dieser Termini in der Tora keinem logischen System folgt. JBQ 33/2 (2005) 113–119 (SP)

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Thomas Krüger, Gesetz und Weisheit im Pentateuch In Dtn 4,5–8 wird das Gesetz als einsichtig und vernünftig charakterisiert. Demgegenüber stehen Num 15,37–41 zufolge die Gebote der Tora im schroffen Gegensatz zur eigenen Einsicht und Vernunft der Israeliten. Das Volk bedarf eines Eingriffes JHWH’s, um das Gesetz verstehen und befolgen zu können. Es muss von seiner “Verblendung” befreit werden. Das lässt darauf schließen, dass sich die Bedingungen für das Verstehen und die Befolgung der Gesetze im Laufe der Geschichte verändern. Für diese These spricht auch, dass die Entstehung der mosaischen Tora im Pentateuch als längerer geschichtlicher Prozess dargestellt wird. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 1–12 (SP)

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Martin G. Klingbeil, Poemas en Medio de la Prosa: Poesia Insertada en el Pentateuco Recent Old Testament studies have awakened an interest in the usage and function of poetry within narrative contexts, describing it as inset poetry. However, little work has been done on the poetic passages in the Pentateuch. Following the delimitation of poetry in the BHS, a total number of 30 poetic passages in the Pentateuch are identified. After a literature review of poetry research covering the last 25 years, a methodological approach is established with special focus on the areas of transition between the

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two genres at the beginning and end of the poems. Four major poems from the Pentateuch are selected as initial case-studies and analyzed with the following preliminary results: (1) There are specific markers that indicate the beginning of inset poetry and signal the reversal to prose at the end of the poem; (2) the poetic passages integrate linguistically into their narrative contexts showing a 30–40% coincidence in vocabulary and a high recurrence of strategic keywords; and (3) the poems form an integral part of the micro- and macro-structure of the Pentateuch and play an important role in the development of the narrative plot. Serie Monográfica de Estudios Biblicos y Teológicos de la Universidad Adventista del Plata 1; Gerald A. Klingbeil, Inicios, Paradigmas y Fundamentos; Editorial Universidad Adventista del Plata, Liber tador San Martín, Entre Ríos (2004) 61-85

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Baruch J. Schwartz, Reexamining the Fate of the “Canaanites” in the Torah Traditions In den Pentateuchquellen gibt es unterschiedliche Vorstellungen über das Schicksal der im Land Palästina lebenden Kanaaniter angesichts der Landnahme. Während die Quellen J und E von Gottes Aktionen ausgehen, die zur Vertreibung der Landesbewohner führen, soll nach D Israel selbst in Aktion treten, um mit Jahwes Hilfe die Kanaaniter auszurotten. Frühe P Traditionen erwähnen zwar ebenfalls Eroberungskriege, doch sie lassen es offen, ob diese Kriege zur Vertreibung oder zur Ausrottung der Landesbevölkerung fuhren. Später entwickelte sich die Vorstellung von einer Entleerung des Landes infolge von Naturkatastrophen als Strafe für seine Verunreinigung noch vor dem Zuzug israelitischer Stämme (H) – ein Konzept, das auch hinsichtlich Israels Exil in Babylonien verwendet wurde. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 151–170 (DL)

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Dwight Wayne Young, The Sexagesimal Basis for the Total Years of the Antediluvian and Postdiluvian Epochs The total years of the antediluvian and two postulated postdiluvian periods are predetermined sums achievable through equations formed on certain basic exercises in Babylonian mathematics. The variations between MT, SP and LXX suggest that the original construct was reconceived upon further reflection in an ongoing process, but the similarity of the resulting equations in all three schemes indicate they were brought to fruition by persons of one and the same mind. The simplest plan is seen in SP’s total for the antediluvian epoch. The scheme embedded in MT for this period exhibits subtle refinements and greater algebraic complexity with the inclusion of 256, a notable Pythagorean square which emerges again in totals which accrue at Jacob’s death in both SP and LXX. The figures, which come from the most essential parts of foundational sexagesimal problems, mostly algebraic in nature, were chosen and combined on the basis of their harmonious numerical relations known from mathematics. Nevertheless, the biblical schemes do not constitute valid sexagesimal exercises but only bring together harmonious numbers, deriving them from disparate problems familiar to the author(s). ZAW 116/4 (2004) 502–527

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Christoph Levin, Abschied vom Jahwisten? Rezension von J.C. Gertz u.a. (Hgg.), Abschied vom Jahwisten. Die Komposition des Hexateuch in der jüngsten Diskussion (Berlin u.a. 2002). Levin kritisiert, dass der Abschied vom Jahwisten von den Verfassern der in diesem Band versammelten Beiträge nicht begründet, sondern konstatiert wird. ThR 69/3 (2004) 329–344 (SP)

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Robert S. Kawashima, Homo Faber in J’s Primeval History In this article, the author takes up the theme of the “origins of culture” in J’s Primeval History. On the one hand, he tries to clarify further the etiological intent of these stories. On the other hand, he broadens the scope of the interpretation, by placing this theme within J’s larger objective: to define the “human condition”. Specifically, J portrays the human condition as a struggle with reality as it emerges in Gen 2–3. The initial plenitude of the garden – the abundance of nature, the absence of death, the presence of Yahweh – gives way to want – natural scarcity, human mortality, divine absence. But J’s conception of “human nature” grants mortals god-like creativity and freedom. Their ingenuity and resourcefulness thus enable them to survive in the midst of an often hostile environment. In the process of compensating for this threefold lack, humans construct their uniquely mortal existence: civilization in response to a cursed nature; fame in response to a foreshortened life; worship in response to a distant God. In this way, humankind comes to define itself as homo faber, “man the maker”. ZAW 116/4 (2004) 483–501

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Hans-Christoph Schmitt, Menschliche Schuld, göttliche Führung und ethische Wandlung. Zur Theologie von Genesis 20,1–21,21* und zum Problem des Beginns des “Elohistischen Geschichtswerks” Der Verf. verweist auf das Problem der Auflösungserscheinungen des eigenständigen theologischen Profils der “elohistischen” Texte in Arbeiten der neueren Forschung. Die Untersuchung von Gen 20–21 führt ihn demgegenüber zu der Annahme, dass aus der Katastrophe des Nordreichs von 722 v.Chr. ein Literaturwerk hervorging, das auf die Krisenerfahrung reagierte und die Existenzgefährdung Israels “auf ein schuldiges Verhalten zurückführt.” Und schließlich: “Der ‘elohistische’ Kompositor will deutlich machen, dass auch ein nichtstaatliches Israel, das als ‘Fremdling’ in seiner Umwelt zu leben hat, die Führung Gottes erfahren kann.” BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 259–270 (RM)

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Michaela Bauks, Die Begriffe môrà“àh und "a˙uzzàh in pg Überlegungen zur Landkonzeption der Priestergrundschrift The author argues that the Hebrew technical terms mwr“h and "˙zh, which derive from the Priestly promise of the land, should be understood to mean not the possession of the land but, as expressly stated in Lev 25, 22–23, the gift of the land bestowed by God. Comparisons with the semantic evidence in Lev 25 and Ezekiel confirms this view, because all those passages point to a temporally limited use of the land which is granted by God. Comparable texts from the ancient Near East equally show that land is basically regarded not as private property but as a loan given by the king or in other cases by the gods. The individual, the clan, a tribe or a people have only the right to make use of the land, for which they must in return render concrete services or at least loyalty to its owner. ZAW 116/2 (2004) 171–188

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Bernd Janowski, Die lebendige Statue Gottes. Zur Anthropologie der priesterlichen Urgeschichte Der Verf. analysiert die priesterliche Schöpfunqs- und Flutgeschichte im Blick auf das darin gezeichnete Menschenbild und fragt nach dessen theologischer und anthropologischer Relevanz – auch für die heutige Zeit. Wesentlich sind die dabei gewonnenen Erkenntnisse: “Tätige Verantwortung für die Lebenswelt und das Lebensrecht der Tiere – mehr Konkretion in Sachen ‘Herrschaftsauftrag über die Tiere’ scheint die Priesterschrift nicht intendiert zu haben.” Und: “Nicht daß der Mensch sich in den Mittelpunkt stellt,

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zeichnet ihn aus, sondern daß er fähig ist, diese Mittelpunktstellung einzuschränken oder sogar aufzugeben.” BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 183–214 (RM)

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Christophe Nihan, The Institution of the Priesthood and the Beginning of the Sacrificial Cult: Some Comments on the Relationship between Exodus 29 and Leviticus 8 Zu den Kernproblemen der Bestimmung der Priesterschrift gehört das Verhältnis zwischen der Erzählung des Baus des Heiligtums (Ex 25–40) und den Anweisungen für den Heiligtumskult (Lev 1–9). In diesem Beitrag werden Ex 29 und Lev 8 als eine Einheit gesehen. Dies hat zur Folge, dass eine erste Version der priesterschriftlichen Tora in Lev 1–3 angenommen wird und dass Ex 29 und Lev 8 zu frühen Phasen der Priesterschrift gezählt werden müssen. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 39–54 (EB)

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Tadeusz Brzegowy, Kap∑ani i lewici w tradycji kap∑a…skiej (P) Pi\cioksi\gu “La tradition sacerdotale du Pentateuque (P) qui a été finalement composée en époque perse, transmet quand même des matériaux législatifs et narratifs des époques différentes et aussi anciennes. Nous pensons que le sacerdoce dont parle le P est aussi ancien que le sanctuaire de la Tente de Réunion et que cette institution a été fondée par Moise en liaison avec la conclusion de l’Alliance au pied du Sinaï. Malgré différents problèmes historiques concernant la genèse du lévitisme, des familles sacerdotales, des différents offices et rites de consécration la tradition sacerdotale nous offre une claire image théologique du sacerdoce Israélite: les prêtres et lévites ont été choisis de l’ensemble du peuple et ont été appelés par Dieu lui-même pour garder le sanctuaire, pour exercer le culte, pour sanctifier le peuple pécheur.” ColTh 72/3 (2002) 5–32

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Mary Douglas, Jacob’s Tears: The Priestly Work of Reconciliation During the last fifteen years or so, M. Douglas has gradually moved from the position of a marginal contributor to biblical studies to that of a central and relevant figure in the biblical guild. The present book continues and refines some of her earlier writing, notably “In the Wilderness” (1993) and “Leviticus as Literature” (1999). Leviticus and Numbers, while collecting and codifying ancient lore, are also designed to serve specific purposes in post-exilic Israel, aiming especially to reconcile the proto-Samaritans and the Judeans of Jerusalem. One important aspect of this book can be found in chapter 7, where the author explains how she now understands the biblical laws of impurity; and chapter 8 is a most welcome anthropological commentary on the disappearance of ancestor worship in biblical Israel. No serious scholar working on the so-called priestly group of biblical texts can afford not to engage with the arguments of Mary Douglas. Oxford University Press, Oxford (2004) VI/1–211 (BL)

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Hanna Liss, Kanon und Fiktion. Zur literarischen Funktion biblischer Rechtstexte Based on W. Iser’s concept of a ‘literary anthropology’, the author develops criteria for the determination of fictional contents in the Priestly Code, focusing on selected sections of the description of the erection of the tabernacle as well as on legal sections (Exo 25:10ff.; Exo 27:1ff.; Lev 17:2ff.). As the main result Liss shows that the Priestly author(s) used legal sources to design a fictional architecture and a fictional legal code in order to create an “open” text as the major prerequsite for later canonization. BN 121 (2004) 7–38

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Gershon Galil, The Chronological Framework of the Deuteronomistic History This article points out that the series of the minor judges were not included in the deuteronomistic edition of the Book of Judges, and therefore did not form part of the Dtr’s chronology. In the author’s opinion the Dtr constructs a chronological framework spanning 480 years from the Exodus to the establishment of the Temple (1Kgs 6,1) and correlates it with the chronological data in Deuteronomy-Samuel. Bib. 85/3 (2004) 413–421

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Ronald E. Clements, The Former Prophets and Deuteronomy – A Re-Examination The ideologies of a nation-state governed constitutionally by a written law book and of a nation ruled with sovereign power by a divinely chosen royal dynasty are two fundamentally different views of the divine governance of national life. They are, in essence, opposed political ideologies. They cannot therefore both usefully labeled Deuteronomistic. This ‘law book’ ideology is one that has been imposed on both, Deuteronomy and the Former Prophets as a result of a secondary level of editorial revision. Throughout both works relics of an older, discredited royal ideology still abound. The introduction of references to a written book of law designed to serve as a document of constitutional polity for ancient Israel are evidence of the shift from one ideology to the other. The accomplishment of this transition was a complex and difficult process and certainly marks a major turning point in Israel’s own self-understanding as a community of God. It is the adoption of the new law book ideology that properly deserves to be called Deuteronomistic. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 83–95

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Graeme Auld, The Former Prophets This survey of recent work on the Deuteronomistic History deals with the literary history of Joshua, Judges, Samuel, and Kings in recent scholarship. Putting together the work of E. Blum, J. Van Seters and G. Auld makes it attractive to think of the royal story underlying Samuel-Kings as the root-work that supports the whole tree of GenesisKings. The royal Davidic story was first anticipated in the Deuteronomistic story from Moses to Judges, and then a fresh preface supplied in the groundwork of GenesisNumbers. The corpus grew, approximately, from the end, and Gen 1:28 echoes an idea learned from exilic prophetic texts ( Jer 3:16; Ezek 36:11). G. Auld, Samuel at the Threshold; Ashgate Publishing, Aldershot (2004) 11–25 (BL)

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Graeme Auld, Samuel at the Threshold. Selected Works The decade between 1970 and 1980 saw the collapse of the image (or idol) of OT literary history scholars had worked with ever since the days of Wellhausen. In the 1980s, Auld began to develop a new view of OT literary history, suggesting that, instead of beginning with the Yahwist, the source underlying both the books of the Kings and Chronicles (which he terms the Book of the Two Houses) forms the beginning. The present collection includes 24 papers, all of whom are highly readable and suggestive in their interpretation. Here is an independent mind at work, and future scholarship will no doubt acknowledge its debt to Auld as the one who was the first to suggest an idea and argue it convincingly. Society for Old Testament Study Series; Ashgate Publishing, Aldershot (2004) IX/1–297 (BL)

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Hartmut N. Rösel, Zur Botschaft der deuteronomistischen Geschichtsschreibung Der Verf. wendet sich gegen eine verbreitete These, wonach das DtrG auf einen früheren, zur Zeit des Königs Joschija aktiven Autor (Dtr I) und einen späteren, angesichts der Katastrophe von 586v. negativ formulierenden Schreiber (Dtr II) zurückzuführen sei. Im Einzelnen wird erörtert, dass sowohl 2 Kön 21 mit der Beschreibung des “Ketzerkönigs” Manasse als auch das gesamte Wirken Joschijas in 2 Kön 22–23 spätdeuteronomistisch sind. Damit ist die Botschaft des Königsbuches doppelt: Einerseits wird der Untergang Jerusalems einsichtig gemacht, andererseits eröffnen die joschijanischen Reformen eine richtungsweisende Zukunftsperspektive. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 91–96 (DL)

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Konrad Schmid, Das Deuteronomium innerhalb der “deuteronomistischen Geschichtswerke” in Gen – 2 Kön At least hypothetically can the literary development of the deuteronomistic works (in the plural) be reconstructed. There are three stages: (1) Sam to 2 Kings, edited from the perspective of the cult centralization, but not yet using the language of Deut 12; this work was not united with the book of Deuteronomy; instead, the nucleus of Deut 6–28 actually presupposes the existence of Sam to 2 Kings. (2) Exod to Joshua plus Sam to 2 Kings, a work that received its special emphasis from its focus on the first commandment of the Decalogue. (3) The final stage is the post-priestly work that includes everything from Genesis to 2 Kings. FRLANT 206; Eckart Otto et al. (eds.), Das Deuteronomium zwischen Pentateuch und Deuteronomistischem Geschichtswerk; Vandenhoeck & Ruprecht, Göttingen (2004) 193–211 (BL)

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Nadav Na"aman, Sources and Composition in the Biblical History of Edom Anhand von drei Beispielen zur biblischen Geschichte Edoms (1 Kön 22,48/2 Sam 8,6a; 14a/2 Sam 8,13) zeigt diese Teiluntersuchung zu den Quellen und zur Komposition der Bücher Samuel und Könige, wie der Autor dieser Werke bestehende Lücken aus den wenigen ihm vorliegenden Quellen durch logische, manchmal auch harmonisierende Schlussfolgerungen ergänzt hatte. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 313–320 (DL)

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John E. Harvey, Retelling the Torah: The Deuteronomistic Historian’s Use of Tetrateuchal Narratives Forty-seven parallel stories (such as the two spies sent to Jericho Josh 2 – twelve spies sent out by Moses Num 13) are examined. The author concludes that the Dtr historian relied heavily on Tetrateuchal accounts. As for genesis, Dtr based three of his stories on accounts in the Primeval History (Gen 1–11): the stories of Achan’s sin, the Gibeonite deception and Jonathan’s transgression of his father’s prohibition on the Eden story; the fratricide of Amnon on the fratricide of Abel; and Yahweh’s rejection of Saul on the Flood narrative. Similarly, Dtr based ten stories on the Abraham cycle. Dtr used both J and P texts. JSOT.S 403; T & T Clark International, London (2004) VIII/1–127 (BL)

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Georg Braulik, “Die Weisung und das Gebot” im Enneateuch Die vier Belegstellen von htrh whmßwh im Enneateuch (Ex 24,12; Lev 26,46; Jos 22,5; 2 Kön 17,34.37) bilden ein System von Aussagen, das Beginn und Ende von “Weisung und Gebot” in der Geschichte Israels aufzeigt. Im Blick auf Diskussionen um die

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Vorgeschichte des Pentateuchs und des sogenannten deuteronomistischen Geschichtswerkes gewinnt diese Beobachtung an Relevanz. Wenn sich auch ein von Gen bis 2 Kön reichendes Geschichtswerk nicht nachweisen lässt, so lassen diese Verse eine Vernetzung der Volksgeschichte vom Sinai bis zum Untergang Gesamtisraels erkennen. Ihre Ausrichtung wiederum erfolgt an der deuteronomischen Tora, die dadurch rechtshermeneutisch an Bedeutung gewinnt. Ihre Gültigkeit bleibt nach dem politischen wie religiösen Zusammenbruch erhalten. Die Wendung htrh whmßwh trägt so zur Geschichtsdeutung des Enneateuch bei, in deren Mitte der Ausschließlichkeitsanspruch Jahwes gegenüber Israel und seine Verwirklichung nach den Bestimmungen des Deuteronomiums stehen. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 115–140 (EB)

Genesis: Primeval History (Gen 1–11) ★ patriarchs (Gen 12–50) ★ Tale of Joseph (Gen 37–50) 221

Andreas Schüle, Made in the “Image of God”: The Concepts of Divine Images in Gen 1–3 With the idea of the person as “image of God”, the Priestly Text draws together a comprehensive anthropology. Included here is: the role of human beings in the entirety of creation (Dominium terrae), the particular relationship between men and women, yet also that relation between God and the human being: as with the cultic image in the temple, the human being represents the presence of God on Earth. The essay shows that the concept of human beings as “images of God” also forms a central theme in Gen 2f. The way in which the human being is created and placed in the Garden of Eden has significant parallels with the Mesopotamian Mìs Pì Ritual, in which a divine image is created and then brought to life. Yet Gen 2f. stands in contrast to, and, from a historico-literary perspective, in critical disagreement with Gen 1, by stressing those aspects where the human being is much more than “just” the image of God: namely in the search for wisdom and immortality and in the love between man and woman. ZAW 117/1 (2005) 1–20

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Victor Hurowitz, The Genesis of Genesis. Is the Creation Story Babylonian? H. offers a history of the interpretation of the biblical creation story since the discovery of the Babylonian myth of Enùma Eli“, pointing out the interpretations of George A. Smith in the middle of 19th century and Friedrich Delitzsch in his lectures “Babel und Bibel” in 1902. Today it is not any more acceptable to take this Babylonian story of creation in a simplistic manner as a parallel for the biblical text. The specific parallels are fewer than thought. Both the Bible and Enùma Eli“ are products of the Ancient Near East, each accepting common beliefs and knowledge, and each developing them in their own unique manner. BiRe 21/1 (2005) 36–48.52–53 (CB)

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David M. Fouts, Selected Lexical and Grammatical Studies in Genesis 1 Dieser Beitrag untersucht die hebräischen Lexeme yôm, 'œrœb und ∫oqœr sowie die Formulierung way ehî-§en und kommt zu dem Ergebnis, dass die Erde in sieben Tagen erschaffen wurde. Andere Interpretationen wollen die Schöpfungsgeschichte mit wissenschaftlichen Erkenntnissen harmonisieren. AUSS 42/1 (2004) 79–90 (SP)

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Walter M. Booth, ¿Son los días de Génesis 1 literales o no literales? In Auseinandersetzung mit konträren Positionen entfaltet Booth seine Überzeugung, dass die sieben Schöpfungstage wörtlich als Tage mit 24 Stunden zu verstehen sind. Theologika 19/1 (2004) 2–41 (SP)

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Manfred Weippert, Schöpfung am Anfang oder Anfang der Schöpfung? Noch einmal zu Syntax und Semantik von Gen 1,1–3 Die Nominalsätze in Gen 1,1–2 sind einander beigeordnet. Daraus ergibt sich folgende Übersetzung ins Deutsche: „Als Gott anfing, Himmel und Erde (oder: die Welt) zu schaffen, während die Erde als Tohuwabohu existierte (= vorgegeben war), wobei Finsternis über der Oberfläche der Flut (lag), und ein starker Wind über die Oberfläche des Wassers ,rüttelte’, da sprach Gott: ,Es werde (= entstehe) Licht!’ Da wurde (= entstand) Licht.” Das Fazit des Beitrags: Gen 1,1–3 setzt im Einklang mit den Vorstellungen des Alten Vorderen Orients voraus, dass Gott, als er die Welt schuf, auf Vorhandenes zurückgreifen konnte. Dieses war das Chaos, dessen Herkunft keiner der altorientalischen Schöpfungstexte erläutert. ThZ 60/1 (2004) 5–22 (SP)

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Carol M. Kaminski, From Noah to Israel: Realization of the Primaeval Blessing after the Flood In the beginning, God granted the primeval blessing with the words: “Be fruitful and multiply and fill the earth” (Gen 1:28). When was this blessing realized? Contrary to what traditional exegesis assumes, it was not realized immediately after the flood, where the compiler placed a table of nations. It was not realized in the patriarchal narratives, where the blessing is repeated in the form of a promise. The actual realization came only when the Israelites were in Egypt (Exod 1:1–7). This is how the final redactor of the Pentateuch must have seen things. JSOT.S 413; T & T Clark International, London (2004) X/1–157 (BL)

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Jan Christian Gertz, Von Adam zu Enosch. Überlegungen zur Entstehungsgeschichte von Genesis 2–4 Die wesentlichen Ergebnisse der detaillierten Analyse der nichtpriesterschriftlichen Paradieserzählung fasst der Verf. so zu sammen: “Der Text von 2,4–4,26 ist literarisch weitgehend ein heitlich”, von einigen redaktionellen Nachträgen abgesehen, die eine Verbindung mit der priesterschriftlichen Urgeschichte herstellen. Der Autor dieses Textes griff auf “traditionelle Motive wie den Weltenbaum, den Gottesgarten und die formatio des Menschen” zurück. Die Annahme einer mündlichen Vorstufe ist nicht zwingend erforderlich. Theologische Voraussetzung ist aber wohl das Auftreten der Unheilsprophetie mit ihrer scharfen Unterscheidung von gebietendem Gott und fehlbarem Menschen. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 215–236 (RM)

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Erhard Blum, Von Gottesunmittelbarkeit zu Gottähnlichkeit. Überlegungen zur theologischen Anthropologie der Paradieserzählung Nach einer kritischen Vorstellung neuerer Vorschläge zu Redaktionsgeschichte von Gen 2–3 (vgl. Tabellen im Anhang) und der Ablehnung einer möglichen Abhängigkeit dieser Perikope vom Schöpfungsbericht in Gen 1 bietet der Beitrag eine narrative Auslegung der Paradieserzählung. Sie handelt vom selbstverschuldeten Verlust kindlicher Unmündigkeit der in Gottes Nähe existierenden Menschen. Mit dem Erlangen der Urteilskraft über Gut und Böse beseitigt der Mensch seine Differenz zur Gottes Fülle, welche durch

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den Baum der Erkenntnis und den Lebensbaum repräsentiert ist. Als Konsequenz wird dem Menschen die unbegrenzte Lebensfulle entzogen, womit eine neue Differenz zwischen dem Schöpfer und seinem Geschöpf entsteht. SBS 202; Gönke Eberhardt u.a. (Hgg.), Gottes Nähe im Alten Testament; Verlag Katholisches Bibelwerk, Stuttgart (2004) 9–29 (DL)

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William W. Hallo, Adapa Reconsidered: Life and Death in Contextual Perspective Ein Vergleich des alttestamentlichen Schöpfungsberichtes Gen 2 mit Paralellen aus dem Antiken Nahen Osten führt zu der Feststellung, dass die vornehmliche Aufgabe des Menschen und der Zweck seiner Erschaffung die Kultivierung und Bepflanzung des Ackerbodens ist. Eine Parallele zur biblischen Erzählung über den Ursprung des Todes in Gen 3 findet der Verf. im mesopotamischen Adapa-Epos. In beiden Erzählungen bietet Gott dem Menschen das Leben, doch der Mensch wählt den Tod. Für die Bibel ist diese Unterscheidung zwischen Gut und Böse / Leben und Tod zu einem zentralen, wiederholt reflektierten Thema geworden. Scriptura 87 (2004) 267–277 (DL)

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Jutta Krispenz, Wie viele Bäume braucht das Paradies? Erwägungen zu Gen ii 4b–iii 24 Der Beitrag zeigt, wie die biblische Paradieserzählung im Dialog mit ägyptischen Vorstellungen von einem jenseitigen Paradies verstanden werden kann. Die ägyptische Vorstellung von der Baumgöttin stellt eine denkbare Parallele dar, die mit der biblischen Erzählung ein Bündel an Merkmalen teilt: Neben dem gemeinsamen Auftreten der semantischen Elemente “Baum”, “Leben/Tod” und “essen”, die in der biblischen Erzählung wie in der ägyptischen Vorstellung von der Baumgöttin auftreten, gibt es in der biblischen Paradieserzählung weitere Anklänge aus dem Umfeld der ägyptischen Jenseitsvorstellungen, die es wahrscheinlich machen, dass die biblische Erzählung in Auseinandersetzung mit derartigen ägyptischen Vorstellungen konzipiert wurde. Die Paradieserzählung der Bibel steht dabei der ägyptischen Vorstellung von einem jenseitigen Paradies ablehnend gegenüber. VT 54/3 (2004) 301–318

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Philippe Guillaume, The Demise of Lady Wisdom and of Homo Sapiens: An Unwise Reading of Genesis 2 and 3 in the Light of Job and Proverbs Read against the background of sapiential texts, Gen 2–3 appear not as presenting a second account of creation; instead, they form a disputation between Woman and the Serpent. Woman appears as the undisputed victor, God himself crowns her by abstaining from reproving and cursing her. Serpent is the loser. Adam appears as a passive victim rather than the majestic ancestor of humankind. It seems that Woman is a mask for Wisdom, a common device in wisdom literature. ThRev 25/2 (2004) 20–38 (BL)

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Pieter J. Dorey, Genesis 2:24: Locus classicus van monogamie in die Ou Testament? ’n Literêr-historiese ondersoek na perspektiewe op poligame huwelike in die Ou Testament Various Christian societies utilise Genesis 2:24 as locus classicus for monogamy. A literary-historical approach has been followed to show that Genesis 2:24 cannot serve as locus classicus for the legitimation of an exclusive monogamous marriage only. Genesis 2:24 might also be applicable to polygamous marriage forms. Practical considerations,

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social situations and cultural customs influenced Israel’s view of marriage and determined what in their relationship with Yahweh was morally and ethically acceptable for them. This also applies to polygamous marriage. Cultural customs and moral and ethical norms and values which served to Israel as norm in their Yahweh religion, can also serve to make a custom like polygamous marriage acceptable today. Monogamy is not the only acceptable marriage form for the Christian faith. OTE 17/1 (2004) 15–29

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Sidney Breitbart, Was Adam’s Action “Disobedience”? (Its Corollary – Responsible Freedom) In the writer’s view, Adam’s action in the Garden of Eden was a positive one, not one of disobedience. One lesson form Adam’s “test” is that man is free to choose. In choosing the knowledge of good and evil, he added a new dimension to freedom; one that imposes restraints on itself for the sake of true freedom as opposed to absolute freedom. Without restraint, man is free to be evil; with it, he is not. After Adam’s choice, man’s freedom acquired a self-imposed responsible element, which is a necessary condition for his ethical relationship with God. JBQ 32/3 (2004) 171–173

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J.A. Soggin, “And You Will Be like God and Know What Is Good and What Is Bad”: Genesis 2–3 Angesichts eines Kontextes, in dem ‘Jhwh’ exklusiv verwendet wird, ist der Begriff ’ælohîm in Gen 3,5 mit ‘göttliche Wesen’ zu übersetzen. Die Schlange animiert die Frau an dieser Stelle dazu, die menschlichen Konditionen zu verlassen, um einen göttlichen Zustand der Allwissenheit und Allmacht zu erreichen. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 191–193 (DL)

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Richard E. Averbeck, Ancient Near Eastern Mythography as It Relates to Historiography in the Hebrew Bible: Genesis 3 and the Cosmic Battle Gen 3:15 (he will crush your head) has conserved a trace of the cosmic battle between Leviathan and the Creator. The serpent, in other words, is not just an innocent creature that happens to live in the garden of Eden. James K. Hoffmeier et al. (eds.), The Future of Biblical Archaeology; W.B. Eerdmans, Grand Rapids, Mich. (2004) 328–356 (BL)

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Carlos R. Bovell, Genesis 3:21 – The History of Israel in a Nutshell? God provides clothing for the first human couple. This scene is to be understood as indicating a change in status – clothed with skins, they are like animals. ET 115/11 (2004) 361–366 (BL)

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Israel Knohl, Cain: The Forefather of Humanity Die Traditionen J und P widersprachen sich bezüglich der ersten Menschengenerationen auf der Erde. Nach P war Set erster Nachkomme Adams und Noah einer seiner Nachkommen. Die hier vorgestellte Rekonstruktion einer J-Vorlage nennt Kain als Adams ersten Sohn und ordnet Noah in dessen Nachkommenschaft ein. Bei einer Harmonisierung der beiden Quellen verschob eine priesterliche Pentateuchredaktion Js Bericht über die Geburt Noahs vom Ende der Dynastie Kains (Gen 4,24) in die Genealogie Sets (Gen 5,28), während eine Notiz über die Geburt Sets nach dem Tod Kains in Gen 4,25 anstatt des Berichtes über Noah eingefügt wurde. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 63–67 (DL)

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Sidney Breitbart, The Cain and Abel Narrative: Its Problems and Lessons The central theme of the Cain and Abel story is that of choice. Cain did not understand God’s words of advice that he can be the master of his choice. He also did not understand that one human being should not harm another, because both are creations of God. JBQ 32/2 (2004) 122–124

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Mark McEntire, Being Seen and Not Heard: The Interpretation of Genesis 4.8 Die scheinbare Einleitung eines Dialoges zwischen Kain und Abel in Gen 4,8, dessen Inhalt jedoch nicht wiedergegeben ist, führt zur Entfaltung einer bildhaften Vorstellung der erzählten Situation bei den Lesern. Der Erzähler „may wish for the reader to see Cain speak to Abel without hearing him” (12). Wie die hier erörterte Auslegungsgeschichte von den frühesten Textzeugen über jüdische, frühchristliche und mittelalterliche Übersetzungen bis zu den gegenwärtigen Bibelausgaben zeigt, hat die geweckte Imagination der Leser reichen Ertrag gebracht: von einer kurzen, an den Inhalt bzw. den Stil der Perikope angepassten Formulierung bis zum langen Dialog zwischen Kain und Abel. LSTS 50; Craig A. Evans (ed.), Of Scribes and Sages. Vol. 1: Ancient Versions and Traditions; T. & T. Clark International/Continuum, London (2004) 4–13 (DL)

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Travis R. Freeman, A New Look at the Genesis 5 and 11 Fluidity Problem The case for fluidity during transmission of Gen 5 and 11 genealogies suffers from a lack of evidence. While all parties readily acknowledge fluidity in some ancient genealogies, scholars have yet to present sound evidence of fluidity in the Sethite and Shemite lists. Conflation adequately explains the similarity between Gen 4 and 5. R.R. Wilson has shown that the supposed ten-generation standard genealogical form was a myth based on selected evidence. Arguments against overlapping patriarchal life spans lack biblical support. No precedent exists for interpreting the formula “X lived Y years and fathered Z” to mean “X lived Y years and fathered the line of Z.” Such a meaning would in fact contradict many centuries of interpretive history. AUSS 42/2 (2004) 259–286

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Richard M. Davidson, The Genesis Flood Narrative: Crucial Issues in the Current Debate The major issues with regard to the biblical Flood narrative may be summarized under one of three opposing alternatives: (1) nonhistorical (mythological) vs. historical interpretations of the Flood; (2) limited/local vs. universal/global Flood interpretations; and (3) theories of dependence on ANE traditions vs. theories of theological polemic. The position set forth in this article is that only the traditional understanding of a literal, historical global Flood does full justice to the biblical data and that this interpretation is crucial for Flood theology in Genesis and for the theological implications drawn by later biblical writers. AUSS 42/1 (2004) 49–77

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Paul H. Seely, Noah’s Flood: Its Date, Extent, and Divine Accommodation The Flood account is not trying to educate the Israelites scientifically but is accommodated to their prior scientific understanding. This does not mean that the story of the Flood is a myth. A comparison to the Mesopotamian accounts of the same flood

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shows that Genesis 6–9 is a- if not anti-mythological. Nor does it mean that the story is just fiction. There is good reason to believe that both the Mesopotamian and biblical accounts are based upon an actual flood that occurred c. 2900 BC, and both accounts agree upon other various particulars. WThJ 66/2 (2004) 291–311

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Samuel Shaviv, The polytheistic origins of the biblical flood narrative A new and unprejudiced reading may reveal that two divinities, one called Yahweh, the other called Elohim, seem to act in the story: Yahweh is more involved in bringing the flood, and Elohim in saving Noah. The source of this narrative may have been a polytheistic story in which two gods quarrelled: Yahweh decided to blot out mankind, whereas Elohim wanted to save it. This story was remoulded in monotheistic spirit and the moral motive as the cause of the flood was added by generations of redactors. The ultimate source seems to have been a Canaanite flood story: Baal the god of rain and benevolent El quarrelled because of the human marriages of Sons of El that were regarded by Baal as threat. VT 54/4 (2004) 527–548

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Elizabeth Wayland Barber u.a., When They Severed Earth from Sky. How the Human Mind Shapes Myth Mythen lassen sich naturwissenschaftlich deuten. E.W. Barber und P. Barber beziehen sich u.a. auf W. Ryan und W. Pitman (Noah’s Flood. The New Scientific Discoveries about the Event that Changed History, 1998), die die Geschichte der Entstehung des Schwarzen Meeres rekonstruieren. Ursprünglich bestand keine Verbindung zwischen dem Mittelmeer und dem 70 Meter unter dessen Wasserspiegel liegenden See. Doch um 6700 v. Chr. kam es zum Durchbruch des Landgürtels, der Mittelmeer und See voneinander trennte, so dass immense Wassermassen in das fast leere Becken hinunterstürzten. Viele rund um den zum Binnenmeer ansteigenden See gelegene Siedlungen wurden zerstört. Auf Erinnerungen an diese Naturkatastrophe beruhen die Sintfluterzählungen. – Unter Religionswissenschaftlern gelten Versuche, der Mythologie mit Mitteln naturwissenschaftlicher Forschung ihren “eigentlichen” Sinn zu entreißen, als suspekt und irregeleitet. Der Mythos mag sich aus wirklichen Ereignissen aller Art speisen, doch gehören diese Vorkommnisse nicht zum Mythos selbst, sondern zu dessen weitläufigen Voraussetzungen. Princeton University Press, Princeton, NJ (2004) XVII/1–290 (BL)

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Simon J. De Vries, God’s Provision for the Well-Being of Living Creatures in Genesis 9 Die zwei zentralen Aussagen dieses Beitrags: (1) In der priesterschriftlichen Fluterzählung werden Menschen und Tiere als verantwortungsbewusste Wesen aufgefasst. (2) Mit “alles Lebendige, das sich bewegt” wird keine Tiergattung bezeichnet, sondern alle Tiere, die nicht zu einer der anderen drei Gattungen von Tieren gehören. Sharon H. Ringe et al. (eds.). Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 87–105 (SP)

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Patricia Berlyn, The Journey of Terah: To Ur-Kasdim or Urkesh? Die Frage ob mit Ur-Kasdim in Gen 11 Urkesh oder Ur in Mesopotamien gemeint ist, kann letztlich nicht entschieden werden. JBQ 33/2 (2005) 73–80 (SP)

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Christian Rose, Nochmals: Der Turmbau zu Babel The author reviews the recent research on the text of Gen xi 1–9. He underlines the significance of the method of literary criticism as developed by G. von Rad (‘Uberlieferungsgeschichte’) which has not been considered enough in the author’s opinion. This method, with some modifications, is applied and in doing so a new attempt is made to solve the problems in the text by a smoother separation into two layers. As a result, the growth of the text becomes lucid in three phases. VT 54/2 (2004) 223–238

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Dwight Wayne Young, The Step-down to Two Hundred in Genesis 11,10–25 The expansive life-spans of Gen 5 and 11 were in the main organized in MT around the numbers 900, 600, 400 and 200. The first three of these figures were apparently adapted from foundational algebraic exercises in the sexagesimal mathematics of Babylonia, in which they are products of 30 and 20. That the author’s inspiration for the scheme came from this mathematics is suggested also by the step-down from a 400-group to a 200-group. The strongest evidence that 200 has a special affinity with the larger figures comes from a mathematical problem devised in the Old Babylonian period, wherein the core number is sexagesimal 3,20, the equivalent of decimal 200. The threefold application of 3,20 in the problem raises the possibility that the biblical chronologist may have been induced thereby to create a triadic arrangement for both the 400-group and the 200-group. ZAW 116/3 (2004) 323–333

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Moshe Reiss, The God of Abraham, Rebekah and Jacob In seiner Untersuchung der Beziehungen zwischen Gott und den einzelnen Patriarchen stellt der Verf. eine bezeichnende Passivität der Person Isaaks fest, die er auf das Trauma dessen beabsichtigten Opferung durch Abraham zurückführt. “He is the weak son of a powerful father and the weak father of two powerful sons” (97). Isaaks Frau, Rebekka, spielt hingegen eine aktivere Rolle: Sie entscheidet selbst über ihre Vermählung mit Isaak und erhält den Segen für ihre Nachkommenschaft. Sie sorgt für die Weitergabe des abrahamitischen Segens an den von Gott auserwählten Sohn, beschützt diesen vor seinem Bruder und erfüllt damit eine prophetische Mission. Angesichts dieser Rollenverteilung plädiert der Verf. für eine Bezugnahme auf Rebekka bei der Anrufung Gottes als ,Gott Abrahams, Rebekkas und Jakobs’. JBQ 32/2 (2004) 91–97 (DL)

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Ronald Hyman, Comment on “The God of Abraham, Rebekah, and Jacob” Diese Kritik des im Titel genannten Artikels von M. Reiss ( JBQ 32/2, 2004, 91–97) konzentriert sich auf drei Punkte: (1) Sarahs Lachen (Gen 18,12) ist keineswegs ein Hindernis für an sie gerichtete prophetische Botschaften; (2) Rebekka gebraucht niemals den Ausdruck “Jakobs Bruder”; (3) die psychologische Analyse Isaaks Akedah-Traumas ist konstruiert und basiert auf gezielt ausgesuchten vermeintlich negativen Bemerkungen über diese biblische Gestalt. Zusammenfassend stellt der Verf. fest, dass es keinen Grund dafür gibt, Isaak und Rebekka gegeneinander auszuspielen, geschweige denn deren Gottesbeziehung als mehr oder weniger aktiv zu beurteilen. JBQ 33/1 (2005) 61–64 (DL)

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Shamai Gelander, Abraham’s conversations vs. Jacob’s conversations (Hebr., Engl. summary) This study of the Patriarchs’ story cycles is meant to provide a further distinction of their different ways of crystallization as well as their different purposes. It seems that the outset and the basic stratum of the Jacob cycle consisted of stories about the patriarch as individual, while the national dimension was added in further stages of the stories’ crystallization. But in the Abraham cycle the procedure seems to have been in reverse order: Here the starting point of the narrator was concentrated in the national messages and teachings, and their basic purpose was to create the image of a hero who should be conceived of as the embodiment of national values and precedents. Beit Mikra 181 (2005) 125–145

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Jeffrey C. Geoghegan, The Exodus of Abraham As G. points out, Abraham’s sojourn in Egypt is reminiscent of Israel’s Exodus experience. Both stories begin with a famine in Canaan, involve a run with Pharaoh, and end with the Israelites’ departing hastily from Egypt during a time of plagues, showing between these main actions a lot of parallels in details. As G. notes, Abraham’s story is deliberately cast in a way that shows that he is not only the physical forefather of Israel. Moreover he is Israel’s spiritual father, whose life foreshadows the nation’s own experiences with God. BiRe 21/2 (2005) 16–25.43–46 (CB)

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Gershon Hepner, The Separation Between Abram and Lot Reflects the Deuteronomic Law Prohibiting Ammonites and Moabites After Abram and Sarai return from Egypt, where they are forced to go during a famine in Canaan, Abram asks Lot to separate from him. This request reflects a Deuteronomic law prohibiting the Israelites from allowing Lot’s descendants, the Ammonites and Moabites, to enter the community (Deut 23,4). The narrative is likely to be a hidden polemic against intermarriage with Ammonites and Moabites, reflecting the intolerant attitude of Ezra and Nehemiah towards all of the indigenous population in Judea. The intolerance of Abram towards Lot’s descendants parallels his intolerance towards Canaanites in Genesis 24 and contrasts with the tolerant attitude of the author of the book of Ruth. The tolerant attitude of the author of Genesis towards Esau and Ishmael, the son of an Egyptian whose daughter Basemath marries Esau, reflects the Deuteronomist’s tolerant attitude towards Egyptians and Edomites. ZAW 117/1 (2005) 36–52

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Christoph Levin, Jahwe und Abraham im Dialog: Genesis 15 Das unmittelbare Zwiegespräch zwischen Gott und Mensch war auch im alten Israel “eine Seltenheit”, die sich von kultischen Orakeln mit Einbeziehung von priesterlichen oder prophetischen Mittelspersonen abhebt. Der Verf. sieht in den beiden Redegängen von Gen 15 ein Beispiel von “inszenierter Theologie” mit tiefschürfender Reflexion und nicht einfach eine volkstümliche Erzählung. Aus der Priesterschrift übernommen ist “Ur Kasdim” (vgl. Gen 11,31), aus der deuteronomischen Tradition stammt die Dekalog-Präambel und die Landgabeformel; Anklänge bestehen an das Ezechielbuch (z.B. Wortereignisformel; Vision als Offenbarungsform). In einer Zeit des Landverlustes und der Zukunftsangst der Judäer in der Diaspora will Gen 15 nicht als Ätiologie, sondern als Prophetie verstanden werden. Der von JHWH “förmlich vollzogene Eventualfluch” bindet diesen an die Verwirklichung der Verheißung – “eine tiefere Selbsterniedrigung Gottes ist im Alten Testament nirgends erzählt worden.” BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 237–257 (RM)

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Omri Boehm, Child sacrifice, ethical responsibility and the existence of the people of Israel What is the nature of the relationship between the story of the Akedah (Gen xxii) and similar tales of child sacrifice in the near East? Traditional interpretations argue that it reflects a polemic against the ritual of child sacrifice. More recent ones, however, object to this view. The similarities of the biblical stories of Abraham to their ancient Near Eastern parallels call, therefore, for further study. If not a polemic against child sacrifice, what is it? What purpose does it serve? In this article a reconstruction (of the verbal and narratorial content) of the ancient myth of child sacrifice is made. This permits us to approach and compare the main motives of the Abraham narrative (Gen xvii; Gen xviii; Gen xxii). It emerges that the Abraham stories are formed as “reflection stories” of the myth of child sacrifice in the Near East; the motifs are the same, but the order and content are the logical opposite. This mirror image reflects a polemic against the Near Eastern tradition, though it is not concerned with the ritual of child sacrifice. Rather, it proposes to teach an ethical lesson: the existence of the Israelite people does not depend on the sacrifice of the son. It depends on the “only son’s” survival, and his father’s ethical responsibility. VT 54/2 (2004) 145–156

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Thomas M. Bolin, The Role of Exchange in Ancient Mediterranean Religion and Its Implications for Reading Genesis 18–19 This article reads Genesis 18–19 in the light of the principal of exchange at work in ancient religious belief concerning divine justice. Genesis 18.1–15 and 19.1–29, as examples of the well-worn tale of the divine visitor, are narrative expressions of confidence in a divine justice that rewards the kind and punishes the inhospitable. In the dialogue of 18.6–33, Abraham explicitly raises the question of divine justice, but complicates it by also exploring the possibility of divine mercy. The second divine visitor tale in Gen 19.1–29, in which Sodom is justly destroyed while Lot is spared out of mercy, shows that Yahweh operates according to more stringent ideas of justice than humanity would wish. JSOT 29/1 (2004) 37–56

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Brian Doyle, ‘Knock, Knock, Knockin’ on Sodom’s Door’: The Function of pt˙/dlt in Genesis 18–19 The history of research into chs. 18–19 of the book of Genesis has tended to be a history of entrenchment and the provision of support for a ground-text which can be employed for the biblical condemnation of same-gender, genitally expressed sexuality. A close reading of the narrative reveals, however, that the story has been peppered with a number of clues consciously designed to lead the reader to a more or less comprehensive interpretation of an otherwise ambiguous text. This article contends that the ‘sexual’ reading of the Mamre-Sodom narrative is thus by no means the most comprehensive and that its author’s use, among other things, of the key words dlt and pt˙ further support an alternative reading in which sex and sexuality have no significant role to play. JSOT 28/4 (2004) 431–448

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Annemieke ter Brugge, Bibliography of Genesis 18–19 and Judges 19 since 1990 A list of close to 60 exegetical articles on Gen 18–19 and Jdg 19, followed by other bibliographies on the archaeology of the Gibeah, Sodom, and Gomorrah, and on the impact these stories made on ancient and modern literature. Ed Noort et al. (eds.), Sodom’s Sin; Brill, Leiden (2004) 189–193 (BL)

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Nathan MacDonald, Listening to Abraham – Listening to Yhwh: Divine Justice and Mercy in Genesis 18:16–33 The dialogue between Yhwh and Abraham is one of the densest passages in the Book of Genesis, touching on many significant theological themes. At its heart are the character of Yhwh and the problem of listening to Yhwh. Abraham’s response to Yhwh results from misunderstanding Yhwh’s words. The problem of recent exegesis is that scholars have listened to Abraham listening to Yhwh, rather than the other way around. Listening to Yhwh, the reader learns that Abraham’s exchange with Yhwh teaches the kind of response expected from Yhwh’s elect so that the divine blessing may be mediated to the nations (12:1–3). CBQ 66/1 (2004) 25–43

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Johann Maier, Beobachtungen zum Text von Gen 18,21 Es spricht einiges dafür, dass es außer der masoretischen Textfassung von Gen 18,21 auch noch eine Variante gab, die schon in 4Q180 vorgelegen haben dürfte. Sie lebte in einer babylonischen Texttradition fort und diese hat auch dem Targum Onkelos zugrunde gelegen, wobei eine Erweiterung erfolgte. Diese erweiterte Textgestalt ist dann auch noch im frühen 10. Jh. dem Saadja Gaon bekannt gewesen. Die Erweiterung dürfte allerdings auf einen Kompromiss mit dem MT zurückgehen, zumal sie das traditionelle exegetische Bemühen unterstützt, Gottes Handlungsfreiheit gegenüber den eventuell bußfertigen Sodomitern offen zu halten. Neutestamentliche Abhandlungen NF 47; Martin Ebner et al. (Hgg.), Paradigmen auf dem Prüfstand; Aschendorff Münster (2004) 141–154

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Martin Pröbstle, YHWH Standing Before Abraham: Genesis 18:22 and Its Theological Force Although the tendency in recent scholarship is to reject the authenticity of a scribal emendation (tiqqune sopherim) in Gen 18:22, several textual observations and arguments suggest in a cumulative way that v. 22c originally read “while YHWH was still standing before Abraham.” These arguments relate to (1) the dislocation construction in v. 22c; (2) the character shift pattern in vv. 16–33; (3) the use of 'ôd, “still,” in v. 22c; (4) the contextual consideration of YHWH’s intention in vv. 19–20; (5) the name “Abraham” as subject in v. 23a; (6) the structure of v. 22 and its place in the larger structure; (7) the role of the keywords ß edàqàh and mi“pà† in v. 19 and the dialogue; and (8) the fact that there is a tradition of a tiqqun sopherim. Gen 18:22c then portrays YHWH’s role as the one who, by putting himself on a human level and waiting before Abraham almost like a servant, initiates the dialogue with Abraham and prompts him to fulfill the role of an ideal prophet, in particular as intercessor. Abraham, therefore, does not function as YHWH’s teacher in the following dialogue. Rather YHWH, as ultimate teacher, provides an opportunity for Abraham to learn about divine justice. Serie Monográfica de Estudios Bíblicos y Teológicos de la Universidad Adventista del Plata 1; Gerald A. Klingbeil, Inicios, Paradigmas y Fundamentos; Editorial Universidad Adventista del Plata, Libertador San Martín, Entre Ríos (2004) 169–189

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Janusz Lema…ski, Sprawiedliwo≤Æ gotowa na mi∑osierdzie (Rdz 18, 16–33)? Contemporary biblical studies find it difficult to determine the date of Gen 18:16–33. Although most of the scholars agree that the final editor of the text must have been under a strong influence of the deuteronomistic as well as sapiential language and ideas. The aim of this article is to point out a new concept of God’s justice developed in the story of Abraham’s discourse with God. Using the method of exegetical analysis the author shows how the theological understanding of justice in this text develops towards the idea of charity where a small group of righteous men (10 in number) is

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efficient to save a majority of sinners. This new theological meaning of God’s justice may be comprised somewhere between Ez 14:12–23 and Jr 5:1; Ez 22:30, finally finds its summit in Is 53. VV 3 (2003) 21–38 (SS)

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Ed Noort, For the Sake of Righteousness: Abraham’s negotiations with YHWH as Prologue to the Sodom Narrative Genesis 18:16–33 The nearest parallel to Gen 18 is the older version of the Flood narrative in Gen 6:5–9:17. The two stories may be regarded as competing stories about the breach after the good generation. The answer of Gen 18–19 is that God does not eradicate the wicked and the righteous together. Ed Noort et al. (eds.), Sodom’s Sin; Brill, Leiden (2004) 3–15 (BL)

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R. Gallaher Branch, Genesis 20: A literary template for the prophetic tradition A close examination of Genesis 20 shows that the concept of prophet which is mentioned for the first time in this chapter, is emphasised in three ways. First, God actively creates a new office – that of prophet. Second, he specifically gives a job description – that of intercessor. Third, he squarely sets in place a model – one that all subsequent prophets, prophetesses, and prophesies in some way follow and build upon. Significantly, Genesis 20 gives no indication that Abraham sought the designation of prophet or knew in advance it was coming. Abraham’s new office emphasises God’s sovereignty. Starting with Genesis 20, God establishes a pattern of maintaining for Himself the right first to choose Israel’s prophets and later to choose its judges and kings. This article argues that Chapter 20 provides a ten-point foundation for the work of the prophet that the Hebrew Bible enlarges on in later books. IDS 38/2 (2004) 217–234

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Malcolm E. Schrader, The Akedah Test: What Passes and What Fails The Akedah story has been traditionally interpreted as involving testing Abraham’s devotion to God by seeing if he will carry out what is purported to be a direct order from God to perform a morally repugnant sacrifice. The author shows that there is embedded in the biblical account an alternative interpretation; that what is really being tested is Abraham’s determination to complete his abandonment of pagan practices, and continue religious evolution to what will historically become the Torah standard of behavior and worship. JBQ 32/4 (2004) 251–258

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Konrad Schmid, Die Rückgabe der Verheißungsgabe. Der “heilsgeschichtliche” Sinn von Genesis 22 im Horizont innerbiblischer Exegese “Die Verfasser von Gen 22, das darf man getrost unterstellen, haben sich den Gott, von dem Gen 22 erzählt, nicht einfach ausgedacht, vielmehr steht die Erzählung für bestimmte Erfahrungsdimensionen, die diese Verfasser nicht von Gott fernhalten wollten und konnten.” Die Diskussion von verschiedenen exegetischen Zugängen (von religionsgeschichtlichen bis zu rezeptionsgeschichtlichen) führt zu grundlegenden Erkenntnissen: “Abraham ist in Gen 22 kein frommes Individuum aus der Vergangenheit, sondern theologischer Problemträger, und zwar für ganz Israel . . . Gen 22 thematisiert nicht nur die göttliche Rücknahme, sondern auch die menschliche Rückgabe der Verheißungsgabe. Abraham bewährt sich in dieser Situation durch ‘Gottesfurcht’ (22,12) . . . Von Gen 22 her gilt auch für die prophetischen Heilsverheißungen: Mögen sie auch scheinbar von Gott zurückgenommen werden, mögen sie auch von Israel zurückgegeben wer-

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den müssen, ihr Bestand bleibt auch durch ihre elementare Gefährdung hindurch gewährleistet.” BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 271–300 (RM)

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Nathan MacDonald, Driving a Hard Bargain? Genesis 23 and Models of Economic Exchange Ephron’s offer can be seen as the opening move in a haggle, rather than an attempted gift-exchange. Louise J. Lawrence et al. (eds.), Anthropology and Biblical Studies; Deo Publishing, Leiden (2004) 79 –96

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Klaus Seybold, Erzählen vom Erzählen. Beobachtungen zu einer biblischen Erzähltheorie Es gibt im AT eine reiche Fülle von erzählenden Texten, aber es gibt nur wenige Texte, die über das Erzählen als solches reflektieren. Die Erzählung von der Brautwerbung um Rebekka Gen 24 ist ein längerer und jüngerer Text, der sich beim Erzählen selbstreflexiv indirekt auch mit der Funktion des Erzählens beschäftigt und in der Figur des Knechts einen Erzähler schafft, an dem sich dies exemplifizieren lässt. In der zweifachen Wiederholung der zuerst vom Autor dargestellten Geschichte wird erkennbar, worauf es bei einer Nach-Erzählung ankommt. Zugleich wird der theologische Impuls sichtbar, der das Erzählen motiviert: Ein als Wunder erfahrenes Ereignis wird festgehalten und in Worten festgemacht. Dabei kommt die Erzähltheorie von Gen 24 den Intentionen der sog. Klage- und Dankpsalmen nahe. ThZ 61/1 (2005) 14–26

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Simone Paganini, “Wir haben Wasser gefunden”. Beobachtungen zur Erzählanalyse von Gen 25,19–26,35 The narrative analysis of the first two chapters of the so-called Jacob’s narration (25,19–26,35) shows, that three main themes develop in it: the unripe and insincere relationship between peoples; the rivalry between man and woman, between brothers and between neighbouring tribes; God’s role. The time-framework of the narration shows up a consequential and chronological sequence of some, for the narrator, important events. Whenever God speaks the narration time is as long as the narrated time. In a narration there is no better possibilities other than this, in order to underline the importance of an event. A lot of repetitions, oppositions and wordplays characterise these two chapters of Genesis which are full of symbolism. Some questions are however left open: How does the oracle of Ten 25,23 realise itself ? What will happen because of the elder’s preference in the following narration? Which consequences will the selling of the first-birth-right have? Gen 25–26 builds up with that full-tension-start the begin of a new narration. ZAW 117/1 (2005) 21–35

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Yitzhak Peleg, Going Up and Going Down: A Key to Interpreting Jacob’s Dream (Gen 28,10–22) The coexistence of components of both “dream theophany” and those of the “symbolic dream” in the story of “Jacob’s dream” enables, from a literary perspective, two simultaneous readings: Reading A: according to the “dream theophany” model – the story describes and means to explain how Beth-El became a sacred place; a story whose core is the màqôm (place). Reading B: according to the model of the “symbolic dream” – the story tells about Jacob who leaves Israel in order to return in the future;

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a story whose core is the dæræk (way). More than that, the vision in the dream reflects the attitude towards the patriarch’s entering ('olîm) and leaving ( yor edîm) the promised land. ZAW 116/1 (2004) 1–11

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Tzemah Yoreh, Jacob’s Struggle This short note hypothesizes that the Mahanayim episode (Gen 32,2f.) and the famous struggle between Jacob and the angel (32,25ff.) were once united. The separation between the two parts of the episode was accomplished by a yahwist redactor in attempt to produce ambiguity with regard to the identity of Jacob’s mysterious wrestling partner. ZAW 117/1 (2005) 95–97

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Shubert Spero, Jacob and Esau: The Relationship Reconsidered Esau kann seinem Bruder Jakob bei dessen Rückkehr mit Liebe begegnen, weil jener sich ihm unterwirft und die Konkurrenzsituation zwischen den Brüdern so durchbricht. JBQ 32/4 (2004) 245–250 (SP)

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Joseph Vlcek Kozar, When ‘Circumfession’ Is Not Enough. Understanding The Murder of The Newly Circumcised Shechemites Subsequent To Shechem’s Rape Of Dinah (Genesis 34) Reading against the text, the men of the (gendered feminine) city of Sechem are the second rape victims in Gen 34. They are followed by the third rape (their wives and the women and children of the city) when the remaining brothers (34:27–29) act with scavenger-like opportunism to pillage the city. While circumcision means propagative and covenantal power for Jews it symbolizes just the opposite for the Shechemite enemies. For them it means castration and loss of power at the very time they lie prostrate and emasculated by ritual circumcision. In the enclosed spaces of the city of Sechem the symbolic “penises” that count are “the sword” by which Simeon and Levi assert control of both land and city. Proceedings EGL & MWBS 23 (2003) 55–64

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Joseph Fleishman, Shechem and Dinah – in the Light of Non-Biblical and Biblical Sources The story in Gen 34 tells of sexual relations between Shechem and Dinah and their consequences. We are of the opinion that Dinah was not raped; rather during a festival of the ‘daughters of the land’ where both were present, Shechem abducted her for the purpose of marriage. The negotiations that followed, between Hamor and Shechem on one side, and Dinah’s father and brothers on the other, had no legal significance. They were meant to prevent future conflict between the two sides. Jacob felt he had no choice but to agree to Dinah’s marriage to Shechem, on condition that the males of Shechem undergo circumcision. However, Jacob’s sons, especially Simon and Levi, did not agree to the marriage and a serious conflict developed between them regarding the appropriate reaction to Shechem’s proposal to marry their sister. ZAW 116/1 (2004) 12–32

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André Wénin, Joseph ou l’invention de la fraternité (Genèse 37–50) After having published a number of fine analyses of specific exegetical problems of the tale of Joseph (Wénin calls it, in French, “un roman”, a novel), he now offers a full

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commentary. For one of his earlier studies, see IRBS 50:2163. Currently, Wénin belongs to the best commentators on those texts of the Bible that can be classified as fiction. (Available from the publisher: Editions Lessius, 24 blvd. Saint-Michel, B-1040 Bruxelles, Belgium.) Editions Lessius, Bruxelles (2005) 1–352 (BL)

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Yigal Levin, Joseph, Judah and the “Benjamin Conundrum” This article proposes that the Joseph narrative in Genesis was given its final form sometime after the split of the monarchy, in order to explain the continued inclusion of the formerly northern tribe of Benjamin within the kingdom of Judah. Considering the Benjaminites’ traditional ties to the Joseph tribes, this must have been achieved by a combination of military, political and economic force by a desperate Rehoboam and later depicted by the Deuteronomistic writer of I Reg as reflecting their free choice. Indeed, there is evidence that not all of the tribe’s towns and clans remained in Judah. The Joseph story itself is a vital link in the Primary History and as such must have a long tradition history, but its present form, emphasizing the competition between Joseph and Judah over the “protection” of Benjamin, is seen to reflect this struggle. “The Benjamin Conundrum” presented to those scholars who deny the historicity of the United Monarchy and hence of its split, is why the biblical authors would even bother to mention such figures as Saul and the Benjaminites’ northern ties, unless they were common knowledge at the time that the accounts were composed, and if so, what other explanation is there for the annexation of Israelian Benjamin by the weaker and less developed kingdom of Judah? ZAW 116/2 (2004) 223–241

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Fred Guyette, Joseph’s Emotional Development A reflection on the passions and emotions of Joseph is presented in three parts: (1) Genesis 37: Joseph Among His Brother; (2) Genesis 38–41: Joseph in Egypt; and (3) Genesis 42–50: Joseph and God’s Design. Attention is given to several psychological theories of emotion, and theological view of Joseph’s emotional life is elaborated. Although his early life had been dominated by narcissism, Joseph grew in compassion for others, and his awe for God’s design also grew to be boundless. JBQ 32/3 (2004) 181–188

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Bryan Smith, The Central Role of Judah in Genesis 37–50 Der Beitrag bietet eine narrative Analyse der letzten 14 Kapitel des Buches Genesis unter besonderer Berücksichtigung der Gestalt Judas und dessen zentraler Rolle für die strukturelle Einheit der gesamten Erzählung, die der Verf. als the Joseph-Judah story (169) interpretiert. Mit der Beschreibung der beiden Charaktere, ihrer Entfremdung und gegenläufiger Schicksale bereitet der Gen-Autor die Versöhnungsszene in Gen 45 vor. Damit wird die bestehende Ungleichheit im Volk erklärt aber auch eine Versöhnungsoption Israel nahe gelegt. BS 162/2 (2005) 158–174 (DL)

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Carleen Mandolfo, ‘You Meant Evil Against Me’: Dialogic Truth and the Character of Jacob in Joseph’s Story This article argues for the existence of two competing voices/theologies in the Joseph story, and that these voices do not line up with traditional source-critical observations. One voice is represented by both the speech and actions of Joseph, the other by the speech and actions of Jacob. The former posits a worldview in which God’s dealings with humanity support a benevolent cosmic order; the latter subverts this view, insisting that God, acting through Jacob, is not above inflicting evil on humanity to forward

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divine purposes. This reading is accomplished through a close literary examination (utilizing Bakhtinian socio-linguistic categories, primarily) of the discourse and actions of both primary characters. JSOT 28/4 (2004) 449–465

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Thomas Naumann, Der Vater in der biblischen Josefserzählung. Möglichkeiten der Charaktermodellierung in biblischen Erzählungen Der Aufsatz versucht den literarischen Charakter des Vaters in der biblischen Josefsgeschichte in den Blick zu nehmen. Dabei liegt ein analytischer Schwerpunkt auf den sprachlichen Netzwerken, die in den Szenen durch Beziehungsbegriffe und pronominale Zuordnungen geknüpft werden, und die das personale Relief der Josefsgeschichte als Beziehungsdrama entscheidend prägen. Dabei erscheint Jakob nicht nur als Verursacher des Konflikts und als permanenter Bezugspunkt der Handlung, sondern als ein Vater, der als pater familias eines grossen Vaterhauses nahezu ausschliesslich auf seine Söhne mit Rahel orientiert ist, eine Fokussierung, die sowohl Josef als auch der Erzähler der Geschichte teilen. Die Solidarität der Brüder geschieht um des Vaters willen. Dessen Beziehung zu den übrigen Söhnen wird literarisch marginalisiert. Wie dieser Eindruck erzählerisch hervorgerufen wird, wird im Einzelnen gezeigt. ThZ 61/1 (2005) 44–64

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Friedemann W. Golka, Genesis 37–50: Joseph Story or Israel-Joseph Story? This article will survey the history of research on Genesis 37–50 during the last generation. Its main proposition is that we are not dealing with a Joseph, but with an Israel-Joseph story. The arguments, therefore, no longer focus on source criticism, but on the question of tradition history, viz. whether chs. 38 and 49 have to be included. If this is accepted, a date in the Persian period for the entire pre-Priestly text suggests itself. CuBR 2/2 (2004) 153–177

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Peter Weimar, Die Josefsgeschichte als theologische Komposition. Zu Aufbau und Struktur von Gen 37 Diese Beschreibung der Komposition von Gen 37 ist ausgesprochen detailliert und stellt die vielfachen Bezugnahmen zwischen den beiden Rahmenteilen (Vv. 2–11 und Vv. 23–35), die als Gegenbilder angelegt sind, und dem Hauptteil der Erzählung (Vv. 12–22) heraus. Der Hauptteil zeichnet sich durch die Gegenläufigkeit der beiden Erzählbewegungen aus, die in den Rahmenteilen angelegt sind und an der Schnittstelle zwischen Vv. 17 und 18 zusammenstoßen. Die eine Richtung rückt die Gestalt des Josef, die andere die Brüder ins Blickfeld. BZ 48/2 (2004) 179–212 (SP)

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Ignacio Márquez Rowe, “How can someone sell his own fellow to the Egyptians?” “Ugarit has so revolutionized Hebrew scholarship”, remarked the late Professor Cyrus H. Gordon, “that it constitutes a simple test for determining whether a publication is up-to-date or antiquated.” Indeed, on account of the profound impact of Ugaritic studies upon Old Testament studies, he severely considered a publication old or out of date if Ugarit would play little or no part in it. The aim of the present note would thus be in Gordon’s terms to update as thoroughly as possible the commentary of a biblical well-known story, namely the sale of Joseph as a slave in Egypt. VT 54/3 (2004) 335–343

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Mois A. Navon, Beged or Simlah – Is there a Difference? From a contextual perspective the terms beged (Gen 37:29) and simlah (Gen 37:34) are symbolically indicative of much more than simply clothing. The term beged is used with Reuben to indicate the brothers’ betrayal of their eldest brother. The term simlah is used in relation to Jacob – not because he was not betrayed, but to demarcate the sin committed against him, a sin that would be atoned for in kind by a tearing of the simlah. JBQ 32/4 (2004) 266–269

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André Wenin, La tunique ensanglatée de Joseph (Gn xxxvii 31–33): un espoir de réconciliation? Angesichts markanter sprachlicher Parallelen zwischen der Episode über das im Blut eines Ziegenbocks getauchte und Jakob präsentierte Kleid Josefs in Gen 37 und den rituellen Bestimmungen zum Versöhnungstag in Lev 16 schlägt der Verf. folgende Lesart der Josefsgeschichte vor: Gleichsam einem levitischen ,Sündenbock’ wird Josef von seinen Brüdern in der Hoffnung auf die Versöhnung der durch Josefs besondere Stellung zerstrittenen Familie weggeschickt. VT 54/3 (2004) 407–410 (DL)

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Richard J. Clifford, Genesis 38: Its Contribution to the Jacob Story The story of Judah and Tamar in Gen 38 belongs within chaps. 37–50 and even is indispensable for a proper understanding of the larger story; for Judah was the first of Jacob’s sons to recognize how God brought good out of evil in guiding the family (38:26), enabling him to give the speech (44:18–34) that led his brother Joseph to a similar recognition (45:4–8). Judah’s conversion is a paradigm, told quickly and completely before the Joseph story unfolds at its more leisurely pace, so that readers might learn at the very outset that it is possible for the sons to change. One must wait until the completion of the story to find out if the others, including Joseph himself, actually change. CBQ 66/4 (2004) 519–532

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Ron Pirson, The Twofold Message of Potiphar’s Wife In this article, the traditional interpretation of Genesis 39, in which Potiphar’s wife is accused of framing Joseph because he did not meet her sexual demands, is questioned. The author argues that a careful reading of the text leads to another conclusion. In this reading special attention is given to the words spoken by Potiphar’s wife both to her household and to her husband. Both accounts differ significantly. This implies that the woman is stating two different things. The analysis of her words to her husband reveals that Potiphar knew of his wife’s actions, and perhaps even more: that it might have been his intention to have Joseph sleep with his wife. SJOT 18/2 (2004) 248–259

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Sara Ben-Reuven, “Measure for Measure in the Story of Joseph” (Hebr., Engl. summary) The story of the punishment of Joseph’s brothers told in Genesis, Chapter 42, is constructed as an inverse-symmetry image of the story of their sins told in Chapter 37. A similar symmetry exists between the two proposals given by Joseph to his brothers in Egypt, described in Chapter 42, and the adventures of Jacob described in Chapter 37: Jacob sends his beloved son Joseph to meet his brothers, hoping to have him back soon, but instead, all the brothers return back, except for the beloved son, who is sent to custody in Egypt. Likewise, Joseph first suggests to the brothers in Egypt to send only one brother to Canaan, in order to return back, but then changes his mind and

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allows all the brothers to leave, except for one brother, Simeon, who remains detained in custody. When the brothers descend to Egypt they are afraid of God’s punishment. After Joseph makes himself known to them they become afraid of his own punishment, but Joseph leaves this matter in the hands of God. Beit Mikra 179 (2004) 185–190

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Peter Weimar, Eine bewegende Rede. Komposition und Theologie der Rede Judas in Gen 44,18–34 Durch Erinnerung an das Geschehene und Reflexion der Handlungen und Ereignisse offenbart die Rede des Juda stellvertretend für die Brüder einen Wandlungsprozess. Dies ist ein entscheidender Beitrag zur Aufarbeitung der vergangenen Schuld an Josef und Grundlage für Versöhnung. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 638–659 (EB)

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Peter Addinall, Genesis xlvi 8–27 This list is presented as the names of those accompanying Jacob into Egypt but it displays genealogical features and gives two different totals for the numbers involved. Commentators have found difficulty in proposing a complete overall solution to the problems posed by the passage. Such a complete overall solution is suggested with farreaching implications for the early history of Israel and a proper understanding of Israel’s true character and constitution. VT 54/3 (2004) 289–300

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Schlomo Weissblueth, Two Women who completed the numbers of the Children of Israel in Egypt In two lists in Genesis we find the names of the persons who entered Egypt: The sons of Leah (46:15) numberd thirthy-three all together, but when we count them one by one we find only thirty-two. And so in the list of the persons belonging to Jacob. They numbered seventy, but if we count them one by one we find them only sixty-nine. One of our Sages in a Midrash solved this problem by mentioning Jochebed the mother of Moses who was born between the walls of Egypt. She is the missing person in the list. The same problem arises when we read the list of the sons of Asher (46:17) and the list of the persons who were counted after the plague (Num. 26). In those lists unusually the daughter of Asher, Serah, is mentioned. Our Sages explain this list by pointing out that this special woman is the one who showed Moses where the bones of Yosef were buried in the Nile. According to a Persian Jewish popular tradition, Serah was exiled by Nebuchadnezzar to Ispahan, there the Jews point on a cave from where she was taken up to paradise. Beit Mikra 178 (2004) 54–58

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Raymond de Hoop, ‘Then Israel Bowed Himself . . .’ (Genesis 47.31) In Gen. 47.31b we find the phrase wj“t˙w j“r"l 'l-r "“ hm†h, which is generally interpreted as ‘then Israel bowed himself at the head of the bed’. Yet this interpretation does not make much sense in the context and commentators are puzzled about its meaning. This article surveys the possible meaning of the phrase with the help of the LXX and Peshitta, traditions which interpret the final word hm†h as ‘staff ’. The rendering of the Versions suggests a possible meaning of ‘staff, tribe’ for the Hebrew term, leading to the more common interpretation of r"“ hm†h as ‘head of the tribe’. The suggested interpretation implies that the dying patriarch bowed down for the now pater familias, Joseph. Finally some considerations are given regarding the historical context in which Joseph appears as the new pater familias, the successor of his father, the patriarch Israel. JSOT 28/4 (2004) 467–480

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Exodus: general ★ individual passages 293

Christoph Dohmen, Exodus 19–40 This is a detailed commentary in which the Decalogue (as can be expected) of Exod 20 is given much space. Dohmen agrees with L. Hossfeld and B. Lang in suggesting that the deuteronomic version of the Ten Commandments is the earlier formulation of this important text, and that the Exodus version represents a revision. Dohmen does not claim to make any contribution to the exegetical debate, but all readers – lay and specialist – will use his learned commentary and the many bibliographical references with profit. Herders theologischer Kommentar zum Alten Testament; Verlag Herder, Freiburg (2004) 1–415 (BL)

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Merling Alomía, El Motivo del bekôr en el Libro de Éxodo The motif of the bekôr represents an important topic in the Pentateuch and even more so in Scripture in general. Beginning in Genesis, and particularly in the book of Exodus where Israel is identified as the bekôr YHWH, it relates directly to the theme of redemption. This theme reaches its full dimension in the New Testament context focusing upon the person and mission of the Savior Messiah. The motif of bekôr is also connected to the covenant idea between YHWH and Israel. As a matter of fact, it could be termed a connecting link between the old and the new covenant. When YHWH demands the liberation of his people from Pharaoh he does so by stating that “Israel is my first-born” which demonstrates his covenantal faithfulness. The stubbornness with which the king of Egypt counteracts the liberation of the first-born of YHWH only serves to emphasize the greatness of the God of the covenant who redeems his son with a mighty hand and demonstrates that he is the God of salvation in every situation. Serie Monográfica de Estudios Bíblicos y Teológicos de la Universidad Adventista del Plata 1; Gerald A. Klingbeil, Inicios, Paradigmas y Fundamentos; Editorial Universidad Adventista del Plata, Libertador San Martín, Entre Ríos (2004) 191–227

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Hendrik Bosman, The Absence and Presence of God in the Book of Exodus as Theological Synthesis This article argues that divine presence and absence plays an important role in the narratives of the book of Exodus. A dialectic between divine presence and absence is indicated by the use of the expression the “fear of God/the Lord” in Exodus. The article argues that “the fear of the Lord/God” provides a window into the process of establishing theological coherence in the book of Exodus where contending theological traditions were brought together as an initial overture towards the eventual canonisation of the Torah, Prophets and the Writings. Scriptura 85 (2004) 1–13

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Brian R. McCarthy, The Characterization of Yhwh, the God of Israel, in Exodus 1–15 The Yhwh of Exodus compares unfavorably with the God of the story that now precedes it in the Bible, the story of Joseph, where, in a crisis situation, everyone – Egyptians and Israelites alike – profits from Elohim’s quiet transformation of him from being a spoiled brat into someone of maturity, integrity and great competence. The god of Ex 1–15 would not qualify as the ‘Judge of all the world’ of Gen 18.25, who must act justly and make a distinction between the righteous and the wicked. This god only cares to make a ‘tribal’ distinction between one people and another. This god cannot be the prototypical liberator, the hope of all oppressed peoples everywhere. He is not intolerant of oppression, but liberates one people by oppressing another. This

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god seems a total stranger to the Elohim of Gen 1, who makes humankind in his image and likeness. What would be the point of being made in the image and likeness of this God? One would then be powerful, arbitrary and cruel, like him. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World Vol. I; T & T Clark International/Continuum, London (2004) 6–20

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John Williams Wevers, Two Reflections on the Greek Exodus Dies ist eine Beispielstudie für die Verwendung und Auswertung der LXX in der Bibelauslegung. Der Verf. versteht dabei die gr. Übersetzung als den ältesten Kommentar des hebr. Textes und sogar “better one than any modern commentary that you can buy” (29). Anhand der Unterschiede zwischen dem Konsonantenbestand des MT und dem Text der LXX in Ex 1 werden Sinnverschiebungen und Präzisierungen der Übersetzer erörtert. Entsprechend den Auffassungen des alexandrinischen Judentums des 3. Jh.v. betonten sie die monotheistischen Tendenzen in ihrer Vorlage sowie das Thema der absoluten Souveränität Gottes in der von ihm geschaffenen Welt. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 21–37 (DL)

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H. Zlotnick-Sivan, Moses the Persian? Exodus 2, the “Other” and Biblical “Mnemohistory” Moses’ Egyptian “biography” in Ex 2, which contains significant variations on common mythic themes, as has been generally observed, also provides deliberate narrative inversions of one “nativity” tale in particular, that of Cyrus the great. His rule marks a crucial turning point in Persian as well as in Jewish and Egyptian history. Cyrus allowed Jews to return to Judaea and to rebuild the Jerusalem temple; he also embarked on an ambitious plan of conquest that led his son, Cambyses, barely five years after Cyrus’ unexpected death, to conquer and annex Egypt. This last action stunned Persia’s neighbors, as the lengthy Egyptian excursus of Herodotus demonstrates. Egypt’s end also met with criticism, fueled by Cambyses mocking of the land’s divinities. To counterbalance this censure the redactor(s) of the Exodus, and specifically of Ex 2, planted their hero in a xenophobic Egypt headed by a blood thirsty monarch whose actions vis-á-vis his Hebrew subjects merited divine retribution. In reality, the punishment was administered by the Persians; in the book of Exodus it was Yahweh, through Moses, who dealt Egypt a series of mortal blows. By juxtaposing Herodotus’ account of Cyrus’ birth saga with that of Moses, this article further suggests a precise date of redaction for Ex 2. ZAW 116/2 (2004) 189–205

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Yamin Levy, Derekh Hokhma: Part I and II Während der Verhandlungen mit Mose geht der Pharao davon aus, dass die Israeliten lediglich zu kultischen Zwecken Ägypten kurzfristig verlassen sollen. Erst die offensichtlich von dieser Absicht abweichenden Wanderungen deuten auf eine Art Bewegung mit Unabhängigkeitsbestrebungen, was der Pharao mit Krieg beantwortet. Die Konfrontation zwischen Mose und Pharao zuvor diente dem Zweck, sowohl die Ägypter als auch die Israeliten in Gotteserkenntnis zu unterweisen. Mit den Plagen greift der allmächtige Gott in die Zuständigkeitsbereiche einzelner ägyptischen Gottheiten ein und hält somit auch ein vernichtendes Gericht über die ägyptische Götterwelt. JBQ 32/4 (2004) 224–232; 33/1 (2005) 3–12 (DL)

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William M. Schniedewind, “Explaining God’s Name in Exodus 3” Vor dem Hintergrund des Erwartungshorizontes der Leser liegt das Besondere am göttlichen Namen in Ex 3 Ehyeh-Asher-Ehyeh gerade in der Mehrdeutigkeit dieses Ausdrucks. Es wird damit eine Distanz zwischen Gott und seinen Geschöpfen zum Ausdruck

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gebracht, gleichzeitig aber auch an Gottes Beistandszusage (“ich werde bei dir sein”) aus Ex 3,12 erinnert. Schließlich deutet sich darin auch eine Polemik gegen den Polytheismus in Israels Umfeld angesichts des einzig wirklich existierenden Gottes an. BEAT 51; Matthias Augustin et al. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 13–18 (DL)

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Jeffrey M. Cohen, Hatan Damim – The Bridegroom of Blood Den Schlüssel zum Verständnis der rätselhaften Passage in Ex 4,24–26 bilden die vorangegangenen Verse: Mose kann die Botschaft, die Gott ihm aufgetragen hat, nicht an den Pharao weitergeben, weil er sich derselben Sache schuldig gemacht hat, die er dem Pharao vorwerfen soll. Die Tatsche, dass Mose seinen erstgeborenen Sohn nicht hat beschneiden lassen, hält ihn davon ab, seinem Gott in vorgeschriebener Weise dienen zu können, ebenso wie der Pharao Israel davon abhält, Gott zu dienen. JBQ 33/2 (2005) 120–126 (SP)

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Ph. Guillaume, Metamorphosis of a Ferocious Pharaoh The common translation of the tannin of Exodus 7 as a mere snake misses the powerful mythological overtones of the whole passage. The editors of Pg are drawing on imagery from Ezekiel to mythologize Moses’ morning encounter with Pharaoh on the river bank. Ben Sira was well aware of these connotations and turned them into a joke against Pharaoh. Bib. 85/2 (2004) 232–236

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Grzegorz Szamocki, “Palec to Boûy” (Wj 8, 15ab). Dlaczego palec a nie r\ka? This paper presents an interpretation of the statement of the Egyptian magicians, often neglected in standard commentaries: “This is the finger of God” (Ex 8:15). This comes after the third plague (gnats), and after the magicians’ failed attempt to copy it. The expression “finger of God” describes the situation, which has come about. “Finger” is used rather than “hand”, the latter term denoting general instrumentality, as opposed to detailed and direct activity, especially in reference to God. The term “finger” in the mouth of the magicians indicates that a concrete situation is in view, a situation caused through the direct activity of a god, and that the situation has an instructive function. The instruction is addressed to Pharaoh. He has to understand that Moses is sent by the God YHWH who is present in Egypt, and that there is no one like Him. StGda 15–16 (2002–03) 5–17 (SS)

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Michael A. Grisanti, Old Testament Poetry as a Vehicle for Historiography Grisanti wendet sich gegen die in der Forschung häufig angenommene Dichotomie von Historiographie und Fiktion. Am Beispiel von Gen 14–15 zeigt er, wie der poetische Rekurs auf die Durchquerung des Roten Meeres (Gen 15), die narrative Darstellung (Gen 14) ergänzt. BS 161/2 (2004) 163–178 (SP)

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Rüdiger Bartelmus, “Schriftprophetie” außerhalb des corpus propheticum – eine unmögliche Möglichkeit? Das Mose-Lied (Ex 15.1–21) als deuterojesajanisch geprägtes “eschatologisches Loblied” In freier Nachbildung eines Statements von O.H. Steck fasst Bartelmus seine These zu Ex 15,1–18 (21) folgendermaßen zusammen: Ex 15 “stammt vom nachexilischen”

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Mose. “Das historisch Absurde dieses Satzes zeigt, daß man sich nicht nur im Problem Originalität und Autorität, sondern auch in der Frage des Zeitverständnisses lösen muß von der Unterstellung unserer historischen Sehweisen, wenn man den Grundlagen der produktiven Prophetenüberlieferung näherkommen will”. Steck hat dies im Blick auf die Genese eines Prophetenbuches – des Buches Jesaja – formuliert. Bartelmus ist der Ansicht, dass entsprechendes auch für Teile der Tora gilt. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 55–82

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Stephen A. Geller, Manna and Sabbath: A Literary-Theological Reading of Exodus 16 The theological narrative Ex 16 (the first occurence of the expression Sabbath in the Bible) presents not only the covenantal deuteronomical strand of testing Israel’s readiness for a covenantal relationship with God. It represents even a priestly strand, the Sabbath as the completion of God’s creation of the world. God’s provision of manna points to a new understanding of holiness and time. Human inactivity imitates God’s inactivity. Interp. 59/1 (2005) 5–16 (WSch)

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Joe M. Sprinkle, Law and Narrative in Exodus 19–24 The laws of Ex 19–24 interrelate with the narratives of the Pentateuch in a variety of ways. JETS 47/2 (2004) 235–252 (BF)

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Frank H. Polak, The Covenant at Mount Sinai in the Light of Texts from Mari In diesem Beitrag wird die Logik des Bundesgeschehens am Berg Sinai mit seinen problematischen Wiederholungen von Proklamationen des Bundes, Abfolgen der Ereignisse und Zeremonien im Lichte der Texte aus Mari erörtert. Das Geschehen am Sinai ereignet sich demnach in zwei unterschiedlichen Sphären. Während die Metapher des Bundes und die damit verbundenen Prozeduren aus dem legalen Bereich stammen, gehören die Theophanie-Erzählung und ihre Motive in eine mythische Sphäre. Entsprechend agiert auch Mose als Empfänger göttlicher Botschaft in einer Wolke im mythischen Bereich, während seine Verkündigung der konkreten Rechtsvorschriften die legale Dimension des Geschehens offenbart. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 119–134 (DL)

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Hagit Sivan, Between Woman, Man and God: A New Interpretation of the Ten Commandments By selecting female characters’ narratives as interpretive clues for each of the Decalogue’s injunction, Sivan (i.e., Helena Zlotnik) presents a new reading of the famous passage. Beginning with an analysis of the legal contents of each commandment through collateral legal texts that relate to women, each chapter continues with an investigation of the ways in which the activities of the female and male protagonists of select narratives elucidate the range of the commandments. JSOT.S 401; T & T Clark International, London (2004) XIII/1–270

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Christian Frevel et al. (eds.), Die Zehn Worte. Der Dekalog als Testfall der Pentateuchkritik Seven German scholars – M. Konkel, C. Dohmen, L. Schwienhorst-Schönberger, R. Kratz, F.-L. Hossfeld, E. Otto, and U. Rüterswörden – discuss the Decalogue with special attention to its setting within the Pentateuch. Hossfeld reasserts his theory of

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the Deuteronomic origin of the Ten Commandments, arguing that this text echoes Ex 32–24, and E. Otto more or less agrees. – Important for research on the Decalogue. QD 212; Verlag Herder, Freiburg (2005) 1–121 (BL)

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Matthias Klinghardt, Biblische Kontexte des Dekalogs. Das historische und literarische Profil des Dekalogs There are three decalogues in the OT (Exod 20, Exod 34, Deut 5), but all of them are meant to define Israel’s identity. The tradition here codified is the ethos of seventh-century BCE free Israelites. The author bases his argument mainly on the work of Fr. Crüsemann. Ulfrid Kleinert and Ulf Liedke (eds.), Dekalog-Dialoge; Evangelische Verlagsanstalt, Leipzig (2004) 59 –74

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Jerzy Seremak, Die Bedeutung des Namensmissbrauchverbots in Ex 20,7 = Dtn 5,1 The commandment not to take Yahweh’s name in vain has nothing to do with swearing an oath (as many modern commentators would have it). It refers to the veneration of other deities. Seremak’s translation: “Du sollst den Namen Jahwes, deines Gottes, der Nichtigkeit nicht zukommen lassen.” Österreichische Biblische Studien 26; J. Seremak, Psalm 24 als Text zwischen den Texten; Peter Lang Verlag, Bern (2004) 214–257 (BL)

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Heinz- Josef Fabry, Der Generationenvertrag und das biblische Gebot der Elternverehrung Das im Dekalog formulierte Elterngebot spiegelt eine Ethik, die der bevorstehenden Aufkündigung des Generationenvertrages in der gegenwärtigen Gesellschaft widerspricht. Das Elterngebot richtet sich an die erwachsenen Kinder und ihr Verhältnis zu ihren alten Eltern. Die Kinder sollen die Lebensleistung ihrer Eltern honorieren. Das schließt die Altersversorgung ein. Thomas Klosterkamp u.a. (Hgg.), Wohin du auch gehst; Verlag Katholisches Bibelwerk, Stuttgart (2005) 14–29 (SP)

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Wilma Ann Bailey, “You Shall Not Kill”: The Meaning of rß˙; in Exodus 20:13 This study demonstrates that while the verb rß˙; sometimes means “murder,” more often it does not or is ambiguous or unclear. When the word appears in an ambiguous list, it is better translated “kill.” Encounter 65/1 (2004) 39–53

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Jeffrey H. Tigay, The Presence of God and the Coherence of Exodus 20:22–26 Das Thema dieses Beitrags ist die innere Kohärenz des sog. ‘Altargesetzes’ in Ex 20,22–26 sowie die Rolle der ersten beiden Verse, welche keinen direkten Bezug zum Altar haben, innerhalb der Texteinheit. Die Forderung nach der Errichtung eines Altars in V.24 bildet sprachlich wie inhaltlich einen Gegensatz zu den verbotenen Götzen in V.23. Zusammen genommen zeigen die beiden Verse einen falschen und einen richtigen Weg zum versprochenen göttlichen Segen auf. Der einleitende V.22 begründet die Möglichkeit einer göttlichen Präsenz jenseits von Bildern, da Israel darin an die bildlose Offenbarung am Sinai erinnert wird. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 195–211 (DL)

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Michael Fishbane, Min ha““àmayim dibbartî: ‘I Spoke from Heaven’ (Exodus 20:22) Hinter dem ‘Sehen der Rede Jahwes’ in Ex 20,22 steht eine altorientalische Vorstellung von der Sichtbarkeit göttlicher Stimme in Naturphänomenen, wie z.B. astralen Größen. Diese Figur einer ‘göttlichen Schrift’ hat sich in Ijob 38,33, in dem akkadischen Idiom “i†ir “amê sowie in einigen rabbinischen Notizen zu Ex 20,22 erhalten. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 33–38 (DL)

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David P. Wright, The Fallacies of Chiasmus. A Critique of Structures Proposed for the Covenant Collection (Exodus 20:23–23:19) In diesem Beitrag kritisiert der Verf. einige strukturanalytische Studien zur Erklärung der Organisation der Gesetze und der Redaktion des Bundesbuches. Für Wright sind die postulierten Strukturen “artifacts of modern analysis, not the product of ancient authorial or editorial intent” (143). Zum Abschluss dieses Beitrags stellt er 22 Fehlertypen zusammen, die eine postulierte Struktur stimmig erscheinen lassen. Die Organisation der Gesetze samt ihren Schwierigkeiten ist auf die kreative Anwendung des Kodex Hammurabis als Grundlage für das Bundesbuch zurückzufuhren (vgl. D.P. Wright, The Laws of Hammurabi as a Source for the Covenant Collection (Exodus 20:23–23–19) in Maarav 10, 2003, 11–87; IRBS 50:320). ZABR 10 (2004) 143–168 (DL)

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David P. Wright, The Compositional Logic of the Goring Ox and Negligence Laws in the Covenant Collection (Ex 21:28–36) Vor dem Hintergrund seiner eigenen These, wonach der Kodex Hammurabis als kompositionelle und inhaltliche Grundlage für das Bundesbuch diente (vgl. Maarav 10, 2003, 11–87; IRBS 50:320), erläutert Wright die Vorgehensweise bei der Verarbeitung dieser Vorlage im Bereich der Gesetze zur Körperverletzung und zur Schädigung fremden Viehs (Ex 21,28–36). Dem Duktus der Gesetze Hammurabis folgend erweiterte der Verf. des Bundesbuches die Strafen für die durch einen Ochsen verursachten Körperschäden. Das Bundesbuch erweist sich damit als eine reflektierte, an die Tradition seines Autors gebundene aber nicht unbedingt konkrete Fälle behandelnde Antwort auf die berühmte Gesetzessammlung Hammurabis. ZABR 10 (2004) 93–142 (DL)

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Volker Wagner, Zur Befristung der Sklavenschaft nach Ex 21,2 The explanations up to now for the limitation of slavery to a fixed period of six years in Ex 21:2 are unsatisfactory. Findings on the variation of proceeds of agricultural activities in different regions of the in ancient Near East suggest that the term of service for the purchased slaves of hebrew origin was equivalent to the period of time within which the purchase price of the slave usually paid itself off. BN 121 (2004) 53–60

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Jan A. Wagenaar, The Annulment of a ‘Purchase’ Marriage in Exodus 21,7–11 Ex 21,7–11 discusses the legal intricacies of the formation and dissolution of a ‘purchase’ marriage. Like a regular marriage a ‘purchase’ marriage is not to be dissolved after six years of marriage. An agreement to buy and marry a ‘female slave’, however, may like a regular marriage agreement be annulled without further a do as long as the marriage has not yet been consummated. Unlike a brideprice, however, the purchase price must in such a case be returned to the buyer. In case a man buys a ‘female slave’ as wife for his son, he may likewise annul the marriage agreement, but nevertheless

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has to assume responsibility for the girl as an adoptive father. Moreover, a man who has bought a ‘female slave’ in order to marry her may obviously take a second wife, but like a regular first wife the ‘female slave’ is still entitled to the basic necessities of life. In case her husband refuses to support her, she has just as a regular wife the right to divorce him. ZABR 10 (2004) 219–231

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Mario Valderrama Orozco, Estudio sobre Éxodo 22,25–26: La Ley del empeño In Anschluss an F. Crüsemann datiert Verf. den Text (Ex 22,25f ) in die Zeit Hiskias. Der Text antworte auf den zunehmenden Missbrauch des Pfandwesens im Israel des 8.–7. Jh. v. Chr. Ziel des Textes ist weniger eine gesetzliche Regelung als Begüterte für die Situation der Mittellosen zu sensibilisieren. Qol 34 (2004) 3–22 (SP)

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Irving Welfeld, You Shall Not Boil a Kid in its Mother’s Milk: Beyond Exodus 23:19 Das in Ex 23,19 und an zwei weiteren Stellen in der Bibel formulierte Verbot des Kochens eines Zickleins in der Milch seiner Mutter ist als generelle Trennung zwischen Fleisch und Milch charakteristisch für eine koschere Küche. Der Verf. präsentiert einige Begründungen für diese Trennung aus der Geschichte jüdischer Exegese und bietet anschließend eine eigene Interpretation des Verbotes: Das geschächtete und verarbeitete Zicklein ist “dead meat” (89), während die Milch Leben und Wachstum symbolisiert. Die Trennung zwischen den beiden Nahrungsmitteln steht für die Anerkennung der gravierendsten Trennung in der Welt – der Trennung zwischen Tod und Leben. JBQ 32/2 (2004) 84–90 (DL)

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Daniel M. Gurtner, “Atonement slate” or “veil”? Notes on a textual variant in Exodus xxvi 34 It is argued that LXX Ex. xxvi 34 reflects the variant reading hprkt (for MT hkprt) which was understood by the translator in line with Num. iv 5. VT 54/3 (2004) 396–398

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Victor Hurowitz, The Golden Calf: Made by Man . . . or God? According to the Bible and Jewish Tradition Aaron told Moses that the Golden Calf just came out of the fire on its own. This could be explained by ancient Mesopotamian tablets describing rituals accompanying the sculpture of divine statues: Even if humans provided the materials, divine statues were made by the gods themselves. But the narrator of Exodus 32:24 is signalling something else to the reader that is the spuriousness of the belief in autogenesis of divine statues. Maybe this reflects the seventh century BCE argument between the temples in Dan and Bethel and the temple in Jerusalem. BiRe 20,2 (2004) 28–32.47 (CB)

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John Makujina, Additional Considerations for Determining the Meaning of 'ÂNÔT and 'ANNÔT in Exod. XXXII 18 With the sense of 'ânôt and 'annôt in Exod. xxxii 18 still in flux, the author argues that the former should be rendered “answering” and the latter “singing.” Critical to disclosing their meaning is the assistance gained from Exod xvii 8–13, the battle at Rephidim. VT 55/1 (2005) 39–46

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Jacqueline E. Lapsley, Friends with God? Moses and the Possibility of Covenantal Friendship The fourfold friendship (habit, reciprocity, self-assertion, emotion) between God and Moses (Exod 33:7–11) offers a model of covenant faithfulness for the whole people of God. This “covenantal friendship can include the church to identiy herself with Moses. Interpr. 58/2 (2004) 119–129 (WSch)

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Rachel M. Billings, The problem of the divine presence: Sourcecritical suggestion for the analysis of Exodus XXXIII 12–23 Employing insights from both pre-critical Jewish commentators and critical scholars, this article offers some suggestions for the source-critical analysis of Exod. xxxiii 12–23. After briefly reviewing the history of modern source-critical analysis of the passage and considering the insights of several medieval Jewish commentators, it analyzes the text in two units, vv. 12–17 and vv. 18–23. Taking a clue from these pre-modern readers, it seeks to perform the modern critical task of distinguishing the text’s sources by looking for the points at which the text fits together and for the meaning created by this splicing of sources rather than focusing primarily on the text’s internal inconsistencies per se. In conclusion, it is suggested that in each of these units, the blending of sources has transformed a personal request of Moses into Moses’ intercession for Israel to enable the Lord’s ongoing presence in the midst of his people. VT 54/4 (2004) 427–444

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Horst Seebass, Mose in einem seiner Ausnahmegespräche mit Gott. Zu Ex 33,12–23 In der umfänglichen synchronen Exegese, die Ex 33, 12–23 mit Ex 34, 1–28 in Verbindung bringt, stellt sich dieser Text dem Verf. “als eine gedankenschwere narratio de Deo” dar, in welcher “V.19 mit seiner Erbarmensdeklaration Gottes das alle anderen Elemente bestimmende Deutemuster abgibt, ohne der mitreißenden und bis ins Einzelne liebevoll ausgemalten Schlussszene von V.21–23 das Mindeste zu nehmen.” Der Wunsch, Gott zu erkennen (V.13) und das Vertrauen, Gottes Gnade gefunden zu haben und immer wieder zu finden (V.12) sind “die Grundbedingungen jedes Gesprächs mit Gott nach der Bibel, eben schon Alten Testaments . . .” BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 301–331 (RM)

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Janet S. Everhart, Serving Women and Their Mirrors: A Feminist Reading of Exodus 38:8b Ex 38:8b, with its oddly placed reference to “serving women” and their mirrors at the entrance to the tent of meeting, has long perplexed readers, giving rise to a wide variety of translations and interpretations. The author explores three dimensions of this puzzling verse. First, she undertakes a brief philological investigation of the term zb’ and its cognates, suggesting that it is appropriate to attribute some type of cultic service to the women of Ex 38:8b. Second, she follows up on the suggestion of Phyllis Bird and Urs Winter that the mirrors mentioned in 38:8 may be the key to the verse’s meaning. In the first two endeavors, she draws upon comparative material to help illustrate the role of the women and the function of their mirrors. Third, she explores how the placement of this verse offers a clue to its meaning. The aim is to uncover the role of the women both within the text and within the life of ancient and modern worshiping communities. CBQ 66/1 (2004) 44–54

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Carlos Elías Mora, Un Análisis Sintáctico, Gramatical y Estructural de Éxodo 40 The study of Exodus 40 with special emphasis on its syntax, grammar and structure helps to discover important literary and theological focal points in the texts and leads to a better appreciation and understanding of the final chapter of the book of Exodus. The suggested structures are based upon the Hebrew text and clarify the flow and purpose of Exodus 40. This in turn leads to a better understanding of the key theological themes of the passage: the relation God-servant, the importance and the blessings of obedience, the basic role of the inauguration of the Tabernacle in the sacrificial system and the function of the presence and divine guidance for the people by means of the cloud. Serie Monográfica de Estudios Bíblicos y Teológicos de la Universidad Adventista del Plata 1; Gerald A. Klingbeil, Inicios, Paradigmas y Fundamentos; Editorial Universidad Adventista del Plata, Libertador San Martín, Entre Ríos (2004) 89–103

Leviticus ★ Numbers 331

Jacob Milgrom, Leviticus: A Book of Ritual and Ethics This is a brief, semi-popular restatement of the substance of the author’s erudite threevolume commentary on the book of Leviticus in the Anchor Bible series. Among the highlights figure Milgrom’s well-known notion of the Jerusalem temple as attracting impurity from the evil deeds of the people, and therefore needing purification (see p. 30ff), his acceptance of the ring-structure for the book’s composition as suggested by Mary Douglas (p. 6ff.), and the table of purification procedures and effects (p. 150ff.). Even those who own the three volumes will appreciate the clarity and accessible nature of Milgrom’s new book. Continental Commentaries; Fortress Press, Minneapolis, Min. (2004) XX/1–388 (BL)

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Antoni Tronina, Stan bada… nad Ksi\gA Kap∑a…skA Starting from a very important commentary made by Karl Elliger (1966) and the first anthropological work by Mary Douglas, published in the same year, the author seeks to show the development of studies on this little known book of the Bible. The four parts of the paper embrace a broad panorama of scientific research on the book of Leviticus. In the first part the author discusses the most important commentaries, especially those written in German and English. Than he summarizes the state of literary research on the mutual relationship of both sources Lev (P – Priestly Source and H – Code of Holiness). And then he discusses the more recent proposals of the literary composition of the book, pointing to its concentric structure. Finally, he reviews anthropological and strictly theological studies, giving examples of some selected subjects from the book. RocT 50/1 (2003) 15–28 (SS)

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P.M. Venter, Atonement through blood in Leviticus In the book of Leviticus the notion of reconciliation is used in a cultic context. Sacrifice and blood are the main means in the cult for reconciling man with God. This study investigates reconciliation in Leviticus in terms of concepts like sacrifice, purity, atonement, apropiation, expiation and substitution. This is done against the background of the book’s contents, the ideas of its probable priestly authors and the ideology in these circles of the cult in Israel. Verbum et Ecclesia 26/1 (2005) 275–292

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Didier Luciani, Le Lévitique: pause ou temps mort? From a redactional point of view, Leviticus can be considered to be a corner artificially inserted between Exodus and Numbers. During 27 chapters, the narrative is interrupted by a long series of divine preaching the interest of which escapes one and even more so the beauty. By showing that this interlude is not an incoherent mass of odds and ends, but on the contrary has been placed here to become the heart of the entire Torah, the importance of its message is singularly increased. From a narrative point of view, everything concurs in this book to focalise attention only on the contents of the divine instructions in order to aid their mediation and thus persuade the reader to obey them. RTL 36/1 (2005) 72–88

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Gerald A. Klingbeil, “Who Did What When and Why?” The Dynamics of Ritual Participants in Leviticus 8 and Emar 369 This study focuses upon the dynamics of the participants of the ordination ritual found in Leviticus 8 and compares it with the recently discovered and published Akkadian text from Emar 369 which describes the ordination of the high priestess of Ba"al in the Syrian city of Emar on the banks of the Euphrates. After providing a general introduction to the issue of understanding ritual texts and ritual against the larger religious context a comprehensive ritual text reading strategy is presented that emphasizes both the individual components of rituals as well as its functions. One of the important elements is the dynamics of the ritual participants which are presented in detail in both mentioned texts in a comparative context. Finally, the results of the comparative study are presented and a panoramic perspective concerning the future of ritual studies and their contributions to biblical interpretation is offered. Serie Monográfica de Estudios Bíblicos y Teológicos de la Universidad Adventista del Plata 1; Gerald A. Klingbeil, Inicios, Paradigmas y Fundamentos; Editorial Universidad Adventista del Plata, Libertador San Martín, Entre Ríos (2004) 105–134

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Raúl Quiroga, “Dos Sacerdotes Temerarios”: ¿Exoneración, exaltación o condenación de Nadab y Abiú? Una perspectiva contextual, comparativa y contrastante de Levítico 9:22–10:7 The death of Nadab and Abihu has long perplexed students of Leviticus. Many biblical commentatators have struggled to establish the causes of the fire that produced their death. While opinions are diverse and often contradictory, no uniform criteria to solve this riddle seem to be in sight that will help to find a satisfactory explanation. Most interpreters seem to intuitively explain the tragedy. Some propose that the punishment of the priests represents an editorial device of the late redactor of the book who wanted to justify social and hierarchical issues. Others think that the drunkenness of the brothers should be considered the only factor that provoked the disaster. By means of detailed exegetical study the author demonstrates that the two priests violated several of the ritual prescriptions of the priestly ministry indicated in the book of Leviticus, which ultimately led to their death. DavarLogos 3/2 (2004) 117–137

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Reinhard Achenbach, Das Versagen der Aaroniden. Erwägungen zum literarhistorischen Ort von Leviticus 10 Lev 10 konterkariert die priesterschrieftliche Heiligtumslegende aus Lev 9. Enge Parallelen zu Ez 44 legen die Vermutung nahe, dass durch Lev 10 die Kritik am frühisraelitischen Priestertum, die insbesondere mit dem Namen Zadok verbunden war, Eingang in die Tora gefunden hat. Der Text hat ein Pendant in der Zurückweisung levitischer Ansprüche auf das Priesteramt in der Kritik an den “Korachiten” (Num 16,8–11). Die Urheber dieser Bearbeitung akzeptieren die erst sehr spät im Dtn verankerte Forderung

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einer levitischen Abstammung des Priestertums, bereiten aber zugleich mit Hilfe der Genealogie Ex 6,14–25 die Geschichte vom Ende der ersten Geschlechter der Aaroniden und Korachiten und die genealogische Légitimation der Zadokiden zum Priesteramt (1 Chr 6,35–38) vor. Lev 10 wird demnach zu einer späteren Bearbeitungsschicht des Pentateuch gezählt. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 55–70 (EB)

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Dominic Rudman, A Note on the Azazel-goat Ritual Research on the atonement ritual in Lev 16 has largely focussed on the question of its origin and whether the term 'z"zl, which appears therein, refers to a demonic entity. This note takes the finished text by P, who seems not to have believed in the power of the demonic, and argues that the ritual, as described by P, cleanses Israel (understood as a microcosm of creation) of sin (understood as chaos), and removes it not just outside the camp, but outside creation itself into the chaotic area of the wilderness. This act at once removes chaos contamination from Israel, puts chaos in its proper place, and nullifies it. ZAW 116/3 (2004) 396–401

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Rolf Rendtorff, Erwägungen zu kipper in Leviticus 16 Die Verwendung des Wortes kipper in Lev 16 zeigt sich vielgestaltig und strukturierend. Gemeint ist u.a. das Herbeibringen des zur chattat bestimmten Tieres (V.6), die Sühnung für das Heiligtum (V.16), die Sühnungsriten für den Altar (V.17), der Abschluss der Sühnungsriten für die heiligen Stätten (V.20). In V.17b jedoch ist die kpr-Formel nicht strukturell bedingt, sondern hat die Funktion zu begründen, warum Aaron nur allein das Allerheiligste betreten darf: er verschafft der gesamten Kultgemeinde Sühne. Die Betroffenen selbst dürfen daher nicht anwesend sein. Das Sühneverfahren wird an zwei Stellen im Text unterbrochen, zum einen durch das Loswerfen über die beiden Ziegenböcke (V.7–10), zum anderen durch den speziellen Ritus des “für Asasel” ausgelosten Bocks (V.20b–22). Dieser Ritus entstammt offensichtlich einer anderen Tradition, war aber zur Zeit der abschließenden Gestaltung von Lev 16 fester Bestandteil der Riten des Jom Hakippurim und wurde bewusst in den gesamten Duktus eingeführt. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 499–510 (EB)

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Jacob Milgrom, Covenants: The Sinaitic and Patriarchal Covenants in the Holiness Code (Leviticus 17–27) Im sog. Heiligkeitsgesetz sind Spuren einer Formation des Pentateuchkanons erkennbar. Einem exilischen Tradenten und Redaktor dieses Gesetzes lagen vier Bundestraditionen vor: zwei Erzählungen aus der Patriarchenzeit (Gen 15 [ JE]; 17 [P]) und zwei sinaitische Berichte (Ex 19–24 [ JE]; Lev 9 [P]). Im Unterschied zu frühen priesterlichen Traditionen, die keine verbale Offenbarung (wie der Dekalog) beinhalteten, hat dieser spätere Redaktor (HR) die JE-Quellen in eigene P-Traditionen eingearbeitet. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 91–101 (DL)

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M.D. Terblanche, Ter wille van ‘n stabiele familie: die literêre konteks van Levitikus 18:22 en 20:13 Leviticus 18:22 and 20:13 are the only texts in the Old Testament that explicitly condemn homosexual acts. It is of the outmost importance to take the literary context of these texts into consideration. Both prohibitions have family laws as immediate context. Since homosexual acts drastically influence the relations in the larger family, the prohibitions of these acts were associated with the family laws. Leviticus 18 and 20 are closely connected to Leviticus 19, a chapter that emphasises the holiness of the

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people. The call to holiness in 19:2 concerns all facets of life including sexual relations. The prohibitions against homosexual acts finally belong to the legislation that was given by Yahweh to Moses at Sinai. Therefore Israel had to take them seriously. ATh. Supplementum 6; D.F. Tolmie (ed.), Die Woord Verwoord; Publications Office of the University of the Free State, Bloemfontein (2004) 142–156

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Doug C. Mohrmann, Making Sense of Sex: A Study of Leviticus 18 This study exposes the implicit logic of the sexual laws in Leviticus 18 and thereby throws light on the problematic relationship between these laws and the chapter’s introductory and concluding material. The sexual laws were arranged in a tripartite scheme that addressed relations according to family, clan or tribe, and nation, moving outward from the nearest relations to the most distant. Thus the sexual laws circumscribed both internal and external boundaries in Israelite life. As part of the Holiness Code the sexual laws are presented in Leviticus 18 to define Israel’s life in the face of outside, cultural competitors. JSOT 29/1 (2004) 57–79

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Laurentiu Ionescu, Ejes Teológicos en Levitico 26 The analysis of the chapter 26 of Leviticus reveals some syntactic constructions that underline words connected to concepts of great interest for the theology of the Pentateuch. The difference between the three main sections – the blessings, the curses, and the restoration – can be noticed not only at the thematic level but at the syntactic one as well. The thematic emphasis is realized through the combination of the prepositions and the lack or the presence of the conjunction wav (asyndeton). The final verses of each section show linguistic similarities that mark the pattern contained in the outline of the discourse of the chapter. Serie Monográfica de Estudios Bíblicos y Teológicos de la Universidad Adventista del Plata 1; Gerald A. Klingbeil, Inicios, Paradigmas y Fundamentos; Editorial Universidad Adventista del Plata, Libertador San Martín, Entre Ríos (2004) 135–147

✩ 344

Rolf P. Knierim et al., Numbers The complete text of Numbers is here form-critically analyzed by Knierim and G.W. Coats, both masters of their trade. The appended form-critical glossary translates the English terms (appel = dringende Bitte, avowal of innocence = Unschuldsbeteuerung, installation report = Einsetzungsbericht, etc.) and gives examples and definitions. Noted for its uncompromisingly clear form-critical analysis and scholarly terminology, the volumes of the FOTL-commentary are rendering a unique service to critical biblical scholarship. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2005) XII/1–367 (BL)

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Norbert Lohfink, Wann hat Gott dem Volk Israel das den Vätern verheißene Land gegeben? Zu einem rätselhaften Befund im Buch Numeri At the end of the book of Numbers, the giving of the land is referred to as having already happened (Num 20:12.24; 27:12; 32:7.9; 33:53) and not, as in other texts, as a promise. A possible explanation is that the “priestly” author understood the mission of the spies in Num 13 not as a secret sying-out but as an official inspection understood as an official act of taking possession. Johannes Arnold et al. (eds.), Väter der Kirche. Ekklesiales Denken von den Anfängen bis in die Neuzeit; Verlag Ferdinand Schöningh, Paderborn (2004) 9–30 (BL)

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Israel Knohl, The guilt offering law of the Holiness School (Num. v 5–8) It is common to take the law of Num. v 5–8 as being basically a repetition of the law of Lev. v 20–26 with one innovation. The author rejects this commonly held view, and argues that the two laws stem from different priestly schools and represent opposite conceptions with regard to the relationship of cult and morality. Lev. v originated in the Priestly Torah (P) and reflects the sharp distinction made by this school between cult and morality. Num. v stems from the Holiness School (H) and reflects the ideology of this later priestly school that combines morality and cult by broadening the concept of holiness. The new ideology is best expressed in Lev. xix and it is reflected in the contents and terminology of the law of Num. v 5–8. VT 54/4 (2004) 516–526

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Deborah L. Ellens, Numbers 5:11–31: Valuing Male Suspicion Numbers 5.11–31 is from a single source with the exception of v. 31. The original, primary concern of the text, and therefore of the ritual, is to address the malady of jealous rage triggered by suspicion and nothing more. The original concern informs the transformation and recontextualization that v. 31 effects. Verse 31 expands the perceived threat from the husband to the community. Male suspicion is so valued that a ritual is constructed to antidote it and a text is written to instruct on the ritual. The existence of this ritual, the absence of a complementary ritual against a ‘suspected husband’, the absence of a complementary ritual against the suspected male perpetrator, the willingness to sacrifice female innocence, the later need to bolster the husband and penalize the guilty wife all demonstrate the impossibilities of gender arrangements which lie behind the social construction of male suspicion in ancient Israel. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World Vol. I; T&T Clark International/Continuum, London (2004) 55–82

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Pamela Tamarkin Reis, Numbers xi: seeing Moses plain This essay presents an interpretation of Numbers xi that highlights its coherence and humor. Although source-critics see opposing views of Moses stitched together from separate sources by a later redactor – a bad Moses in the quail segment and a good Moses in the elders segment, this essay manifests the chapter’s narrative integrity. A close literary analysis reveals an aesthetically-pleasing account, free of the disjunctions and non-sequiturs posited by other commentators; theme, puns, wordplay, and an ingenious man/quail metaphor unite all of the pericope’s verses in a single favorable view of Moses. Far from revealing him as “snitch” and “informer,” this holistic reading of the undivided text harmonizes with the rest of the Bible’s consistent portrayal of Moses as the invariant champion of the Israelites, their never-failing mediator before God. VT 55/2 (2005) 207–231

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Roy E. Gane, Numbers 15:22–31 and the Spectrum of Moral Faults In various ways, scholars have attempted to resolve apparent conflict between Numbers 15:22–31, which contrasts inadvertent sins (vv. 22–29) with “highhanded” sins (vv. 30–31), and passages where some deliberate sins are expiable (Lev 5:1, 5–6, 20–26 [Engl. 6:1–7]; Num 5:5–8). This article arrives at the conclusion that Numbers 15 and the other passages are complementary and show a spectrum of moral faults: (1) least serious inadvertent sins (Num 15:22–29); (2) intermediate non-defiant sins (Lev 5; Num 5); and (3) most serious defiant sins (Num 15:30–31). Rather than covering the entire range of moral faults, the contrast in Numbers 15 warns against rebellion by emphasizing the severity of “cutting off ’ due to defiant sinners by contrasting this penalty with the sacrificial remedy available to those whose sins fall at the other end of the spectrum. Serie Monográfica de Estudios Bíblicos y Teológicos de la Universidad Adventista del Plata 1; Gerald A. Klingbeil, Inicios, Paradigmas y Fundamentos; Editorial Universidad Adventista del Plata, Libertador San Martín, Entre Ríos (2004) 149–156

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Victor Avigdor Hurowitz, Healing and Hissing Snakes – Listening to Numbers 21:4–9 The magical elements of the well-known account of the snake infestation and its remedy by a bronze serpent (Num 21:4–9) have been discussed often in commentaries and individual studies. This article directs attention to aural elements of this story including aural-sympathetic magic, repetition of key words in multiples of typological numbers’, onomatopoeic use of snake sounding sibilants, interdialactical word plays, and narrative statements resembling ancient medical prescriptions in content and formulation. These elements, if not merely dramatic embellishments, may indicate that this etiological story served as an incantation for invoking the healing powers of Nehushtan. Scriptura 87 (2004) 278–287

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Ludwig Schmidt, Bileam: Vom Seher zum Propheten Jahwes. Die literarischen Schichten der Bileam-Perikope (Num 22–24) Der Verf. diskutiert verschiedene exegetische Meinungen in Ergänzung zu dem, was er in seinem Numeri-Kommentar (ATD 7/2, 2004) ausgeführt hat, nämlich “dass in der Bileam-Perikope eine jah-wistische und eine elohistische Fassung von der jehowistischen Redaktion miteinander verbunden wurden. Dabei wandelte sich das Bild Bileams von einem Seher bei J über einen Propheten bei E zu dem Jahwepropheten Bileam bei dem exilischen Jehowisten.” BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 333–351 (RM)

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Won W. Lee, Balak: The Forgotten Character in Numbers 22–24 Neben der Frage, wie Gott und Bileam in Num 22–24 dargestellt werden, nimmt dieser Beitrag insbesondere den Moabiterkönig Balak in den Blick. Dabei wird u.a. deutlich, dass Bileams Esel nicht Bileams Handlungen spiegelt, sondern die Balaks. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World Vol. I; T&T Clark International/Continuum, London (2004) 247–261 (SP)

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Rüdiger Bartelmus, Von Eselinnen mit Durchblick und blinden Sehern. Numeri 22,20–35 als Musterbeispiel narrativer Theologie im Alten Testament Die Story von Bileam und seiner Eselin, die im Kontext der Bileam-Erzählungen von Num 22–24 wie ein Fremdkörper wirkt, wurde in den letzten 100 Jahren zumeist nach der “reinen Wellhausenschen Lehre” als Teil einer der Pentateuch-Quellen-schichten verstanden. Theologisch-ethisch wurde sie als Paradigma für eine positive Tierethik gewertet, sofern sie nicht als lokal gebundene Ätiologie für den Wirkungsbereich eines dämonischen Wesens (analog Gen 32) interpretiert wurde. In dem vorliegenden Beitrag wird der Versuch unternommen, die Verse Num 22,20–35 als narrativ-theologische Korrektur der extrem national-chauvinistisch ausgerichteten älteren Bileam-Überlieferung zu verstehen. ThZ 61/1 (2005) 27–43

Deuteronomy: general ★ individual passages 354

Norbert Lohfink, Studien zum Deuteronomium und zur deuteronomistischen Literatur V This fifth volume of the learned author’s contributions to the study of the book of Deuteronomy and Deuteronomistic literature of the OT includes nine papers: Der

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Neue Bund im Buch Dtn?; Der Zorn Gottes und das Exil (against the expectation inherent in the tradition the biblical text argues that Israel is not destroyed but only exiled); Narrative Analyse von Dtn 1,6–3,29; Dtn 5 als Erzählung; Dtn 9,1–10,11 und Ex 32–34; Perolegomena zu einer Rechtshermeneutik des Pentateuchs; Dtn 1,5; Dtn 1,9–18: Gerichtsverfassung und Militär (Lohfink elucidates the militarization of Israelite society as a response to Neo-Assyrian hegemony); Die Landübereignung in Numeri und das Ende der Priesterschrif. – Indexes of passages and subjects. SBAB Altes Testament 38; Verlag Katholisches Bibelwerk, Stuttgart (2005) 1–303 (BL)

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Timo Veijola, Das 5. Buch Mose – Deuteronomium. Kapitel 1,1–16,17 Veijola, an OT scholar of international reputation, explains the book of Deuteronomy as a book originally composed for the Josianic Reform of the late seventh century BCE, but growing textually through additions that were made until the end of the fourth century BCE. The German translation of Deut visualizes the editorial activities by multiple indentations of secondary, tertiary (etc.) textual material. Much space is given to the explanation of the Decalogue (pp. 147–173), a text whose Deuteronomic version Veijola considers to be derived from Exod 5, where one can find its prototype. While G. von Rad’s commentary, now replaced by Veijola’s, did not discuss scholarly literature, Veijola frequently refers to it in the notes. This welcome book is likely to be used and discussed for years to come. Das Alte Testament Deutsch 8,1; Vandenhoeck & Ruprecht, Göttingen (2004) X/1–366 (BL)

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W. Gunther Plaut, Die Tora in jüdischer Auslegung. Bd. 5: Dewarim – Deuteronomium Im Jahre 1981 erschien dieser populäre, dem Gedankengut des Reformjudentums verpflichtete Kommentar in englischer Sprache. Sich an die Gemeinde richtend, verbindet er philologische Analyse mit historisch-kritischer Auffassung und fügt Auszüge aus klassischen Kommentaren der jüdischen Tradition bei. Das Werk soll in erster Linie der heutigen jüdischen Gemeinde dienen. Beigefügt sind: Ein Essay der Übersetzerin A. Böckler über Plauts Kommentarwerk, ein Hinweis auf Plauts Biographie (D. Weinberg), und ein Beitrag von W.W. Hallo über “Das Buch Deuteronomium innerhalb der Literatur des Alten Orients” (33–43), der an eine Herleitung der literarischen Form des Dtn aus den altorientalischen Königsinschriften denkt. Chr. Kaiser/Gütersloher Verlagshaus, Gütersloh (2004) 1–446

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Udo Rüterswörden, Die Dekalogstruktur des Deuteronomiums. Fragen an eine alte Annahme An earlier version of the Decalogue seems to correspond to certain passages from the book of Deuteronomy; see: murder (Deut 5:17–19:11–13; 21:1–9); adultery (Deut 5:18–21:10–14; 22; 24:1–4); theft (Deut 5:19–24:7); false witness (Deut 5:20–19:16–21). The notion that the book of Deuteronomy is structured according to the Decalogue cannot be substantiated, however. QD 212; Christian Frevel et al. (eds.), Die Zehn Worte; Verlag Herder, Freiburg (2005) 109–121 (BL)

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Norbert Lohfink, Die An- und Absageformel in der hebräischen Bibel. Zum Hintergrund des deuteronomischen Vierüberschriftensystems Gegen die Interpretation von Dtn 1,1 als eine Buchüberschrift argumentiert diese Untersuchung zugunsten des von P. Kleinert entwickelten Vierüberschriftensystems (1,1 Worte – 4,44 Tora – 28,69 Bundes-Worte – 33,1 Segen) für das Dtn. Anhand der in den Überschriften verwendeten sprachlichen Formen zeigt der Verf., wie sich dieses System in ein Spektrum von vorliterarischen und literarischen Verwendungen der

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Ansage- und Absageformel organisch einfügt. Angesichts der Aufnahme solcher bereits existierenden strukturierenden und mit narrativen Elementen verbundenen Formeln dürfte das o.g. System im zeitlichen Bereich der Pentateuchredaktion entworfen worden sein. Biblica et orientalia 48; Augustinus Gianto (ed.), Biblical and Oriental Essays in Memory of William L Moran; Editrice Pontificio Istituto Biblico, Roma (2005) 49–77 (DL)

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G. Braulik, The destruction of the nations and the promise of return: hermeneutical observations on the book of Deuteronomy Many Israelis, but also many Christian Palestinians, today understand the current conflict around the possession of the land in a Bible-oriented way. They associate it with the radical destruction of all inhabitants of the land and its subsequent occupation as it is formulated in Deuteronomy, namely as an instruction of God, and as portrayed in the book of Joshua, namely as an historical event. This typologising form of common hermeneutics contradicts both modern historiography on ancient Israel and the historic-critical exegesis of the two books as well as their interpretation in Jewish tradition. The campaign of the twelve-tribe nation under Joshua and the destruction of the peoples of Canaan is a theological, fictitious image of radical trust in God, which was designed under King Josiah for mythical ancient times. Neither the laws on warfare nor the promises of return in a synchronically read Deuteronomy know about any future violent conquest of the land of Canaan. The article analyses Israel’s relation to the inhabitants of the land, especially in chapters 29–30, which are decisive for Moses ‘vision of the future. Based on this analysis, it develops the hermeneutics of Deuteronomy for the directives on the destruction of the nations. Applying these directives typologically proves to be ruled out, both for the wars following the conquest of the land and for the return of Israel from exile. Verbum et Ecclesia 25/1 (2004) 46–67

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H.F. van Rooy, Reconciliation in Deuteronomy The Book of Deuteronomy holds a central position in the Old Testament, and indeed in the Bible as a whole. It provides a summary of what the faith of Israel in the Old Testament is all about. It speaks about the covenant God made between himself and his people, about faithfulness to that covenant and of the implications of breaking the covenant. This covenant had implications not only for the way the people of Israel had to live as God’s people in God’s land, but also for the relationship among the members of the covenant. This article discusses the structure of the book of Deuteronomy, and then the way in which reconciliation appears in each of the different parts. The theme of reconciliation is not dealt with explicitly in all the passages discussed, but it does form a part of the subtext of the book of Deuteronomy. The people could only experience the Lord’s blessings in the promised land after He had brought about reconciliation between Himself and them. To keep on experiencing the Lord’s blessings, they had to remain faithfull to Him, obey his commandments and live within the boundaries He prescribed. Verbum et Ecclesia 26/1 (2005) 263–274

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Timo Veijola, “Du sollst daran denken, dass du Sklave gewesen bist im Lande Ägypten” – Zur literarischen Stellung und theologischen Bedeutung einer Kernaussage des Deuteronomiums Das Sabbatgebot wird im Deuteronomium mit dem Satz von der Fremdlingschaft in Ägypten begründet (5,15). Dieser Satz erscheint auch an anderen Stellen (Dtn 15,15; 16,12; 24,18.22). Der Verf. gelangt in seiner Untersuchung zu dem Ergebnis, “dass alle diese Stellen auf den nachexilischen, spätdeuteronomistischen Redaktor zurückgehen, der bereits in Dtn 5 das Sabbatgebot zum Zentrum des Dekalogs gemacht hat.” Ähnlicherweise gehen die sozialethischen Forderungen hinsichtlich des Fremdenschutzes

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im Bundesbuch Ex 22 u.ö. “auf das Konto der deuteronomistischen Redaktion des Bundesbuchs zurück.” Die aktualisierende Erinnerung macht die gemeinsame Vergangenheit für die jeweilige Gegenwart verpflichtend. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 353–373 (RM)

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Georg Braulik, Die sieben Säulen der Weisheit im Buch Deuteronomium Dieser Beitrag zeigt, wie das Deuteronomium, in Analogie zu den “sieben Säulen der Weisheit” in Spr, von der Siebenzahl als rhetorischem und didaktischem Ordnungsprinzip strukturiert wird. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 13–43 (SP)

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Reuven Yaron, Drei Deuteronomische Gesetze Der Aufsatz hat zum Thema drei voneinander unabhängige, in biblischer Tradition einzigartige Gesetze aus dem Deuteronomium: (1) Die Schulden-Erlassvorschriften (Dtn 15,1–11), (2) Die Beschuldigung der Ehefrau wegen vorehelichen Verkehrs (Dtn 22,13–21) und (3) das Levirat (Dtn 25,5–10). Der Verf. bespricht die Kernaussagen der drei Gesetze, ggf. auch deren spätere Auslegung bzw. den Umgang mit entsprechender Problematik in benachbarten Kulturen. ZABR 10 (2004) 195–206 (DL)

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Karin Finsterbusch, Das Kind als Teil der Gemeinde im Spiegel des Deuteronomiums Der dtn Mose, aus dessen Reden das Dtn vorwiegend besteht, richtet sich in erster Linie an Erwachsene. Dies wird besonders deutlich in der sog. Kinderkatechese (Dtn 6,20–25). Den Kindern selbst kommt im Dtn jedoch eine nicht unerhebliche Bedeutung zu. Der Beitrag erläutert ihre Rolle in der Gemeinde gemäß den Aussagen des dtn Textes. Ein besonderer Akzent liegt dabei auf der religiösen Erziehung. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 71–81 (EB)

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Enrique Sanz Giménez-Rico, Un recuerdo que conduce al don. Teología de Dt 1–11 This is an exegetical and biblical-theological reading of Deut 1–11 (though the Decalogue does not receive much attention). The text is accompanied by numerous bibliographical notes that show the author’s familiarity of, and dialogue with, international biblical scholarship. Universidad Pontificia Comillas, Madrid (2004) 1–221

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Norbert Lohfink, Deuteronomium 1,9–18: Gerichtsverfassung und Militär Der in der Erzählung über Israels Aufbruch am Horeb scheinbar störende Rückgriff in die Vergangenheit (Dtn 1,9–18) wird hier als ein die Veränderungen in der Gegenwart seiner Verfasser erklärender Text interpretiert. Verglichen mit seiner Vorlage in Ex 18 zeigt Dtn 1,9–18 besondere Kenntnisse und Interesse an konkreten Ämtern und deren Legitimation. Das Hauptthema ist ein gesellschaftlicher Umbau von einer gentilen zu einer staatlich-militärischen Ordnung. Ein solcher Vorgang dürfte im Juda unter König Joschija stattgefunden haben, als die zurückeroberten ländlichen Gebiete nicht mehr

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von tribalen Institutionen, sondern von beamtlich-militärischen Richtern des Königs verwaltet wurden. Eberhard Bons (ed.), Le jugement dans l’un et l’autre Testament I; Les Éditions du Cerf, Paris (2004) 81–108 (DL)

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Cornelius Houtman, Fortschreibung im Deuteronomium. Die Interpretation von Numeri 13 und 14 in Deuteronomium 1,19–2,1 Eine weit verbreitete Auffassung ist, dass Num 13,1–14,15 die Folie für Dtn 1,19–45 bildet. Der Verf. geht davon aus, dass priesterschriftliche Abschnitte eine zusätzliche Vorlage für den Schreiber des Deuteronomiums bildeten. Durch zahlreiche Querverweise wird die Interpretation von Num 13–14 in Dtn 1,19–45 dargelegt. BZ 1/48 (2004) 2–18 (EB)

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Norbert Lohfink, Canonical Signals in the Additions in Deuteronomy 1.39 In Dtn 1,39 spiegeln die Septuaginta und der samaritanische Pentateuch ein früheres Textstadium wider als der masoretische Text. Lohfink veranschaulicht an diesem Beispiel, wie textkritische Fragen die Rekonstruktion der verschiedenen Textschichten beeinflussen und was kanonische Exegese zu diesem Problem beitragen kann. JSOT.S 415; Mark A. O’Brien et al. (eds.), Seeing Signals, Reading Signs; T&T Clark International/Continuum, London (2004) 30–43 (SP)

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Georg Braulik, Monotheismus im Deuteronomium. Zu Syntax, Redeform und Gotteserkenntnis in 4,32–40 Deuteronomium 4 proklamiert mit den V. 32–40 die Mosaische Unterscheidung zwischen wahr und falsch – zwischen dem einzigen Gott Jahwe und den vielen Göttern samt ihren Bildern. In der Redeform ‘Faktum – Erkenntnis – Appell’ wird von Israel aufgrund seiner Basiserfahrungen eine intellektuelle Einsicht der proklamierten Wesensaussage über die Einzigkeit Jahwes gefordert. Mit seinem Bekenntnis zu diesem einzigen Gott und der Anerkennung seines universalen Anspruchs übernimmt das zum ‘Erbbesitzvolk’ erwählte Israel eine Zeugen- und Mittlerrolle für die Welt. ZABR 10 (2004) 169–194 (DL)

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Pinchas Kahn, The Expanding Perspectives of the Sabbath The Ten Commandments in Deuteronomy ought to be considered in the realm of Oral Law, an interpretation of the Commandments recorded in Exodus. The Deuteronomy explanation of the Sabbath as derived from Israel’s redemption from Egypt and ensuing freedom from slavery, can be theorized not as a correction or parallel to Exodus, but as an enriching explanation, an expansion and a development. JBQ 32/4 (2004) 239–244

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Enrique Sanz Giménez-Rico, La Gloria de Yahveh en Dt 5,24 Das besondere an der in Dtn 5 erzählten Gottesoffenbarung ist, das Gott sich in unmittelbare Nähe zum Volk Israel begibt. EstE 79/2 (2004) 309–336 (SP)

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Daniel I. Block, How Many Is God? An Investigation into the Meaning of Deuteronomy 6:4–5 The problem of the Shema’ – The meaning of ‘ehad – The syntax of the Shema’ – The immediate literary context of the Shema’ – The broader literary context – The scriptural afterlife. The Shema’ should not be taken as a great monotheistic confession. Rather, “the language of the Shema’ is ‘sloganesque’ . . . Our God is Yahweh, Yahweh alone!” (p. 211). JETS 47/2 (2004) 193–212 (BF)

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Erwin Schild, “Höre Israel!”. Eine Untersuchung des Shema’ Jisrael Schild vergleicht eine Reihe von Übersetzungen von Dtn 6,4, dem Sch ema Israel. Dabei analysiert er die jeweiligen syntaktischen Bezüge und favorisiert letztendlich zwei parallele Nominalsätze in der Art: “Adonai ist unser Gott, Adonai ist Einer.” BiLi 77/4 (2004) 236–243 (CB)

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Christof Hardmeier, Wirtschaftliche Prosperität und Gottvergessenheit. Die theologische Dimension wirtschaftlicher Leistungskraft nach Dtn 8 Die mosaischen Mahnungen in Dtn 8,7–18a setzen die Erwirtschaftung von Reichtum in ein unmittelbares Verhältnis zur Gottesbeziehung. Wenn das Gottesvolk seinen Schöpfer als den Grund für wirtschaftliche Prosperität ausblendet, droht ihm die Gefahr einer Selbstüberheblichkeit, die zur falschen Einschätzung der natürlichen Grenzen des Machbaren und einem unverantwortlichen Umgang mit den Gaben der Schöpfung führt. Die Folgen eines solchen Realitätsverlustes werden von der Unheilsprophetie geschildert. Um das Volk davor zu schützen stellt das Dtn eine Reihe von konkreten sozioökonomischen Einzelbestimmungen auf der Basis des befreienden Exodusereignisses und der Landgabe zusammen. Leqach 4 (2004) 15–42 (DL)

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Martin Lang, Ägyptische Erinnerungen durch die babylonische Brille. Dtn 11,10 und eine merkwürdige Parallele aus dem sumerischen Teilepos Gilgame“, Enkidu und die Unterwelt Dtn 11 represents a highpoint of the theology of the land. Put on the stage and stylized as God’s speech and as a requirement of Israel the text compares the promised land with Egypt. The theory here is that Egypt is typos, a chiffre for the Babylonian misery. There are two indications which allow this supposition. On the one hand, the article compares the expression “you watered by foot” (Dtn 11,10) with the same phrase in the Song of Gilgamesh, Enkidu and the Netherworld of the Sumerian Gilgame“cycle. Israel’s irrigation practice during its slavery and Inin’s problematic care for her tree in her garden are expressed by the same words: “to water by foot”. On the other hand, there can be found an indirect parallel between the Babylonian king’s ideology which often presents the king as a gardener, whereas the deuteronomic writer depicts God himself as a gardener and Israel as his participant. There will be the possibility of a new life in nearly paradisiac conditions. It is – in the structures of plausibility of the Dtn – a vision of Israel as an ideal society which will loose its “infralapsaric” burden, if Israel hears God’s commandments. JbDEI 10 (2004) 57–65

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Daniel I. Block, The Joy of Worship: The Mosaic Invitation to the Presence of God (Deut. 12:1–14) Um eine biblische Theologie des Gottesdienstes bemüht erörtert der Verf. deuteronomische Vorschriften zur Einzigartigkeit der Schlachtopfer in Dtn 12,1–14 als eine Hilfe für die Bestimmung der Elemente eines ‘true worship’. In einem Vergleich zwischen dem richtigen und falschen Gottesdienst werden folgende Aspekte besprochen: Objekt und Subjekt, Ort und Fokus, Motivation und Norm des Gottesdienstes sowie die Aktivitäten der am Gottesdienst Teilnehmenden. Um eine Lektion für den heutigen christlichen Gottesdienst darzulegen, ergänzt bzw. ersetzt Block die dtn Vorschriften durch andere biblische Passagen, v.a. beim offensichtlichen Widerspruch zwischen den AT-Vorgaben (z.B. zum singulären Ort des rechten Gottesdienstes) und der christlichen Praxis. BS 162/2 (2005) 131–149 (DL)

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Anneli Aejmelaeus, Licence to kill? Deut 13:10 and the prerequisites of textual criticism Die Unterschiede im Text von Dtn 13,10 zwischen der MT und der LXX nimmt die Verf. zum Anlass für eine beispielhafte literarkritische Studie auf der Suche nach der ursprünglichen Fassung des Textes, dessen Varianten sich durch einen Tausch und eine Verschiebung von zwei Buchstaben erklären lassen. Da weitere bekannte DtnHandschriften von den beiden genannten Versionen abhängig sind, werden hier interne Kriterien wie Dtn-Vokabular, Kohärenz des genannten Verses mit seinem Kontext bemüht und der Text nach seiner möglichen Einordnung in seinem sozial-gesellschaftlichen Umfeld geprüft. Dabei erscheint der LXX-Text als die Fassung, welche die Aussageabsicht der ursprünglichen hebräischen Vorlage behalten hat. Studia Orientalia 99; Hannu Juusola et al. (eds.), Verbum et calamus; Finnish Oriental Society, Helsinki (2004) 1–22 (DL)

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Benjamin Goodnick, She Shall Mourn The biblical passage in Deut 21:10–14 appears intended primarily to enhance the status of a captive women, no matter what their original source or status. Only a single woman living at home with her parents, a maiden (i.e. virgin), is available for the Israelite soldier in his conquest. He must treat her as equal to any other woman he would marry. She must be given time to adjust to her new surroundings and new relationship with a man and his home, especially an enemy soldier. And when, for whatever reason, she has to leave him, she remains a free woman. JBQ 32/3 (2004) 198–201

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Yohanan A.P. Goldman, La relation à Dieu, base d’une éthique sociale et économique selon la Torah (Dt 24,6–7,10–13) Mit dieser Interpretation von Dtn 24,6–7,10–13 wendet sich der Verfasser gegen die Marginalisierung der Tora im Christentum. Die in diesem Textabschnitt versammelten Regelungen, die die wirtschaftliche Dimension des Zusammenlebens betreffen, zeigen, dass die alttestamentlichen Gesetze, ebenso wenig wie die neutestamentlichen, legalistisch sind. Vielmehr haben beide denselben Geist Gottes. Hokhma 86 (2004) 81–11 (SP)

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Lucien-Jean Bord, “You Shall Not Go Into His House.” The Law of Deuteronomy 24:10–11 in the Light of Ancient Near Eastern Laws The present study focuses upon the legal text found in Deuteronomy 24:10–11, which regulates processes related to debt collection. The sentence “you shall not enter into

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his house” has been interpreted in the past as a mere ethical clause to preserve the debtor’s honor and privacy. In the light of comparative ancient Near Eastern laws from Mesopotamia it can be read as a significant legal clause whose main purpose was the protection of the debtor’s goods and rights. Serie Monográfica de Estudios Bíblicos y Teológicos de la Universidad Adventista del Plata 1; Gerald A. Klingbeil, Inicios, Paradigmas y Fundamentos; Editorial Universidad Adventista del Plata, Libertador San Martín, Entre Ríos (2004) 157–164

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Andreas Michel, Wem nützen Glaubensbekenntnisse? Eine Reflexion auf das heilsgeschichtliche Credo in Deuteronomium 26 Diese Analyse des “Credos” in Dtn 26,5–10 orientiert sich an den von Hans Schwarz in der Theologischen Realenzyklopädie zusammengefassten Funktionen von Glaubensbekenntnissen. Diese sind: Doxologie (Gott), Gemeinschaftsstiftung (Wir), Selbstdefinition (Wir), Abgrenzung (der Gegner), Kerygma und Katechese (die Welt) und wieder Abgrenzung. Das Ergebnis der Analyse: Selbst wenn es zunächst so scheint, als nütze das Credo in erster Linie dem Fremden, so sind es doch tatsächlich die einzelnen Identitäten in der Gemeinschaft, die durch das richtige Verhalten dem Fremden gegenüber an Stabilität gewinnen. “Identität gibt es nur in solidarischer Ausrichtung auf Alterität” (51). Damit formuliert das Credo eine Polemik gegen die massive Theozentrik priesterschriftlicher Theologie. ThQ 185/1 (2005) 38–51 (SP)

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Paul Kübel, Zum Aufbau von Dtn 28 Der Aufbau von Dtn 28 folgt nicht VTE § 56, sondern der palindromen Reihe der Götter Ninurta, Sin, ”ama“ und Delebat, ergänzt durch Motive und Reihen, die auch sonst aus dem AT bekannt sind. BN 122 (2004) 5–10

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Matthew Thiessen, The Form and Function of the Song of Moses (Deuteronomy 32:1–43) Ausgehend von einer Studie, die G. Ernest Wright 1962 publizierte, führt der Verf. die dort vertretene These differenziert weiter, wonach im Moselied eine liturgisch ausgestaltete Mahn- und Drohrede (rîb) zu sehen sei, welche sich an Israel als Volk des Bundesgottes JHWH richtet. Der Kernbestand dieser Komposition mag alt sein; er wurde aber durch die Zeiten hindurch mit neuen Inhalten angereichert. Der Text – so der Verf. – war sicher von Anfang an als ein förmlicher liturgischer Hymnus konzipiert, der bei Kultfeiern – möglicherweise durch verschiedene Einzelsprecher und mit gemeindlichem “Amen” – rezitiert wurde. Eine solche Liturgie, in der sich Israeliten verschiedener Generationen angesprochen fühlen konnten, hat zweifellos den Charakter von Tora, welche Heilszusagen, bundesgesetzliche Forderungen und Strafandrohungen im Falle von Ungehorsam in sich schließt. JBL 123/3 (2004) 401–424 (RM)

Joshua 384

Daan Pienaar, Some Observations of Conquest Reports in the Book of Joshua. This paper considers some aspects of the Israelite settlement of the land as reported in the book of Joshua. One of the subjects discussed is how the MT and LXX texts can be reconciled with the results of archaeological research. Some of the passages examined are Joshua 2:15(b), 18(a), 6:1 and 8:3. Different aspects (biblical and extrabiblical textual evidence), iconography and the results of archaeological research (espe-

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cially with regard to important cities mentioned in Joshua) are taken into consideration. It is concluded that the aim of these reports was not to present an accurate historical picture, but to give expression to the faith of the people. JNSL 30/1 (2004) 151–164

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Yigael Yadin, Military and Archaeological Aspects of the Conquest of Canaan in the Book of Joshua Weder der archäologische Befund noch die Berücksichtigung zeitgenössischer militärischer Strategien sprechen gegen die Schilderung der Eroberung Kanaans im Josuabuch. JBQ 32/1 (2004) 7–15 (SP)

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A. Malamat, The Punishment of Succoth and Penuel by Gideon in the Light of Ancient Near Eastern Treaties Die in Jos 8,4ff. beschriebene Zerstörung von Sukkot und Penuël sieht der Verf. als eine Strafaktion Gideons gegen untrue gewordene Vasallen, welche seiner Armee die Verpflegung verweigert haben. Ein Vasallenvertrag nach dem bekannten hethitischen Vorbild sei die rechtliche Grundlage für Gideons Forderungen um Unterstützung gewesen. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 69–71 (DL)

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Mary Katherine Hom, A Day Like No Other: A Discussion of Joshua 10:12–14 In v. 12a Joshua prays to the Lord, presumably for help in the battle. The Lord responds with v. 12b, 13a records the result, and both these poetic verses refer to the events described in the surrounding prose while symbolically situating the sun and moon across the battlefield so as to encompass the entire sphere of the fight. ‘Is this not written in the Book of Jashar?’ (v. 13b) legitimizes not a single event involving the sun and the moon, but the entire day’s battle, extending from the moon-lit journey to the sunset burial. In like manner to its Kings and Chronicles parallels, v. 13c then summarizes this in prose and with glowing overtones indicating the mighty power of the Lord. V. 14 concludes with the remarkable significance of the passage – the Lord heeded Joshua, indicating His covenantal presence and provision for Israel. ET 115/7 (2004) 217–223

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Aaron Demsky, The Boundary of the Tribe of Dan ( Joshua 19:41–46) Der Verf. identifiziert Jos 19,41–46 als ein vollständiges historisches und unabhängiges Dokument der Gattung ‘boundary list’, das redaktionell in die Erzählung von der Landverteilung ( Jos 13–22) eingefügt wurde. Vor dem Hintergrund archäologischer und topographischer Erkenntnisse und mit Hilfe weiterer biblischer Texte wird das darin beschriebene Territorium des Stammes Dan bestimmt. Nach dem Zerfall des salomonischen Reiches sei das Land der Daniter zwischen Israel und Juda aufgeteilt worden, wobei der größte Teil dieses Gebietes an das Nordreich gegangen sei. Nach den assyrischen Eroberungen um die Mitte des 8. Jh.v. fiel es z.T. den Philistern zu. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 261–284 (DL)

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Elie Assis, “For It Shall Be A Witness Between Us”: A Literary Reading of Josh 22 This paper is a literary reading of Joshua 22, and aims to reveal the narrative’s meaning and purpose. The analysis determines thematic connections between the different

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parts of the narrative, which form an inseparable whole. The reading demonstrates that the main idea of the story is the unity of the people despite geographical separation, a topic that runs like a thread stitching the whole narrative together. By the conclusion of the narrative it is revealed that the perfect concept of the unity of Israel is possessed by the tribes in the Transjordan, and it was for the Cisjordanian tribes to learn a lesson from the Transjordanians and adopt their approach. SJOT 18/2 (2004) 208–231

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Elie Assis, The Position and Function of Jos 22 in the Book of Joshua It is generally agreed that originally Jos 22 was not part of the book of Joshua. However, there is no consensus regarding its historical background. Depending on the scholar, its historical background varies from the early period of Israel’s settlement to post-exilic times. Contrary to most scholars’ opinion this paper demonstrates the strong ties and analogies of this story to various sections in the Book of Joshua, and its skillful integration in the Book. This narrative follows the description of the division of the land into separate portions in Jos 13–21. It shows that the tribes of Israel who divided the land into 12 separate portions still formed a united people. This is illustrated in the account of the dangerous conflict between the Cisjordanian and Transjordanian tribes that was prevented because of their commitment to the unity of the nation. ZAW 116/4 (2004) 528–541

Judges: general ★ individual passages 391

David M. Gunn. Judges The book of Judges is a book of heroes whose stories have always fired the readers’ imagination – just think of Samson and Delilah. In keeping with the aim of the series – to focus on the reception history through the ages, rather than on a historical-critical reading –, Gunn offers a history of the Christian readings of this book, and how this book found echoes in literature, poetry, and painting (including contemporary cartoons). Gunn shows that readers of the book of Judges were challenged to rethink the role of women; their responses also reflect prejudice against Jews and Orientals. Gunn has done an extremely good job, and one can only hope that the other contributors to the series use it as their model. Blackwell Bible Commentaries; Blackwell Publishing, Oxford (2005) XIV/1–329 (BL)

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Philippe Guillaume, Waiting for Josiah: The Judges The nucleaus of the book of Judges is here identified as a “Book of Savious” ( Judg 3–9). Dating from ca. 720 BCE and incorporating the archaic Song of Deborah (Guillaume here relies on E.A. Knauff in: A. de Pury et al., eds., Israel Constructs Its History. JSOTS.S 306, 2000, 388–398), the Book of Saviours was subsequently expanded to include new material and to serve new purposes. After the downfall of Jerusalem, the stories of Jephthah and Samson ( Judg 10–16) were added, and final touches are as late as the Maccabean period, ca. 150 BCE. Historically, one should abandon the notion of a period of the judges. JSOT.S 385; T & T Clark International/Continuum, London (2004) XIII/1–325

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Isabelle de Castelbajac, Les Juges d’Israël: une invention du Deutéronomiste? C’est à l’auteur deutéronomiste que l’on devrait la transformation du régime politique précédant la royauté unifiée en une judicature créée de toutes pièces, alors qu’il s’agirait simplement d’une protoroyauté. En effet, cet auteur, d’une part modife radicalement la figure du magistrat en lui attribuant la prérogative militaire réservée au roi ( Jg. II, 16, 18), d’autre part efface toute trace de fonctions royales dans sa description

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de chefs, don’t tout porte à croire qu’il a’agit de roitelets. Les efforts du Deutéronomiste viseraient à utiliser la judicature comme repoussoir de la royauté judéenne en la présentant comme une forme d’exercice du pouvoir vouée par essence à l’échec. Le Livre des Juges se livrerait ainsi à une condamnation sans appel de la royauté du Nord. RHR 221/1 (2004) 83–97

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Richard S. Hess, The Name Game. Dating the Book of Judges Der Autor versucht den Nachweis, dass das Onomastikon des Richterbuches authentische Traditionen der EZ I widerspiegelt. BArR 30/6 (2004) 38–41 (MDK)

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E.T.A. Davidson, The Comedy Of Horrors Der schwarze Humor des Richterbuches verfolgt eine ernsthafte Absicht. Es soll aufgezeigt werden, dass menschliche Handlungen unabsehbare Konsequenzen haben, die das menschliche Verständnis übersteigen. Proceedings EGL & MWBS 23 (2003) 39–54 (SP)

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Jo Ann Hackett, Violence and Women’s Life in the Book of Judges This book is a violent book, where violence as a function of the lawless era and violent people are described on almost every page. The women in the book are both perpetrators and victims of violence. The relationship between violence and women’s lives is a suprisingly intimate one. Interp. 58/4 (2004) 356–364 (WSch)

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Volkmar Fritz, Das “negative Besitzverzeichnis” in Judicum 1 Ri 1 und 2 sind “ein Vorspann zum Richterbuch. Die Eröffnung des Buches in Kap. 1 ist ein Konglomerat verschiedener Überlieferungsstücke. Diese in ihrer Eigenart außerordentlich unterschiedlichen Stücke sollen den Bericht über de Landnahme im Buch Josuas ergänzen und teilweise berichtigen. Damit erweist sich Jdc 1 als ein Nachtrag, der die Aufteilung des Stoffes aus dem deuteronomistischen Geschichtswerk (DtrG) in einzelne Bücher bereits voraussetzt.” Diese These wird vom Verf. differenziert untermauert. Die dtn Redaktion des Richterbuches will aufweisen, “dass Israel das Ziel der Landnahme verfehlt hat und darum für sein weiteres Geschick selbst verantwortlich ist” – etwa im Umgang mit den im Lande verbliebenen Fremdvölkern. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 375–389 (RM)

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Andreas Scherer, Überlieferung von Religion und Krieg. Exegetische und religionsgeschichtliche Untersuchungen zu Richter 3–8 und verwandten Texten Indebted to W. Richter, W. Thiel, and H. Seebass, the author seeks to distinguish between the early textual nucleaus of Judges 3:7–8:35 and that nucleus’s Deuteronomistic editing. With the help of German-style literary criticism he finds much pre-Deuteronomistic material, and argues that the song of Debora, in its original form, dates from the early days of Israel, while the prose account of the same story from two centuries later (the days of kings Jehu and his immediate followers). As for the Deuteronomistic editing,

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Scherer admits that he is not a friend of the so-called Göttingen model with its clearly discernible Deuteronomistic editors. In his discussion of the religious background, Scherer points out the close relationship between belief in Yahweh and warriordom. WMANT 105; Neukirchener Verlag, Neukirchen-Vluyn (2005) XI/1–468

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S.D. Snyman, Samgar ben Anat onder die Rigters Shamgar ben Anath could be regarded as both isolated and ignored. He finds himself isolated between the two major judges, Ehud and Deborah, and for this reason is easily overlooked and ignored. Shamgar, although not an Israelite, should be considered as a judge in his own right. Shamgar is seen as the successor to Ehud. He has, as is the case with other judges, the responsibility of delivering the people and he makes use of whatever capabilites and skills he might possess. Theologically seen, one should rather regard it as Yahweh and the judges being simultaneously at work with Yahweh taking the most unlikely candidates with the most awkward weapons into his service to deliver his people time and again from the hardships of oppression. HTS 60/3 (2004) 831–841

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Andreas Scherer, Gideon – ein Anti-Held? Ein Beitrag zur Auseinandersetzung mit dem sog. ‘flawed-hero approach’ am Beispiel von Jdc. vi 36–40 Recent scholarly investigations concerning the judges narratives tend towards a socalled ‘flawed-hero approach’. Especially Gideon has been interpreted as a somewhat ambiguous figure. W. Bluedorn has argued that in Judg. vi 36–40 Gideon wants to cheat YHWH by forcing him to serve Gideon’s own selfish desires. Contrary to Bluedorn’s view it can be shown, that Gideon is honestly longing for guidance. He needs to be assured of his divine mission, without denying YHWH’s sovereignty. VT 55/2 (2005) 269–273

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Karin Schöpflin, Jotham’s Speech and Fable as Prophetic Comment on Abimelech’s Story. The Genesis of Judges 9 The story of Abimelech is an exception to the rule considering the narratives about charismatic deliverers that make up the core of the book of Judges. It will be seen how the episode of Abimelech came to be connected with its immediate context. We find the earliest narrative about Abimelech in Judg 9,26–54. The next stage of the chapter’s development is the inclusion of vv 9,1–5a,6 and 22–24,56. These verses make Abimelech both a murderer and a usurper, and the Shekemites become his accomplices. It is especially noteworthy that Abimelech is called “king” only within these lines. After that Jotham entered the stage. V 5b was added to introduce him (v 21 giving his “exit”). He comes into the story only to deliver a speech. His prophet-like function becomes obvious in the end when the narrator says that Jotham’s curse has come true (v 57b). The so-called fable (vv 8–15) seems to be the latest addition to the chapter. It was inserted in order to reinforce Jotham’s prophetic function. Probably the metaphorical narrative about the trees was composed for the present context. SJOT 18/1 (2004) 3–22

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Karin Schöpflin, Jotam’s Fable ( Judges 9:8–15) – A Prophetic Text within the Book of Judges Die mit anderen prophetischen Erzählungen (v.a. in der Schriftprophetie, z.B. Jes 5,1–7; Ez 15; 17,3–10; 19,1–9) vergleichbare Fabel vom König der Bäume in Ri 9,8–15 wurde in den dtr Text von Ri 9 als letztes Element eingearbeitet, um das prophetische Auf-

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treten Jotams zu verstärken. Seine Kritik an Abimelech bildet den Vorgriff auf ähnliche Konfrontationen zwischen Propheten und Königen in den Büchern Sam und Kön. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 97–102 (DL)

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Bernard P. Robinson, The Story of Jephthah and his Daughter: Then and Now In Judges 11 Jephthah is an anti-hero, his rash vow and its implementation being for the Book of Judges symptoms of the defects of pre-monarchical Israel. The daughter is probably sacrificed; the alternative view, that she is consigned to perpetual virginity, has insufficient support in the text. The story speaks still to present-day readers, challenging them not to make ill-considered judgments that may have disastrous consequences; inviting them too to detect a divine purpose working through human beings in their failings as well as their strengths. Bib. 85/3 (2004) 331–348

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Walter Groß, Jiftachs Tochter Tritt Jiftachs Tochter in der Rezeptionsgeschichte besonders durch ihre Namenlosigkeit hervor – Jiftachs Beweggründe zu seinem Gelübde finden größere Beachtung in den Auslegungen –, zeigt die Textanalyse, dass das Interesse des Textes Jiftachs Tochter gilt. Die Erzählung fungiert nicht als Ätiologie für den in Ri 11,40 erwähnten Brauch. Nicht die Tat des Vaters steht im Mittelpunkt, sondern die Reaktion der Tochter. Sie wird als selbstbewusste, ihr Schicksal nach Einsicht in die gegebene Zwangssituation frei wählende und souverän handelnde, dabei aber weder gegen ihren Vater noch gegen Jahwe rebellierende Frau gezeichnet. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 273-293 (EB)

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Cornelis Houtman, Rewriting a Dramatic Old Testament Story: The Story of Jephthah and His Daughter in Some Examples of Christian Devotional Literature Four examples of the literary rewriting of Judg. 11:29–40 in devotional literature, dating from the end of the 18th century to the beginning of the 20th century, are described and analysed. All do away with the simplicity and “neutrality” found in the biblical story of Jephthah and his daughter and turn it into high drama with sharply drawn and distinct protagonists and a sometimes exuberant depiction of atmosphere. In the hands of the authors the story becomes the bearer of the theological ideas and moral views which the novelists and poets and their times espoused. BI 13/2 (2005) 167–190

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Cornelis Houtman, “Rewritten Bible” in Kinder- und Familienbibeln. Beleuchtet am Beispiel der Geschichte von Jefta und seiner Tochter (Ri 11,29–40) The present article offers a description and an analysis of the interpretation of Judg. 11:29–40, the dramatic story about a father who sacrificed his daughter as a burnt offering, in a dozen examples of children’s and family bibles and some other retellings. Most are dating from the 20th century and by Christian authors. Three are not denominationally conditioned. All represent a modern form of the genre “Rewritten Bible” and do away with the simplicity and “neutrality” found in the biblical story of Jephthah and his daughter turning it into a new story by reshaping and dramatising, by metamorphosing the protagonists and by other characteristics, proper to retelling. In the

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hands of the authors the story becomes the bearer of the theological ideas and moral views which they and their times espoused. BN 122 (2004) 11–33

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Ulrike Bail, Ein Wort als Grenze: Schibbolet. Bemerkungen zu Ri 12,1–7 Die uneindeutige und ambivalente Identitätszugehörigkeit Jiphtachs steht in einer gewissen Spannung zur Eindeutigkeit der Identitätsbestimmung durch den Sprachtest an den Jordanfurten. Der Durchlässigkeit sozialer Grenzen, die Jiphtach zuerst zum outcast und dann zum dauerhaften Oberhaupt der Gileaditer machte, steht die Undurchlässigkeit der eigentlich durchlässigen Grenze des Jordans gegenüber. Das Wort Schibbolet erst macht die Grenze zur Grenze, genauer: ein einziger Buchstabe oder Laut konstruiert diese Grenze zwischen Draußen und Drinnen, zwischen Leben und Tod. Die kommunikative Funktion von Sprache wird in ihr Gegenteil pervertiert. Die phonetische Differenzierung wird zum tödlichen Selektionsinstrument. Die Erzählung über den eloquenten und mit den Worten jonglierenden Jiphtach endet in einer Konfrontation mit dem Abgrund der Sprache selbst. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 293–311

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Jean-Pierre Sonnet et al., La mort de Samson: Dieu bénit-il l’attentat suicide? Using the texts of the Bible to defend or attack ideas or practices usually takes place at the price of a unilateral or simplistic reading. A more attentive reading shows that the text has a subtlety and wealth of meaning which forbid simple ideas; the text requires from the reader forceful and discriminating reflection which respects the text and the reality it evokes. On the basis of a narrative reading of the death of Samson ( Judg 16,21–31), the authors of this article show how the story, far from justifying suicide attacks, in fact provides a profound reflection on violence and on what it implies both for man and for God. RTL 35/3 (2004) 372–381

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Nadav Na"aman, The Danite Campaign Northward ( Judges XVII–XVIII) and the Migration of the Phocaeans to Massalia (Strabo IV 1,4) The article first examines in detail the story of Judges xvii–xviii, suggesting that it is a post-Dtr composition, written for an educated audience in the post-exilic period. It ridicules and criticizes not only the cult, priests and cult centres of the Northern Kingdom, but also their founder, Jeroboam I. Indeed, some of the characteristics of the story’s main protagonist, Micah, were borrowed from the history of Jeroboam as related in the Book of Kings. Second, the article analyzes the similarity between the description of the Danite migration northward and a Greek story that describes the foundation of Massalia by the Phocaeans (Strabo, Geography IV 1,4). It is suggested that certain outlines of the story of Judges xviii might have been borrowed from a Greek legend that the author had heard and adapted to his purpose. VT 55/1 (2005) 47–60

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Heinz-Dieter Neef, Michas Kult und Jahwes Gebot: Jdc 17,1–18,31. Vom kultischen Pluralismus zur Alleinverehrung JHWHs Jud 17,1–18,31 is composed of an Ephraimite local tradition tradition (18,lb–2a.7–12.27ag–29). The two traditions were nomic, probably exilic, times (18,2b–6.13–26), in order to all which was practised in the Judges period. In Jud 17f. it

(17,1–5.7–13) and a Danite combined in post-deuterocriticise the cultic free-foris a matter of the criticism

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of cultic pluralism, which is interpreted as an offence against the sole worship of Yahweh. Jud 17–18 is the evidence of a change in treatment of the cult in postdeuteronomic times and is thus an important element in the development of Israel from cultic pluralism to the sole worship of Yahweh. ZAW 116/2 (2004) 206–222

Ruth 411

André LaCoque, Ruth This commentary, published in French and English at the same time, reads the book of Ruth as a subversive story. The very title – the name of a gentile woman – indicates subversion. But what exactly is subverted? Dating from the postexilic period, “it insists on the role of women in the Israelite community; on the Moabite origin of its central heroine and of her illustrious descendant, David; as well as on a liberal interpretation of the Torah” (26). – A fresh reading of the book by a major specialist (and translated by another expert, K.C. Hanson). Continental Commentaries; Fortress Press, Minneapolis, Min. (2004) XIX/1–187 (BL)

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Jutta Hausmann, Ruth. Miteinander auf dem Weg Preferring a late (i.e., postexilic) dating, the author offers a series of eminently readable thematic essays on the book of Ruth, its origin, its themes and purpose. The final section surveys the impact the figure of Ruth has made on literature and art. The valuable little book is illustrated, has notes and a bibliography. Biblische Gestalten 11; Evangelische Verlagsanstalt, Leipzig (2005) 1–162 (BL)

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Teresa Stanek, Ksi\ga Rut. Propozycja nowego przekt∑adu na podstawie tekstu masoreckiego Der Beitrag enthält eine Einführung in das Buch Ruth und eine neue Übersetzung des Buches aus dem Hebräischen (MT), ergänzt durch ein Verzeichnis der bisherigen polnischen und anderssprachigen Übersetzungen sowie der neueren Literatur (in Auswahl). PozST 15 (2003) 9–29 (SS)

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Brian Weinstein, Naomi’s Mission: A Commentary on the Book of Ruth Naomis Aufgabe war es, Ruth aus Moab nach Israel zu bringen, damit sie durch ihre Verbindung mit Boas moabitisches Blut in die Abstammungslinie Davids bringt. Im übertragenen Sinne steht das Moabitische hier für reiche Erfahrung mit der Monarchie. JBQ 32/1 (2004) 46–50 (SP)

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Charles P. Baylis, Naomi in the Book of Ruth in Light of the Mosaic Covenant The Book of Ruth utilizes the literary device called dramatic irony. The main character, Naomi, sought to fulfill natural needs through natural means. A contrasting character, Ruth, operated by a second level of values found in the Mosaic covenant. To care for a poor widow in a foreign land without any hope of personal benefit seemed impossible to Naomi. Yet Ruth wanted to emulate the Lord’s mercy to the hopeless. BS 161/4 (2004) 413–432

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Amelia Devin Freedman, Naomi’s Experience Of God And Its Treatment In The Book Of Ruth Feministische Lektüren des Rutbuches übersehen häufig die patriarchale Ideologie des Buches, die sich in der Ignoranz gegenüber Naomis Klage manifestiert. Naomi macht Gott für ihr Leiden, in dem sich die Situation einer kinderlosen Witwe im antiken Israel historisch plausibel spiegelt, verantwortlich. Die Stimme findet in der Handlung des Buches jedoch keinen Widerhall. Sie wird von dem positiven Gottesbild, das im Laufe des Buches konstruiert wird, verschluckt. Proceedings EGL & MWBS 23 (2003) 29–38 (SP)

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Joseph Roth-Rotem, The “Minor Characters” in the Story of the Book of Ruth Following his understanding of the highly talented literary technique of the author of the Book of Ruth, the author tries to present, in this article, one aspect of this genius: shaping the “minor”, or “secondary characters”. As it is agreed among scholars, that the Book of Ruth tells a story of a specific society in a specific era, it is understood, that the story will contain a variety of characters who will represent varied aspects of this society. Beit Mikra 178 (2004) 59–96

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Hayyim Angel, A Midrashic View of Ruth. Amidst a Sea of Ambiguity It appears that a primary message of the Book of Ruth is that hesed is often ambiguous, and human motivations are extremely complex. Additionally, people often are unsure of the boundaries between Divine providence and human action. This paper demonstrates the cogency of separate readings of Elimelech and his sons, Naomi, Boaz, and the Divine-human continuum. These ambiguities contribute substantially to the literary context by expressing something that could not be expressed in unambiguous language. The rabbis of the Midrash detected these ambiguities, and used them to draw attention to various facets of the text and its characters. Ruth, however, is less ambiguous than the other characters. She reflects genuine loyalty. JBQ 33/2 (2005) 91–99

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James Alfred Loader, A woman praised by women is better than a woman praised by seven men The title, a parody on Ruth 4:15bb and Proverbs 31:28, counterposes the motif of praise in the final scene of what is probably the opus dassicum for the foregrounding of women in the Old Testament with the same motif in a text notorious for praising women into subservience. After a short presentation of the text of Ruth 4:13–17, its main ideas and compositional relationships with the rest of the Book, the focus falls on the praise of the women of Bethlehem, Its presuppositions, logic, use of terms and the role of its speakers in the story. It is concluded that a non-feminist, intentional reading highlights the critical perspective of women in the narrative, which means that the gist of mainstream feminist readings of the Ruth story is corroborated even from a perspective independent of feminist hermeneutic. HTS 60/3 (2004) 687–701

Samuel: General ★ 1 Samuel ★ 2 Samuel 420

Christa Schaefer-Lichtenberger, Überlegungen zum Aufbau und zur Entstehung der Samuelbücher Im Zentrum der Kritik an Leonhard Rost’s Hypothese der Komposition der Samuelbücher stehen die Erzählungen von der Bundeslade (1 Sam 4–6 + 2 Sam 6). Rost sieht sie

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als Einheit in enger Verbindung mit den Thronfolgegeschichten. Der Beitrag hinterfragt diese These und überprüft die Datierung. Die literarische Komposition der Samuelbücher wird analysiert. Die Verf. vertritt die These, dass die Samuelbücher zu einer vordeuteronomistischen literarischen Einheit gehören. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 103–116 (EB)

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Jürg Hutzli, Mögliche Retuschen am Davidbild in der masoretischen Fassung der Samuelbücher In this essay several cases in which the text of the Septuagint differs from the Masoretic text are discussed. In each case evidence for deliberate changes of the latter text can be seen. The reckoned changes all refer to the image of David as a warrior and a military leader. The responsible scribe(s) intended to lay stress on the military competence, force, bravery, and integrity of David. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 102–115

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David Jobling, David and the Philistines. With Methodological Reflections Biblische Texte als Szenen eines Konfliktes zwischen Ideologien auffassend erörtert der Verf. das Thema ‘David und die Philister’ vor dem Hintergrund einer angenommenen nachexilischen Geschichtsreflexion. In der Episode von Davids Bündnis mit den Philistern deutet seiner Interpretation zufolge die antimonarchisch ausgerichtete deuteronomistische Schule auf die praktische Möglichkeit einer Zukunft für das nachexilische Israel ohne König unter einer fremden Herrschaft hin, und dies mitten in der Erzählung von Davids, des göttlich bestimmten idealen Königs Israels, unausweichlichen Aufstieg zur Macht. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 74–85 (DL)

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Bill T. Arnold, Necromancy and Cleromancy in 1 and 2 Samuel The Deuteronomist was less concerned with filling the gaps of the older narrative source than with characterizing Saul and driving home the contrast between Saul and David. In Saul’s moment of crisis, he turned to the deplorable necromantic option, whereas David consistently and commendably relied on the prophetic word of Yhwh, as discerned through cleromancy. In the hands of the Deuteromist, David’s reliance on cleromancy in the History of David’s Rise and Saul’s use of necromancy in the Vorlage for 1 Sam 28:3–19 were shaped and reworked into a continuous narrative, in which David and Saul were contrasted by means of the contradictory ways in which they sought divine guidance. CBQ 66/2 (2004) 199–213

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Dominic Rudman, The patriarchal narratives in the books of Samuel In a recent note, Sean McDonough pointed out a literary echo between II Samuel xxiv–I Kings i and Genesis xxiii–xxiv which had the function of drawing the reader’s attention to the fulfillment of the Abrahamic promise of the land (1RBS 46:298). This article, taking as its point of departure I Samuel xxv and its apparent dependence on Genesis xx–xxvi, argues for a deeper and more intimate relationship between the books of Samuel and Genesis, especially the patriarchal narratives. Rather than simply illustrating the theme of promise and fulfillment, such implicit comparisons are also used to characterise individuals in the Samuel stories, inviting the reader to reflect on their aims, motivations and moral state. VT 54/2 (2004) 239–249

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✩ 425

David Wagner, Geist und Tora. Studien zur göttlichen Legitimation und Delegitimation von Herrschaft anhand der Erzählungen über König Saul In its present form, the story of King Saul as told in 1 Sam 8–2 Sam 1, dates from the early Persian period and echoes this period’s Achaemenid royal ideology as well as hopes for Judean restoration. Wagner analyses selected biblical passages and then proceeds to elucidate them from ancient Near Eastern and especially Achaemenid sources on the status of the king. The immediate context of the Hebrew narrative is the prophetic hope for a new Davidic monarchy as announced in texts such as Jer 21:12; 23:5; Ezek 17:22–24. ABG 15; Evangelische Verlagsanstalt, Leipzig (2005) XI/1–452 (BL)

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Adele Berlin, Hannah and her Prayers This essay discusses the story of Hannah, with emphasis on the speeches and on Hannah’s two prayers, the prose prayer embedded in the narrative and the poetic prayer that follows it. The two prayers are compared in terms of their rhetoric and their function. Scriptura 87 (2004) 227–232

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Rudolf Mosis, Gott ent-täuscht oder: Von der Freiheit Gottes. Die Rede von Gott in der Ladeerzählung 1 Sam 4–6 Die Ladeerzählung ist eine ursprünglich selbständige Einheit, die in 4,1b beginnt und 6,16 endet (und das Schicksal der Lade nicht weiter verfolgt). Mosis legt eine eingehende Auslegung vor, die auch auf mögliche Datierungen (nicht lange nach 720 v. Chr.?) und sekundäres Material eingeht. R. Mosis, Welterfahrung und Gottesglaube; Echter Verlag, Würzburg (2004) 63–120 (BL)

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Erik Eynikel, The Place and Function of ISam 7,2–17 in the Corpus of ISam 1–7 1 Sam 7 bildet einen Abschluss für die Erzählungen von 1 Sam 1–6, indem es von der Auflösung zahlreicher Konflikte aus dem genannten Abschnitt berichtet: die Korruptheit der Eliden, Elis Schwäche und seine mangelnde Pflichterfüllung, die anhaltende Bedrohung durch die Philister, insbesondere aber die gestörte Beziehung zwischen Jahwe und Israel. Zugleich wird darin Samuel als ein in der Richtertradition agierender Anführer charakterisiert. Das ältere Material des Kapitels ist von einem exilischen deuteronomistischen Autor (Dtr2) im Hinblick auf die Einführung Samuels als eines idealen Führers des nicht monarchisch regierten Israel überarbeitet worden. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 88–101 (DL)

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Johannes Klein, Unbeabsichtigte Bedeutungen in den Daviderzählungen. Am Beispiel von ISam 17,55–58 Die hier vorgestellte Untersuchung von 1 Sam 17,55–58 legt eine Trennung der Kompetenzen zugrunde: Die diachrone Analyse dient der Erforschung der Absicht der Autoren, die synchrone Analyse der Bestimmung der Bedeutung des Textes. Zusammengefügt ergeben die unterschiedlichen Resultate eine ‘unbeabsichtigte Bedeutung’ der Erzählung. Während dem Verfasser von 1 Sam 17 der später vorgenommene Zusatz in den Versen 55–58 noch nicht bekannt war und während der diesen Zusatz einfügende Redaktor lediglich an der Vollständigkeit des Textes und nicht an den

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auftretenden Spannungen interessiert war, ergeben sich für die Leser der Endfassung, die von einem direkten Gespräch zwischen David und Saul bereits erfahren haben (17,32ff.), neue, tiefere Bedeutungen für Sauls Frage nach der Herkunft Davids in V.55. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 129–137 (DL)

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Susan Ackerman, When Heroes Love. The Ambiguity of Eros in the Stories of Gilgamesh and David The friendship between Gilgamesh and Enkidu (in the Babylonian epic of Gilgamesh) and between David and Jonathan (in 1 Sam 18:1–4) has often been invoked as early examples of homosexual relationships. Ackerman argues that one should use this modern reading with caution. The David-Jonathan story’s implication is political: just as Jonathan willingly and voluntarily submitted himself sexually to David, so should the narrative’s audience willingly submit themselves to David and accept him as king. It should also be realized that Jonathan is the weaker, “feminized” partner in the relationship. Ackermann also offers a survey of current approaches to the study of male bonding in ancient societies; she mentions, among other approaches, that of M. Nissinen for whom close male bonding is a specialty of societies in which men and women live separate, segregated lives. Columbia University Press, New York (2005) XVI/1–353 (BL)

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Yossi Leshem, The Victory Song “Saul has smitten his thousands and David his ten thousands” (ISam 18:7) as a Reflection of Saul’s Soul (Hebr., Engl. summary) In ISam. 18:7 Saul understands only the literal meaning of the song’s words but not their poetic meaning. Since the women came out to meet Saul, the king, it is unlikely that they intended to insult or to mock him. As the structure of Classical Biblical poetry shows, in parallelism the verb usually does not need to be repeated in the second phrase. Here the verb ‘slain’ is not repeated, and therefore the replacement of ‘thousands’ with ‘tens of thousands’ helps to even the length of the phrases. Finally, the words ‘thousands’ and ‘ten thousands’ in Classical Biblical poetry as well in Ugaritic poetry, appear as a pair and they symbolize a great amount without any difference between them. The author of Samuel thus used Saul’s reaction to the song to demonstrate Saul’s mental state, which was extremely troubled. Beit Mikra 180 (2004) 32–42

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Bill T. Arnold, A Pre-Deuteronomistic Bicolon in 1 Samuel 12:21? Die Aufforderung, “nicht wertlosen Dingen zu folgen, die weder nützen noch retten können, weil sie eben wertlos sind”, dürfte ein prädeuteronomistisches Gebot sein, das sich auf die Verehrung einer fremden Gottheit bezieht – möglicherweise auf Baal im israelitischen Nordreich des 9. Jh. v.C. JBL 123/1 (2004) 137–142 (RM)

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Yossi Leshem, “And he loved him greatly” (1 Samuel, 16, 21) (Hebr., Engl. summary) The answer to the question “who loved whom” in this verse is not unequivocal. The ambiguity of this foreshadowing, forces the reader, to examine each act of David and Saul, and it shows them as complicated and complex personalities. For the reader who perceives that Saul loves David, the Saul who tries to kill David is seen as tragic figure. On the other hand, the reader who discerns in verse 21 that David loves Saul, will realize David’s inner conflict when he tries to seize the throne of a man he loves. Beit Mikra 177 (2004) 225–232

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Azzan Yadin, Goliath’s armor and Israelite collective memory Two interpretive paradigms have been applied to the battle of David and Goliath. One school interprets the battle as historically accurate, and mines it for information on 11th century reality; another views it as a work of fiction or royal propaganda. This article argues for a third view: the battle narrative retrojects the historical reality of 6th century Palestine (when DtrH is redacted), at which time the residents of biblical Philistia are culturally Greek, onto the early tradition of the battle. The characterization of the battle, including Goliath’s armor, undermines the Greek epic tradition and, indeed, may be seen as a polemic intertextual engagement of the Iliad. VT 54/3 (2004) 373–395

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A. Graeme Auld, The Story of David and Goliath: A Test Case for Synchrony plus Diachrony Der Beitrag bietet einen Überblick über neuere Untersuchungen zum Verhältnis der LXXB- und der MT-Fassung von 1 Sam 17–18. Nach Auffassung des Verf. ist der längere MT-Text nicht aus zwei selbstständigen ‘Quellen’ oder ‘Versionen’ zusammengesetzt. Vielmehr hat sich diese längere Fassung aus der kurzen, im Vaticanus überlieferten heraus entwickelt, wobei einige erzählerische Züge und sprachliche Eigentümlichkeiten aus dem Kontext von 1 Sam aufgenommen wurden. Eine Schlüsselrolle spielten außerdem Notizen über Kämpfe Davids gegen die Philister in 2 Sam 23 und 1 Chr 11. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 118–128

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Ina Willi-Plein, ISam 18–19 und die Davidshausgeschichte Beobachtungen von Inkohärenzen in den Davidserzählungen v.a. in 1 Sam 17–19 führen die Verf. zu folgenden Thesen: (1) 1 Sam 18 und 19 bilden bzw. enthalten die grundlegenden Anfangserzählungen eines bis 1 Kön 2 durchgehenden Erzählzusammenhangs, in dem ein nicht aus Jerusalem stammender Autor von der Etablierung des Hauses Davids als eines nicht dynastischen Königtums auf der Basis wichtiger Sippen im nicht territorial definierten Israel erzählt. (2) Diese ‘Davidshausgeschichte’ wurde noch vor dem Ende der Königszeit aus Jerusalemer Sicht zu einer Gesamterzählung über das dynastische davidische Königtum in Juda erweitert. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 138–171 (DL)

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Stefan Ark Nitsche, Die Komplexität von ISam 18 und 19. Ein geschichtstheoretischer und ein literaturwissenschaftlicher Blick in die Werkstatt des Geschichte(n)-Machens im Alten Israel In his analysis of 1 Sam 18 and 19 the author demonstrates that in the text of this episode material of different origin, style and characteristics and originally differing intentions is interwoven to one new and impressing whole. The resulting plot has a clearly evident function as a part of a newly developing mental infrastructure in the time after 722 BC. It offers new ways of interpretation and the possibility of meeting the challenges of the new era after the end of the Northern Kingdom and of overcoming the antagonism of North and South in Israel. Through the implementation of literary aspects a close survey of the text together with the understandings of the theory of history leads to an insight into the (hi)story-writing in Ancient Israel. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 172–195

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Peter Mommer, David und Merab – eine historische oder eine literarische Beziehung? In ISam 18,17–19 the author of the story of David’s rise makes some remarks on a marriage with Merab, Saul’s elder daughter, which never took place. His interest is to show the mean character of Saul and the correct behaviour of David. Also he wants to explain, why David was married to the younger daughter Michal and not to Merab. Because David was interested in occurring as Saul’s successor, a marriage with Merab would be more satisfying. ISam 18,17–19, a shorter parallel to 18,20–27, wants to explain, why this marriage never took place. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 196–204

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Bernhard Lehnart, Saul unter den “Ekstatikern” (ISam 19,18–24) For tanglible reasons ISam 19,18–24 can be assumed to be both an addition and a consistent part of the context. The comparison with ISam 10,5–6.10–12 shows that this text was composed with the knowledge of ISam 9–10. The study of the picture of the prophets shows differences to the texts in which Samuel acts facing Saul (ISam 9–11*; 13–15*; 28*) and for the “Gruppenpropheten” a degree of organisation which is not given until the narratives of Elischa. This shows ISam 19,18–24 closely associated to traditions of the Northern Kingdom as well as the David tradition, thus pointing to the time after the end of the Northern Kingdom of Israel as the time of its genesis. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 196–223

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Johannes Klein, Davids Flucht zu den Philistern (1 Sam xxi 11ff.; xxvii–xxix) Deutet man das doppelte Vorkommnis der Flucht Davids zu den Philistern nicht als einen Hinweis darauf, dass es sich um ein und dasselbe Ereignis handelt, sondern in dem Sinne, dass sich verschiedene Aktionen im Leben Davids wiederholen, gewinnen beim Betrachten der Gemeinsamkeiten einige Unterschiede an Bedeutung, die auf Entwicklungen hinweisen. Derselbe Effekt wird durch den chiastischen Aufbau des Komplexes 1 Sam xxii–xxix erzielt und durch Leitworte und -sätze unterstützt. Im Wesentlichen geht es darum, dass David eine positive Entwicklung durchmacht, er wird klüger, gelassener, vorsichtiger und ehrfürchtiger, Saul hingegen eine negative, er trachtet David immer mehr nach dem Leben. Diese Deutung steht im Einklang mit der Aussage des Herzstücks, 1 Sam xxv, in dem das Königtum von Saul auf David in prophetischer Weise übertragen wird. Angesichts der negativen Entwicklung Sauls erscheint die Flucht Davids notwendig. Die positive Entwicklung Davids zeichnet diesen als gebührenden Nachfolger aus. VT 55/2 (2005) 176–184

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Ada Taggar-Cohen, Political loyalty in the biblical account of 1 Samuel xx–xxii in the light of Hittite texts The historicity of the Book of Samuel has been critically denied, but comparison with Ancient Near Eastern documents may show that some of its stones can be placed in the context of its historical background. Hittite documents from the late second millennium BGE show striking similarities in the legal systems on which the concepts of royalty and loyalty are based. The relations between David and Jonathan (1 Sam xx) are compared with the relations among the royalty described in the Hittite Bronze Tablet, while the execution of the priests of Nob (1 Sam xxii) is interpreted as a justifiable reaction to the violation of the loyalty oath by the king’s servants as prescribed in CTH 264. VT 55/2 (2005) 251–268

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Joachim Conrad, Davids Königtum als Paradoxie. Versuch zu ISam 21,2–10 Zwischen 1 Sam 21,2–10 (a) und 1 Sam 22,6–23 (b) besteht “eine Auffällige Diskrepanz”: Schwert und heiliges Brot in (a) werden in (b) nur beiläufig erwähnt; die Orakeleinholung in (b) fehlt in (a) völlig. In (a) belügt David den Priester unverfroren und ist eigentlich der hochrangigen Gaben, die er bekommt, unwürdig. Solche (und andere) widersprüchlichen Aussagen verweisen auf eine “Paradoxie, dass David höchst kritisch beurteilt wird und er dennoch der von Gott gewollte König ist.” BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 413–423 (RM)

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Jack M. Sasson, Doeg’s Job In this brief study the author follows up on a recent JBL article in which S.Z. Aster discusses and rejects proposed emendations for the title ‘bjr hr ‘jm (1 Sam 21:8) applied to the Edomite Doeg, Saul’s instrument in killing the priests of Nob (IRBS 50:414). The author offers one more possible explanation of his title via the Mari archives and uses that explanation to expand on Doeg’s vita. Scriptura 87 (2004) 317–322

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Walter Dietrich, Die zweifache Verschonung Sauls (ISam 24 und 26). Zur “diachronen Synchronisierung” zweier Erzählungen The two narratives of how Saul is spared by David in ISam 24 and 26 have a common plot. They were apparently, down to a certain vocabulary, adjusted to one another. This is especially apparent in the extensive dialogues in which ethical, ideological and theological aspects are of great importance. These dialogues are, to a large extent, secondary insertions. After separating the secondary parts (1 Sam 24,3a.5a.6– 8a.9b–11.12b–17a.l8–23a; 26,1.*3.8–11.12bß.l6a.l8–20a.*21.23–25a), two main narratives remain: the longer and more elaborated one seems to have evolved out of the shorter and blunt one. They probably belonged to two different collections of narratives before they were included into a so called “Court Narrative of the Early Kingdom in Israel” by the said amplification and thereby linked to the closer and farther context and especially to 1 Sam 25, creating in 1 Sam 24–26 an example of temptation and renunciation of violence, (see also the article of A.F. Campbell, Diachrony and Synchrony: ISam 24 and 26 on pp. 226–231) OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 232–253

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Joachim Conrad, Die Unschuld des Tollkühnen. Überlegungen zu 1 Sam 24 Die Erzählung von Davids tollkühner Tat gegenüber dem ihn verfolgenden Saul in 1 Sam 24 ist das Ergebnis einer langen Redaktionsgeschichte. Der Verf. unterscheidet sieben verschiedene Bearbeitungen einer ursprünglichen Erzählung, die in V. 1*, 3b*, 4, 5b, 8b und 23bbg; vorliegt. Noch vor dem Untergang des Nordreichs 722v. entstanden, geht diese Erzählung auf die Erfahrungen mit dem historischen David zurück und setzt eine Debatte um die Maßstäbe eines idealen Königs ein. Durch die Nachträge wurde die Person Davids zum Vorbild eines idealen Königs stilisiert, auch wenn die anstößigen Züge an seiner Gestalt nicht gänzlich vergessen wurden. ABG 16; Rüdiger Lux (Hg.), Ideales Königtum; Evangelische Verlagsanstalt, Leipzig (2005) 23–42 (DL)

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Irmtraud Fischer, Abigajil: Weisheit und Prophetie in einer Person vereint Die Geschichte von Abigajil, Nabal und David in 1 Sam 25 kann durchaus als sinnvolle Einheit gelesen werden, wenn man davon ausgeht, dass sie einen späten Einschub in den Erzählzusammenhang darstellt. Die Verbindung von Prophetie und Weisheit in der Person der Abigajil muss dann als originär betrachtet werden. Abigajil steht in der unmittelbaren Nachfolge Samuels und ist die Vorgängerin Natans. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 45–61 (SP)

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Timo Veijola, Geographie im Dienst der Literatur in ISam 28,4 Den Ausgangspunkt dieser Untersuchung bilden unterschiedliche geographische Angaben zum jeweiligen Aufenthaltsort der Philister und der Armee Sauls in 1 Sam 28,4 und 29,1. Aus geographischen, literarischen und historischen Gründen entscheidet sich der Verf. für die Beschreibung von 1 Sam 29,1 als dem ursprünglichen Kontext zugehörig, während der künstliche geographische Eingriff in 28,4 auf eine Redaktion (DtrP) zurückgeführt wird, welche die äußeren Voraussetzungen für den Einschub mit Sauls Visite bei der Beschwörerin in En-Dor geschaffen hatte. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 256–271 (DL)

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Regine Hunziker-Rodewald, Wo nur ist Sauls Kopf geblieben? Überlegungen zu ISam 31 A comparison between the narrative of Saul’s death in ISam 31 and the Assyrian representation of the death of Te’umman, the king of Elam displays an essential difference: in ISam 31 it is the beheaded body of Saul that is focused on, in contrast with the relief from Niniveh where the head-trophy occupies the centre stage. This is related to the fact that in the first case the narrative is told from the perspective of the unsuccessful party, while the second takes the perspective of the victor. This variation is found in all different versions of the narratives, in the Assyrian sources for the death of Te’umman and the ancient versions and Josephus for the death of Saul – with the exception of IChr 10! Chr concentrates on the head-trophy and in doing so not only displays the perspective of the victor but also noticeably glorifies David, whereas it casts a grim light on the portrayal of Saul. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 280–300

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Shimon Bar-Efrat, The Death of King Saul: Suicide or Murder? Diachronic and Synchronic Interpretations of ISam 31 – IISam 1 Modern biblical scholarship has offered two alternative ways to solve the problem of the two differing accounts of Saul’s death (1 Sam 31/2 Sam 1): either they derive from different sources or traditions, or the second account is a fabrication. The author, however, supposes that a third way, which regards both accounts as true, as well as unified and supplementing each other, is to be preferred. A consequence of this interpretation is that Saul, who failed to carry out God’s command to put an end to Amalek and all that belonged to it, had his own life put to an end at the hands of an Amalekite – measure for measure. OBO 206; Walter Dietrich (Hg.), David und Saul im Widerstreit – Diachronie und Synchronie im Wettstreit; Academic Press Fribourg, Fribourg (2004) 272–279

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Antony F. Campbell, 2 Samuel This second, concluding volume of a major form-critical commentary on the books of Samuel includes not only a section-by-section for, but also a concluding survey of diachronic research on 1/2 Sam, with special focus on the ark narrative, stories of David’s rise to power, David’s middle years, 2 Sam 21–24, and the Josianic Deuteronomistic History. As in the other volumes of the series, there is also a formcritical glossary. – For vol. 1, see IRBS 50:406. The Forms of the Old Testament Literature 8; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2005) XIV/1–242

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Jeremy Schipper, “Why do you still speak of your affairs?”: polyphony in Memphibosheth’s exchanges with David in 2 Samuel Determining the truthful party in the debate between Mephibosheth and Ziba in 2 Samuel has proved to be quite a crux for scholars. Arguments have been made based on a wide variety of textual evidence. Yet the evidence itself is often ambiguous. This is especially true when it comes to Mephibosheth’s speech. By examining not only what he says but how he says it, the author argues that Mephibosheth’s exchanges with David invite a multiplicity of interpretations, which problematize the reader’s attempts to clarify his motives and to decide whether or not he is being honest. The textual evidence does not reveal clues to guide the reader in evaluating the truthfulness of Mephibosheth’s speech as much as it reveals the complexity of interpreting his speech in the first place. VT 54/3 (2004) 344–351

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Amos Frisch, “And David Perceived (2 Samuel 5,2): A Direct Insight into David’s Soul and its Meaning in Context 2 Samuel 5,12 does not merely repeat verse 10 and is not an addendum that is poorly integrated into the literary unit. Its importance is that it presents David’s inner world: he ascribes his success to the Lord, Who acts for the benefit of His people. This alludes to two aspects of the monarchical covenant in Israel: king-the Lord and king-people. In both realms David is perceived as embodying the book’s criteria for the ideal leader. In addition, the language of the verse is examined against the background of the entire book of Samuel. The verse suggests that David is Saul’s successor (whereas verse 10 suggests that he is Samuel’s heir). SJOT 18/1 (2004) 77–92

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Henry Wansbrough, The Finale of the Davidic Seccession Narrative? Die allgemein anerkannte Zugehörigkeit von 1 Kön 1–2 zu der Geschichte von Davids Thronfolge in 2 Sam 9–20 wird hier in Frage gestellt. Der Verf. erörtert einige stilistische und literarische Unterschiede zwischen diesen beiden Abschnitten. Während die Erzählung in 2 Sam um die Sympathie der Leser für die Figur Davids trotz dessen Fehler wirbt, belastet 1 Kön David mit der Schuld für Salomons blutige Säuberungsaktionen. Der Autor der letztgenannten Erzählung “is forceful and well organized, but lacks the genius of story telling and the fascination with human nature” (54), was den Verf. von 2 Sam 9–20 auszeichnet und seine Erzählung besonders einprägsam macht. JSOT.S 375; David J.A. Clines et al. (eds.), Biblical and Near Easter Essays; T&T Clark International/Continuum, London et al. (2004) 37–56 (DL)

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Donna Petter, Foregrounding of the designation "è“et ‘ûriyyâ ha˙ittî in II Samuel xi–xii II Samuel xi–xii is wrought with tension as it subtly, yet forcefully, magnifies David’s adulterous misconduct and guilt. This perception is reinforced by the selection, ordering and placement of Bathsheba’s designations. VT 54/3 (2004) 403–407

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Hélène Nutkowicz, Propos autour de la mort d’un enfant: 2 Samuel XI, 2–XII, 24 À la mort de son premier fils avec Bethsabée, le roi David ne respecte pas les rites funèbres. Ce fait exceptionnel dans le comportement du souverain ne laisse pas de surprendre, puisque ce dernier n’a jamais manqué de les observer, même pour ses pires ennemis. Cette réflexion cherche une explication possible au travers d’une perspective à la fois sémantique et anthropologique. Cette dernière approche est éclairée par l’attitude et la personnalité du souverain. Dès 2 Samuel xii, 13, le texte indique que Dieu a décidé de substituer l’enfant, fruit du péché, à son père, auteur du péché. Le verbe choisi par Nathan est explicite, et la forme verbale du hiphil révèle que Dieu « a fait passer », he' ebîr, le péché, et l’a transféré sur l’enfant. Celui-ci remplit toutes les conditions pour jouer le rôle de victime expiatoire. Le sacrifice, exutoire à la colère divine, illumine le projet divin puisque sa violence mais aussi son efficacité permettront, en échange, de fonder la dynastie davidique. VT 54/1 (2004) 104–118

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Georg Hentschel, Die weise Frau von Tekoa (2 Sam 14,1–24) In Auseinandersetzung mit L.L. Lyke, King David with the Wise Woman of Tekoa. The Resonance of Tradition in Parabolic Narrative, JSOT.S 255, Sheffield 1997 hebt Hentschel den positiven Ertrag der intertextuellen Methode Lyke’s hervor. Er weist aber auch auf einige Schwachpunkte der Analyse hin. Aussagen der handelnden Personen dürften nicht in ihr Gegenteil verkehrt werden (V.9.13), so Hentschel. Auch könne man aus der Tatsache, dass das Verhältnis zwischen David und Abschalom in der Exposition noch gespannt sei, nicht schlussfolgern, David wolle immer noch den Mord an Ammon rächen. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 63–75 (SP)

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Alexander A. Fischer, Flucht und Heimkehr Davids als integraler Rahmen der Abschalomerzählung Aufgrund strukturanalytischer Studien ist der Block 2 Sam 18,1–19,9 als der Kern der Erzählungen von Davids Auseinandersetzung mit Abschalom zu sehen. Dessen Aufstand wurde von Jerusalem aus bekämpft, die entscheidende Schlacht findet der Erzählung nach im Wald von Ephraim, ca. 20 km nördlich von Jerusalem, statt. Diese Kernerzählung wurde in einen mit weiteren Texten der Sam-Bücher verbundenen Rahmen kunstvoll eingearbeitet. Das Thema der Rahmenerzählung – die Flucht und Heimkehrgeschichte Davids – schildert kein historisches Geschehen, sie projiziert vielmehr die erfahrene Exilszeit und die Situation im persischen Juda in die davidische Zeit zurück. ABG 16; Rüdiger Lux (Hg.), Ideales Königtum; Evangelische Verlagsanstalt, Leipzig (2005) 43–69 (DL)

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Erik Aurelius, Davids Unschuld. Die Hofgeschichte und Psalm 7 Im Blick auf Absalom stellt sich die Frage: “Hat David seinen eigenen Sohn umbringen lassen, um seine Macht zu sichern?” Der Verf. versucht, die tendenziell gefärbten

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Übermalungen des Srzählstoffes zu ergründen und stößt dabei auf einiqe bisher nicht bemerkte Besonder heiten: Bestimmte Verse erweisen sich als Verknüpfungen und Hervorhebungen, die eine Deutung des Geschehens intendieren: “Davids völlige Unschuld wird hier nicht behauptet; aber seine Verzeiflung zieht unvermeidlich Sympathien auf sich.” Ähnliches geschieht in der Erzählung von Davids Ehebruch, wo David vom “exemplarischen Despoten” schließlich zum “exemplarisch Demütigen” mutiert. In Ps 7,1 wird – sicher auf dem Hintergrund von 2 Sam 18,32 – 19,1 – David “eine regelrechte Unschuldsbeteuerung . . . in den Mund gelegt.” Nachdem so ein Vorbild geschaffen war, kann sich fortan jeder Nachbeter des Psalms “von Gott getrost den Freispruch und ein gutes Gewissen” erbitten. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 391–412 (RM)

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Moshe Garsiel, The Water Retrieval Mission of David’s Three Warriors and its Relationship to the Battle of the Valley of Refaim The ‘water retrieval’ mission (2 Sam 23:13–17 and 1 Chr 11:15–19) was, in fact, primarily a reconnaissance mission, which began at the early stage of the first battle of the Valley of Refaim, and which concluded just prior to the second phase of this battle. At one and the same time, however, the mission also served as a formative crucible for the courageous warriors, who proved themselves worthy of induction into the elite corps of ‘David’s warriors’, and to serve as the petty officers of its first platoon. Michael Heltzer et al. (eds.), Teshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 51*–62*

Kings: general ★ 1 Kings ★ 2 Kings 460

Jürgen Werlitz, Die Bücher der Könige (2). Salomo – Glanz und Gloria einer Regierung und das Scheitern einer Nachfolge Angesichts der bescheidenen archäologischen Funde aus dem Jerusalem der frühen Eisenzeit sind die Erzählungen über David und Salomo als Gründungslegenden einzustufen, die eine erfundene Geschichte wiedergeben. Auf dem Hintergrund des deuteronomistischen Königsgesetzes (Dtn 17,14–20) kanonisch gelesen lassen sich in den Erzählungen über die scheinbar ideale Herrschaftszeit Salomos einige negative Aspekte wie sein despotisches Vorgehen bei der Verfolgung seiner Feinde, die Einführung des Frondienstes, übertriebene Pracht des Königs etc. ausmachen. Solche antiideologischen Tendenzen sind symptomatisch für Krisenliteratur, die angesichts des Scheiterns des Königtums in Israel und Juda die Ursachen dieses Niedergangs aufzuarbeiten suchte. BiLi 77/2 (2004) 132–139 (DL)

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Jürgen Werlitz, Die Bücher der Könige (3). Propheten und Gottesmänner Wenn auch die deuteronomistische Redaktion eine Vereinheitlichung des Phänomens der Prophetie als Umkehrpredigt anstrebt, so erscheint in den Königsbüchern doch ein Kaleidoskop des Prophetischen: Prophetie als Opposition gegenüber den Herrschenden (z.B. Ahija von Schilo, Schemaja und Jehu), Propheten als Magier und Wundertäter (v.a. Elischa) und Prophetie als Verheißung, der die Erfüllung als Beweis des Funktionierens des göttlichen Wortes in der Geschichte folgt (in einem Schema anschaulich gemacht). In kanonisch-intertextueller Lektüre beantwortet die Prophétie der Königsbücher auch die Frage: Wer ist Gott in Israel – Baal oder JHWH? Das Gottesbild der Königsbücher kulminiert in 1 Kön 19, wenn Elija als “zweiter Mose” JHWH eben nicht bloß als einen Wettergott wie Baal, sondern als den schlechthin Anderen erlebt: JHWH ist Herr über Natur und Geschichte. BiLi 77/3 (2004) 202–210 (CB)

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Jürgen Werlitz, Die Bücher der Könige (4). Das Ende Israels und seine Bösewichter Neben einer Schilderung des Ablaufs der Könige- und Volksgeschichte, die v.a. in Bezug auf das Nordreich leserorientiert von Anfang an den Weg weg von Gott beschreibt, versucht Werlitz die Darstellung der Geschichte des Südreichs nicht als reine Dekadenzgeschichte, sondern als eine Wellenbewegung von Reform und Gegenreform zu begreifen. Dieses Schema hat seine Wurzel historisch-kritisch gesehen in der Lichtgestalt Joschija, während sein Vater Manasse aufgrund seiner Zulassung religiöser Überfremdung im Schmusekurs mit Assur die dunkle Gegenfigur abgeben muss, wobei dieses Urteil der deuteronomistischen Geschichtsschreibung politikgeschichtlich völlig gegenteilig bewertet werden kann. In der Deutung der Königsbücher aber beging gerade er die Sünde schlechthin, die das Ende des Südreichs heraufbeschwor. Eine assurfreundliche Politik provozierte demnach ein negatives Urteil, eine unabhängige ein positives wie bei Hiskija und v.a. Joschija. Der Grund für die Verwerfung Judas liegt aber nicht nur in der Sünde Manasses, sondern auch in der Abkehr des Volkes von JHWH. BiLi 77/4 (2004) 261–268 (CB)

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Nadav Na"aman, Death Formulae and the Burial Place of the Kings of the House of David The article re-examines the death formulae of the kings of Judah, in particular those of the kings from Hezekiah onward. It is suggested the kings of Judah in the tenth–eighth centuries BCE were buried in the palace, and that Hezekiah transferred the burial place of the kings of Judah to a new site (the garden of Uzza) outside the walls of Jerusalem. Hezekiah’s decision to transfer the burial place might have been influenced by the admonitions and possible pressure of the temple priests, who felt that the burial in the palace defiled the adjacent temple (see Ezek 43,7–9). The change in the closing formulae of the late kings of Judah should be explained on the basis of the reality of the late monarchical period and the objectives of the authors of the Book of Kings, and in no way indicates an early edition of the Book of Kings as some scholars suggest. Bib. 85/2 (2004) 245–254

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Yolande Steenkamp, King Ahaziah, the widow’s son and the theology of the Elijah Cycle: A comparative study In this paper, the two narratives about the widow of Zarephath and her son and the reign of Ahaziah are studied and compared to one another. The hypothesis is that these two narratives, and the irony which is achieved through the contrasts between them, support and develop the theology of the Deuteronomistic Historian, functioning as polemic material against Baal worship, and that their current positions in the Elijah cycle further contribute to this end. OTE 17/4 (2004) 646–658

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Ehud Ben Zvi, ‘The Prophets’ – References to Generic Prophets and their Role in the Construction of the Image of the “Prophets of Old” within the Postmonarchic Readership/s of the Book of Kings This study deals with the general image/s of the prophets of old – to be distinguished from that of particular prophets, e.g., Elijah, Isaiah, Jeremiah – that the Book of Kings evoked among its intended and primary readership in the postmonarchic period. It concludes that the prophets of old as a group were imagined as (a) a faithful minority of servants of YHWH who are likely to become an object of persecution, if the ruling leader is sinful, (b) a group aware of Israel’s past history of misconduct that justified the extreme divine punishment against monarchic Israel, and that unsuccessfully tried to bring Israel to YHWH; (c) a group that embodies a reminder of Israel’s

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history of rejecting YHWH and disregarding the advise of YHWH’s servants; and (d) a group associated with transmission of YHWH’s teachings and which stood at the earliest spot in the chain of transmission of these teachings that leads directly to the readers and rereaders of the Book of Kings. This contribution also discusses how this construction of the prophets relates to the general images of the prophets of old that were communicated by other biblical works and to the social world of the literati of the postmonarchic period. ZAW 116/4 (2004) 555–567

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Winfried Thiel, Gebete in der Elia- und Elisa-Tradition “Gebete von Propheten, wenn auch nur von gerigem Umfang, finden sich vereinzelt in den Elia- und Elisa-Traditionen.” Der Verf. behandelt 2 Kön 6,17–20; 4,33f. (in Verbindung mit einem magischen Akt V.33); 2,14 (“implizite Klage und Bitte, die die Wirkmacht Gottes herausfordert”); 1 Kön 17,20f., 19,10+14; 18,36f. (Gebet statt Ekstase oder Magie); 18,42b (nicht erklärbarer Gestus und Körperhaltung; vielleicht magischer Akt); 19,1–18 (vom Dialog Elias mit Gott bestimmter Komplex, wobei Elia als “Sprecher der Propheten vor Gott” fungiert). BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 439–447 (RM)

✩ 467

Andreas Kunz-Lübcke, Die Komposition der Salomogeschichten Der Tempelbaubericht und das Tempelweihgebet Salomos in 1 Kön 6–8 werden gerahmt von einer nicht unerheblichen Zahl von Personen und Ereignissen, die als Deutemuster für das Erzählte fungieren. Der Erzähler zeigt auf, wie es war, als Salomo auf den Wegen JHWHs gewandelt ist. Er figuriert die Frage: Was wäre gewesen, wenn Salomo nicht vom rechten Weg abgewichen wäre? Und er gibt eine Antwort auf die Frage, warum es nicht so gekommen ist, wie es hätte werden können: wegen der Ausländer, insbesondere wegen der ausländischen Frauen und wegen der fremden Händler. Das Repertoire, auf das er zurückgreift, entspricht sicher nicht den Vorstellungen der Königszeit. Das Klischee vom Fremden, der eine permanente Gefahr für die kultische Integrität Israels darstellt, erinnert sehr an das dtr., wenn nicht gar an das chronistische Denken. ABG 16; Rüdiger Lux (Hg.), Ideales Königtum; Evangelische Verlagsanstalt, Leipzig (2005) 107–125

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Susanne Gillmayr-Bucher, Salomo in all seiner Pracht Die auf die Größe und Wichtigkeit des Königs konzentrierte Darstellung Salomos in 1 Kön 3–10 ist eine Idealvorstellung des auf göttliche Gnade gegründeten Königtums. Der Mangelzustand in der Anfangszeit Salomos Regierung verstärkt die Wirkung des von Gott zunächst verheißenen und anschließend aus der Perspektive des Erzählers und der Königin von Saba beschriebenen Reichtums. Der unmittelbare Kontext 1 Kön 2, 11–12 (Machtkämpfe nach Davids Tod, Salomos Sünde und Reichsteilung) und die ambivalente Darstellung des Königtums in anderen biblischen Texten demontieren jedoch dieses Idealbild, das vor diesem Hintergrund als eine verlorene Chance erscheint, die nicht einmal der weise König Salomo nutzen konnte. ABG 16; Rüdiger Lux (Hg.), Ideales Königtum; Evangelische Verlagsanstalt, Leipzig (2005) 127–152 (DL)

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Moshe Garsiel, Two Harlot Mothers and one living Infant – Three Riddles in Solomo’s Judgement In this article Garsiel shows that indeed the plaintiff spoke the truth, but the narrator reveals this only gradually and in roundabout fashion. First he allows her to present

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her case and arouse the sympathy of the reader; in contrast, he calls the defendant “the other woman” and portrays her in a mode of speech and content of her words as a vulgar person, further turning the reader towards the plaintiff. Yet in the second round of arguments, the plaintiff approaches the rude behavior of the defendant, presumably dragged by her to lower standards. In doing so, the author maintains narrative tension. Only at the conclusion, by using similar language as in the opening presentation, does the narrator return to identify the plaintiff with the honest mother and thus gives us the final answer to the riddle whose solution was revealed as well as hidden from us. Beit Mikra 178 (2004) 32–53

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Danie F. O’kennedy, 1 Konings 8: verskillende perspektiewe op God se teenwoordigheid 1 Kings 8 is one of the most important chapters in Deuteronomic History. It originated over a long period of time and different authors/redactors were involved in the composition of this chapter. The text of 1 Kings 8 depicts several theological themes and this article focuses on the understanding of divine presence. Different perspectives on God’s presence are portrayed: The ark, temple and cloud as symbols of divine presence; God dwells in heaven; God’s Name is in the temple; God is omnipresent. The greater part of 1 Kings 8 comprises the temple dedication prayer of Solomon (1 Kings 8:22–53). Prayer is the act of worship by which the temple on earth (or the worshipper in the temple) and heaven meet each other. IDS 38/3 (2004) 477–495

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Leslie J. Hoppe, The Afterlife of a Text. The Case of Solomon’s Prayer in 1 Kings 8 1 Kgs 8 is the work of the Deuteronomistic Historian, writing during the exile. The Deuteronomist tells the story of the Temple’s dedication to underscore the significance of the Temple as a place of prayer. He underplays the Temple’s role in the sociopolitical sphere and undercuts its significance as a place of sacrificial worship. In doing so, the Deuteronomist follows a pattern of subordinating all ancient Israel’s institutions to the written, authoritative Torah, the observance of which was regarded as the key to Judah’s future. Ironically, the Deuteronomist’s efforts in 1 Kgs 8 made possible the continuity of the Temple idea in a world without temple. LASBF 51 (2001) 9–30

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Hayyim Angel, When God’s Will Can and Cannot Be Altered: The Relationship Between the Balaam Narrative and I Kings 13 Angesichts zahlreicher Parallelen zwischen den Erzählungen über Bileam (Num 22–24) und der enigmatischen Erzählung über einen ungehorsamen Gottesmann in 1 Kön 13 legt diese Studie die Bileamgeschichte der Kön-Perikope als Vorlage zugrunde. Durch den Vergleich der Struktur beider Erzählungen werden Unterschiede herausgearbeitet, welche die Aussageabsicht von 1 Kön 13 bestimmen (vgl. die sehr übersichtliche tabellarische Darstellung auf S.36f.). Beide Erzählungen bezeugen, dass Gottes Wille weder unterdrückt noch manipuliert werden kann, doch entsprechend 1 Kön 13 kann dieser Wille durch Änderungen im menschlichen Verhalten modifiziert werden. JBQ 33/1 (2005) 31–39 (DL)

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R.G. Branch, The wife of Jeroboam, 1 Kings 14:1–18: The incredible, riveting history-changing significance of an unnamed, overlooked, ignored, obscure, obedient woman The wife of Jeroboam makes only a cameo appearance in the biblical text (1 Ki 14:1–18). Defined by function and status, she remains unnamed. The text muzzles her, refusing to let her speak. Yet despite her silence and anonymity, she holds her own between two strong, named characters: her husband and the prophet Ahijah. Jeroboam commands her to go disguised to the prophet to find out the fate of their son who is ill. The prophet says her son will die. She receives two additional prophetic words. To her comes the first prophetic word of the upcoming destruction of her house, and more important, the first prophetic word of the upcoming destruction of Israel. The wife of Jeroboam, arguably textually obscure at first glance, actually holds an important literary position and is incredibly textually significant. OTE 17/2 (2004) 157–167

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Stuart Lasine, Matters of Life and Death: The Story of Elijah and the Widow’s Son in Comparative Perspective This paper examines the concept of death projected by 1 Kgs 17:17–24 and other accounts of miraculous resuscitation. Viewed as a medical case history, Elijah’s reviving of the widow’s son raises difficult questions. Was the boy really dead, “only mostly dead,” or merely gravely ill? Scholars often answer such questions by claiming that ancient Israelites did not consider corpses “to be ‘totally’ dead for a couple of days,” and regarded death as “an enfeebled form of life.” This paper challenges these claims by comparing Elijah’s actions to those of other biblical and ancient Greek healers, as well as to Mesopotamian and shamanic healing practices. Why do healers like Elijah end up getting into bed with their patients? Examples in modern stories by Flaubert and Kafka reveal the kinship between the healer and the scapegoat, and suggest that miraculous healers tend to display narcissistic personality traits. Analysis of Greek sources and the Mount Horeb episode (1 Kings 19) indicates that this may also be the case for ancient healers like Elijah, Empedocles, and Asclepius, and that narcissism is itself a defense against death. BI 12/2 (2004) 117–144

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Elelwani Farisani et al., The abuse of the administration of justice in 1 Kings 21:1–29 and its significance for our South African context This paper examines the abuse of the administration of justice in 1 Kings 21:1–29. This will be done in three stages. First, the authors address the administration of justice before the monarchic period. Second, they analyse the abuse of the administration of justice in 1 Kings 21. Finally, they provide a brief outline of the administration of justice in South Africa and spell out the significance of the abuse of the administration of justice for our South African context. OTE 17/3 (2004) 389–403

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Adrian Schenker, Erlässt Umkehr Schuld oder vermindert sie Strafe? Schenker hält die LXX-Fassung in 3 Regn 20,27, wo erwähnt wird, König Ahab habe auch Nabots Sohn getötet, für die gegenüber dem masoretischen Text ältere Fassung. Zu diesem Ergebnis kommt ein Vergleich der “Reue Ahabs” in der Fassung der LXX und in jener des MT. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehren Weisen; Walter de Gruyter, Berlin u.a. (2003) 349–357 (SP)

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Robert L. Hubbard Jr., ‘Old What’s-His-Name’: Why the King in 1 Kings 22 Has No Name Dass Ahab in 1 Kön 22 anders als Joschafat nicht bei seinem Namen genannt, sondern als “König von Israel” bezeichnet wird, zeigt, dass sich der Autor des Textes von dem König distanziert. Auf der Inhaltsebene wird die Anonymität des Königs ironisch aufgegriffen: Der König zieht verkleidet in den Kampfund stirbt anonym. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 294–314 (SP)

✩ 478

Evangelia G. Dafni, Zum extensionalen und intentionalen Gehalt der Aussage ˙j jhwh w˙j np“k "m "'zbk (2 Könige 2,2ff.) Es liegt die Vermutung nahe, dass man die Redewendung “der Herr lebt und deine Seele lebt, wenn ich dich verlasse” gerade deshalb verwendet bzw. gebildet hat, um die Quintessenz der beiden Erzählungen von der Auferweckung eines Toten (1 Kön 17,17–22 und 2 Kön 4,32–35) aufgrund der Erzählung von der Entrückung Elias (2 Kön 2,1–11) zusammenfassend darzustellen. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 37–54

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Jesus Asurmendi, Elisée et la guerre. 2 R 3:4–27 Le cycle d’Elisée offre un ensemble narratif très riche don’t certains (2 R 5) ont provoqué l’intelligence des exégètes. En 2 R 3:4–27 l’analyse narrative peut se déployer avec une certaine aisance. Mais cette approche littéraire bute sur des obstacles importants et n’arrive pas à maîtriser la fin du récit. C’est là que 2 R 3:4–27 offre au chercheur un cas assez exceptionnel. En effet, l’appel au secours de la méthode narrative/synchronique reçoit une première réponse de la boutique d’en face, de la synchronie dans la mesure où l’histoire apporte des informations capitales, avec des sources documentaires contrôlables. Il s’agit de la célèbre stèle de Moab. En effet, celle-ci recoupe le contexte général du récit mais également et surtout les derniers versets du texte, 2 R 3:26–27, ceux qui posent le plus de problèmes si l’on veut rester agrippé exclusivement à la narratologie. Ceci est d’autant plus curieux que 2 R 3:26–27 n’ont pas de sens sans le reste du récit qui, d’un point de vue strictement narratif, pourrait se passer d’eux. Bel exemple de la nécessité souvent structurelle de la pluralité des méthodes. BI 13/1 (2005) 1–12

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Norbert Clemens Baumgart, Gottes Gegenwart im Krieg. Zum Zusammenhang zwischen den Erzählungen 2 Kön 6,8–23 und 6,24–7,20 Während der Gottesbezug in 2 Kön 6,8–23 jegliche Gewalt und ihre Folgen verhindert, bricht in 2 Kön 6,24–7,20 der Krieg in all seinen Dimensionen mit Hunger, Leid, Tod und Gotteszweifel ein. Die Spannung zwischen beiden Texten lässt sich nicht aufheben. Gemeinsames Thema ist jedoch der Gottesbezug. Ist der Gottesbezug aber im ersten Text für Israel hilfreich, lebt der zweite Text von Elischas Heilsprophetie. Der Krieg bleibt in Bezug auf Gott undurchsichtig. Das Wirken Gottes im Elend wird als Ideal verstanden. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 57–76 (EB)

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K. Lawson Younger Jr., The Repopulation of Samaria (2 Kings 17:24, 27–31) in Light of Recent Study It is very evident from the biblical texts, as well as from the Mesopotamian texts, that 2 Kings 17 does not give a complete account of all the deportations to Samaria. The text was written at least three generations after the first deportations. Thus it telescopes many years into its presentation, perhaps covering the entire period from Shalmaneser V to Assurbanipal. But due to the ancient Near Eastern textual evidence, there is a much better knowledge of the identifications of the peoples and their deities who inhabited Samaria after its fall. In the light of this evidence this article investigates the origin of the deportees from Babylon/Succothbenoth, Cutha/Nergal, Avva/Nibhaz and Tartak, Hamath/Ashima and Sepharvaim/Adrammeiech and Anammelech. James K. Hoffmeier et al. (eds.), The Future of Biblical Archaeology; W.B. Eerdmans, Publishing Co., Grand Rapids, Mich., u.a. (2004) 254–280

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Ingrid Hjelm, Jerusalem’s Rise to Sovereignty: Zion and Gerizim in Competition Hjelm examines the composition of the Books of Kings, using the Hezekiah narratives in 2 Kings 18–20 as a focus. She argues that this narrative is taken from the book of Isaiah, with which it shares linguistic and thematic elements. In Kings, it is used with the specific purpose of breaking the compositional pattern of curse, which threatens to place Jerusalem on a par with Samaria. Jerusalem traditions are examined against theories of a late Yahwist author and the Pentateuch’s origin within a Jerusalem cult. While the Pentateuch in its final form became a common work, acceptable to all groups because of its implied ambiguity, the Deuteronomistic History’s favoring of David and Jerusalem holds a rejection of competitive groups as its implied argument. JSOT.S 404; T & T Clark International, London (2004) XII/1–372

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Mordechai Cogan, A Slip of the Pen? On Josiah’s Actions in Samaria (2 Kings 23:15–20) Wörtlich verstanden ist die Beschreibung der Situation im Nordreich nach der vollständigen Umsiedlung seiner Bevölkerung durch die Assyrer (2 Kön 17,24–33) mit dem Szenario der kultischen Reformen Joschijas in den von Israeliten bewohnten Städten Samarias (2 Kön 23,15–20) unvereinbar. Die Spannung zwischen den einzelnen Texten ist aber, wie an fünf weiteren Beispielen gezeigt wird, auf den deuteronomistischen Erzählstil zurückzuführen: Einige generelle Gesamtdarstellungen geben die euteronomistische Weltanschauung wieder, sind daher ideologisch überladen und somit auch unrealistisch, was zum Widerspruch mit den Beschreibungen von Einzelereignissen führt. Chaim Cohen et al. (eds.); Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 3–8 (DL)

Chronicles: general ★ 1 Chronicles – 2 Chronicles 484

W.S. Boshoff, New politics, new stories, new history: the Chronicler as historian for a new generation The Chronistic History, consisting of I and II Chronicles, Ezra and Nehemiah, constitutes a new history for the post-exilic Judaean community. These people faced new social and political realities and had to make sense of their history and situation. Central features of the Chronistic History are (in I and II Chronicles) the review of king David’s genealogies, the centrality of David’s reign and cultic arrangements, which resulted in Solomon’s building of the temple, and the history of the kingdom of Judah, with the reigns of Hesekiah and Josiah as focal points. In Ezra and Nehemiah the focal points are the Persian king Cyrus’ decree, allowing the Judaeans to return to Jerusalem, the conflict with the people of the land, and the rebuilding of the city walls and temple.

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The Chronicler’s use of history to constitute a new reality for its readers, helped them to visualise a new Judaean community by inclusion and exclusion. This process was not only healing and reconciliatory, but also entailed conflict and animosity. Verbum et Ecclesia 26/1 (2005) 1–15

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Steven L. McKenzie, 1–2 Chronicles Although refraining from very technical discussions, this is a thorough exegetical commentary on Chronicles, dated to ca. 350/300 BCE and attributed to one single author (allowing for some later editorial activity, along the lines suggested by H. Williamson). The commentary’s excellent introduction sketches and assesses recent contributions made to the study of Chronicles. Abingdon Old Testament Commentaries; Abingdon Press, Nashville (2004) 1–381 (BL)

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Isaac Kalimi, The Reshaping of Ancient Israelite History in Chronicles Originally written and published in modern Hebrew (2000) but now translated and updated, Kalimi’s book is the first systematic study of the stylistic and literary features of 1 and 2 Chronicles. The features studied are harmonization, chiasm, allusion, antithesis, numerical patterns, key words, “inclusio”, and others; only by paying attention to these features can the modern commentator avoid misjudgements. The Chronicler must be seen essentially as an artist and a creative re-writer of the Deuteronomistic History; as Kalimi points out, he also used and alludes to the Pentateuch, the books of the prophets, and Ezra-Nehemiah. Kalimi warns historians not to be too confident in their use of the Chronicler to reconstruct the actual course of history. Future commentators of 1/2 Chronicles will use Kalimi’s excellent study with much profit. Eisenbrauns, Winona lake, Ind. (2005) XIII/1–473 (BL)

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Isaac Kalimi, The Date of the Book of Chronicles Diese Auseinandersetzung mit Forschungspositionen zur Datierung der Chronikbücher kommt zu dem Ergebnis, dass eine genauere Datierung als zwischen 538 BCE und 150 BCE nicht möglich ist. Dass die Chronikbücher von demselben Verfasser stammen wie Ezra-Nehemia hält Kalimi nicht für wahrscheinlich. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 347–371

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Yigal Levin, From Lists to History: Chronological Aspects of the Chronicler’s Genealogies In den ersten neun Kapiteln seines Werkes bietet der Chronist die geschichtlichen, geographischen und demographischen Voraussetzungen seines Gesamtwerkes in Form von Genealogien. Über Zeit, Ort und Zielgruppe hat der Verf. bereits in einem früheren Aufsatz Überlegungen angestellt; vgl. JBL 122/2 (2003), 229ff. und IRBS 50 (2005), 452. In Fortführung seiner Untersuchung behandelt er nun detailliert, wie aus zunächst mündlich überlieferten Stammbäumen eine planvolle literarische Komposition entsteht, in welcher der Chronist die Entwicklung seines Volkes von den Anfängen der Menschheit bis in seine eigene Gegenwart zeichnet: Aus vielen Clans und Einzelstämmen wird schließlich ein einziger “Großstatmm” Israel. JBL 123/4 (2004) 601–636 (RM)

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Erhard S. Gerstenberger, Prophetie in den Chronikbüchern: Jahwes Wort in zweierlei Gestalt? Mehr noch als das dtr. Geschichtswerk ist die chronistische Darstellung der Vergangenheit von prophetischen Gestalten durchsetzt. Gerstenberger beschreibt die Situationen, in

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denen Propheten auftreten (Lokal, Szenerie und Gegenspieler). Er skizziert die Reden und Funktionen der Propheten und fragt nach dem Verhältnis zwischen Prophetie und Toraverkündigung. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 351–367 (SP)

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Thomas Willi, Das davididische Königtum in der Chronik Das davididische Königtum der Chr-Bücher ist perspektivisch auf das achämenidische Großkönigtum hin entworfen. David erscheint als ein charismatischer Führer und göttlich autorisierter Herrscher zur Einigung des zerstreuten Ganz-Israels. Im Bau des Tempels nach seinem Tod sieht der Chronist die Verwirklichung und Vollendung seiner Weltreichsidee, da dieses Reich im Auftrag des Himmelgottes, für den der Tempel errichtet ist, regiert wird. Weil sich dieser Gott in und an Israel der Welt zu erkennen gibt, erscheint auch ein nichtisraelitischer Großkönig Kyros als legitimer Nachfolger Davids, da er im Auftrag Jahwes sowohl das universale Königtum in Israel als auch den Tempel wiederherstellt. ABG 16; Rüdiger Lux (Hg.), Ideales Königtum; Evangelische Verlagsanstalt, Leipzig (2005) 71–87 (DL)

✩ 491

Gary N. Knoppers, 1 Chronicles. A New Translation with Introduction and Commentary Complete in two volumes, this is currently the most detailed scholarly commentary on 1 Chronicles, a text of no more than 41 pages in the author’s new translation. The work includes a valuable survey of research on Chronicles (pp. 72–89, with further surveys on pp. 90–137). 1 Chronicles is considered a postexilic book, dating from around 300 BCE and drawing upon a variety of other biblical books, including Genesis and 2 Samuel. Moreover, the book does not have very close links to the books of Ezra and Nehemiah, as is sometimes assumed. Knoppers builds on the work of earlier commentators such as S. Japhet and Hugh Williamson, but also on his own specialized publications (listed pp. 188ff ). – Needed by all theological libraries. The Anchor Bible; Doubleday, New York (2004) XXII/1–514, maps; XXII/515–1045 (BL)

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Michael Avioz, Nathans’s Prophecy in II Sam 7 and in I Chr 17: Text, Context, and Meaning The purpose of this article is to examine the textual and contextual differences between Nathan’s prophecy in II Sam 7 and in I Chr 17. In contrast to scholars who try to explain the textual differences between the sources exclusively in accordance with a particular theory, we have tried to point out several possible causes for such differences. The central line of these differences is to focus the prophecy on Solomon, the Temple builder. The intent of these changes is not related to eschatology or “messianism”. Focussing the prophecy on Solomon helps portray the transition from the kingdom of David to that of Solomon as a smooth transition. ZAW 116/4 (2004) 542–554

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Roy E. Knuteson, Elijah’s Little-Known Letter in 2 Chronicles 21:12–15 The sequence of events recorded in 2 Chronicles 21 suggests that the letter was written after the murder of Jehoram’s brother (vv. 1, 4, 12–15). The citation of these crimes became the basis for the prophecy about the overthrow of Jehoram’s family and the painful and protracted illness from which he would die. The prophetic portion of this letter was fulfilled in the next two or three years, as recorded in verses 16–19. BS 162/1 (2005) 23–32

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Ezra/Nehemia: general ★ Ezra ★ Nehemia 494

Elelwani Farisani, The composition and date of Ezra-Nehemiah This paper examines different theories concerning the composition of Ezra-Nehemiah and the possible date of the composition of Ezra-Nehemiah. This will be done in three stages. First, we examine the compositional relationship between Chronicles and EzraNehemiah. Second, we will concentrate on the question of the possible date(s) of both Ezra’s and Nehemiah’s arrival in Palestine. Finally, once possible date(s) of both Ezra’s and Nehemiah’s arrival have been suggested, we would then be in a better position to suggest some possible date(s) for the composition of Ezra-Nehemiah. OTE 17/2 (2004) 208–230

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Saul M. Olyan, Purity Ideology in Ezra-Nehemia as a Tool to Reconstitute the Community Responding to recent treatments of purity and impurity in Ezra-Nehemiah by J. Klawans and C. Hayes, the author argues that Ezra-Nehemiah’s purity ideology is innovative and distinct, drawing upon a variety of precedents from both the “moral” and “ritual” impurity traditions. The purity ideology of Ezra-Nehemiah functions as one of several significant tools used to reconfigure the Judean community through the redefinition of who is a Judean and the expulsion of those classed as aliens. The author explores the rhetoric of purity and pollution in Ezra-Nehemiah from the perspective of the work in its final form and that of the text’s hypothetical sources. JSJ 35/1 (2004) 1–16

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E.O. Usue, The place of non-Jews/foreigners in the early post-exilic Jewish community in Ezra and Nehemiah This article argues that the author(s) or editor(s) of the books of Ezra and Nehemiah reinterpreted certain passages from the Pentateuch in a peculiar way to support the exclusive religious and social reforms of Ezra and Nehemiah. Consequently, two viewpoints emerged from the text of Ezra and Nehemiah concerning non-exiles. The one is exclusive and the other is inclusive. The researcher contends that the inclusive perspective is the appropriate approach towards non-Jews as evidenced in the spirit of the Abrahamic and Mosaic covenants as well as in the Deuteronomic-Deuteronomistic history. In other words, the Abrahamic covenant and certain passages from the Pentateuch and from the Deuteronomic-Deuteronomistic history provide a framework for a religious and communal relationship between the Israelites and/or Jews and foreigners. OTE 17/2 (2004) 294–314

✩ 497

A. Philip Brown II, Chronological Anomalies in the Book of Ezra Ezra’s anachronous arrangement of his narrative’s events accomplishes the following purposes among others: first, the topical arrangement of 4:6–23 proves that the “people of the lans” were indeed the enemies of God’s people. Second, the concatenation of the incidents of opposition faced under Cyrus, Darius, Xerxes, and Artaxerxes (4:6–23) suggests that they are analogous. Therefore the reversal of the opposition under Darius recorded in chapters 5–6 argues that just as God had transformed past hostility, so he could transform the hostility the returnees were currently facing under Artaxerxes. BS 162/1 (2005) 33–49

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Melody D. Knowles, Pilgrimage Imagery in the Returns in Ezra Das Esrabuch berichtet von zwei Rückwanderungen von Babylon: eine geführt von Serubbabel und Jeschua (Kap. 1–2) und die andere geführt von Esra (Kap. 7–8). Während manche Gelehrte in diesen Wanderzügen Typisierungen des Exodus aus Ägypten sehen wollen, versteht sie die Verfasserin eher als typisierte Pilgerfahrten zur Heiligen Stadt Jerusalem. Denn nicht nur eine, sondern zwei solcher Wanderzüge finden statt; Ziele sind Tempel und Gottesdienste; nicht alle Verbannten, sondern nur jeweils eine begrenzte Zahl zieht mit – als Kultgemeinde, nicht als ganzes Volk. Das Leitbild der beiden Rückwanderungen ist also das einer kultischen Wallfahrt (etwa im Sinne von Jer 31,6), nicht aber das eines neuen Exodus aus der Sklaverei. JBL 123/1 (2004) 57–74 (RM)

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A. Philip Brown II, Nehemiah and Narrative Order in the Book of Ezra Although chronology provides the momentum for the narrative as well as the historical backdrop for Ezra’s use of anachrony, anachrony transforms the book from a flat historical recitation into a complex theological message molded by Ezra’s arrangement of the events. Attention to Ezra’s use of temporal proportioning results in a clearer perception of the narrative’s focal points, which in turn enables the interpreter to apply his exegetical and theological tools in the appropriate locations. BS 162/2 (2005) 175–194

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Serge Frolov, The Prophecy of Jeremiah in Esr 1,1 The paper explores two unconventional approaches to Esr 1, 1ab, arguing that it can sustain several plausible readings and that its ancient and modern translations, which uniformly reflect only one of these readings, fail adequately to reflect the fragment’s richness and flexibility. ZAW 116/4 (2004) 595–601

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Sebastian Grätz, Esra 7 im Kontext hellenistischer Politik. Der königliche Euergetismus in hellenistischer Zeit als ideeller Hintergrund von Esr 7,12–26 Ezra 7, a text written in early Hellenistic times, does not reflect historical events of the Persian period. Instead, it draws upon the institution of Hellenistic royal benefaction to legitimate the Torah-centered status quo by creating a quasi-historical narrative. State authority is fictionally claimed to be the basis of the validity of the Torah in Jerusalem. OBO 201; Stefan Alkier et al. (eds.), Die Griechen und das antike Israel; Academic Press Fribourg, Fribourg (2004) 131–154 (BL)

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Karl-Friedrich Pohlmann, Esra als Identifikationsfigur im Frühjudentum. Beobachtungen und Erwägungen zu Esr 9 Mit Blick auf Identitätsfindung, Abschottung von anderen Richtungen und Gegensteuerung bei Missständen bietet die in Esr 9+10 dargestellte Esra-Gestalt in ihrer konsequenten Frömmigkeit Orientierung als Identifikationsfigur und ermutigt dazu, sich offen in die Belange des Jerusalemer Gemeinwesens einzumischen. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 486–498 (EB)

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✩ 503

Rainer Albertz, Ethnische und kultische Konzepte in der Politik Nehemias Während der Regierung Nehemias als Statthalter konnten weder seine politischen Maßnahmen wie der Mauerbau noch sein Diaspora-Konzept von Judentum das Ziel eines exklusiven und solidarisch-jüdischen Gemeinwesens in Juda und Jerusalem realisieren. Erst das in der späteren Zeit seiner Regierung hinzugezogene kultische und rituelle Konzept binärer Oppositionen “heilig/profan”, “rein/unrein”, “unversehrt/mit Makeln behaftet” schuf die Grundlage für die Durchsetzung einer exklusiven Abgrenzungspolitik. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 13–32 (EB)

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David Shepherd, Prophetaphobia: fear and false prophecy in Nehemiah vi While it has long been recognized that Nehemiah vi is animated by the twin concerns of fear and false prophecy, the present study offers a new reading of this chapter which brings Nehemiah’s account of his opponents’ terror tactics into sharp focus. How does Nehemiah unmask Shemaiah as a false prophet? What were Nehemiah’s real reasons for rejecting Shemaiah’s prophetic oracle? Why does Noadiah, the prophetess, come in for special criticism from Nehemiah? The author suggests that Nehemiah’s account of his enemies’ actions and his own reactions may be brought into focus by viewing it through the lens of the Deuteronomic torah-instruction regarding the false prophet (Deut. xviii). By scrutinizing Nehemiah vi through this lens, the present study illustrates how many of the vexing interpretive questions which have long been asked of it, may best be answered by carefully attending to the text of the chapter itself. VT 55/2 (2005) 232–250

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Piotr Briks, Przymierze Nehemiasza a istnienie Izraela jako ludu Boûego (Ne 9–10) Der nehemianische Bund gehört nicht zu den bekanntesten Bünden des Alten Testaments. Vom Hagiograph wurde er mit allen zur Bundesstiftung gehörenden Details beschrieben, u.a. Theophanie, Berufung, Volk, Bündnisvoraussetzungen, sowie Segnungen und Verfluchungen. Der Autor von Neh 9–10 versucht in seiner Beschreibung einer Bundesstiftung Aufmerksamkeit seiner Landsleute auf die seiner Ansicht nach überlebenswichtigen Komponenten in der Beziehung zwischen Gott und Menschen zu richten: die Reinheit der Nation, den Sabbat und einen finanziell stabilen Tempel. Diese drei Elemente sollen in der Zukunft eine religiöse und nationale Reform ermöglichen. VV 4 (2003) 79–97 (SS)

Tobit ★ Judith ★ Esther ★ 1/2 Maccabees – 2 Maccabees 506

Giancarlo Toloni, L’originale del libro di Tobia. Studio filologicolinguistico The lost original text of the book of Tobit was in Aramaic, and is (apart from the Aramaic fragments found in Qumran) essentially accessible through the second Greek version found in the Codex Sinaiticus. The Aramaic text stood close to that used in the book of Daniel. Textos y Estudios Cardenal Cisneros de la Biblia Políglota Matritense 71; Instituto de Filología, Madrid (2004) XXVII/1–181

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Jeremy Corley et al. (eds.), Intertextual Studies in Ben Sira and Tobit Dieser Sammelband enthält Beiträge zu den Büchern Tobit und Jesus Sirach, die sich mit intertextuellen Beziehungen zu überwiegend anderen biblischen Büchern befassen. Für das Buch Tobit werden Beziehungen zu Hiob (A. Portier-Young) und den Psalmen (S. Ryan) untersucht. V. Skemp beschreibt Wege von Tobit zum Neuen Testament und L.T. Stuckenbruck und S.D.E. Weeks gehen auf verschiedene hebräische und aramäische Textversionen des Tobitbuches ein. CBQ.MS 38; The Catholic Biblical Association of America, Washington DC (2005) XIV/1–319 (SP)

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Beate Ego, Gottes Lob als Existenzerschließung. Aspekte der Doxologie in der Tobiterzählung Dem Gotteslob von Engeln und Menschen kommt in der Tobiterzählung eine fundamentale Bedeutung zu. Es ist zunächst ureigenste Aufgabe des Engels, der als Weisheitslehrer Tobit und die Seinen zum Loben Gottes auffordert. Dieses selbst vollzogene Gotteslob hilft ihnen dann einerseits, das Widerfahrene als Wirken Gottes zu deuten, und transzendiert andererseits die Gegenwart auf eine Zukunftshoffnung für das gesamte Volk Israel. Die Geschichte Tobits selbst wird zum Exempel der Gerechtigkeit Gottes. BiLi 77,1 (2004) 20–26 (CB)

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Helen Efthimiadis-Keith, The Enemy is within: A Jungian Psychoanalytic Approach to the Book of Judith Arguing that Achior, rather than Judith, is the actual hero of the book, the author offers a reading of the story based on Jungian dream analysis. From this reading, the book of Judith emerges as a drama of individuation. Biblical Interpretation Series 67; Brill, Leiden (2004) XIII/1–442

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Adolfo Roitman et al., The Book of Judith as a “Reflection Story” of the Book of Esther (Hebr., Engl. Summary) In the article the “mirrored lines” between the Book of Esther and the Book of Judith are examined and the conclusion is that the Book of Judith was written as a “reflection story” of the Book of Esther, and “repaired” all the flaws in Esther’s actions. The article gives additional examples of Biblical (and non-Biblical) texts that “repair” earlier texts, and these texts point up the internal dialogue within the Biblical Canon and outside it. Beit Mikra 179 (2004) 127–143

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S. van Den Eynde, Crying to God Prayer and Plot in the Book of Judith If prayers are defined as communication in which prayers receive a response from God, this implies that they have a function as regards the plot of a story. As a test case, the impact of praying on the plot as well as the characterisation in the book of Judith (containing 21 references to praying) is analysed. The specific characterisation of God through prayer affects the plot. Apart from their importance for characterisation and plot, the prayers in Judith contribute in their own way to the development of its main theme: who is truly God, Nebuchadnezzar or YHWH? Bib. 85/2 (2004) 217–231

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Rudolf Mosis, Vom Welt-Gott befreit. Weltmacht und Gottesglaube nach dem Buch Judit Die eingehende Erörterung des Juditbuches legt u.a. dar, dass der Autor eine griech. Fassung des Danielbuches (wie belegt durch den Kölner Papyrus 967) benutzt haben muss; das ergibt sich aus den Jahresangaben des Juditbuches, insbes. aus der Zahl 18 in Jdt 2,1. Bei der Übersetzung von Jdt 15,8 möchte Mosis das Wort “Friede” beibehalten und nicht von “beglückwünschen” sprechen (gegen Einheitsübersetzung und Zürcher Bibel). R. Mosis, Welterfahrung und Gottesglaube; Echter Verlag, Würzburg (2004) 121–219 (BL)

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Barbara Schmitz, Zwischen Achikar und Demaratos – die Bedeutung Achiors in der Juditerzählung Das Buch Judith zeigt eine Fülle von intertextuellen Bezügen. Am Beispiel der AchiorFigur werden außerbiblische literarische Bezugssysteme, v.a. die Achikarüberlieferung und die Historien Herodots, postuliert. BZ 1/48 (2004) 19–38

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Colin Fortune, Plot and Character in the Book of Esther The author argues that a post-modern reading of the Book of Esther, which tends towards pluralism in questions of truth and reality, allows humans to flourish in their differences. Esther, as a book that demonstrates the dangers of the “us” against “them” outlook, may well exert scriptural influence in defeating fanaticism, in all its manifestations, in the future. ScrB 34/2 (2004) 85–96

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Marie-Theres Wacker, Mit Toratreue und Todesmut dem einen Gott anhangen. Zum Esther-Bild der Septuaginta Die septuagintagriechische Version des Estherbuches bietet eine spannungsreiche Schilderung Esthers und ihrer Rolle im Verlauf der Ereignisse. Zwei Beispiele: (1) Im anfänglichen Traum Mordechais ist die Mittlerinnenrolle Esthers zwischen Gott und Volk angelegt. In Mordechais abschließender Rede hingegen, wird Esther auf die Rolle der Frau des persischen Königs reduziert, ihr Beitrag zur Rettung des Volkes bleibt unerwähnt. (2) Esthers ausführliches Gebet zu Gott zeigt Esther einerseits als traditionsbewusste und theologisch versierte jüdische Frau, veranschaulicht aber auch die innerliche Zerrissenheit, die aus Esthers Toratreue resultiert. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 312–332 (SP)

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Marie-Theres Wacker, Tödliche Gewalt des Judenhasses – mit tödlicher Gewalt gegen Judenhass? Hermeneutische Überlegungen zu Est 9 Im Horizont der in Est 9 berichteten Kämpfe der Juden gegen ihre Feinde steht die kritische Frage nach dem Umgang mit der erzählten Gewalt. Bei den Gewaltexzessen von einem “Antisemitenprogrom” (Zenger) zu sprechen, hält zweierlei fest: den vernichtenden Judenhass durch das Edikt Hamans und die Gewalt des jüdischen Gegenschlags. Verkehrt Est 9 die Rollen von Verfolgten und Verfolgern? Das Bild der in Est 9 gezeichneten jüdischen Reaktion erscheint als Negativfolie zum Zweck jüdischer Selbstkritik und zur Überprüfung von Feindbild und Selbstbild. Das Esterbuch zeigt so auch eine Überlebensstrategie in der Diaspora auf, schwankend zwischen Assimilation und Identifikation mit dem Judentum. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 609–637 (EB)

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Andrea Spatafora, Hellénisme et judaïsme: rencontre ou confrontation. Étude de 1 M 1,11–15, 2 M 4,7–20 et Sg 1,16–2,24 With the conquests of Alexandre the Great in the 4th century BC, Greek culture spread throughout the ancient Near East. Like all other peoples in the region, the Jewish people were confronted with this new dominant culture. Some Jews adopted Greek customs, especially among those living outside of Palestine, while others considered the adoption of such customs a betrayal of the Jewish faith. 1 Mace 1:11–15; 2 Macc 4:7–20 and Wis 1:16–2:24 witness to these apparently contradictory positions. Canonical criticism, as practised by Brevard Childs, allows the reader to understand how these texts function within the biblical canon. ScEs 56/1 (2004) 81–102

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Frédéric Manns, The Prayers of the Books of Maccabees and the Shemone Ezre The Sadducees inspired 1 Macc, while the Pharisaic theology is present in 2 Macc. Both books contain prayers. Their vocabulary and their literary genres are in common with the rest of the Bible. The vocabulary is identical to that of the LXX, especially in the book of Psalms. The literary form of blessing doesn’t have the fixed features it will get later. Eulogêtos is not followed by the expression “king of the universe”, although the theme of God’s kingdom is well attested in the prayers. A comparison of the two books shows, that 2 Macc had a greater influence on the Shemone Ezre than 1 Macc. The Pharisaic origin of the book explains it. 1 Macc develops the theology of holy war and presents prayer as a cry of war. LASBF 51 (2001) 109–132

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Hermann Lichtenberger, Gottes Nähe in einer Zeit ohne Gebet. Zum Geschichtsbild des 2. Makkabäerbuches Die Untersuchung erörtert die geschichtstheologische Absicht von 2 Makk anhand der in diesem Buch enthaltenen Gebete. Das Werk bezeugt explizit die Erfahrung, dass Gott die Gebete seines Volkes erhört. In einer Zeit ohne Gebete bleibt Gott seinem Volk nicht fern, sondern erzieht es durch leidvolle Erfahrungen, und die Glaubenstreue der Märtyrer wandelt seinen Zorn in Erbarmen um. Der von Gebeten bestimmte Weg zur Wiederherstellung des Tempels und zur Rückgewinnung Jerusalems kann nach dieser Wandlung der göttlichen Gesinnung beschritten werden. SBS 202; Gönke Eberhardt u.a. (Hgg.), Gottes Nähe im Alten Testament; Verlag Katholisches Bibelwerk, Stuttgart (2004) 135–149 (DL)

Prophets General 520

Rodney R. Hutton, Fortress Introduction to the Prophets This is an elementary, though very instructive and well-written account of ancient Israelite prophecy. A master of his subject, Hutten pays close attention both to the prophets as historical personalities and the complex history of the prophetic literature. Fortress Press, Minneapolis, Min. (2004) IX/1–115 (BL)

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Irmtraud Fischer (Hg.), Prophetie und Visionen Das Thema der Prophetie, dem diese Ausgabe der WUB gewidmet wurde, ist keinesfalls ein spezifisch biblisches Phänomen. Die eröffnenden Beiträge geben daher eine Einführung in die prophetischen Grundideen der drei monotheistischen Religionen ( J. Lambert) und in die Prophetie im Alten Orient (G. Theuer). Zwei Beiträge bieten eine Übersicht zur atl. Prophetie (P. Gibert, C. Leisering), zwei weitere Artikel erörtern den Übergang bzw. die Unterschiede im Verständnis der Propheten zwischen AT und NT (E. Zenger, I. Fischer). Das Weiterleben des prophetischen Wirkens im Christentum wird anhand der Offb als Prophetenbuch ( J.-P. Prévost) sowie in Beiträgen zur Prophetie in der Kirchengeschichte (D. Marguerat, L. Schwienhorst-Schönberger) und abendländischen Kunst (H. Fendrich) präsentiert. Demgegenüber steht die Vorstellung vom Ende der Prophetie im rabbinischen Judentum (H. Cousin). Ein spezielles Einzelthema ist weibliche Prophetie im AT (K. Butting) und in der Kirchengeschichte (A. Günter). WUB 34/4 (2004) 1.10–59 (DL)

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Uwe Becker, Die Wiederentdeckung des Prophetenbuches. Tendenzen und Aufgaben der gegenwärtigen Prophetenforschung The essay provides a review of major scholarly trends and tendencies in the research on the prophets since 1970. Here, it can be realised that the ‘classic’ picture of the prophet as advocated by B. Duhm and his followers is slowly replaced by a focus on the prophetic book and its literary origin. Insights from the history of religion and the results of literary-critical scholarship show that one has to distinguish between the historical prophet – who was most likely part of a religious and political institution – and the literary prophet whom we encounter – mostly in opposition to the royal authority – in the prophetic books. Some hermeneutical thoughts on the phenomenon of Fortschreibung and so called scribal prophecy elaborate on the distinct phenomenon of prophetic books. BThZ 21/1 (2004) 30–60

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Izabela Jaruzelska, Les prophètes face aux usurpations dans le royaume du Nord L’article passe en revue, selon l’ordre chronologique ( Jéroboam, Basha, Zimri, Jéhu), le rôle des prophètes du royaume du Nord (Ahiyyah de Silo, Jéhu, fils de Hanani, Élie, Élisée) dans les usurpations et discute la position d’Osée face à ce phénomène. A la lumière des données bibliques, la fonction des prophètes consista à légitimer le pouvoir et à justifier la liquidation de l’opposition. Ces deux éléments n’apparaissent pas dans tous les cas ( Jéroboam). La critique littéraire des passages pertinents de l’histoire deutéronomiste, le témoignage d’Osée (viii 4) et les sources épigraphiques ouestsémitiques (stèle de Zakkour) permettent de considérer le caractère historique éventuel de la désignation de Jéroboam et de Jéhu. Par contre, celle de Basha est postérieure. Dans tous les cas, la justification de la liquidation de l’opposition par des motifs religieux est postérieure. Les rois ci-dessus ne se servaient donc probablement pas de la religion pour justifier la violence dans leur prise du pouvoir. La condamnation de la légitimation et de la brutalité des usurpateurs par Osée témoigne de sa différence de position par rapport aux opinions attribuées aux prophètes dans les Rois. Cette différence de position correspond à la division traditionnelle des prophètes entre antérieurs et écrivains ou classiques. VT 54/2 (2004) 165–187

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Ernst Axel Knauf, Prophets That Never Were Propheten und Prophetinnen als Mittler zwischen Gottheiten und den Menschen waren im Alten Orient eine bekannte und reale Erscheinung. Was die Hebräische Bibel jedoch als “Schriftpropheten” ausweist, sind in der Regel fiktive (und stets männliche) Gestalten,

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Produkte literarischen Schaffens, won Priestern und religionspolitischen Propagandisten aufgeschrieben (wie es übrigens auch bei Prophetenschriften anderer altorientalischer Kulturen der Fall war). DerVerf. erläutert dies am Beispiel von Jesaja, Amos und Hosea. Der “Prophet” des biblischen Kanons ist im Grunde ein inspirierter Autor, dessen Buch Ideen über Gott und Mensch vermittelt und zur Diskussion stellt, welche bis heute eine lebendige Quelle des Glaubens, der Reflexion und des ethischen Handelns sein können. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 451–456 (RM)

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Ernst-Joachim Waschke, Der Nàbî’. Anmerkungen zu einem Titel Bis zum Exil bezeichnete der Titel nbj’ die im Tempelkult und am Hof beamteten Propheten. Erst mit deren Versagen und Untergang wurde er auf jene übertragen, deren Botschaft sich in der Krise bewährt hatte und deshalb bewahrt und weiter tradiert wurde. Am Ende konnte der Titel auf alle übertragen werden, die man in der Sukzession des “Propheten” Mose glaubte und die dafür stehen, dass Jahwe seinen Willen zu allen Zeiten seinem Volk kundgetan, und dass sich sein Wort, zum Gericht wie zum Heil, stets erfüllt hat. Leqach 4 (2004) 59–69

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Simon J. De Vries, The Interface between Prophecy as Narrative and Prophecy as Proclamation Opposite ways in which narrative action may be interfaced with verbal utterance are (1) that in which all verbal content is structured in service to the action and (2) that in which all narrative action is structured in service of the verbal content. In between these extremes are a variety of intermediate possibilities, and it is the intent of this essay to examine typical instances in which the main possibilities appear. De Vries analyzes examples from the prophet-legend collections of Samuel-Kings (1 Kings 13; 1 Kings 20.30b–43aa; 2 Kings 5.1–27), the original account of the siege of Jerusalem found in 2 Kings 18–19 and Isaiah 36–37, the account of narrative action in the prophetic vision of Ezekiel 8–9, and a prophetic ‘mashal’ – the quasi-prophetic legend of the book of Jonah. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 211–246

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Othmar Keel, Zeichensysteme der Nähe Gottes in den Büchern Jeremia und Ezechiel Anhand zwei konkreter Beispiele (Berufungsvision und Ablehnung eines Aufstandes gegen Babylon) sowie eines Überblicks zur Vorstellungswelt des Jeremia- bzw. Ezechielbuches arbeitet der Beitrag zwei sehr unterschiedliche Symbolsysteme der genannten zeitgenössischen Werke heraus. Auffallend ist die Dominanz der Wortverkündigung und ihrer Verschriftung bei Jer, während Ez von Visionen und deren Beschreibung bestimmt ist. Entsprechend ihrer unterschiedlichen Herkunft beschreiben beide Propheten erfahrene Gottesnähe in Symbolsystemen aus ihrer Umgebung: das alltägliche palästinische Leben bei Jer im Unterschied zur elitären Bildungswelt als Entstehungshorizont des Ezechielbuches. SBS 202; Gönke Eberhardt u.a. (Hgg.), Gottes Nähe im Alten Testament; Verlag Katholisches Bibelwerk, Stuttgart (2004) 30–64 (DL)

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Moshe Reiss, Jeremiah, the Suffering Prophet, and Ezekiel, the Visionary The similarity of Jeremiah and Ezekiel is in the discussion of new hearts. To Jeremiah, a new heart is defined as a new covenant. To Ezekiel, it is a new spirit, one that will listen to God. Jeremiah preaches about ethics. Ezekiel preaches about ritual. This is

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not to deny Jeremiah’s belief in the ritual laws nor Ezekiel’s belief in ethics, but one chooses the prophetic role and the other the priestly role. JBQ 32/4 (2004) 233–238

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Magne Sæbø, Die Gemeinde als Individuum. Bemerkungen zur kollektiven Du-Anrede bei Amos und anderen vorexilischen Propheten Es gibt unterschiedliche Formen kollektiver Du-Anrede bei den vorexilischen Propheten. Mit Anrede in 2. Pers. sing. masc. wird das Volk bzw. die Gemeinde direkt als Gesamtheit angeredet. Die Anrede kann aber auch in 2. Pers. sing. fem. ergehen und wird dann entweder metaphorischer oder auch metaphorisch-allegorischer Art sein; dabei wird das Volk als Frau oder die Bürgerschaft bzw. Gemeinde einer Stadt als “Tochter” vorgestellt, geschildert und angeredet. Die kollektive Du-Anrede bei den vorexilischen Propheten dürfte in erster Linie kultisch zu verstehen sein. Sie ist vor allem unter dem Aspekt des gesamten Israel und auf dem Hintergrund der besonderen sakralen Überlieferungen von Israel als dem als Gemeinde versammelten Volk Gottes zu verstehen und zu erklären. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 307–320

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Andreas Wagner, Prophetie als Theologie. Die “so spricht Jahwe”Formeln und das Grundverständnis alttestamentlicher Prophetie In 1989, John T. Greene expressed doubts about the OT prophets as being “messengers”, and Wagner, after a detailed analysis of the so-called messenger formula, agrees. The formula, rather than indicating the messenger role, actually refers to a more general notion of the prophet as being called by God. Wagner’s detailed exegetic study is accompanied by reflections on the as yet unanswered question: how can we define the role the prophets meant to play? This is a significant study – one of the first, presumably, that ask fundamental questions about form criticism and its relevance for understanding the biblical mentality. FRLANT 207; Vandenhoeck & Ruprecht, Göttingen (2004) 1–379 (BL)

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Odil Hannes Steck u.a., Heilserwartungen in den Prophetenbüchern des Alten Testaments Steck’s essay on the redactional insertion of words of salvation in the prophetic books of the OT, originally published in English in J.M. Scott (ed.), Restoration, Leiden 2001, 41–81, is here republished in German, with bibliographical updates by Konrad Schmid. (Steck died in 2001.) SBS 194; Konrad Schmid (ed.), Prophetische Heils- und Herrschererwartungen; Verlag Katholisches Bibelwerk, Stuttgart (2005) 1–36 (BL)

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W.J. Wessels, ‘Return to the Lord your God, for he is gracious and compassionate . . .’ ( JL 2:13). A prophetic perspective on reconciliation and restoration In this article the Old Testament prophetic literature will be the focus of discussion with regard to the matter of restoring broken relationships, be it between God and humans or between humans as such. The relationship between Yahweh and his people was formally established by means of a covenant. The presentation of the prophetic material is done with a narrow focus on the issues of reconciliation and restoration. Prophets and prophetic texts are selected with the mentioned focus in mind and presented as the results of research done on the chosen texts. It is therefore done with a real awareness of the complexity of the prophetic material and the historical embedding of prophetic material. A detailed discussion of introductory and theological issues

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are therefore not presented, but taken into account. What result in this paper is a focussed presentation on the mentioned topics in some of the prophetic material. Although the word reconciliation is not an Old Testament concept, it is clear that the idea of re-establishment and renewal of the relationship between God and people was ever present. The prophets had the duty to address the reasons for damage to this covenant relationship and to warn the people of the consequences if they continue to disobey the stipulations and ethical demands of this relationship. The prophets not only served as witnesses of the efforts of Yahweh to reconcile with his people, but also as instruments to bring it about. Verbum et Ecclesia 26/1 (2005) 308–325

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Terence E. Fretheim, “I was only a little angry”. Divine Violence in the Prophets To live in a relational world inevitably means that every creature will be affected by every other. God is related to and deeply engaged in the affairs of this world, even the Creator will be affected by every act of violence. With tears, lament, and regret, God takes into the divine self the violent effects of sinful human activity. Thereby he makes possible a non-violent future for his people. Interp. 58/4 (2004) 365–375 (WSch)

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Barbara Wilhelmi, The Prophetic Performance and the Shamanic Ritual: Shamanism in the Bible The author, a young German theologian interested in ritual performance, lists ecstasy, the tambourine, special clothing, heavenly ascent, communication with the otherworld, and symbolic acts as shamanic features. Mention is made of M.-T. Wacker, Schamaninnen in der Welt der Bibel? (Schlangenbrut 57, 1997, 17–22). Mihály Hoppál et al. (eds.), Rediscovery of Shamanic Heritage, Akadémiai Kiadó, Budapest (2003) 241–253 (BL)

Isaiah: general ★ Isaiah I ★ Isaiah II ★ Isaiah III 535

Peter Höffken, Jesaja. Der Stand der theologischen Diskussion Actually, this is not a book on the theology of the prophet Isaiah, as the title might imply. Instead, it is a detailed account of nineteenth and twentieth-century exegetical research on the book of Isaiah, including (as expected) First, Second, and Third Isaiah. Höffken, who has himself contributed to Isaiah studies, considers Second Isaiah as a liturgical drama (as does R. Albertz, not mentioned in the book), and thinks of the book as “opposition literature”. However, most space is devoted to the details of secondary literary activities attributed to redactors, editors, Fortschreibung, and so on. On the whole, the prophet and his theology disappears behind the multiple layers of the book. Wissenschaftliche Buchgesellschaft, Darmstadt (2004) 1–219 (BL)

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Robin Routledge, Is There a Narrative Substructure Underlying the Book of Isaiah? The recent narrative turn has brought new and helpful insights to biblical studies. This article investigates whether it is legitimate and helpful to look for a possible narrative structure underlying the (generally non-narrative) Book of Isaiah. Starting with the structural model based on the work of A.J. Greimas, it concludes that if this narrative model can be applied to the Book of Isaiah it yields some useful outcomes. It points to the structural unity of the book and helps identify the main theme – in terms of

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the relationship between God, Israel and the nations, and the role of the Servant of the LORD. TynB 55/2 (2004) 183–204

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D. Janthial, Livre et révélation: le cas d’Isaïe Is it the case that intention behind the final form taken by the book of Isaiah is to respond to the difficult problem of the fidelity of YHWH to the promises transmitted to David through the offices of the prophet Nathan (2 Sam 7)? This background of the Nathanic oracle, grounded in the link between the royal household and the house of YHWH, offers a guiding thread by which the reader is led, through the book’s 66 chapters, to understand him or herself as inheritor of the promises. This enrichment of meaning which emerges from the final drafting of Isaiah leads back to the question of the role of writing in prophetic revelation. NRT 126/1 (2004) 16–32

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J. Severino Croatto, The “nations” in the salvific oracles of Isaiah The purpose of this study is to deconstruct the exegetical tradition that emphasizes the promise of universal salvation for the foreign nations in the book of Isaiah. The real message – scattered all along the book by its final author or Fourth Isaiah – is to affirm the liberation and return of the different Judean diasporas. The nations as such, on the contrary, will receive the negative lot of the reversal of fortunes. VT 55/2 (2005) 143–161

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Konrad Schmid, Herrschererwartungen und – aussagen im Jesajabuch. Überlegungen zu ihrer synchronen Logik und zu ihren diachronen Transformationen Die Differenzierung von irdischem und göttlichem Königtum wird entsprechend der Aufbaulogik des Buches fortschreitend auf das göttliche Königtum hin konzentriert. Das sachliche Grundmodell liegt in der deutero-jesajanischen Geschichtstheologie vor, die ihrerseits von den Jahwe-Königs-Psalmen inspiriert ist. SBS 194; Konrad Schmid (Hg.), Prophetische Heils- und Herrschererwartungen; Verlag Katholisches Bibelwerk, Stuttgart (2005) 37–74

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John D.W. Watts, Two Studies in Isaiah Anhand eines Durchgangs durch die entsprechenden Passagen im Jesajabuch erstellt der Verfasser ein Profil des sprechenden Ichs im Jesajabuch (sofern dieses nicht Gott selbst benennt). Dass dieses Ich der Prophet/Schreiber Meschullam, Sohn des Serubbabel ist, ist möglich, aber nicht eindeutig. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 135–146 (SP)

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Carl J. Bosma et al., Reading and Preaching the Gospel of Isaiah in the Twenty-first Century Diese Ausgabe des CTJ veröffentlicht Vorträge, die auf einer Tagung der biblischen Abteilung des Calvin Theological Seminary gehalten wurden. Die Tagung befasste sich mit der Bedeutung des Buches Jesaja für Liturgie und Predigt. Ein Blick in das Inhaltverzeichnis: Willem A.M. Beuken, The Manifestation of Yahweh and the Commission of Isaiah: Isaiah 6 Read against the Background of Isaiah 1 (72–87); Willem A.M. Beuken, The Emergence of the Shoot of Jesse (Isaiah 11:1–16) (88–108); Annemarieke van der Woude, Can Zion Do without the Servant in Isaiah 40–55? (109–116); Christopher R. Seitz, “You

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are my Servant, You are the Israel in Whom I will be glorified”: The Servant Songs and the Effect of Literary Context in Isaiah (117–134). CTJ 39/1 (2004) 9–156 (SP)

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Graham S. Ogden, Kings and Laborers: Temporal Idioms in Isaiah 16.14; 21.16; and 23.15 There are three locations in Isaiah when temporal phrases are linked either with kings or with laborers. They are 16.14 and 21.16 where we note the phrase “like the years of a hired worker”, and 23.15 where the phrase “like the days of one king” appears. The phrases serve as fixed expressions for the length of time periods. In the case of the link with the laborer we have an idiomatic expression for a relatively short and painful period of time. Conversely, the phrase “like the days/years of a king” is an idiom for a long period of time. The Bible Translator 55/2 (2004) 212–215

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Willem A.M. Beuken, The Literary Emergence of Zion as a City in the first Opening of the Book of Isaiah (1,1–2,5) Die beiden Eröffnungskapitel des Jesajabuches haben den Zion und seine Bewohner als Ort der Zuwendung Gottes im Mittelpunkt und spannen einen Bogen von der unheiligen Gegenwart hin zur heiligen Zukunft. JHWH inauguriert einen Erziehungsprozess, der die Jerusalemer vom Abfall hin zu einer neuen Loyalität ihm gegenüber in Bewegung setzt. Der Weg führt von Schuld und Strafe hin zum endzeitlichen Frieden und zum Heil für alle Völker. Damit ist die Botschaft des ganzen Prophetenbuches bereits programmatisch vorweg genommen. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 457–470 (RM)

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Odil Hannes Steck, Zur konzentrischen Anlage von Jes 1,21–26 Steck fragt, welche Aspekte die konzentrischen Aussagebeziehungen in Jes 1,21–26 kennzeichnen. Die Vermutung, dass die Anlage von Jes 1,21–26 nicht erst eine nach und nach gewonnene, sondern eine aus sachlichen Gründen ursprüngliche ist, wird von den Beobachtungen dieses Beitrags bestätigt. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 97–103 (SP)

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J.J.M. Roberts, The End of War in the Zion Tradition: The Imperialistic Background of an Old Testament Vision of World Wide Peace Ein pazifistisches Verständnis der in Jes 2,2–6a und Mi 4,1–5 beschriebenen Vision geht am historischen und kulturellen Kontext des Textes vorbei. Beide Texte zeichnen ein Zukunftsbild von einer Welt, in der alle Nationen unter der imperialistischen Herrschaft des einen wahren Gottes in Frieden leben werden. HBT 26/1 (2004) 2–22 (SP)

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H.G.M. Williamson, The Formation of Isaiah 2.6–22 Die hier vorgestellte literarische Analyse von Jes 2,6–22 führt zu folgendem Ergebnis: die Grundlage der gesamten Passage bilden zwei unabhängige Gedichte in V. 6*–8a und VV. 10–19, die wohl auf Jesaja selbst zurückgehen. Diese Gedichte wurden in spätexilischer Zeit, wahrscheinlich von Dtrjes., mit V. 9 verbunden und durch V. 8b,

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V. 18 sowie die Hinzufügung von “Haus Jakobs” in V. 6 ergänzt. Spätere Redaktion fügte V. 20–21 und V. 22 der Einheit bei. JSOT.S 375; David J.A. Clines et al. (eds.), Biblical and Near Eastern Essays; T&T Clark International/Continuum, London et al. (2004) 57–67 (DL)

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Friedhelm Hartenstein, JHWH und der “Schreckensglanz” Assurs ( Jesaja 8.6–8). Traditions- und religionsgeschichtliche Beobachtungen zur “Denkschrift” Jesaja 6–8* Vieles spricht dafür, dass die spezifische Flutmetaphorik in Jes 8,6–8 eine Überarbeitung eines ursprünglich aus der Zeit kurz vor 701 v.Chr. stammenden jesajanischen Gerichtswortes gegen Juda bildet, eine Überarbeitung, die vor dem Hintergrund der Kenntnis von Inhalten der Babylon-Inschriften Asarhaddons erfolgt sein könnte (das spezifische Fluß/Euphrat Motiv als Ausprägung der Flut-Metaphorik). Dieses Wort wäre so zum Schlusspunkt einer “Denkschrift” der Manassezeit (der ersten Hälfte des 7. Jh. s v. Chr.) geworden, die Jes 6–8,8*(*8,16–18*?) umfasste. Das Jes 8,6–8 zugrundeliegende Jesajawort wäre dabei von den Gestaltern gezielt auf Jes 6 bezogen worden (anstelle der JHWH-”Herrlichkeit” tritt der “Schreckensglanz” Assurs als “Fülle” des Landes). Die Überlieferer hätten so die Botschaft Jesajas und deren Ablehnung zusammenfassend dokumentiert. Die Ereignisse von 701 v.Chr. und die nachfolgende Abhängigkeit Judas von Assur erscheinen im Licht dieser “Denkschrift” offenbar als Ausdruck einer bleibenden zornigen Verborgenheit JHWHs vor seinem Volk (vgl. Jes 6,4.11 mit Jes 8,17). Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 83–102

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Lea Mazor, Myth, History, and Utopia in the Prophecy of the Shoot (Isaiah 10:33–11:9) Ausgehend von der Vision über paradiesische Zustände in der Tierwelt ( Jes 11,6–8), die auf Schöpfungstraditionen aus Gen 1–3 aufbaut, bestimmt die Verf. interne Verbindungslinien in der jesajanischen Prophetie über den Spross. Die Metapher eines kosmischen Baumes wird dabei als das grundlegende Ordnungsprinzip dieser Prophezeiung erkannt, so dass die literarische Einheit mit Jes 10,33–11,9 abgegrenzt wird. Die Vision verbindet angesichts einer als korrupt erfahrenen Welt die ursprüngliche Schöpfungsordnung mit dem Glanz der davidischen Zeit zu einer Zukunftsutopie. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 73–90 (DL)

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Hans-Peter Müller, Sprachliche und religionsgeschichtliche Beobachtungen zu Jesaja XVII 10F. Der Artikel erörtert einerseits Probleme der Semantik und Grammatik von Jes. xvii 10f. und will andererseits den religionsgeschichtlichen Hintergrund der in ihm verarbeiteten Vorstellungen aufgrund einer Neubewertung der Zeugnisse zu Adonis, der ursprünglich als sterbender, nicht auch als auferstehender Gott gefeiert wurde, und zu den Adonisgärtchen klären. Deren rasch wachsende und verwelkende Pflanzen, die gewöhnlich als Feldzauber wirksam werden, sind in Jes. xvii 10f. Metaphernspender für das richtende Handeln des Gottes Israels. Die mannigfaltigen poetischen Uneindeutigkeiten mythischer und ritueller Signifikate, die der Phantasie des Hörers bzw. Lesers Raum zu jeweiligen Vereindeutigungen lassen, tragen dazu bei, die Bedeutungsambivalenz der besprochenen Wirklichkeit akzeptabel zu machen. Die griechischen Sachparallelen zu V. 10b.lia verweisen auf einen weit zurückreichenden religionsgeschichtlichen Zusammenhang zwischen dem westlichen Alten Orient und Griechenland. VT 54/1 (2004) 91–103

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Alexander A. Fischer, Der Edom-Spruch in Jesaja 21. Sein literaturgeschichtlicher und sein zeitgeschichtlicher Kontext Nach einer hermeneutischen Einführung in die Verstehensmethode der “Horizontverschmelzung” (Gadamer) als Mittel zur Überbrückung der Kluft zwischen Geschichtsund Gegenwartshorizont wendet der Verf. diese Methode auf Jes 21,11–12 mit seinen sehr fremdartigen, geradezu rätselhaften Aussagen an. Resümee: “Der hermeneutische Schlüssel zur Deutung des Edom-Spruchs liegt in seinem Textzusammenhang mit dem voranstehenden Babel-Wort. Er funktioniert jedoch nur im Gegenwartshorizont seines nachexilischen Verfassers”, d.h. eines Mannes, der auf den Zusammenbruch Babylons zwar zurück blickt, aber die Heilswende noch nicht erblicken kann und der darauf hofft, dass sie schließlich kommen wird, so gewiss der Morgen nach der Nacht kommt. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 471–490 (RM)

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Michael L. Barré, ‘Tarshish Has Perished’: The Crux of Isaiah 23,10 Isa 23,10 is a long recognized crux interpretum within what is a difficult passage in its own right, Isaiah’s oracle against Tyre (23,1–14). The MT makes no sense. The restoration of the LXX Vorlage reconstructed by P.W. Flint brings us closer to the “original text”, to the extent that only several minor errors separate us from what may be the original form of this verse. Once these are corrected the restored bicolon not only makes good sense as a sentence but reads as good Biblical Hebrew poetry and fits the overall context very well. Bib. 85/1 (2004) 115–119

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John N. Oswalt, Isaiah 24–27: Songs in the Night Als das Zentrum eines Chiasmus in der Gesamtstruktur des Jesajabuches bieten die Kap. 24–27 mit ihrem universalistischen Inhalt einen Schlüssel zum Verständnis der Texte auf beiden Seiten dieses Abschnitts und ermöglichen einen neuen, weiten Verständnishorizont. Gott ist nicht nur Souverän und Richter über Nationen (13–23) und ein vertrauenswürdiger Helfer in einer politischen Notsituation (28–35) sondern gleichzeitig ein Gegenpool und Fluchtpunkt vor der Fehlbarkeit, Zerbrechlichkeit, Untreue und dem falschen Stolz der Menschheit. CTJ 40/1 (2005) 76–84 (DL)

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Friedhelm Hartenstein, Tempelgründung als “fremdes Werk”. Beobachtungen zum “Ecksteinwort” Jesaja 28,16–17 “Zu wenigen alttestamentlichen Texten finden sich so unterschiedliche Interpretationen wie zu Jes 28,16f.” Der Verf. untersucht den Abschnitt im Zusammenhang mit dessen Kontext und geht dabei auf den auffälligen Metapherngebrauch ein (Flutmetaphorik, Baumetaphorik, Schutzmetaphorik). Resümee: “Jahwe kündigt eine Neugründung/ Erneuerung eines ‘Fundamentes’ auf dem Zion an, die er allein durchführen wird”, also “ohne jede Beteiligung der Herrschenden Jerusalems.” Jes 28,16f. ist formal wohl als “Bauinschrift” stilisiert, die das Anliegen des Königs JHWH ausdrückt. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 491–516 (RM)

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Ernst-Joachim Waschke, Jesaja 33 und seine redaktionelle Funktion im Protojesajabuch “In der Tat zählt dieses Kapitel zu den schwierigsten Texten des ersten Jesajabuches.” Es “stellt sicher keine genuine Einheit dar, aber doch wohl eine konstruierte. Indem einzelne Aussagen und Bilder durch ihre Abfolge und durch wenige sprachliche Verbindungen aufeinander bezogen sind, will der Text als Einheit gelesen und verstanden

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werden.” Auch lassen sich viele Beziehungen zu anderen Texten des Jesajabuches nachweisen (z.B. zu Jes 1,9). Nach Meinung des Verf. “bildet Jes 33 einen eigenen Abschluss des Jesajabuches, der mit der Königs- und Zionsverheißung auf den Gott verweist, von dem in der Geschichte der Menschheit allein Hilfe zu erwarten ist.” BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 517–532 (RM)

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James M. Kennedy, Yahweh’s Strongman? The Characterization of Hezekiah in the Book of Isaiah Scholars of Isaiah have generally viewed the portrait of Hezekiah in Isa 36–39 as favorable to the king. This article proposes that reading this narrative in terms of ethical demands of the book as a whole produces a negative judgement of Hezekiah’s character. There are meaningful signals of characterization in Isa 1–35 and 40–66 that serve cumulatively to impress the reader with an image of Hezekiah as exhibiting the same conceptual deformations about Yahweh’s status as do the Judahite social elite in general. PRSt 31/4 (2004) 383–397

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Michael L. Barré, The Lord Has Saved Me. A Study of the Psalm of Hezekiah (Isaiah 38:9–20) Most likely dating form the period of the monarchy (and not from post-exilic times, as some have argued), this psalm pre-existed the book of Isaiah in which it was inserted as a conclusion to the book of (proto-)Isaiah. In this philological study, Barré seeks to understand the psalm as a piece of ancient Hebrew poetry. Barré offers a reconstruction of the original Hebrew wording, a technical, and a free translation of the poem. The psalm moves from lamentation through deliverance to joyful thanksgiving. CBQ.MS 39; Catholic Biblical Association, Washington (2005) X/1–294

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Sarah J. Dille, Mixing Metaphors: God as Mother and Father in Deutero-Isaiah Neither Father nor Mother is a root paradigm for God in the Hebrew Bible. Father and Mother are just two of the many images that are expressed, along with king, husband, warrior etc. In Second Isaiah the images of Father and Mother fit into pervasive motifs of fertility and kinship. Images of procreation are consistent with Second Isaiah’s overall vision of fertility, including such things as streams in the desert and new sprouts, and the theme of Yahweh as creator. Other parent images for God fit into Second Isaiah’s use of kinship categories, including the redeeming kinsman, references to the offspring of Jacob, and the portrayal of Zion as a mother. Thus, while Father and Mother may not be root metaphors for God, they are expressions of the author’s main themes. JSOT.S 398; T & T Clark International, London (2004) XIII/1–200

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William S. Morrow, Comfort for Jerusalem: The Second Isaiah as Counselor to Refugees Analogies exist between psychological problems faced by contemporary populations of displaced persons (e.g., refugees) and those exiled by the Babylonian empire after the destruction of Judah and Jerusalem. The second-generation survivors of the Babylonian deportations inherited a shaming identity as defeated Israel, rejected by God. This traumatizing story was conveyed and reinforced by liturgies of lament. At the same time, the failure of Israel’s laments to effect change led to a perception of unanswered

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prayer by a powerless or absent deity which further demoralized them. Their discouragement produced symptoms of the psychological harm called learned helplessness. The approach of the prophet who composed the poems and oracles found in Isaiah 40–55 is similar to some contemporary therapies. Through various genres of poetry, the Second Isaiah counseled the exiles to reframe their pessimism about Israel, YHWH, and their future. BTB 34/2 (2004) 80–86

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Michael Goulder, Deutero-Isaiah of Jerusalem It is usually thought that Deutero-Isaiah (DI) prophesied in Babylon. However, this article argues that DI addresses ‘my people’, most of whom were left in Judah, and equates them with Zion/Jerusalem. This is often a physical city, with towns of Judah close by, with walls and gates; Cyrus will rebuild it, and bring the produce of Africa and Sabean slaves to ‘thee’ (feminine). It becomes necessary for DI to ‘oscillate’ between the literal Zion and a metaphorical name for the exiles who did not live there. Also Yahweh will provide her poor with springs streaming from the bare heights, and they hide in holes in the earth, which hardly suit the banks of the Tigris; and Media is a ‘distant land’, although it shares a frontier with Babylonia. There are many details suggesting that DI lived in Jerusalem. JSOT 28/3 (2004) 351–362

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Ulrich Berges, Der zweite Exodus im Jesajabuch. Auszug oder Verwandlung? Im Horizont der Diskussion um die Angemessenheit der theologischen Begriffe “neuer Exodus” bzw. “neues Israel” für die deuterojesajanischen Texte plädiert der Verf. dafür, die Motivkreise “Wüsten- und Naturverwandlung” und “Weg-Aufbruch-Exodus” traditions- und redaktionsgeschichtlich voneinander zu trennen. Der erste Motivkreis wird auf die positive Schicksalswendung Jerusalems angesichts der erhofften nachexilischen Restauration bezogen, der zweite Motivkreis setzt erst bei beginnender Rückkehr ein. Dies widerspricht der häufig angenommenen Deckungsgleichheit beider Motivkreise – eine Interpretation, die auf den Brückentext Jes 35 zurückzuführen ist, der beide Motive verbunden hatte. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 77–95 (EB)

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Rikk E. Watts, Echoes from the Past: Israel’s Ancient Traditions and the Destiny of the Nations in Isaiah 40–55 It is widely agreed that Isaiah 40–55 draws on traditions concerning Abraham, the exodus/conquest, and David. This article suggests that many of the prophet’s declarations concerning the fate of the nations reflect their various and diverse roles in the traditions, and that a deeper consideration of them largely resolves what has previously been seen as irreconcilable tensions in his message. Further, the manner in which the prophet uses these traditions provides further reason to abandon Wellhausen’s assertion that the prophets have no fathers. JSOT 28/4 (2004) 481–508

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Peter Machinist, Mesopotamian Imperialism and Israelite Religion: A Case Study from the Second Isaiah Der Gegenstand dieser Untersuchung ist die Gottesvorstellung des Deuterojesajas, wie sie in seiner Beschreibung der Hilflosigkeit der Götzen ( Jes 44,9–20) und den sog. Gerichtsreden gegen Israel, andere Völker und ihre Götter zum Ausdruck kommt. Aufgrund der Vergleiche mit biblischen und außerbiblischen Material kommt der Verf. zu der

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These, dass ein gewisser babylonischer Zeitgeist für ihre Entstehung verantwortlich ist. In der Hoffnung auf eine neue politische Ordnung unter dem siegreichen Kyrus reflektiert Dtjes die Einzigartigkeit Jahwes im Stil der Debatten zwischen den Anhängern des Mondgottes Sin um den letzten neuassyrischen König Nabonid und ihren Opponenten, den Anhängern des Nationalgottes Marduk in Babylon. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 237–264 (DL)

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Charles Conroy, The ‘Four Servant Poems’ in Second Isaiah in the Light of Recent Redaction-Historical Studies Der Beitrag fasst gegenwärtige Tendenzen in der Dtrjes-Forschung zusammen, indem er vier neuere Studien (R.G. Kratz, J. van Oorschot, U. Berges, J. Werlitz) aus diesem Bereich erörtert. Die Autoren sind sich darüber einig, dass originelles dtrjes. Material in den heutigen Kapiteln Jes 40–48 zu suchen ist und durch Zusätze diverser Redaktionen in den Kapiteln 49–55 ergänzt wurde. In der Gestalt des ‘Gottesknechts’ sehen sie – wenigstens in einer späteren Phase – nicht einen Einzelnen sondern eine Gruppe verborgen, deren Identität möglicherweise während der Fortschreibung des Buches wechselte. Umstritten ist hingegen die unabhängige Existenz einer Sammlung von wenigstens drei der Gottesknecht-Lieder außerhalb des Jes-Buches. JSOT.S 375; David J.A. Clines et al. (eds.), Biblical and Near Eastern Essays; T&T Clark International/Continuum, London et al. (2004) 80–94 (DL)

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Hyun Chul Paul Kim, The Song of Moses (Deuteronomy 32.1–43) in Isaiah 40–55 This paper examines the intertextual connections between Deuteronomy 32 and DeuteroIsaiah. It constructs and identifies linguistic, metaphorical, and substantive parallels between the two, including the summons to heavens and earth, the call to remember the days of old, the emphasis on the incomparability of YHWH, the idol imagery, The ‘rock’ as a metaphor of deity, ‘Jeshurun’ in parallel with Jacob, the notion of ‘servant(s)’, the idea of vengeance on the enemies, and other parallels. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 147–171

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Aelred Cody, A Palindrome in Isaiah 40:4b: Allowing Restoration of an Original Reading In this article it is argued that Second Isaiah has composed Isa 40:4b as a palindrome after the initial w^hàyâ. The following consonants are h'qb lmy“wr whrksym Ibq'h, but if these consonants were originally a perfect palindrome, the author of Second Isaiah must have written rw“ym, not hrksym. In this case the consonants follow a central, pivotal waw being exactly the same as those preceding it, in reverse order: h'qblmy“wr w rw“ymlbq"h. The restored text of v. 4b reads: “And the rough land will become a smooth land, and mountaintops will become a deep valley.” The palindrome not only allows getting to the original reading of Isa 40:4b but also demonstrates something about fluctuating Hebrew spelling in the early postexilic period. CBQ 66/4 (2004) 551–560

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Gene R. Smillie, Isaiah 42:1–4 in its Rhetorical Context Wer mit 'œbœd in Jes 42,1–4 beschrieben ist, wird erst vor dem Hintergrund von Kap 48 deutlich. Der Verf. von Deuterojesaja arbeitet hier mit der literarischen Technik der “suspense”. BS 162/1 (2005) 50–65 (SP)

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Sebastian Grätz, Die universelle Rechtsordnung des Gottesknechts. Zum Verständnis von mi“pà† im ersten Lied vom Gottesknecht ( Jes 42,1–4) Das erste Lied vom Gottesknecht weist sowohl in seinem Grundbestand Jes 42,1–4 als auch in seiner Erweiterung VV. 5–7 enge Beziehungen zur achämenidischen Königsideologie auf. Diese hat den Anstoß für die Vorstellung geben können, Jahwes mi“pà† durch eine Mittlergestalt weltweite Gültigkeit zu verschaffen. Im Sinne der o.g. Königsideologie muss der Begriff mi“pà† dabei zunächst allgemein als ‘Rechtsordnung’ o.ä. verstanden werden. Die Offenheit des Ebed-Begriffs ermöglicht nun im Laufe der Zeit durchaus unterschiedliche Identifikationen: Für den Ergänzer in Jes 49,3 wird so der ‘Knecht’ mit ‘Israel’ gleichgesetzt, während andere Redaktoren bzw. spätere Leser an einen der achämenidischen Großherrscher gedacht haben. ZABR 10 (2004) 264–277

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Stefan Timm, Jes 42,10 ff. und Nabonid 1994 wurde in einer Felswand von es-Sil ein Relief entdeckt. Inzwischen ist klar, dass es sich um eine Dorstellung Nabonids handelt. Von dem über dreißig Zeilen langen keilschriftlichen Text haben sich die Anfangszeichen erhalten: “Ich bin Nabonid, der [K]önig von Bàbil”. Dieser Reitrag skizziert die Schlussfolgerungen, die sich aus diesem Fund für die Deutung von Jes 42,10–12 ergeben. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 121–144 (SP)

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Herbert Cohn, Is the “Queen of Heaven” in Jeremiah the Goddess Anat? Though the name of the goddess Anat is never mentioned in the Bible, it may be reasonable to speculate that the “Queen of Heaven” mentioned in Jeremiah 7:18; 44:17,18,19,25, may be identified with her. JBQ 32/1 (2004) 55–57

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Klaus Baltzer et al., “Größe und Grenze des Menschen” Zum Verhältnis von Gott–Welt–Erde–Mensch in Jes 45,9–13 und im Chorlied der “Antigone” des Sophokles Die LXX Version von Jes 45,9 könnte eine Anspielung auf Sophokles’ Antigone beinhalten (die Deutung “Pflügen” bleibt neben “Tonscherben” erhalten), die masoretische Version (eindeutig “Tonscherben”) lässt diese Deutung nicht zu. Das könnte ein Indiz dafür sein, dass die masoretische Version einen solchen Bezug vermeiden wollte, während die Auseinandersetzung mit der Antigone in der Umwelt der LXX durchaus denkbar ist. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukichener, Neukirchen-Vluyn (2004) 369–379 (SP)

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G.S. Ogden, A note on the translation of Isaiah 49.23 Despite the preference in almost every standard translation for an independent clause, it is more correct to render Is 49.23 “. . . I am Yahweh in whom those who depend on me will not be disappointed.” The Bible Translator 56/2 (2005) 110–111

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Sebastian Grätz, Die unglaubliche Botschaft: Erwägungen zum vierten Lied des Gottesknechts in Jes 52,13–53,12 The aim of the present article is to point out the different theological backgrounds of the first two “Songs of the Servant of Yahwe” (Isa 42,1–7; 49,1–6) on the one hand and the fourth “Song” (Isa 52,13–52,12) on the other hand. While it is probable that the first two “Songs” are to be interpreted in connection with the ideology of Achaemenid kingship in maintaining the positive attitude of Deutero-Isaiah towards the messianic kingship of Cyrus, the last “Song” offers a quiet different point of view: the report of the future exaltation of the disfigured servant uses terms of the royal ideology in an alternative way and becomes a matter of faith. At the same time the present form of (Achaemenid) reign is criticized. SJOT 18/2 (2004) 184–207

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John N. Oswalt, Isaiah 52:13–53:12: Servant of All Isaiah 52:13–53:12 is an intrinsic part of what is being said in chapters 40–55, but equally so in the book as whole. How can God use sinful Israel to be a light to the nations? He cannot unless some way can be found to purge them from their sins. If they suffer for their own sins as they deserve, they will all die and disappear, and their mission will die with them. So, obviously some other way must be found; God must bare his mighty arm on their behalf and do for them what they cannot do for themselves. Isaiah 52:13–53:12 describes the Servant who in a way not fully explained here is able to take all the death of not merely Judah and Jerusalem but of all the race upon himself. CTJ 40/1 (2005) 85–94

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Simone Paganini, Eigenart und Kontext von Jes 55: Geht Deuterojesaja mit Jes 55 zu Ende? Die bisherige Annahme Jes 55 bilde den Schluss von Deuterojesaja wird aufgrund stilistischer, literarischer und inhaltlicher Beobachtungen stark hinterfragt. Jes 55 wird nicht mehr als Schlusstext angesehen. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 131–146 (EB)

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Peter Höffken, Zu Fragen der Abgrenzung des Kapitels Jesaja 55 im Lichte der frühjüdischen Textüberlieferung In the light of text-divisions in ancient manuscripts (Qumran, LXX, MT) we have to modify the commonly held view of Isa 55 as one chapter in the sense of a distinct literary unit. We have to recognize a division in Isa 55:1–5 and 55:6–13 with a strong tendency to associate 55:1–5 with (parts of ) 54. JSJ 35/4 (2004) 385–390

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Bernard Polok, Izrael w poszukiwaniu w∑asnej toûsamo≤ci (Lud Boûy w Ksi\dze Trito-Izajasza) Die hier vorgelegte Untersuchung zum Tritojesaja-Buch wirft einen Einblick in Israels Auseinandersetzung mit der Identitätsbestimmung der Gemeinschaft des Gottesvolkes nach der nationalen Katastrophe und der Not des Exils. Der Bruch mit der Vergangenheit forderte eine gründliche Neubesinnung. Die einen (die Hirten und Wächter des Volkes) versuchen durch eine strenge Regelung der Zugehörigkeit zum Gottesvolk als einer Kultgemeinschaft, dem Eindringen des Unglaubens und der Laxheit in der Zukunft

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Einhalt zu gebieten, um damit eine wahre Gottesherrschaft sicherzustellen. Die anderen (die Knechte Jahwes) meinen dagegen, einem solchen Partikularismus entgegentreten zu müssen. Sie wollen die Tore für die Gläubigen aus aller Welt weit öffnen und die Gemeinde von nationalen Schranken befreien. Israel ist nicht Gottes Volk für sich selbst sondern für die Welt – eine Priesterschaft für alle Völker. ScrSc 6 (2002) 91–108 (SS)

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Bernard Gosse, Sabbath, identity and universalism go together after the return from Exile In Isaiah 56:1–2 we can observe an equivalence between the expressions ‘to maintain justice’ and ‘to keep the Sabbath’. The Sabbath plays an important part in the construction of the exilic and postexilic identity. At the same time, ‘keeping the Sabbath’ gives the eunuch and foreigner (56:3) hope of entering the house of the Lord (56:4–7). We find here an interesting case where identity and universalism go hand in hand. OTE 17/2 (2004) 231–241

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John N. Oswalt, Isaiah 60–62. The Glory of the Lord The chiastic pair Isaiah 60:1–22 and 61:4–62:12 complement each other as they speak of the fulfillment of the picture that was first painted in 2:1–5 and 4:2–6. A nation that has been made pure and clean, from which God is no longer alienated, but has taken up his residence, becomes such a manifestation of the validity of the Torah that the nations come streaming to learn it and to conform their lives to it. As was the case with the prophet, so the ministry of the nation would be a testimony to the glorious grace of God, a grace made available supremely and solely through the Messiah. In this light, chapters 60–62 do form the climax of the book, but more than that, they express the climax of history when God’s saving purposes will have finally been realized. CTJ 40/1 (2005) 95–103

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Wolfram Herrmann, Die religiöse Signifikanz von Jesaja 63,1–6 “Die Sprucheinheit Jes 63,1–6 ist in ihrem Gehalt trotz vielfacher dazu vorgetragener Erklärungen immer noch nicht restlos aufgehellt.” Oft als grausige, bluttriefende Gottesvorstellung abgewertet, findet der Text neuerdings eine sachlichere Beurteilung im Wissen um die Mentalität der alttestamentlichen Menschen, deren “Scheu vor Jahwes Majestät” sich in solchen Metaphern widerspiegelt. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 533–540 (RM)

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Hans-Winfried Jüngling, Vatermetaphorik und Müttermemoria Die LXX-Fassung von Jes 63,15–16 könnte einen Einfluss auf die Formung des Herrengebets in der Fassung des Matthäusevangeliums gehabt haben. Die eigenwillige Fassung des Textes zeichnet sich vor allem dadurch aus, dass sie den letzten Beleg des Verbums g’l im Jesajabuch als Imperativ deutet und auf diese Weise eine eindringliche Bitte an Gott, “unseren Vater” richtet. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 77–95

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Lena-Sofia Tiemeyer, “The Haughtiness of the Priesthood” (Isa 65,5) The expression qrb "lyk "l-tg“-by qd“tyd (Isa 65,5), is best understood as uttered by one of the priests in Jerusalem. Both the ancient translations as well as contemporary insight in Hebrew grammar support the translation of qd“tyd as “I am holier than you”. This indicates that the speaker in v. 5 regards himself as holier than his immediate sur-

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roundings. As such, it indicates a priestly identity. The interpretation of the two expressions “’l-tg“-by” and “qrb ’lyk” support this conclusion: their content express the speaker’s disdain for his opponents and his own sense of self-righteousness. Further, their priestly vocabulary suggests a clerical speaker. Such an understanding complements the claim made by several scholars (e.g., P. Hanson, A. Rofé) that the author of Isa 66,3 held a critical disposition towards the priesthood. Bib. 85/2 (2004) 237–244

Jeremiah: general ★ individual passages 582

Louis Stulman, Jeremiah This excellent, non-technical commentary includes Hebrew words in transliteration and a number of references to more technical literature so as to be interesting for both the lay reader and the specialist. Stulman distinguishes between Jeremiah the prophet and the book. One of the prophetic book’s central claims it that the future of Israel lies with the Jewish community in Babylon, and not with those left behind in Judah or with Judeans who eventually settled in Egypt. Abingdon Old Testament Commentaries; Abingdon Press, Nashville (2005) XXI/1–400

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Barclay M. Newman et al. (eds.), A Handbook on Jeremiah Meant for the use of Bible translators, this is a commentary on translation problems that are illustrated on the basis of the Revised Standard Version and Today’s English Version. Occasionally, reference is also made to other literature, especially to the textcritical commentary edited by D. Barthélemy (Preliminary and Interim Report on the Hebrew OT Text Project, vol. 4, 1980). United Bible Societies, New York (2003) X/1–1052

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Georg Fischer, Jeremia 1–25 This is the first instalment of a major historical commentary on the book of Jeremiah. The author argues, radically, that the book dates from the fourth century BCE and may be understood as a retrospective attempt to come to terms with the downfall of the Judean monarchy in the early sixth century BCE. On almost every page, the book of Jeremiah echoes what is already sacred scripture, and so we must assume that the original audience for which the book was compiled was thoroughly familiar with biblical texts. Whether Jeremiah was a real or a fictional figure cannot be decided (p. 100). Herders Theologischer Kommentar zum Alten Testament; Verlag Herder, Freiburg (2005) 1–764

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Jack R. Lundbom, Jeremiah 37–52 The first instalment of this magisterial scholarly commentary on the book of Jeremiah was published in 1999, and the second one (on Jer 21–36; see IRBS 50:543) earlier in 2004. The present book brings this major project to completion, and the author is to be congratulated. No scholar involved with Jeremiah studies can afford not to consult Lundbom’s three volumes. The Anchor Bible; Doubleday, New York (2004) XIV/1–624 (BL)

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Martin Kessler (ed.), Reading the Book of Jeremiah: A Search for Coherence Fourteen papers explore synchronic readings of the book of Jeremiah as a whole or parts of it. The first paper, by K.A.D. Smelik (first printed in 1987, but still most relevant) sets the tone. Smelik introduces the book from pointing to chapters 1, 25, 26,

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36, 46, and 50–51 as key sections. – Important for research on the Jeremiah or, as some would have it, the Jeremiah corpus. Eisenbrauns, Winona Lake, Ind. (2004) XIV/1–204 (BL)

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Seizo Sekine, The Emergence of the Text in the Redaction History of the Book of Jeremiah: On the Question of Authenticity Sekine vergleicht die theologischen Intentionen des Propheten Jeremiah mit denen der deuteronomistischen Überarbeitung des Buches. Dabei nimmt er die Ergebnisse der redaktionsgeschichtlichen Studie von W. Thiel zum Ausgangspunkt. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 161–183 (SP)

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William L. Holladay, Elusive Deuteronomists, Jeremiah, and ProtoDeuteronomy Dealing with the question of the literary relation between the books of Jer and Deut the author proposes that the prophecy of Jeremiah was profoundly shaped by ProtoDeut and that he understood himself to be the prophet like Moses described in Deut 18:15–18, with the result that he deliberately employed two styles: (1) the more expected poetry style, a style rooted in earlier poetry, particularly in that of Hosea, but one modeled as well on Deuteronomy 32; (2) the less expected prose style, modeled on the legal and paraenetic material heard in Proto-Deut. He further suggests that Jeremiah used the latter style especially on the occasions when Deut was read publicly. He shows parallels between the books where the evidence indicates that the phrase in Deut is antecedent to the one in Jer and those where the phrases in Jer are antecedent to their occurrences in later strata of Deut. These data offer external clues for the shape of Proto-Deut that can supplement the internal evidence heretofore adduced for the literary history of Deut. CBQ 66/1 (2004) 55–77

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Aaron Schart, Die Jeremiaversionen als Fortführung der Amosvisionen Die Jer-Visionen sind als bewusste Bezugnahmen auf das zweite Visionenpaar des Amosvisionen-Zyklus zu verstehen. Schon der historische Jeremia, aber noch mehr seine ersten Tradenten, haben durch diese Anknüpfung den Anspruch erhoben, derselbe Gott, der mit dem durch die Eroberung Samarias inzwischen als wahren Propheten erwiesenen Amos in einer visionären Unterredung das Ende des Nordreichs in Gang gesetzt hat, hat sich nun Jeremia als dem wahren Repräsentanten der Prophetie Judas offenbart. Gott beabsichtigt das gegen das Nordreich bereits zum Abschluss gekommene Strafhandeln auf Juda und Jerusalem auszuweiten. Noch ist diese Absicht mit Hilfe Jeremias lediglich zur Sprache gebracht, aber Gott ist schon dabei sie ins Werk zu setzen. Die Bezugnahme auf dasjenige Amsovisionenpaar, in dem Amos keine fürbittende Appellation an die Reue Gottes mehr möglich ist, zeigt, dass Jeremia mit einer Abwendung des geschauten Unheils nicht mehr rechnet. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 185–202

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Werner H. Schmidt, Konturen von Jeremias Verkündigung. Ihre Themen und Einheit Die Frage: “Lässt sich in der Vielfalt der Überlieferung von Jeremias Botschaft ein Zusammenklang, mit der inneren Stimmigkeit zugleich eine Eigenart erspüren?” versucht der Verf. durch sorgfältige Textuntersuchungen einer positiven Antwort zuzuführen. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 541–554 (RM)

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Robert David, L’avancée créatrice dans la transition: l’expérience de l’Exil dans le livre de Jérémie Exile is a traumatic experience, but it can also become a moment of salvific transition provided that we let emerge the creative novelty that can spring from it. The book of Jeremiah, master witness of the exile of Israel, is analysed here with a process theology pattern. The circumstances that led the people to the disaster are presented, but also, and mostly, the conversion passages which are drawn in the book and which permits to the people, and to God, to transit from a mortal situation to one of hope in life. ScEs 56/1 (2004) 103–120

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Kathleen M. O’Connor, The Prophet Jeremiah and Exclusive Loyalty to God His calling has three interrelated roots: Rooted in the world of suffering (“prophet to the nations” 1:5,10), rooted in steadfast relationship with God (1:11–19 and his intimity with God in his five laments known as “confessions” as struggles with his vocation 11:8–12:6; 15:10–21; 17:14–18; 18:18–21; 20:7–13), and rooted in his historical local community (a community utterly unwilling to listen and on the other hand offers them an example of how to survive it). Interpr. 59/2 (2005) 130–140 (WSch)

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Werner H. Schmidt, “Wahrhaftigkeit” und “Wahrheit” bei Jeremia und im Jeremiabuch In der Auseinandersetzung mit den sog. Heilspropheten äußert sich die Überlegenheit des sog. Schriftpropheten in doppelter Hinsicht: (1) Der Schriftprophet nimmt für sich in Anspruch, die Autorität der Heilspropheten bestreiten zu können. (2) Die Schriftpropheten decken die Schuld des eigenen Volkes auf und können ihm Gericht ansagen. Die Schriftpropheten künden – aus ihrer Gewissheit mit einer Analyse der Situation – die Zukunft ihren Zeitgenossen verlässlich an. So erscheint Wahrheit nicht nur unabhängig, unveränderbar, ewig, unbedingt und insofern absolut, sondern zugleich auch auf die Situation, Zeit und Gesellschaft bezogen und insofern ereignishaft, geschichtlich und relativ. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 145–160

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Christina Nießen, Schuld, Strafe und Geschlecht. Die Auswirkungen der Genderkonstruktionen auf Schuldzuweisungen und Gerichtsankündigungen in Jer 23,9–32 und Jer 13,20–27 Der Zusammenhang von Schuld und Strafe steht in engem Bezug zur Genderkonstruktion, wie ein Vergleich zwischen Jer 23,9–32 und Jer 13,20–27 zeigt, wobei auffällt, dass Frauen ausschließlich über ihre Sexualität definiert werden, die mit dem Bösen identifiziert wird, während männliche Sexualität positiv konnotiert ist und als Bestrafungsmittel zur Herstellung von Gerechtigkeit führen kann. BZ 1/48 (2004) 86–96 (EB)

✩ 595

Elisabeth Hayes, “Hearing Jeremiah”: Perception and Cognition in Jeremiah 1:1–2:2 Deixis is a primary feature of human communication that occurs in both speech acts and in written texts. In speech contexts, deictic expressions help to orient the speaker

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and the addressee in space and time, and provide a deictic center for the communication event. In written texts, an author may use deictic terms to direct the reader forward or backward through the text. Because both, discourse level and text level deictic terms require contextual interpretation, such terms exhibit pragmatic function. This study is concerned with identifying specific pragmatic functions for fronted terms in Jeremiah 1:1–2:2. In other words, which deictic terms does an author place in a privileged position, and why? HebStud 45 (2004) 99–119

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Jutta Krispenz, Die Einsetzung des Jeremia – Ambivalenz als Mittel der Sinnkonstitution Für Jer 1,4–19 begründet die Verfasserin, warum ein uneinheitlicher Text nicht nur zu literarkritischen Lösungsversuchen führen sollte. In den Blick gerieten so oft nur die Mosaikstücke, während das Mosaik uninterpretiert bleibe. Sowohl die Struktur des Textes Jer 1,4–19 als auch die Bezüge zu anderen Texten stehen im Dienste des Themas, die spezifische Weise, auf die Jeremia sein Amt einnehmen soll, zu beschreiben. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 203–219 (SP)

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Thomas Krüger, Jahwe und die Götter in Jeremia 2 Bei der Gegenüberstellung von Jahwe und den Göttern in Jer 2 handelt es sich um eine theologische Konstruktion, die zu einer kritischen Selbstklärung der Religion Israels beitragen möchte. “Jahwe” und “Baal” bzw. die “Götter” stehen dabei idealtypisch für zwei verschiedene Kulturen des Umgangs mit dem Unverfügbaren. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 221–231

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Mary E. Shields, Circumscribing the Prostitute: The Rhetoric of Intertextuality, Metaphor and Gender in Jeremiah 3.1–4.4 Intertextuality, metaphor, and gender are the three rhetorical strategies that have been used to paint a picture of Israel’s religious and political infidelity, as well as a picture of what it would take to re-establish a proper relationship with God. The Jeremian passage is treated as a coherent textual unit. The author invokes the work of M. Bakhtin and J. Kristeva on intertextuality, and of David E. Cooper, Donald Davidson, and Wayne Booth on metaphor. JSOT.S 387; T & T Clark International/Continuum, London (2004) IX/1–184

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Hans-Jürgen Hermisson, “Der Feind aus dem Norden” ( Jer 4–6). Zu einem Gedichtzyklus Jeremias Folgende Passagen gehören zum ursprünglichen Zyklus: Jer 4,5–8.11–18.19–21.29–31; 6,1–8. Die Einzeltexte sowie deren literarische Verknüpfung gehen auf Jeremia zurück. Ein möglicher literarischer Werdegang (die Grundschrift und 3 Bearbeitungsschichten) von Jer 4–6 wird kurz skizziert. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 233–251 (SP)

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Bernard Gosse, Le Psautier, Jr 9,1–8, et le livre de Jérémie This article asserts that Jeremiah 9,1–8 is dependent on Psalm 55 and other Psalms and that it makes an allusion to Genesis 27 and 31 and especially to Gn 27,36. This passage in the book of Jeremiah justifies the fact that the ‘vengeance’ of God is coming first upon Jacob before it will come upon Babylonia. OTE 17/1 (2004) 58–77

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Bungishabaku Katho, Knowledge of YHWH and true glorification: A contextual reading of Jeremiah 9:22–23 The article analyses the relationship between knowledge of YHWH and the ground for true glorification both for individuals and community (society). More precisely, it discusses three things in which people or nations of this world trust and in which they glory: knowledge, power and wealth. The prophet Jeremiah offers an alternative to this view and argues that there is only one thing in which human beings and nations should glory: knowledge of YHWH. It is this knowledge, says the man from Anathot, which should guide our use of knowledge, power and wealth if we want to build a just community, which is obedient to YHWH. Otherwise, the misuse of knowledge, power and wealth can lead to suffering, destruction and even death of individuals and nations. OTE 17/1 (2004) 78–102

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Bernard Gosse, L’influence du Psautier sur la présentation du prophète Jérémie en Jr 15,10–21 et ses liens avec Jr 17,1–18 Founding his analysis on the presentation of Jeremiah in the Psalms, B. Gosse shows that they influence Jer 15:10–21 and 17:1–18 as well as the relationship between the two passages. The situation of the prophet is seen as closely connected with that of Jerusalem – in particular, as far as sin is concerned –, but Jeremiah’s conversion will let him experience salvation before the people of the Holy City ( Jer 17:14) ETR 79/3 (2004) 393–402

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Tzvi Novick, 'qb hlb mkl w"n“ hw" mj jd'nw ( Jeremiah 17:9) Der Verf. interpretiert: “Gekrümmt (serpentine) ist das Herz um zu begreifen (to comprehend) / und heillos (sick) ist es; wer will es kennen (who will know it)?” Die sonst übliche Übersetzung von mkl mit “mehr als alles” ersetzt der Verf. durch m + inf. constr. Qal von kwl: kl in der Bedeutung des Verbs kwl: “ausmessen”, “begreifen” wodurch ein deutlicher Parallelismus in dem untersuchten Vers erkennbar wird. JBL 123/3 (2004) 531–535 (RM)

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Johannes Schiller, Die “Nebenfigur” im Zentrum. Beobachtungen zur Syntax und Semantik von Jer 20,16 Schiller geht davon aus, dass sich die Formulierungen in Jer 20,16 durchgehend auf militärisches Geschehen beziehen. Der Bote wird mit den Städten verglichen, insofern er Geschrei und Kriegslärm hören wird. Der Vergleich zielt also nicht auf die ferne Vergangenheit eines Gerichts an Sodom und Gomorra, sondern auf eine bevorstehende militärische Bedrohung. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 105–110 (SP)

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Willie J. Wessels, Setting the stage for the future of the kingship: An ideological-critical reading of Jeremiah 21:1–10 The argument of this article is that Jeremiah 21:1–10 was deliberately placed in its current position to set the stage for the denouncement of the kingship of Judah. This is particularly clear in the subsection 21:3–7. There is no future for the kingship of Judah. This is, however, followed in 21:8–10 with a glimmer of hope to the people of Jerusalem of possible survival. The survival for the people, however, is not dependent on the kings anymore, but on their surrendering to the Babylonians. This links up with the final section in 23:1–8 which makes it clear that there is a future for the people of Judah, but under a new leadership that Yahweh will put in place. Jeremiah

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21:1–10 reflects an underlying ideology in regard to the kingship of Judah, but also about way the future can be realised for the people of Judah. If this is true, 21:1–10 is aptly setting the stage for Zedekiah and his contemporaries for the crude reality of the future of the kingship, but also the glimmer of hope to the people of Judah. OTE 17/3 (2004) 470–483

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W. Eugene March, Guess Who is Coming to Dinner! Jeremiah 29.1–9 as an Invitation to Radical Social Change Jeremiahs Botschaft in Jer 29,1–9 war unpopulär. Die Aufforderung an Israel, sich in Babylon niederzulassen, Verbindungen mit Babyloniern einzugehen und für Babylon zu beten, stand im Widerspruch zu geltenden Maßstäben, die eher auf Abgrenzung von Fremden gerichtet waren. Die Botschaft Jeremiahs ist von der Frage bewegt, wie der Weg Gottes in der gegebenen Situation aussehen kann. Dabei kann es erforderlich sein, sich von überlieferten Werten zu lösen. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T&T Clark International/Continuum, London (2004) 200–210 (SP)

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Bob Becking, Between Fear and Freedom: Essays on the Interpretation of Jeremiah 30–31 Jeremiah 30–31, known as the “booklet of consolation” and as a key text on the new covenant, has occasionally been dealt with in monographic form. To these, Becking adds a masterful close reading that proceeds in three steps. The first is a careful textual analysis that interacts with a large number of scholarly contributions. The second step is devoted to the idea, suggested by A. van der Wal, that the “booklet of consolation” is marked by an underlying unifying theme, that of an exodus theology; Becking wisely decides that the argument, clever as it sounds, cannot be substantiated. The third step is a general interpretation, for which Becking relies on W. Brueggemann and B. Lang, arguing that the subject matter of the booklet can be summed up in three themes: overwhelming wisdom, divine battle, and new life. – A fascinating and convincing synthesis of detailed philological work and systematic interpretation by one of Europe’s leading biblical scholars. OTS 51; Brill, Leiden (2004) IX/1–338 (BL)

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Howard Jacobson, Jeremiah xxx 17: ßywn hy" The phrase ßywn hy" in Jer. xxx 17 makes good sense if the double sense is recognized: “This is Zion” on the one hand, and “This is wasteland (ßàyôn)”, on the other. VT 54/3 (2004) 398–399

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Bernard Gosse, La nouvelle alliance de Jérémie 31,31–34: Du livre d’Ezéchiel au livre de Jérémie The author observes an important influence of Ez 18 (and 20) in the conception of the New Covenant in Jer 31,31–34. This passage plays an important part in the redaction of the Book of Jeremiah yet in the redaction type LXX ( Jer 11,10 and 16) and more in the redaction type TM (particularly additions 11,7–8; 17,1–4 and others in chapters 11; 15; 16 and then 33,14–26). ZAW 116/4 (2004) 568–580

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Terence E. Fretheim, Is Anything Too Hard for God? ( Jeremiah 32:27) This study of Jer 32 suggests that Jeremiah understands the purchase of land, not as a sign of future restoration but as a sign that God will now bring a halt to the judg-

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ment in progress and move directly to restore Israel’s fortunes. This interpretation makes possible a new look at the question of the coherence of the chapter. CBQ 66/2 (2004) 231–236

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Elena Di Pede, La cohérence interne de la liste des fautes du peuple en Jr 32/29–35 The list of the people’s sins in Jer 32:29–35 was once seen as inconsistent. Through a literary reading of the passage, di Pede shows how consistent it actually is. The quite elaborate structure of the list points both to the idolatry of the people and to its deeper cause – namely their refusal to listen to a living word, therefore leading Israel to its self-destruction. At the same time, through the intricate writing of the passage, part of the chaotic situation the people have thrown themselves into because of their faults can be sensed by the reader. ETR 79/2 (2004) 239–246

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Herbert Migsch, Jeremia xxxv 8b–9 – Eine indirekte Rede? Es empfiehlt sich nicht, Jer. xxxv 8b–9 als indirekte Rede zu deuten; denn die Umstandsangabe, in die der Relativsatz eingebettet ist, lässt sich wegen einer unvereinbaren Kohärenzstörung literarkritisch entfernen, und die Ergänzung eines erklärenden Satzes ist dann nicht mehr möglich. Da sich auch die Interpretation, dass zwischen den V. 8a und 8b–9 eine konsekutive Verhältnisbeziehung besteht, nicht vertreten lässt, muss man sich die Interpretation zu eigen machen, nach der die V. 8a und 8b–9 in einer modalen Verhältnisbeziehung einander zugeordnet sind. VT 54/1 (2004) 119–124

Lamentations – Baruch 613

Herman Vanstiphout et al., Klaaglideren This attractive thematic issue of a Dutch biblical periodical includes papers on the Sumerian laments (Vanstiphout), the historical setting of the biblical book of Lamentations ( J. Vladingerbroek), and an essay on the personification of Zion as a woman (U. Berges). One more paper adds a reading of Ps 70 as a psalm of lament (C. de Vos). Schrift 214 (2004) 110–131 (BL)

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Jill Middlemas, The Violent Storm in Lamentations Using reader-response criticism as a beginning point, this article considers the final form of the book of Lamentations as a violent storm in the shape of a whirlwind. Without stressing that the book was consciously composed to elicit the effect of a whirlwind, it nevertheless shows how this type of storm remains consistent with the overall shape of the book and with images found therein. The storm shape suggests implications for reading in modern theological discussions as well as providing a means of understanding one view of the community’s plight. JSOT 29/1 (2004) 81–97

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Robert B. Salters, The text of Lam. ii 9a The length of line at Lam. ii 9a has concerned commentators since th 19th century. The abrupt change of subject points to a solution hinted at over a century ago. The stages of transmission (may have been as follows: "bdw brj˙jh – "bdw brbrj˙jh (dittography of br) – "bdwbrbrj˙jh (words tooo close together) – "bd w“br brj˙jh (scribe, perhaps under the influence of Amos i 5; Is. xlv 2; Ps. cvii 16, and the transitive verbs of vv. 1–8 with Yahweh as subject, “restores” the text). VT 54/2 (2004) 273–276

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Ulrich Berges, Kann Zion männlich sein? – Klgl 3 als ‘literarisches Drama’ und ‘nachexilische Problemdichtung’ Das Buch der Klagelieder befindet sich sowohl zeitlich als auch inhaltlich eng am geschichtlichen “Drama” der Zerstörung Jerusalems und Exilierung der judäischen Bevölkerung. Auffallend an den Klageliedern ist eine Fülle von wechselnden Sprecherrollen. Diese werden vom Verf. als “Drama-Theorie” aufgefasst. Dies trifft insbesondere auf Klgl 3 zu. Die Verbindung der Sichtweisen der Klgl als “literarisches Drama” und als “Problemträger-Dichtung” führt zur provokativen Frage: Kann Zion männlich sein? BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 235–246 (EB)

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Werner Urbanz, Das Ende der Klagelieder. Notizen zu Klgl 5 The article attempts to sketch the questions of arrangement of the fifth chapter of Lamentations, paying special attention to the interpretation of the final section (v. 19–22). The author’s own models of interpretation are thereby brought into dialogue with the history of research. Contrary to the frequent translation of v. 22 as question or request, the author interprets this final verse as a statement: God’s wrath is a fact. PzB 14/1 (2005) 49–60

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Ernst Haag, Das Umkehrbekenntnis im Baruchbuch In einer Untersuchung zum Aufkommen und Werdegang des Umkehrbekenntnisses als eigenständige literarische Gattung analysiert der Verf. die literarische Gestalt und theologische Aussagen des Baruchbuches. In der Tradition nachexiliseher Prophetie besteht das Umkehrbekenntnis im Bar aus drei konstitutiven Teilen: dem Schuldbekenntnis (1,15–3,8), der Mahnrede (3,9–4,4) und dem Verheißungswort (4,5–5,9). Für die Glaubenswelt des Verfassers ist eine Polarität zwischen dem Heidentum und dem am Zion/Jerusalem zu versammelnden Israel grundlegend. Theologische Hauptthemen des Buches sind die Durchsetzung und Aufrechterhaltung der Theokratie sowie die auf Umkehr gegründete Glaubenstreue des Volkes als Voraussetzungen für die ewige Königsherrschaft Gottes. TThZ 113/2 (2004) 81–97 (DL)

Ezekiel: general ★ individual passages 619

Harry Van Rooy, A New Critical Edition of the Hebrew Bible The critical text of Ezekiel is currently being prepared for the Oxford Hebrew Bible project. This project has as its aim to reconstruct an ‘original’ text, or rather to provide an eclectic text containing the readings preferred by the individual editor. This article deals with issues related to the work on Ezekiel, with special attention to the questions raised by the Septuagint and Peshitta. An example is provided of a proposed text of Ezekiel 1:1–9, with a discussion of relevant examples from this passage. This article deals with recent developments in editorial policy as well. JNSL 30/1 (2004) 139–150

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Shimon Bakon, Ezekiel the Sentinel Unlike other prophets who viewed their primary function to be conveying God’s words to the people, Ezekiel’s ears were attuned to the problems and needs of the captives. Further, by his uncompromising stand against any kind of syncretism, Ezekiel saved the pristine simplicity of Judaic monotheism. JBQ 32/4 (2004) 259–265

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Terry J. Betts, Ezekiel the Priest: A Custodian of Tora Ezekiel’s priestly status is evident from his scrupulous concern for maintaining personal purity (Ezek 4:12–14; 24:15–27). Priests, in ancient Israel, are primarily teachers, and this is how Ezekiel’s ministry (including his sign acts) must be understood. Studies in Biblical Literature 74; Peter Lang Verlag, Bern (2005) XV/1–191

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Stephen L. Cook et al. (eds.), Ezekiel’s Hierarchical World: Wrestling with a Tiered Reality Twelve essays by as many authors, framed by an introduction and two responses, form the core of this collective volume on the prophet Ezekiel. The title reflects the view of some of the authors that hierarchy (lay persons, Levites, priests; six or seven zones of holiness in Ezekiel’s temple, etc.) plays an important role in the Ezekiel corpus. Several of the papers deal with Ezekielian priesthood (F. Fechter, I.M. Duguid, C.L. Patton, B.J. Schwartz), while others address Ezek 16:37–39 (D.L. Smith-Christopher, arguing that this text should not be mistaken as pornography), Ezek 20 (R.L. Kohn) and Ezek 18 (K.P. Darr). One paper is on the angels (cherubim) in the book (S.L. Cook, with special emphasis on Ezek 9–10 and 28). – Important for research on Ezekiel. Symposium Series 31; Society of Biblical Literature, Atlanta, Ga. (2004) XIII/1–288 (BL)

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Marco Nobile, Ritual and Ethics in the Liturgical Structuring of the Book of Ezekiel The structure of the book of Ezekiel is threefold: (1) theophany – the appearance of the deity; (2) the battle between God and the forces of evil; (3) the foundation of the new Jerusalem. Ethical self-obligation as described in Ezek 16:21; 18; 33:1–20 serves as an act of purification preparatory to the founding of the new temple. Adriana Destro et al. (eds.), Ritual and Ethics; Peeters Publishers, Leuven (2004) 13–18 (BL)

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Karin Schöpflin, The Composition of Metaphorical Oracles within the Book of Ezekiel Ez. xv; xxi 2–4; xxii 17–22 and xxiv 3b–14 focus on the image of fire and heat representing divine anger and judgement. This basic metaphor is diversified by the objects exposed to fire and heat. Ez. xvi and xxiii unfold the metaphor of the spouse unfaithful to her husband as a retrospective of Jerusalem’s sinning, thus providing the reason for severe punishment. The metaphor of a shepherd and his flock in Ez. xxxiv conveys a hopeful perspective, effectively contrasting to the composition of oracles announcing disaster. The imagery employed is basically familiar from prophetic writings preceding Ezekiel. Ez. xvii and xix are exceptions to the rule, because they combine diverse metaphorical elements that make up a story presenting animal and vegetable protagonists. As political allegories they foreshadow the political visions in the book of Daniel. They are a later insertion within the sequence of oracles in Ez. xv–xxiv (and xxxiv). VT 55/1 (2005) 101–120

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Dale Launderville, Ezekiel’s Throne-Chariot Vision: Spiritualizing the Model of Divine Royal Rule Ezekiel’s throne vision sketches an elaborate, dynamic picture of the throne-chariot that blurs the outlines of the figures described and speaks of the transcendent, sovereign power of Yhwh. As the divine king enthroned on this mobile chariot, Yhwh can exercise royal rule over the exiles without an earthly king and in a territory apart from Judah and Jerusalem. The exile’s capacity to perceive the otherworldly throne-chariot as a symbol of Yhwh’s sovereign power will depend on their reception of the spirit.

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The reconstituted Israel is expected to live and understand itself within a transformed relationship with Yhwh. CBQ 66/3 (2004) 361–377

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Ben Zion Wacholder, Creation in Ezekiel’s Merkabah: Ezekiel 1 and Genesis 1 This paper attempts to understand ch. 1 of the book of Ezekiel in light of two literary traditions: (1) the Hebrew Scriptures themselves, especially other parts of the book of Ezekiel and the account of creation in Genesis; (2) the exegesis of the Bible as it was understood in ancient Jewish literature, particularly Daniel, Jubilees and the Ethiopic book of Enoch with its Aramaic antecedents. In the light of its intertextuality, the book of Ezekiel may be described as an exegetical prophecy. LSTS 50; Craig A. Evans (ed.), Of Scribes and Sages. Vol. 1: Ancient Versions and Traditions; T. & T. Clark International/Continuum, London (2004) 14–32

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D. Nathan Phinney, The Prophetic Objection in Ezekiel IV 14 and its Relation to Ezekiel’s Call W. Zimmerli has argued persuasively that Ezekiel iv 12–15 is a secondary addition to the series of sign acts found in iv 1–v 4, maintaining that the text was attached in its current location because of its affinity with the sign act that immediately precedes. In Ezekiel iv 12–15, Ezekiel protests Yahweh’s instruction to prepare food using human excrement, a protest to which Yahweh responds in a conciliatory way. This paper accepts Zimmerli’s analysis that the passage is secondary and seeks to offer an explanation for the voiced prophetic objection, heretofore not seen in the book. In short, it argues that this voiced objection functions to fill a void left in the call narrative of Ezekiel (i 1–iii 15), a void which needed to be filled for the prophet to be seen as legitimate. Further, it concludes that this addition stems from the hand of the prophet himself and that it was added, in great part, for the purpose of asserting his legitimacy. VT 55/1 (2005) 75–88

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Ishay Rosen-Zvi, Another look at the Adulteress’ Punishment in Ezekiel 16 and 23 (Hebr., Engl. summary) Ezekiel 16 and 23 describe in detail the punishment inflicted by God on the city of Jerusalem, the metaphoric adulteress. This punishment includes public undressing and humiliation, multiple abuses and total disfiguration of the body, all in view of an invited audience. After analyzing the different stages of the punishment and their distinctive characteristics, and after reviewing the textual and historical, biblical as well as other near-eastern, sources gathered by scholars as possible parallels to the punishment, the author concludes that there is a reality lying behind Ezekiel punishment; but it is a combination of multiple punishments rather than a single one (as most scholars assume). Ezekiel brings together almost all the bodily punishments for adultery, known from his surroundings. With the help of tools from gender and women studies, as well as Michel Foucault’s theory of the nature of punitive discourses in pre-modern Europe, the article explores the logic of this unique, amalgamated, punishment. Beit Mikra 181 (2005) 163–193

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Scott Walker Hahn et al., What Laws Were “Not Good”? A Canonical Approach to the Theological Problem of Ezekiel 20:25–26 Die Verf. bieten einen neuen Lösungsvorschlag an zu den beiden schwer zu deutenden Versen im kanonischen Text des Ezechielbuches. Sowohl deren Stellung im Kontext,

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d.h. zwischen einer Drohung gegen die ungehorsame zweite Generation in der Wüste (VV 21–22) und der Schuldfeststellung bezüglich der schon im Lande Angekommenen (VV 27–29), als auch das Vorkommen einer spezifischen Begrifflichkeit lassen vermuten, dass sich die VV 25–26 auf das deuteronomische Gesetz beziehen, das sozusagen “dazwischen gekommen” ist. Ezechiel argumentiert von einem typisch priesterlichen Gesetzesverständnis aus und bezeichnet deshalb bestimmte Gesetze des Dtn als “nicht gut”; so z.B. Vorschriften hinsichtlich des Blutritus beim Opfer (Ausgießen wie Wasser” in Dtn 12,16 gegenüber “als Sühnemittel an den Altar sprengen” in Lev 17,11), aber auch Missbrauch des Erstgeburtsopfers (V 26). Für Ezechiel sind freilich die deuteronomischen Gesetze von Gott genau so verordnet wie die priesterlichen – aber eben als “nicht gute” Gesetze (V 25), durch die sich das Volk verunreinigt und als Folge davon die Strafe des Zerstreutwerdens auf sich zieht (V 23). JBL 123/2 (2004) 201–218 (RM)

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Rainer Kessler, “Gesetze, die nicht gut waren” (Ez 20,25) – eine Polemik gegen das Deuteronomium Dieser Beitrag entfaltet und begründet die These des Verfassers, dass mit “den Gesetzen, die nicht gut waren und den Satzungen, in denen sie kein Leben fanden” in Ez 20,25 das Deuteronomium gemeint ist. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 253–263 (SP)

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Yonatan Grossman, ‘Structural ambiguity’ in Ezekiel 33–38 (Hebr., Engl. summary) This essay demonstrates the literary phenomenon of ‘structural ambiguity’ using eight examples, all appearing in Ezekiel’s prophecies after the destruction of the Temple. As the structure of the units is examined different meanings of specific words emerge. Each example concludes with a short discussion of the possible contribution of literary ambiguity to the overall shaping of the prophetic unit concerned and to the message the prophet wishes to convey to his readers. Beit Mikra 177 (2004) 194–224

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Franz D. Hubmann, Ezechiel 37,1–14 in der neueren Forschung Neben literarkritischen Erklärungsversuchen, die verschiedene Entstehungsschichten von Ez 37,1–14 vorschlagen, stehen vermehrt synchrone Analysen, die die Einheitlichkeit des Textes entlang seiner Struktur aufzuzeigen versuchen. Die Forschungslage spiegelt eine allgemeine Tendenz in der exegetischen Forschungslandschaft wider: die Diskrepanz zwischen dem historischen und dem linguistischen Paradigma. Wie sich stattdessen beide Paradigmen gegenseitig bereichern können, zeigen für Ez 37 die Analysen von R. Mosis und A. Behrens. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 111–128 (SP)

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Paul E. Fitzpatrick, The Disarmament of God: Ezekiel 38–39 in Its Mythic Context Studying the final form (rather than the hypothetically reconstructed original, pre-book meaning of individual passages) of the book of Ezekiel, the author seeks to determine the function of Ezek 38–39. This passage is to be seen in the light of the books preference for mythical expression, and so the most likely reading is that the final re-establishment of Jerusalem is the outcome of a kind of cosmic chaos battle told in chaps. 38 and 39 (an interpretation close to that suggested by Marco Nobile). – The book also includes a detailed summary of Ezekiel research 1832–2000. CBQ.MS 37; Catholic Biblical Association of America, Washington (2004) XVII/1–243 (BL)

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Daniel: general ★ individual passages 634

Marius Nel, Gebruik van twee tale in die Daniëlboek The Book of Daniel is characterized by a change of language, from Hebrew to Aramaic to Hebrew (in Dan 2:4b to Aramaic and in Dan 8:1 to Hebrew). What caused the change from the ‘sacred’ to a ‘heathen’ language and back? Does the change of language implicate something about the date of origin of the tales (Dan 1–6) and visions (Dan 7–12)? The rabbinical answer to the question and the results of modern research into the book are being investigated. The words “in Aramaic” (in Dan 2:4a) was probably a mistake made by a later scribe when he incorporated a note from the margin into the Biblical text that was used to warn the reader that the language changes at this point. The result is that the text now reads as if the wise men answer the king, who speaks Hebrew, in Aramaic. This leaves the necessary room to speculate that the use of the two languages may have something to do with the process in which the tradition was handed down to the second century writer or redactor of the book. Verbum et Ecclesia 25/1 (2004) 236–252

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P.M. Venter, Reviewing history in apocalyptic literature as ideological strategy This article investigates historical reviews in the apocalyptic literature of Daniel and Ethiopic Enoch. In Daniel 2 a fourfold scheme of successive kingdoms/empires/eras is used to persuade the hearers that their political trials will come to an end. In Daniel 7 a theology of history is formulated in terms of animal symbols and four consecutive eras. This review is used to proclaim God’s total sovereignty over kings and kingdoms. The faithful can only wait with patience for God to bring history to its finalisation. In Enoch’s Apocalypse of the Weeks a historical review of humanity’s history is used to advocate the eschatological hope of the annihilation of sin and eternal vindication of righteousness. Summaries of history in the form of the traditional biblical history (1 Enoch 85–89) and an Animal Vision (1 Enoch 89–90) of seventy periods is used to appraise contemporary political-military events and advocate the reader’s participation in these actions as eschatological liberating events. HTS 60/3 (2004) 703–723

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Paul Niskanen, The Human and the Divine in History In the past, scholars have minimized the Greek/Hellenistic background of Daniel, arguing that its Babylonian setting betrays Mesopotamian influence. According to Niskanen, Daniel was familiar with Greek historiography and, specifically, with Herodotus. As A. Momigliano has pointed out long ago, the theme of the succession of empires appears for the first time in Herodotus and, outside of Greek historiography, first in the book of Daniel. Niskanen also comments on earlier studies by S. Mandell, N. Freedman, and F. Nielsen on Herodotus and the Bible. JSOT.S 396; T. & T. Clark International, London (2004) VII/1–143

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Paul Niskanen, Daniel’s Portrait of Antiochus IV: Echoes of a Persian King The characterization of Antiochus IV in the Book of Daniel mirrors that of the Persian king Cambyses in the Histories of Herodotus. In addition to the historically based similarities between these two kings, this characterization is carried over into the fictional account in Daniel of the death of Antiochus. The fictive elements include Antiochus’s being in Egypt on a third campaign, his hearing rumors from the northeast that anger him and precipitate his retreat, his death in Coele Syria while retreating, the allusion to the king’s crime of sacrilege in the circumstances of his death, and the mention that there was no one to help him at the moment of death. All of these elements can be

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traced to Herodotus’s account of the death of Cambyses, who, as the archetype of the mad king who transgresses laws both foreign and native, provided a fitting model for the author of Daniel in concluding his account of Antiochus IV. CBQ 66/3 (2004) 378–386

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R. Glenn Wooden, The Recontextualization of Old Greek Daniel 1 This contribution to the study of OG Dan. arises out of the translation of the titles of diviners that are found in MT 1.20, and related choices made by the OG translator throughout the chapter. Along with that unique translation of titles, other changes seem to move the focus of what Daniel does in ch. 1 from learning to be a diviner, to studying to become a student of good literature. This change of focus points to the context of the translators – a society in which Greekness was forced upon those who were not Greek, even if that pressure was only from the larger society. Alexandria was a milieu that made one particular Jew long to make it known that his texts, which were studied by Daniel before he was captured, and his God, produced better teachers and scholars than even the pinnacle of the Alexandrian literati, the philologoi who devoted themselves to the scientific study of the Greek classics in the library of the Museion. LSTS 50; Craig A. Evans (ed.), Of Scribes and Sages. Vol. 1: Ancient Versions and Traditions; T. & T. Clark International/Continuum, London (2004) 47–68

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Marius Nel, ’n Analise van Daniël se loflied in Daniël 2:20–23 What is the function and place of the song of praise found in Daniel 2:20–23? In Biblical literature, such songs usually play a determining role in the narrative to make a theological statement. In this article this question is answered in terms of a functional, semiotic and exegetical analysis. The result of the analysis shows that the song of praise forms an inherent and integral part of Daniel 1, at the heart of the narrative. The song is composed artfully from seven elements with a circular structure. The motives of the song, divine wisdom and divine power, encourage readers who find themselves in situations where they are persecuted. OTE 17/4 (2004) 595–609

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Ernst Haag, Weisheit und Heilsgeschichte. Das Dankgebet Daniels in Daniel 2,20–23 Der Autor des Dankgebetes hat mit eigenen Worten, das heißt: im Horizont der ihm professionell vertrauten schriftgelehrten Weisheit eine Interpretation jenes Geheimnisses durchgeführt, das ihm terminologisch als ein religionsgeschichtlich wichtiger Begriff schon vorgegeben war. Sein Ziel war dabei, in Anknüpfung an die in Dan 1 vermerkte Sonderbegabung Daniels auf dem Gebiet der Weisheit und Traumdeutung (1,17) und in Weiterführung der dort offenbar gewordenen Intention eine Auflösung jener Problematik zu bieten, die in Dan 2 den Disput Nebukadnezzars mit seinen Weisen beherrscht hat: welcher Weisheit es nämlich bedarf, um das den Traum des Königs und seine Deutung umfassende eschatologische Geheimnis zu begreifen. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 221–232

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Donald C. Polaski, Mene, Mene, Tekel, Parsin: Writing and Resistance in Daniel 5 and 6 Die Motive “Schreiber”, “Schreiben”, “Schrift” spielen eine Schlüsselrolle im Danielbuch im Hinblick auf Autorität und Herrschaft (“ideology of writing”): Daniel, der gelehrte

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und fromme Schreiber; Darius, der (bisweilen nutzlose!) Edikte erlässt; Gott, der sein Edikt an die Palastwand schreibt; Daniel, der im Gegensatz zu König und Höflingen diese Schrift lesen und deuten kann – das Ganze schließlich ein literarisches Produkt von Schreibern, die der Macht ihrer Gottheit vertrauen, die aber doch ohne irgendeine irdische, höfisch geartete Regierungsmacht sich die Welt nicht vorstellen können, weil sie selbst zu ihr gehören. Insofern ist das Danielbuch keine explizit herrschaftskritische oder gar herrschaftsfeindliche, subversive Literatur, wie bisweilen angenommen wurde. Gott setzt der Königsmacht gewiss klare Grenzen; aber er läßt sie als Herrschaftsform nicht verschwinden. JBL 123/4 (2004) 649–669 (RM)

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Shalom M. Paul, Daniel 6:20: An Aramaic Calque on an Akkadian Expression It is suggested in this contribution that in Dan 6:20 bngh" is not a gloss but rather an Aramaic calque on the Akkadian expression, ina/ana mimmû “èri ina namàri, “When the first light of dawn shone,” which occurs several times in the Gilgamesh epic. There is also the possibility that the word bngh" was incorrectly copied and should be vocalized as an infinitive, thus creating an exact parallel to the Akkadian verb, namàru. This, then, would add yet another example to the multiple influences of Akkadian words and phrases upon the Aramaic of the book of Daniel. Scriptura 87 (2004) 315–316

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Otfried Hofius, Der Septuaginta-Text von Daniel 7,13–14. Erwägungen zu seiner Gestalt und seiner Aussage The words kai hòs palaios hèmeròn parèn in Dan 7,13c LXX are referred by many exegetes to the “one like a man” (hòs hyios anthròpou) in V. 13b, of whom it would then be said: “and he was present as/like one advanced in years”. This understanding of the text must be judged untenable. In V. 13c there is a statement about the previously mentioned (V. 9.10a) palaios hèmeròn: “and he, who looked like one advanced in years, was present”. Dan 7,13–14 LXX is therefore not speaking about a messianic figure, who is brought uniquely into proximity to God. The consequence of this result for the exegesis of the New Testament is that the christological interpretation of Dan 7,13 which is visible in texts like Mark 14,62 par. and Rev l,12b–15 is in no way prefigured in the LXX translation of the vision-report in Dan 7,13–14. ZAW 117/1 (2005) 73–90

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Matthias Albani, Der Menschensohn in Dan 7,13 und die israelitische Königstheologie In moderner Exegese werden drei Interpretationsmöglichkeiten der Gestalt des Menschensohnes in Dan 7,13 vertreten: (1) ein in den Himmel erhöhter Mensch – ein messianischer König; (2) eine kollektive Endzeitfigur der Gerechten in Israel; (3) ein Engel, v.a. der Erzengel Michael. Vor dem Hintergrund religions- und traditionsgeschichtlichen Zusammenhänge zur Zeit der Entstehung des Danielbuches versucht der Verf. eine Synthese der sich scheinbar ausschließenden Deutungen. Im Engelfürst Michael wurde demnach eine himmlisch-eschatologische Verkörperung des israelitischen Königsideals innerhalb einer astralen Welt gesehen, in welche die Gerechten Israels hinein auferweckt werden sollten. Leqach 5 (2004) 5–14 (DL)

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Tim Meadowcroft, Who are the Princes of Persia and Greece (Daniel 10)? Pointers Towards the Danielic Vision of Earth and Heaven An examination of the nature of the ‘princes’ of Persia and Greece in Daniel 10 suggests that these figures could just as easily be the temporal leaders of those kingdoms as angelic or heavenly figures of some sort. This is indicative of an apocalyptic cosmology of permeability between earth and heaven that has not always been well appreciated. This conclusion is supported by a number of features of the narratives in chs. 7–9 and also chs. 10–12. It is also in tune with the nature of the book of Daniel as a whole, with its juxtaposition of court tales and heavenly visions. The significance of this for contemporary missiology and theology, as well as pastoral practice, is explored in an Appendix to the article. JSOT 29/1 (2004) 99–113

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Andrew E. Steinmann, Is the Antichrist in Daniel 11? The contention of critical scholars that Daniel 11:36–45 is a continuation of the description of the actions of Antiochus IV Epiphanes fails when scrutinized closely. The dismissive attitude toward the traditional Christian view that these verses speak of an eschatological king identified in the New Testament as “the man of lawlessness,” the Antichrist, has blinded many interpreters to the structural features of the revelation in 11:2–12:3 and has led them to miss the tightly drawn parallels between the Antiochus, the king described in 11:21–35, and the Antichrist, the king described in verses 36–45. BS 162/2 (2005) 195–209

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Shalom M. Paul, Daniel 12:9: A Technical Mesopotamian Scribal Term Die beiden hebr. Begriffe s etumîm (unklar, dunkel) und ˙atumîm (versiegelt) entsprechen semantisch dem aus der mesopotamischen Schriftpraxis bekannten Ausdruck kakku sakku (versiegelt, obskur), mit dem kryptische esoterische Texte mit unverständlichen und für die letzten Tage bestimmten Visionen bezeichnet wurden. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 115–118 (DL)

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Claudia Bergmann, The Ability/Inability to Eat: Determining Life and Death in Bel et Draco Bel et Draco, a work of Second Temple Judaism, makes the intentional destruction of two idols by a human being the main topic of its narrative. Unlike other Second Temple texts, which discuss what idols are, how they were created by human hands, why they exist, and how they can be destroyed, Bel et Draco focuses on only one of the characteristics of the idols that will lead to their demise: their ability or inability to distinguish between and consume different types of food. This motif becomes so important for Bel et Draco that it is used in connection with almost every character appearing in the story. How this literary device is used in the description of the fate of the characters and in the establishment of a hierarchy between them is the topic of this article. JSJ 25/3 (2004) 262–283

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Daniel J. Simundson, Hosea – Joel – Amos – Obadiah – Jonah – Micah Six of the twelve “minor” prophetic books are here presented. Naturally, most space is given to Hosea and Amos (pp. 1–117; 149–252). The audience envisioned is students and pastors; accordingly, the commentary is kept non-technical. Abingdon Old Testament Commentaries; Abingdon Press, Nashville, Tenn. (2005) IX/1–350

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Julia M. O’Brian, Nahum – Habakkuk – Zephaniah – Haggai – Zechariah – Malachi This short commentary on six prophetic books appropriately uses a section-by-section approach, and each section is analyzed from a literary, exegetical, and theological perspective. The non-technical presentation makes this a very readable, yet scholarly work. – Includes up-to-date bibliographical references. Abingdon Old Testament Commentaries; Abingdon Press, Nashville, Tenn. (2004) 1–326

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Nicholas Ho Fai Tai, The End of the Book of the Twelve. Reading Zechariah 12–14 with Joel This paper proposes that Hosea and Malachi as a whole form a frame for the Book of the Twelve. With Zech 12–14 as the last portion assimilated into the Book of the Twelve, this frame serves as a context to construct a larger symmetry for Joel and Zech 12–14. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 341–350

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Knud Jeppesen, ‘The Lord God has spoken, and who will not prophesy?’ From Osee to Jonas in the Septuagint Verglichen mit der MT weist die LXX eine unterschiedliche Reihenfolge der ersten sechs ‘kleinen Propheten’. Ein Grund dafür mag eine beabsichtigte Nebeneinanderstellung der Bücher Jona und Nahum gewesen sein, die sich mit dem Schicksal Ninives befassen. Darüber hinaus wird das Buch Jona, das einen Idealfall prophetischer Wirkung beschreibt, in der LXX zu einem Schlüssel für das Verständnis prophetischen Wirkens: Die Warnungen der Propheten müssen verkündet werden, auch wenn sie keine Wirkung zeigen sollten. Das an Ninive und Jerusalem real geschehene Unheil hätte aber verhindert werden können. JSOT.S 375; David J.A. Clines et al. (eds.), Biblical and Near Eastern Essays; T. & T. Clark International/Continuum, London et al. (2004) 105–117 (DL)

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F. García Martínez, The text of the XII Prophets at Qumran After summarizing the conclusions reached on the textual character of the manuscripts of the XII Prophets from Murabba"at (Mur 88) and Nahal Hever (8HevXIIgr), the contribution will examine the text of the XII Prophets as attested on the one hand by the biblical manuscripts of the XII Prophets from Qumran (4Q76–82), and on the other hand by the quotations of the XII Prophets in the Pesharim from Qumran, in order to establish, with the help of the interpretation of these texts given in the pesharim if the variants appearing there are of a textual or of an exegetical character. OTE 17/1 (2004) 103–119

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J.P. Bosman, The Paradoxical Presence of Exodus 34:6–7 in the Book of the Twelve The theologically central “credo” of Exodus 34:6–7 is looked at in the context of the Old Testament in general, and in the Book of the Twelve in particular. The paradoxical nature of the way Exodus 34:6–7 is alluded to in 5 of the books of the Book of the Twelve (Hos 1:6, Joel 2:13, Jon 4:2, Mic 7:18–20 and Nah 1:3a) forms the basis of the argument. The theological issue at stake is the ambiguity and freedom of Yahweh’s forgiveness and presence in the light of the crises of sin and exile. In the process the redactional (dis)unity of the Book of the Twelve is touched upon. Scriptura 87 (2004) 233–243

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Christopher R. Seitz, On Letting a Text ‘Act Like a Man’. The Book of the Twelve: New Horizons for Canonical Reading, with Hermeneutical Reflections Die kanonische Interpretation des Zwölfprophetenbuchs darf gegenüber der historischen Lektüre desselben nicht vernachlässigt werden. Nicht nur der historische Kontext erhellt die Aussage der Bücher, sondern es tragen auch die späteren Bücher zum Verständnis der früheren bei. SBET 22/2 (2004) 151–172 (SP)

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Martin Leuenberger, Herrschaftsverheißungen im Zwölfprophetenbuch. Ein Beitrag zu seiner thematischen Kohärenz und Anlage Leuenberger offers a survey of the debate about the inner redactional coherence of the book of the Twelve that has emerged in recent scholarship (and is rarely challenged, though see various papers by E. Ben Zvi). To this he adds a study of what the Twelve say about the expectation of a (new) ruler in Israel. The subject is absent only from Jonah and Nahum. The relevant passages can be read as two parallel debates, one stretching from Hosea to Micah and one from Nahum to Zechariah and Malachi. – An important contribution to the debate about the formation and eventual unity of the Twelve. SBS 194; Konrad Schmid (ed.), Prophetische Heils- und Herrschererwartungen; Verlag Katholisches Bibelwerk, Stuttgart (2005) 75–111 (BL)

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Ruth Scoralick, JHWH als Quelle der Fruchtbarkeit und das Motiv vom Gottesgarten in der Prophetie. Beobachtungen anhand des Zwölfprophetenbuches The paper analyses the idea of JHWH as giver (and withholder) of fertility in connection with the “land” throughout the book of the Twelve Prophets. A canonical reading with special attention to Hosea 1–3; 4:1–3; Joel 2:1–11 and Maleachi 1:2–5; 3:6–12 (including glances at Zefanja 1 and Habakuk 3) shows how this idea, rooted in Ancient Near Eastern mythology, is transformed into a multi-facetted theological motif and interwoven with main themes of the Twelve, such as the Day of JHWH, the question of idolatry and the characterization of Zion. The references to the “land” in Hos 1:2 and Mal 3:12 constitute a remarkable framing device for the book, which is also relevant to the structure of communication in the Twelve. Quaestiones Disputatae 209; Hubert Irsigler (Hg.), Mythos in biblischer Bildsprache; Herder, Freiburg u.a. (2004) 318–342

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Hosea – Joel 658

Eberhard Bons, Geschichtskonzeptionen des Hoseabuches. Ein Vergleich von Masoretentext und Septuaginta Das hebräische Hoseabuch blickt nur andeutungsweise über die Zeit der Bestrafung hinweg – so in Hos 3,5; 11,10–11; 14,2–9, ob diese Stellen nun sekundär sind oder nicht. Die Perspektive des Übersetzers ist eine andere: Das Exil hat stattgefunden und stellt den Schlusspunkt einer langen Entwicklung dar, die schon in der Wüste mit der Auflehnung Israels gegen Gott begann. Doch kennt die Geschichte Israels mit Gott eine Fortsetzung – trotz der Bestrafung, die das Exil darstellt. Das Exil bedeutet insofern nicht nur ein “Gericht”, sondern auch eine Übergangsphase, die einer Erneuerung Israels vorausgeht. Doch auch diese geht auf Gottes Initiative zurück. Um beides, Bestrafung wie auch Unterstützung und Hilfe denken zu können, entwirft die HoseaLXX eine Vorstellung, die in dieser Weise dem MT fremd ist: Gott ist ein paideutès Israels (Hos 5,2). BZ 48/2 (2004) 251–262

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Katharine Doob Sakenfeld, How Hosea Transformed the Lord of the Realm into a Temperamental Spouse The introduction of the marriage metaphor allows Hosea to better describe the personal dimension and deep relationship that characterizes God’s covenant with Israel. But it also allows Hosea to describe Israel’s misconduct by portraying Israel/Gomer as a faithless wife. The symbol of marriage is useful to show clearly the rejection of Israel as a rupture and the restoration of the covenant as the restoration of the marriage relationship. But in the end it is an incredible promise: God commits to the people even in the midst of sin and failure. Nevertheless the authoress underlines the dangerous side of Hosea’s marriage metaphor: The description of Gomer’s punishment fits the pattern of an abusive domestic situation. In many 21st-century cultures this kind of marriage relationship is regarded as immoral and even illegal. BiRe 20/1 (2004) 28–33.52 (CB)

660

Manfred Görg, YHWH als Ehemann und als Löwe. Ambivalenz und Kohärenz in der Metaphorik des Hoseabuches Ehemann- und Löwenmetapher gehen im Hoseabuch eine Symbiose ein. Das Bild des Löwen entfaltet dabei auch auf der erotischen Ebene Bedeutung. Zwei Skarabäen aus dem palästinischen Raum (Mittelbronze II) veranschaulichen die erotisch-sexuelle Bemächtigung einer Frau seitens eines königlichen Partners unter dem Bild des Löwen, das Görg zufolge auch im Hintergrund der Metaphorik von Hos 2,16 steht. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 283–296 (SP)

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Matthew W. Mitchell, Hosea 1–2 and the Search for Unity Hosea’s early chapters have borne the weight of much of the critical commentary and scholarly discussion of the book throughout the history of its interpretation. Although much of this attention has been the result of what Yvonne Sherwood has termed the ‘critical obsession with Hosea’s marriage’, and its related assumptions about the biographical basis of this material, much of this scrutiny has also focused on the issues of genre and literary structure. Hosea is affirmed as a unified work of exceptional quality, in spite of the initial impression the text often gives of being comprised of distinct and loosely connected units whose meaning is obscured by an admittedly corrupt textual tradition. Chapters 1–2 are often described as a microcosm of this exceptionally subtle book, although this study’s close examination of these chapters calls scholarly affirmations of Hosea’s unity into question. JSOT 29/1 (2004) 115–127

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Eberhard Bons, Die Ehemetaphorik in Hosea 2,4–25 – Elemente, Funktion, Hintergründe The aim of this article is to analyse the marriage imagery of Hosea 2:4–25. The introduction presents some important results of the recent debate about the use of metaphors in general. The principal part of the article is a detailed analysis of the marriage metaphor in Hos 2:4–25, its structure, its use of metaphorical and non-metaphorical elements, its function and its alleged mythological background. Although it may seem that “marriage” as a “root metaphor” is the common denominator of a certain number of the elements of this text, it does not explain all of them (cf. e.g. Hos 2:21–24). However, this idea enables the “husband”, YHWH, to maintain the relationship inspite of the “infidelity” of his “wife”, Israel. As for the mythological background of the imagery, a thorough analysis of the alleged parallels in ancient Near Eastern literature does not prove a close relationship. In this context, the theory of cultic prostitution cannot any more be regarded as a link between the well-known oriental myths and the Old Testament evidence. The final part of the article examines the relationship between the marriage metaphor and other images the book of Hosea applies to the relationship between YHWH and Israel. Quaestiones Disputatae 209; Hubert Irsigler (Hg.), Mythisches in biblischer Bildsprache; Herder, Freiburg u.a. (2004) 234–257

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Brad E. Kelle, A Reconsideration of l ekassôt in Hosea 2,11 (MT) Hosea 2,11 in the MT (Eng. 2,9) is not intelligible in its literal, grammatical sense: “I will reclaim my wool and my linen in order to cover [l ekassôt] her nakedness.” Accordingly, both ancient versions and modern commentaries have interpreted and/or emended the verse in various ways. Even so, some of the early versional evidence and various ancient Near Eastern legal texts dealing with divorce stipulations suggest that the verse’s infinitive (lekassôt) should not be taken from the common root ksh, “to cover,” but from the geminate root kss, “to calculate, apportion, reckon.” In the relevant divorce texts, the husband of an adulterous woman is entitled to reclaim a calculated sum of her dowry, gifts, and provisions. Thus, this reading of Hos 2,11 sets the verse nicely within the chapter’s marriage/divorce metaphor as it draws upon one of the primary images found in the juridical principles of the ancient Near Eastern texts. ZAW 116/3 (2004) 334–347

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Alexander Rofé, ‘No Ephod or Teraphim’ – oude hierateias oude dèlòn: Hosea 3:4 in the LXX and in the Paraphrases of Chronicles and the Damascus Document Aufgrund der im Vergleich zu MT grundsätzlich als älter erscheinenden hebr. Vorlage der LXX sowie der Textlogik in Hos 3,4 bezeichnet der Verf. die aus der LXX rekonstruierte Lesart am Ende dieses Verses w’jn khnh w’wrjm als lectio praeferenda. Diese Lesart scheint auch dem Autor von 2 Chr 15,3–4 als Vorlage für einen ähnlichen Ausdruck gedient zu haben, und sie wird von einer Passage im CD nahe gelegt. Die MT hingegen vermeidet anscheinend aus theologischen Gründen den Ausdruck ’wrjm, der in späteren Zeiten mit mantischen Medien in Verbindung gebracht wurde. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 135–149 (DL)

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Emmanuel O. Nwaoru, The role of images in the literary structure of Hosea vii 8–viii 14 This article seeks to demonstrate, using essential structural indicators other than the general literary devices of composition, that Hos. vii 8–viii 14 is a structural and functional unit of discourse. Those literary devices are metaphors and similes. They perform two major roles of establishing the unity of the text and of depicting Ephraim/Israel and his behaviour in international relations. From vii 8 a major shift is observed;

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Ephraim alone is singled out for indictment in contrast to the preceding section (v 8–vii 7) where the focus was on the relation between Ephraim and Judah. VT 54/2 (2004) 216–222

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Barbara M. Leung Lai, Hearing God’s Bitter Cries (Hosea 11:1–9): Reading, Emotive-Experiencing Appropriation Adopting the emotional theory of poetry shapes Lai’s interpretive strategy of Hos 11:1–9, in that the divine pathos as expressed in God’s “I” voice is the focal point of her reading. Her own culturally shaped conception of emotions, she states, also plays a major role in arriving at the textual construction of the passions of the Hebrew God. Reading from this perspective, she takes the following points of entry for working out a coherent reading strategy for the passage: (1) from the Hebrew concept of emotion to divine pathos; (2) toward a characterization of the Hebrew God; and (3) divine pathos, prophetic pathos, and reader’s emotive-experiencing. HBT 26/1 (2004) 24–49

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Hans-Christoph Schmitt, “Reue Gottes” im Joelbuch und in Exodus 32–34 Die “spätdeuteronomistische” Schicht von Ex 32–34* ist wohl auf die gleichen schriftgelehrten Kreise zurückzuführen, die auch für Joel 2,12–17 verantwortlich sind. Ex 32–34* steht daher nicht nur unter dem Einfluss der frühen Schriftprophetie, sondern auch der (Reue Gottes und Umkehrforderung miteinander verbindenden) spätprophetischen Theologie, wie sie u.a. im Joelbuch vorliegt. Damit bestätigt sich die Vermutung, dass die “spätdeuteronomistische” Schicht von Ex 32–34* erst in das 4. Jahrhundert zu datieren ist und dass sie im Zusammenhang der Endredaktion des “Spätdeuteronomistischen” Geschichtswerks Gen 1 – 2 Kön 25, die nachpriesterlichen Pentateuch und Deuteronomistisches Geschichtswerk miteinander verbindet, angesetzt werden sollte. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 297–305

Amos 668

Martin Arneth, Die Komposition der Völkersprüche in Amos 1,3–2,16 Die hier vorgelegte Kompositionsanalyse der das Amosbuch einleitenden Völkersprüche zeigt, dass der Grundtext samt seinen Ergänzungen sehr kunstvoll gestaltet wurde. Eine Rückfrage hinter den literarischen Grundbestand des Textes nach den ursprünglichen Völkersprüchen bzw. nach einer mündlichen Predigt des Propheten erweist sich problematisch, da die Art der Komposition des Textes “einzig und allein auf eine literarische Stufe hinweist” (263). Die Ergänzungen dürften daher auf einen einzigen literarischen Eingriff in den Grundtext zurückgehen, wofür die Art der Bezugnahme auf diesen Text und die übergreifenden kompositorischen Interessen sprechen. ZABR 10 (2004) 249–263 (DL)

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Georg Steins, Das Chaos kehrt zurück! Aufbau und Theologie von Amos 3–6 This short study communicates some new understandings of the composition and theology of the Book of Amos: Chapters 3 through 6 show a concentric structure. The story about Moses (Exod 20 and 32–34) and the Primeval Flood (Gen 6–8) provide the underlying framework of the composition. It becomes evident that the parts of the canon called “Torah” and “Prophets” are more closely related than scholarship acknowledged so far. BN 122 (2004) 35–43

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Teófilo Correa, La búsqueda que da vida: Una propuesta exegética de Amós 5:4–8 Amos verbindet Kultkritik mit Sozialkritik. Zur Zeit Jerobeams II. erlebt Israel eine politisch-wirtschaftliche Blütezeit, in der sich vielfältige Kultpraktiken etablieren. Doch lebt die soziale Elite auf Kosten der überwiegend armen Bevölkerung. Deswegen kündigt Amos das Gericht Gottes an und fordert das Volk auf, den vielfältigen Kultpraktiken den Rücken zu kehren und JHWH allein zu suchen. Theologika 19/1 (2004) 42–77 (SP)

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Aren M. Maeir, The historical background and dating of Amos vi 2: an archaeological perspective from Tell eß-Íâfì Gath The historical context and interpretation of the mention of the cities of Galneh. Hamath and Gath in Amos vi 2, has been the subject of much discussion. Recent finds from the excavations at Tell eß-Íâfì, Israel (identified as biblical Gath of the Philistines), uncovered a destruction level and a siege system dated to the late 9th cent. BCE, apparent evidence of the conquest of Gath by Hazael of Aram (2 Kings xii 18). Subsequently, the site is of little significance until the end of the Iron Age. Based on this it is suggested, the three cities mentioned in Amos refer to cities captured and destroyed by Hazael, and that this oracle was written not long after the destruction of Gath, whilst the memory of these events (and particularly the destruction of Gath) was fresh. VT 54/3 (2004) 319–334

672

Raúl Quiroga, Imagina un Diálogo después de la Tragedia: Un Estudio Exegético de Amós 6:8–14 The passage of Amos 6:8–14 contains a mix of prose and poetry. By means of this section the prophet condemns Israel’s easy-going attitude and its lack of interest in the message of YHWH. Judgment is imminent and Israel ignores the warnings. The odd literary design of the section is one of the means that the prophet utilizes to describe the confused and perplexed state of the nation. Amos alters intentionally his literary composition in order to emphatically portray the spiritual situation of Israel. DavarLogos 3/1 (2004) 1–12

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Georg Steins, Amos 7–9. Das Geburtsprotokoll der alttestamentlichen Gerichtsprophetie? Während in der klassischen redaktionskritischen Interpretation der Amosvisionen die Botschaft von der Vergebung Gottes historisiert, der Frühphase des historischen Wirkens des Propheten zugeordnet wird und das Gericht als eigentliche prophetische Botschaft Raum gewinnt, ermöglicht der Blick auf das Amosbuch eine andere Sichtweise: Vergebung wird, unabhängig von der Umkehrbereitschaft Israels, grundlos gewährt. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 585–608 (EB)

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Christo Lombaard, What is Isaac doing in Amos 7? The patriarch Isaac is mentioned twice in Amos 7, in verse 9 and verse 16. This article is an investigation of the two occurrences of the strangely spelt name in this chapter where it seems to fit poorly. It is suggested that Amos 7:9–17 is a later insertion. When this tradition reached the south after 722 BCE, references to Isaac were inserted as a parallel to the references to Israel. Furthermore, Amos 7:9 originally formed the

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end of the Amos-Amaziah narrative, but it was moved to its present position to serve as an introduction to this segment of text. OTE 17/3 (2004) 435–442

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Melanie Köhlmoos, Amos 9,1–4, Jerusalem und Beth-El – Ein Beitrag zur Gerichtsverkündigung am Kultort in der Prophetie des 8. Jhs. Am 9,1–4 gilt als Fortschreibung des Amosbuches, die das Wirken des Propheten neu deutet. Amos wird zum Verkünder des Gerichts über Israel etabliert, der im Auftrag Jahwes handelt. Visionär ist eindeutig Amos. Der Ort der Vision kann nach der Dramaturgie des Amosbuchs nur Beth-El sein. Der Text zeigt sich als von nachexilischen Jerusalemer Voraussetzungen gestaltet. Am 9,1–4 fußt demnach auf den Grundlagen nachexilischer Theologie. Die Stellung der Amosvision folgt der Logik des Buches, die die Visionen im Ganzen als (Selbst-) Erschließung der prophetischen Botschaft an das Ende der Komposition setzt. Daraus folgt, dass die Vorstellung der Gerichtspräsenz Jahwes am Heiligtum auch im Amosbuch eine nachexilische theologische Konstruktion ist. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 169–178 (EB)

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Hubert Irsigler, Keine Flucht vor Gott. Zur Verwendung mythischer Motive in der Rede vom richterlichen Gott in Amos 9,1–4 und Psalm 139 Am 9:1–4 goes back to Amos and his first tradents – with the possible exception of the sentences 4a–c. The text reflects, with a certain polemical re-interpreting tendency, the Bet-El-tradition and its concept of the sanctuary (cf. especially Gen 28:12–17). The motif of the futile escape from the judge-god has close biblical parallels in Jer 16:16–18 and 23:23–24 and also in the circuit of the sun in Ps 19:7. With the help, and in analogy to well-known functions of the sun-god, the judge-god of Am 9:1–4 profiles cosmic-universal features of his effecting power, including his might over the underworld. A comparison with a New Assyrian annal text from a prisma inscription of Asarhaddon (according to R. Borger: Prisma A. IV 78 – V 25) shows a transference of conceptions of the sun-god unto the king that is paralleled in the reception and functionalization of mythical solar features in the image of the universal judge-god of Am 9:1g–3. Equally the close connection between conceptions of the sun-god with mythical motifs of the fighting with the sea monster, which is instrumentalized in Am 9:2–3, reflects mythological paradigms. Quaestiones Disputatae 209; Hubert Irsigler (Hg.), Mythisches in biblischer Bildsprache; Herder, Freiburg u.a. (2004) 184–233

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Kenneth E. Pomykala, Jerusalem as the Fallen Booth of David in Amos 9.11 This essay establishes two points: First, Amos 9.11–15 should be dated to the exilic or post-exilic period. Second, the booth of David is to be identified with the city of Jerusalem. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T. & T. Clark International/Continuum, London (2004) 275–293

Jonah ★ Micah 678

Yitzhak Peleg, ‘Yet forty days, and Niniveh shall be overthrown’ ( Jonah 3.4): Two Readings (shtei krie’ot) of the Book of Jonah The verb h-p-ch, the combination nehepachet enables, from a literary stance, two simultaneous readings: The city of Niniveh will be destroyed, and the people of Niniveh

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will repent. It is the claim of this paper that the prophetic sentence ‘Yet forty days and Niniveh shall be overthrown’, and especially the word nehepachet (‘overthrown’) function as a mise en abyme in the book of Jonah, and figure the meaning and message of the book as a whole, which engages with ‘overturns’. These overturnings, as well as the presentation of the prophet in opposition to all those surrounding him, and especially in contrast to other prophets, lends support to the argument that the book of Jonah is a parody of prophecy. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 262–274

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Timothy L. Wilt, Pigeon: A Translation of Yonah In this article, a translation of the Hebrew Bible’s Yonah is given on the right-hand page with a brief commentary on the left-hand page. The translation is offered as one possible point of departure for discussion of representing the literary nature of biblical texts in general. It also provides an example of one way in which a translation may incorporate a variety of approaches: discourse, functional equivalence, literal, fluent, foreignizing, popular language. The Bible Translator 56/1 (2005) 45–57

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Massimo Pazzini, La Massorah del Libro di Giona (BHS) This article offers an easy way to read and understand the notes, massorah parva (Mp) and massorah magna (Mm) of the book of Jonah. Starting with the printed biblical text (BHS) the marginal notes of Mp are explained at first. Afterwards references in the list of Mm of the monograph published by G. Weil are examined. LASBF 52 (2002) 103–116

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Andreas Kunz, Das Jonabuch un motivgeschichtlicher Perspektive am Beispiel der ägyptischen Schiffbrüchigenerzählung The book of Jonah shares numerous common features with the Egyptian account of a shipwreck from the Middle Kingdom. These concern the structure of the two narratives, their didactic intention and the narrative motifs used in them. The common features can be explained by a reception-historical influence of the older Egyptian narrative on the book of Jonah. ZAW 116/1 (2004) 55–74

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J.H. Potgieter, The nature and function of the poetic sections in the book of Jonah The article asserts that the psalm in Jonah 2:3–10 is not the only poetic section in the book of Jonah. There are four other prayers in the book and the poetic quality of these sections should also be recognised. The nature and function of all five invocatory poetic sections in Jonah, those in 1:6, 1:14, 2:3–10, 3:9, and 4:2–3, are discussed. The careful symmetrical placement of these prayers in the book together with their similarity in form, draw attention to the differences in disposition between the heathens and Yahweh’s prophet. The insertion of these prayers should be understood as a technique of foregrounding to highlight the message of Jonah, namely that Yahweh could do as he likes, but that his inclination is to do what is necessary for the preservation of human lives. OTE 17/4 (2004) 610–620

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Dirk Human, Unbearable lightness of Being (God). The challenge of wisdom perspectives in the theology of Jonah This paper indicates the presence of integrated wisdom perspectives that most probably allies the book of Jonah with Sapiential Judaism in the later post-exilic period. The didactic intention of the novelette, the prominent function of creation theology, a sceptic attitude, or rather protest, against the traditional retribution principle, as well as the combination of miscellaneous wisdom perspectives underscore the book’s sapiential flavoured character. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie, Neukirchener, Neukirchen-Vluyn (2004) 321–340

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Jörg Jeremias, Die Sicht der Völker im Jonabuch ( Jona 1 und Jona 3) Die Exegese der beiden Kapitel durch den Verf. führt ihn zu dem Schluss: “Es bleibt somit nur eine Möglichkeit der Deutung des Verhältnisses von Jona 1 und Jona 3, von Matrosen und Einwohnern Ninives: Die Matrosen in ihrer bunten Mischung der Herkunftsländer spiegeln die Vielfalt der Völkerwelt wider, während ‘Ninive’ speziell für die Gewalt einer bedrückenden Fremdmacht steht. Im zeitlichen Rahmen, in dem das Buch Jona anzusetzen ist (spätpersisch/frühhellenistisch), werden am ehesten die Ptolemäer gemeint sein.” Vorgaben für diese Weltschau standen dem Buchautor aus der Prophetentradition zur Verfügung. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 555–567 (RM)

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Dirk J. Human, Jona se “opstanding uit die dood”: Perspektiewe op die “opstandingsgeloof ” vanuit die Ou Testament The Jonah novelette tends to be one of the First Testament’s primary witnesses on the resurrection faith. This faith portrays the omnipotent power of God over all other threatening powers of death and chaos, be they human or divine. Only God can raise the dead from death. Jonah’s resurrection from death illustrates how Yahweh alone is responsible for this endeavour. This article focuses on Jonah’s prayer (2:3–10). It argues that the reader is persuaded to see Jonah’s flight from Yahweh and his commission ultimately leading to his ending up behind me bars of death (2:7b). Embedded in fictitious and mythological descriptions is Yahweh who delivered Jonah from the pit of death, namely Sheol (2:7c). Resurrection faith narratives in the Second Testament confirm these perspectives in the First Testament. HTS 60/1–2 (2004) 221–238

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Moshe Aberbach, Prophets and Prophecy in Targum Jonathan to the Prophets The targum considers prophecy to be the prerogative of the Holy Land. Where it occurs in other countries, it is merely a continuation of a prophetic revelation which began in the land of Israel. It is this concept that prophecy is limited to Eretz Israel which underlies the targum’s interpretation of Jonah’s flight from God. Since the very thought of trying to escape from divine proficiency was manifestly absurd, the targum explains Jonah’s attempted flight as having been designed to escape from ‘prophesying in the name of the Lord’. Jonah’s idea was therefore that once he was outside the Holy Land prophecy would be impossible because divine revelation was confined to the Holy Land. JSOT.S 389; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. II; T & T Clark International/Continuum, London (2004) 82–97

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Rudolf Mosis, Der Welt zugetan. Das Jonabuch und die Kirche in der Welt von heute Das Jonabuch wird vorgestellt, exegetisch erläutert und auf seine universalistische, auch für heute gültige Botschaft hin befragt. Besonders hingewiesen wird auf zwei binäre, auf umfassende Größen hinweisende Konzeptionen: Land und Meer, Mensch und Tier. R. Mosis, Welterfahrung und Gottesglaube; Echter Verlag, Würzburg (2004) 13–62 (BL)

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Simone Paganini, ‘Ich bin ein Knecht des Herrn’. Bemerkungen zur LXX-Übersetzung des Wortes 'bry in Jon 1,9 Die Tatsache, dass 'bry in der Septuaginta-Übersetzung von Jona 1,9 nicht mit Ebraios, sondern mit doulos kyriou wiedergegeben wird, gibt einen beachtlichen Hinweis zum Verständnis der Selbstbezeichnung Jonas. Vermutlich liegt hier kein Lesefehler vor, sondern der Übersetzer bezieht sich auf 2 Kön 14,25, wo Jona auch als doulos Gottes bezeichnet wird. Durch die interpretierende Übersetzung doulos kyriou soll ausgesagt werden, dass Jona, trotz seines Versuches, sich dagegen zu wehren, von Anfang an im Dienste Gottes steht. Bib. 85/1 (2004) 109–114 (SP)

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Johan Coetzee, And Jonah swam and swam and swam: Jonah’s body in deep waters Within its present context the first ‘prayer of Jonah’ ( Jonah 2) is embedded in various bodily issues relating to the rest of the narrative. The religious, societal, and personal bodies of the post-exilic Jews are under threat. In a nutshell, the first ‘prayer of Jonah’ reflects the relationship between these various bodies at play in the narrative. OTE 17/4 (2004) 521–530

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Mary Katherine Horn, The Use of "ànnàh in Jonah 4:2 "ànnàh in Jon 4:2 functions to ironically convey Jonah’s degree of irreverence in his address to YHWH. BN 121 (2004) 103

✩ 691

Jean-Marcel Vincent, La cohérence du livre de Michée et de son discours sur l’autorité et les autorités Der erste Teil des Beitrags stellt den inhaltlichen Aufbau des Michabuches vor und gibt einen Einblick in die Redaktion des Buches. Im zweiten Teil des Beitrags geht es um das Thema der Autorität. Diese misst sich an drei Kriterien: Legitimität, Kompetenz und Ausrichtung auf das Gute. Hokhma 85 (2004) 35–56 (SP)

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Timothy M. Pierce (ed.), Micah Diese Ausgabe von SWJT hat das Buch Micha zum Thema. Es enthält folgende Beiträge: R.W. Byargeon, The Relationship of Micah 4:1–3 and Isaiah 2:2–4: Implications for How We Understand the Prophetic Message (6–26); K.C. Peacock, Who is a God Like You? – Theological Themes in Micah (27–47); S.L. Klouda, Micah: An Annotated Bibliography (48–56); E.A. Mitchell, Micah – The Man and His Times (57–76) und T.M. Pierce, Micah as a Case Study for Preaching and Teaching the Prophets (77–94). SWJT 46/1 (2003) 3–94 (SP)

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Marvin A. Sweeney, The Portrayal of Yhwh’s Deliverance in Micah 2.12–13 Reconsidered A close examination of the language and imagery of Mic. 2.12–13 in relation to its immediate context in Micah 2 demonstrates that it is not concerned with Yhwh’s deliverance of Israel at all; instead, it portrays Yhwh and the king leading the people from the protection of their walled cities into exile. Mic. 4.6–7 represents a re-reading of 2.12–13 that is intended to demonstrate that in the perspective of the book as a whole Yhwh will ultimately restore Israel to Zion once the punishment is complete. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 315–326

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Ulrike Bail, “Die verzogene Sehnsucht hinkt an ihrem Ort”. Literarische Überlebensstrategien nach der Zerstörung Jerusalems im Alten Testament Micah 4:1–7 – the famous swords-into-ploughshares text – is here analyzed as an Utopian text. Inspired by the hermeneutics of E. Ebach, the author has selected a somewhat cryptic line by the poet Nelly Sachs as the title of her Bochum habilitation thesis. Gütersloher Verlagshaus, Gütersloh (2004) 1–167

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Helmut Utzschneider, Micha und die Zeichen der Zeit. Szenen und Zeiten in Mi 4,8–5,3 Dieser Beitrag ist die Weiterführung eines früheren Beitrags des Verfassers, der die dramatische Szenerie von Mi 1,1–4,7 zu erschließen suchte. Die w"th – Anreden an Jerusalem (4,8) und Bethlehem (5,1) bilden den Rahmen des abgegrenzten Textes, dessen Thema der Niedergang Jerusalems ist. Dieses “Zerstörungspanorama” wird in drei Orakelauftritten (die [w]"th – Anreden) entfaltet. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 265–282 (SP)

Nahum ★ Habakkuk – Zephaniah 696

Aron Pinker, Nahum – The Prophet and his Message Nahums Prophetie ist in erster Linie von der Absicht getragen, dem Volk Israel in einer hoffnunglsosen Zeit, Hoffnung zu geben. Seine Botschaft: Assur wird untergehen, weil es Gottes Feind ist. JBQ 33/2 (2005) 81–90 (SP)

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Aron Pinker, Nahum’s Theological Perspectives Because there is no condemnation of Judah or call to repentance in Nahum’s oracles, but rather great exultation over the fall of Nineveh, scholars have depicted Nahum as a virulent nationalist, and have even alleged that he tends to exhibit the characteristics of false prophecy. The purpose of this paper is to show that Nahum’s small book contains an unusually rich theological perspective, and a prophetic message of eternal validity, which is in line with the best prophetic traditions. Nahum’s greatness lies not only in the poetic beauty of his prophecies and their imaginative power, as is commonly recognized, but also in the theological timeliness of his message of the Lord’s power to intervene in a time of crucial need. JBQ 32/3 (2004) 148–157

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Aron Pinker, Shelter or Strength in Nahum 1,7? This note suggests that in Nah 1,7 the enigmatic lm 'ôz is a contraction of lmô 'z, lmô belonging to the first colon and 'z to the following. Making this orthographically minimal emendation, a verse with a 3 beat colon is obtained, and is of the same structure as in the verses that precede and follow it. ZAW 116/4 (2004) 610–613

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Lawrence Zalcman, Intertextuality at Nahum 1,7 Reading l'mw m'wz or l'mw 'z instead of lm'wz in Nah 1,7 yields a more balanced line, explains the Targum, and connects the verse intertextually with passages in Joel and Psalms. This refines a suggestion of A. Pinker in the preceding note. ZAW 116/4 (2004) 614–615

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Aron Pinker, Descent of the Goddess Ishtar to the Netherworld and Nahum II 8 Nahum depicts in ii 8 Nineveh’s desperate appeal to Ishtar to ward off its attackers by enacting her descent to the Netherworld to save her beloved Tammuz. In this context, the problematic words h'lth, nlth, whßb refer to the erection of Ishtar’s statue in some public place and its denuding by Allatu (the Sumero-Babylonian goddess Ere“ki-gal), assuming that h'lth = “the Allatu.” VT 55/1 (2005) 89–100

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Aron Pinker, Nineveh – An Isle is She This note suggests emending Nah 2,9 to depict Nineveh as an isle in a pool, rather than as a pool. ZAW 116/3 (2004) 402–405

✩ 702

Aron Pinker, Was Habakkuk Presumptuous? Hab 1,3.6 und 2,1f lassen die in der jüdischen Auslegungsgeschichte angezeigte Meinung, Habakuk sei ein anmaßender Prophet gewesen, plausibel erscheinen. JBQ 32/1 (2004) 27–34 (SP)

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Gert T.M. Prinsloo, Habakkuk 1 – a dialogue? Ancient unit delimiters in dialogue with modern critical interpretation Modern critical scholarship tends to classify Habakkuk 1 as a dialogue between the prophet and Yahweh. Apart from the superscript (1:1), 1:2–4 is regarded as a lament by the prophet, 1:5–11 as an oracle by Yahweh, and 1:12–17 as a renewed lament by the prophet. However, Habakkuk 1 has been understood quite differently in ancient Hebrew manuscripts. These manuscripts are uninamous in interpreting Habakkuk 1 as a single pericope, with the first major break occurring only after 1:17. This study applies the principles of unit delimitation to Habakkuk 1 and concludes that Habakkuk 1 should be read as a single pericope with only one speaker. It can therefore not be classified as a dialogue. OTE 17/4 (2004) 621–645

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Achim Behrens, Habakuk 2,1–4 und die Treue zur Offenbarung Inhaltliche und sprachliche Beobachtungen weisen darauf hin, dass im Zusammenhang mit 1,2–4 eine späte Reflexion über Dauer und Zuverlässigkeit schriftlicher Prophetie vorliegt: Als “Gerechter” erweist sich, wer sein Vertrauen auf das setzt, was die Propheten von Gott erfahren und auf Tafeln eingegraben haben. Christoph Barnbrock u.a. (Hgg.), Gottes Wort in der Zeit; Lit Verlag, Münster (2005) 173–187 (WSch)

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Dominik Markl, Hab 3 in intertextueller und kontextueller Sicht The investigation of intentional intertextual references carried out in this article is based on the criteria introduced by the Anglicist Manfred Pfister. The author arrives at the conclusion that Hab 3 refers to preceding biblical texts: In vv. 3.19 the prophetic prayer alludes to Deut 33 and 2 Sam 22 in order to assume the function of authoritative vicarious prayer, while avoiding martial ideology. If one approaches the book as a whole, Hab 3 stands in antithetical relationship to Hab 1, especially due to the fact that the theophany constitutes a counterattack against the Chaldean offensive described in Hab 1,5–11. This latter text seems to be given the form of a bitter ironical parody of Jer 5,15–17. Bib. 85/1 (2004) 99–108

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David Toshio Tsumura, Janus parallelism in Hab. iii 4 Hab. iii 4 is a “Janus parallelism”, where qarnayim in 4b corresponds to nògah (“brightness”) in 4a with the meaning “rays” and to 'uzzòh (“his power”) in 4c with the meaning “horns”. VT 54/1 (2004) 124–128

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Marvin A. Sweeney, Zephaniah. Prophet of His Time – Not the End of Time! Sweeney denies the common eschatological interpretation of the book of Zephaniah. First and second he criticizes common interpretations of the judgment-texts and shows their intention as not apocalyptic. Third he argues for the scenario of restoration at the end of the book (3:9–20) that the personification of Jerusalem as the daughter of Zion leads to the “marriage metaphor” as its background. Citing Hosea 1–3, Jeremiah 2, Ezekiel 16 and Isaiah 49–54 he proves that the presentation of Israel as God’s bride does not point to eschatological concerns. It functions as a metaphor for the relationship between God and his nation at a particular point in history. With this in mind he gives a new translation of 3:17, which supports his interpretation. BiRe 20/6 (2004) 34–40.43 (CB)

Zechariah ★ Malachi 708

Serge Frolov, Is the Narrator also among the Prophets? Reading Zechariah without Presuppositions The article proposes a strategy for integrated reading of the canonical book of Zechariah. This strategy demonstrates that preconceived notions about the book’s literary history and especially about the identity of the voices recorded in it are the main factors that have thus far prevented the scholars from adequately accounting for heterogeneity of its form and content in a synchronic perspective. Examined without presuppositions, Zechariah can be plausibly interpreted as an integral, if complex, composition featuring two interrelated principal speakers, Zechariah (in 1:2–6; 1:8–6:15; 7:9–8:17) and an anonymous prophet identified with the book’s narrator (in 1:1, 7; 7:1–8; 8:18–14:21). This counterpoint pattern lends authority to the narrator’s innovative message in Zech.

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8:20–14:21 by placing it in the context of a dialogue initiated by Zechariah and linking it to the correct prediction that the temple of Jerusalem will be successfully rebuilt. BI 13/1 (2005) 13–40

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Rüdiger Lux, Die doppelte Konditionierung des Heils. Theologische Anmerkungen zum chronologischen und literarischen Ort des Sacharjaprologs (Sach 1,1–6) Das doppelte Umkehrwort Sach 1,3 fasst die Botschaft des Propheten zusammen (“Aufeinanderzugehen JHWHs auf sein Volk und Israels auf JHWH”). Für den Prolog als Ganzen gilt: “Chronologisch ist er unmittelbar vor der Grundsteinlegung zum Zweiten Tempel einzuordnen. Literarisch hingegen eröffnet er den Zyklus der Nachtgesichte und will den Leser auf diese hin orientieren.” BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 570–587 (RM)

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Rüdiger Lux, Wer spricht mit wem? Anmerkungen zur Angelologie in Sach 1,7–17 Das Personenchaos des ersten Nachtgesichtes Sacharijas entwirrt der Verf. mit Hilfe einer Struktur- und Aufbauanalyse dieser Perikope. Der Mann auf dem roten Pferd in Sach 1,8 erweist sich dabei als identisch mit dem Deuteengel der vv. 9–10 und dem Engel JHWHs der vv. 11–12. “Die unterschiedlichen Bezeichnungen ein und derselben Engelfigur verdanken sich sowohl der vom Textautor intendierten Unterscheidung zwischen Bild- und Deuteebene, als auch den unterschiedlichen Kommunikationssituationen und Kommunikationspartnern im Text” (79). In der Gestalt des angelus interpres kommt das religionsgeschichtliche Phänomen der Notwendigkeit zur Vermittlung der Gotteserfahrung in der Perserzeit zum Ausdruck. Leqach 4 (2004) 71–83 (DL)

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Lena-Sofia Tiemeyer, Compelled by honour – a new interpretation of Zechariah ii 12a (8a) This article proposes that direct speech begins immediately after the words “thus says the Lord” in Zech. ii 12. It follows that the word kbwd, understood as “honour”, is the logical subject of the verb “he/it has sent me” while God is its natural object. The verb “to send” is further understood in a figurative sense “to commission”, and the following preposition ’l is translated as “against”. In this way, Zech. ii 12 is a metaphorical expression describing how God is sent by (His) honour to proclaim punishment for the nations. Such a reading fits well with the rest of Zech. i–viii (e.g. Zech. i 7–17): having let His own people being deported and His temple destroyed. God’s honour was at stake. A similar idea is found in Ezekiel (e.g. Ez. xx 44). VT 54/3 (2004) 352–372

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Raik Heckl, Die Auslegung von Sach 4 in der Illustration der CerveraBibel: Ergebnis einer harmonisierenden schriftgelehrten Bibelexegese Die Abbildung des siebenarmigen Leuchters als Illustration zum fünften Nachtgesicht des Sacharja in der um 1300 entstandenen Cervera-Bibel ist hier als ein harmonisierender Kommentar aufgefasst, der Sach 4 in kanonischer Sicht mit Ex 25 // 37 verbindet. Der Künstler hat sich an der aus den letztgenannten Texten bekannten traditionellen Form der Menora orientiert, wobei er manche schwer verständliche Realien mit Hilfe paralleler Texte und verwandter Begriffe interpretierte. Als eine exegetische Besonderheit von Sach 4 ist der Leuchter im Unterschied zu dem in Ex 25 // 37 (noch) nicht entzündet dargestellt. Leqach 5 (2004) 27–40 (DL)

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M.D. Terblanche, An abundance of living waters: The intertextual relationship between Zechariah 14:8 and Ezekiel 47:1–12 Zechariah 14:8 and Ezekiel 47:1–12 have more in common than an allusion to a common stock of images. Consequently our understanding of Zechariah 14:8 can be fruitfully informed by the perspectives of the study of intertextuality. This paper considers the question whether the author of Zechariah 14:8 wanted to replace Ezekiel 47:1–12. He seemingly assumes that the reader is acquainted with the latter text. Although one cannot speak of the displacement of Ezekiel 47:1–12, Zechariah 14:1–15 seems to be a commentary on the former text. The author of Zechariah 14:1–15 deems the transformation of the known natural order vital for the fulfilment of the expectations raised by Ezekiel 47:1–12. OTE 17/1 (2004) 120–129

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Alviero Niccacci, Poetic Syntax and Interpretation of Malachi Niccacci ist der Auffassung, dass das hebräische Verbalsystem in Poesie und Prosa ähnlich funktioniert. Daher wendet er seine Theorie, die er für die hebräische Prosa entwickelt und 1990 unter dem Titel “The Syntax of the Verb in Classical Hebrew Prose” veröffentlicht hat, nun auf den poetischen Text des Maleachibuches an. Die Theorie basiert auf der Unterscheidung zweier Hauptachsen: einer temporalen, die zwischen Vergangenheit, Gegenwart und Zukunft unterscheidet, und einer grammatischen, die zwischen Verbformen und nicht-verbalen Konstruktionen unterscheidet. Der vollständige hebräische Text des Buches, sowie eine englische Übersetzung ist, in Versform und an der syntaktischen Analyse Niccaccis orientiert, beigefügt. LASBF 51 (2001) 55–107 (SP)

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Rainer Kessler, Die Theologie der Gabe bei Maleachi Die dichte Verwendung der Vokabel mnh˙ bei Maleachi als Begriff für die Gott darzubringenden Opfer weist auf eine eigenständige Gaben-Theologie hin, die der Opfer-Theologie der priesterschriftlichen Texte entgegensteht. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 392–407 (EB)

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Hélène Koehl-Krebs, L’intertextualité comme méthode d’investigation du texte biblique. L’exemple de Malachie 3,20 The intertextuality as a method for investigating the biblical text traditionally accounts for earlier texts, that the studied one is echoing. With an example taken from the book of Malachi, the study will show that significant echos of a text, present in later ones, may also be a useful tool for research. It will focus on showing that the representative of the rising sun of justice (Ml 3, 20) fits into the anti-Edomite depiction drawn by the first oracle (Ml 1, 2–5). BN 121 (2004) 60–76

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Psalms General 717

Franz Delitzsch, Die Psalmen This is a reprint of the last, 1894 edition of Delitz’s commentary on the Psalms, edited and somewhat abridged by his son, the Assyriologist Friedrich Delitzsch. However, the son has left this work largely intact, but occasionally, one will still go to earlier editions for philological detail. In fact, it is the philological detail for which this commentary is still useful, as is the appendix on Massoretic accents and metrics. Brunnen Verlag, Giessen (2005) 8*/XII/1–861 (BL)

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Sigmund Mowinckel, The Psalms in Israel’s Worship Mowinckel (d. 1965) was one of H. Gunkel’s students, and his monumental study of the Psalms ranks as a major contribution to the study of ancient Israelite cultic poetry. Although recent scholarship tends to dissociate the psalms, or their final editorial layers, from ritual use, Mowinckel may still have a point. The present reprint of the 1961 English edition is prefaced by a new survey and annotated bibliography on Psalms research (pp. XIX–XL, by J.L. Crenshaw). – All exegetical libraries should have this book, and Crenshaw’s survey will be appreciated by students and scholars alike. The Biblical Resource Series; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2004) XLIV/1–246; X/1–303 (BL)

719

Philip S. Johnston et al. (eds.), Interpreting the Psalms. Issues and Approaches The fifteen papers included in this volume seek to cover the entire field of studies on the book of Psalms. Current approaches are surveyed (D.M. Howard), ancient Near Eastern prayer is compared (T. Longman), cultic connections are explored ( J. Creach, C. Broyles), the structure of the book of Psalms is discussed (G.H. Wilson), and even the Targum gets a chapter (T.M. Edwards). Other chapters focus on themes such as ethics, kingship, and body idioms. Two appendixes, compiled by P.S. Johnston, list form-critical categorizations and provide an index of books (esp. by W. Brueggemann) that discuss individual psalms outside of the standard commentaries. The book concludes with 28 pages of bibliography. Apollos/Inter-Varsity Press, Leicester (2005) 1–332

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Christoph Levin, Die Entstehung der Büchereinteilung des Psalters The division of the Book of Psalms into five books in line with the Torah was first created by the doxology of Ps cvi 48 which repeats Ps xli 14 verbatim and combines it with a quotation of Dtn xxvii 16ff. (cf. Neh viii 1–6). The three other doxologies which divide the Book of Psalms relate to the former separate collections: Ps xli 14 concludes the first Davidic Psalter Pss iii–xli, Ps lxxii 18–19 rounds off the ‘elohistic’ Davidic Psalter Pss li–lxxii, and Ps lxxxix 53 concludes the ‘messianic’ Psalter Pss ii–lxxxix. VT 54/1 (2004) 83–90

721

Louis Jonker, Another Look at the Psalm Headings: Observations on the Musical Terminology This article, which builds upon my previous study on the Psalm headings, focuses on the use of musical terminology in the Psalm superscriptions. The distribution of these terms is observed in the Psalter, as well as in the rest of the Old Testament. From

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the patterns of distribution, certain conclusions are drawn with regard to the possible origin and function of these headings. JNSL 30/1 (2004) 65–85

722

Jamie A. Grant, The King as Exemplar. The Function of Deuteronomy’s Kingship Law in the Shaping of the Book of Psalms The editors of the Psalter made use of the Kingship Law Deut 17:14–20 as a paradigm in their placement of kingship psalms alongside torah psalms at key junctures of the book of Psalms. Key texts studied in this exercise in canonical criticism are Ps 1–2; 18–21; 118–119. Academia Biblica 17; Society of Biblical Literature, Atlanta, Ga. (2004) XVIII/1–335

723

Reinhard Achenbach, Zum Sitz im Leben mesopotamischer und altisraelitischer Klagegebete. Teil II: Klagegebete des Einzelnen im Psalter The original Sitz im Leben of the prayers of lament in the Old Testament is to be located, corresponding to their setting in Mesopotamian and West Semitic culture, in the context of religious rites for overcoming situations of distress caused by illness, hostility and accusation before a court, as well as in acts of atonement and purification which follow an affliction from God. Pointers to this background are preserved in a fragmentary way. In consequence of the centralisation of the cult and the restriction of sacrificial rites to the temple, a process of transformation takes place, on the one hand as a result of the liturgical use of the texts and on the other through their dissociation from the cult. The latter leads to an internalisation of piety and allows the use of the Psalter as the prayer book of the Diaspora. ZAW 116/4 (2004) 581–594

724

Eckart Otto, Politische Theologie in den Königspsalmen zwischen Ägypten und Assyrien – Die Herrscherlegitimation in den Psalmen 2 und 18 in ihren altorientalischen Kontexten This article deals especially with Psalm 2* and Psalm 18* and they are understood against a neo-Assyrian context. During the latter part of the eight and the first half of the seventh century the neo-Assyrian power was especially felt in Judah and the influence of its royal ideology can clearly be detected in these two psalms. Psalm 89* and Psalm 72* were also influenced by the Assyrian royal theology but these motifs were used in a subversive way. In Psalm 2* and Psalm 18* the neo-Assyrian motifs were employed to elaborate the Jerusalem royal ideology. Verbum et Ecclesia 25/2 (2004) 619–652

725

Paul Deselaers, Psalmen predigen. Ermutigungen aus der neueren Psalmenforschung In ihrer existentiellen Dimension, ihrer theologischen Eigenart als gesamte GottesOffenbarung und ihrem Charakteristikum als Gebet von Juden und Christen sind die Psalmen für die christliche Existenz und den christlichen Gottesdienst unverzichtbar. Der Dialog mit der Dichtung zeigt eine innere Verwandtschaft zu den Psalmen: Es geht um die Existenz des Menschen in seiner Hinfälligkeit und Schwachheit, doch in der Hoffnung auf Leben. Dichtung und Psalmen zeigen je für sich die Möglichkeiten und Grenzen des Weges zur Lebenswahrheit. Psalmen zu predigen heißt (a) das Wort Gottes zu erlernen: Sprache ist das Medium der Menschen und der Gotteswahrheit, (b) als Person Zeuge zu sein für die Wirklichkeit in der Welt, im Vertrauen auf die Zusage, ein einzigartiges, auf ewig angenommenes Geschöpf zu sein, (c) Protest zu

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erheben für das Leben im ursprünglichen Wortsinn: in der Öffentlichkeit Zeugnis abzulegen in positiver Zustimmung zum Leben und entschiedenen Widerstand gegen seine Bedrohung, (d) einen Dialog in den Lebenszeiten zu führen, der der Gotteswahrheit Raum verschafft, (e) im Psalmgebet zu leben und den angesprochenen Gott als den gegenwärtigen und hörenden Gott des Lebens zu glauben. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 158–173 (EB)

726

Egbert Ballhorn, Kontext wird Text. Die Psalmen in Forschungsgeschichte, in biblischer Zeit und in christlicher Liturgie Die Psalmen wurden und werden je kontextuell gelesen und ausgelegt. Angefangen bei der historisch-kritischen Bibelexegese werden hier prominente Kontexte aufgezeigt, die die Wahrnehmung des Textes prägen: Forschungsgeschichtlich angesetzt wird in der literarkritischen Betrachtungsweise der Kontext der Entstehungssituation bevorzugt, während die Gattungskritik eher eine geschichtsentrückte normierende Verwendungssituation im Blick hat. Weiterhin werden die verschiedenen Kontexte von Psalmensammlungen und Psalmenbuch, der Kontext des gesamten alttestamentlichen Kanons, des Neuen Testaments und der christlichen Liturgie sowie der persönlichen Lektüre mit ihren Konsequenzen ausgeführt. Heute soll die Lektüre des Psalters als eines Buches der Lehre und des Lobes die Sprach- und Bildkompetenz der Glaubenden stärken, die Glaubenden mit in die Dynamik des Buches auf der Suche nach Gott nehmen und zu persönlichen Neukontextualisierungen anstiften. BiLi 77/3 (2004) 161–170 (CB)

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C.J.A. Vos, Die psalms as himnes in ’n liturgiese konteks In many ways the psalms fulfill a bridging function between divergent denominations that previously avoided each other. In the Hebrew text of the Psalter most of the psalms bear clear titles. None of the titles of the psalms originated together with the actual psalms. Instead, they offer instruction to the reader about the process that led to the compilation of the psalms into collection. The psalms are more than liturgy and liturgy comprises more than merely psalms. Therefore, the psalms cannot simply be clothed in liturgical vestments. Hymns that occur in the Book of Psalms form the focus of this article. It is clear that the praise in the hymns follows different patterns. The article aims to explore the liturgical function of the hymns in the psalms. HTS 60/3 (2004) 673–686

728

Anneli Aejmelaeus, Usko, toivo ja semantiikka: Septuagintan psalmien kielestä ja sen vaikutuksesta Paavaliin The Septuagint Psalter, i.e. the Greek translation of the Hebrew Psalms, is generally considered a largely word-for-word translation. Nevertheless, the translator was aiming at a text that could be used by his Jewish religious community in the way the original Hebrew Psalms were used. This can be gathered from his choices of vocabulary, which are often free and varied. For instance, a shift can be observed in expressions referring to the attitude of the petitioner to God from “trust” or “confidence” to “putting one’s hope in God” (elpizein). The verb pisteuein with its cognates does not appear in this connection, because it had not yet developed into the central expression of religious attitude that it has become in the epistles of Paul. Paul’s lifelong use of the Greek Psalter in devotion and study has, however, left its mark in his constant emphasis on “hope” along with “faith” and “charity”. TAik 109/3 (2004) 247–258

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Timo Veijola, Zum Problem der Tempora in der Psalmenübersetzung Der besondere Gebrauch der Tempora in poetischen Texten ist ein durch die biblische Wissenschaft in seiner ganzen Reichweite nicht erkanntes Phänomen. Anhand von zehn Beispielen aus dem Psalter demonstriert der Verf., wie der Wechsel der Tempora als poetisches Stilmittel verwendet wurde, um eine gewisse Eintönigkeit der Sprache zu vermeiden. Solche scheinbare grammatische Unregelmäßigkeiten sind im Hebräischen möglich, da die Tempora dort nicht unbedingt unterschiedliche Zeitstufen ausdrücken sollen. Bei der Übersetzung poetischer Texte müssen daher syntaktische, formgeschichtliche und inhaltliche Erwägungen zum gesamten Kontext die richtige Zeitstufenwahl ermöglichen. Studia Orientalia 99; Hannu Juusola et al. (eds.), Verbum et calamus; Finnish Oriental Society, Helsinki (2004) 385–399 (DL)

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Yair Zakovitch, Juxtapositionen im Buch der Psalmen (“Tehillim”) Es wird aufgezeigt, wie Ps 1 mit seinen Zusätzen das Buch der Psalmen mit der Tora und den Propheten in Verbindung bringt, Zeichen für die Einheit der “Mikra”. Der Zusatz zu Ps 77+78 erklärt das Fehlen Moses und Aarons in der Geschichte des Exodus in den Psalmen. Der Zusatz zu Ps 14 verbindet diesen mit Ps 15. Er stammt nicht von Paulus, wo er sich in Röm 3,10–18 als Zitat findet, sondern aus der Vorgängerversion der Septuaginta. Der Zusatz zu Ps 18 stellt eine Verbindung der Figur Davids mit den “letzten Worten Davids” in 2 Sam 23,1–7 her. Möglicherweise ist 2 Sam 22 einer der ersten Belege dafür, dass ein Psalm auf David zurückgeführt wird. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 660–673 (EB)

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Rolf A. Jacobson, “Many Are Saying”: The Function of Direct Discourse in the Hebrew Psalter In some of the Psalms, God is introduced as saying something (Ps 110, e.g.), and occasionally, the direct speech of the enemies of the poet is also quoted; a third group consists of the poet’s exhortation of others to say something (“let Israel say”). In a particularly welcome section, Jacobson reviews how earlier authors (including J. Begrich, H. Gunkel, K. Koenen, and S. Starbuck) have felt about God speaking; eventually, he decides against seeing divine speech as a more or less direct echo of actual oracles delivered in ritual settings. JSOT.S 397; T & T Clark International, London (2004) XI/1–165 (BL)

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Patricia K. Tull, Bakhtin’s Confessional Self-Accounting and Psalms of Lament In his early essay entitled “Author and Hero in Aesthetic Activity,” Mikhail Bakhtin laid the groundwork for his later discussion of dialogism by exploring the concepts of “outsideness,” “authoring,” and “aestheticizing.” While his essay concerns the relationship of an author to a created hero (literary character), it also – in typical Bakhtinian style – grows to encompass far more than literature, contemplating as well the construction of self, others, and even God. One portion of this most explicitly theological of his essays explores the genre he calls “confessional self-accounting” and the path by which remorse becomes the opportunity for faith both for the one repenting and for the one reading the confession of another. This essay uses Bakhtin’s discussion to help explore a neighboring genre, the biblical Psalms of lament. These psalms display moods and movements analogous to those of confessional self-accounting – isolation, inner chaos, and the turn toward God as loving other for reconstructing a beloved self. The psalms have also functioned similarly to confessional self-accounting in the religious experience of generations of subsequent readers, who respond by reading their own griefs, fears, and hopes in the “I” and “we” of the ancient Psalms. BI 13/1 (2005) 41–55

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Hermann Spieckermann, Schweigen und Beten. Von stillem Lobgesang und zerbrechender Rede im Psalter Das Schweigen zwischen Gott und Mensch ist im Alten Testament mehrdeutig. Auf Seiten des Menschen kann es Entschluss oder Erleiden sein. In Bezug auf das Gottesverhältnis des Menschen gewinnt letztere Form des Schweigens grundsätzlichen Charakter, insofern es stumm wird, häufig in den Psalmen thematisiert (Ps 28.35). Eine andere Ausrichtung hat das Schweigen als Stillwerden vor Gott und Ziel des Betens (Ps 37.38.62). Stille kann jedoch auch selbst als Gebet verstanden werden (Ps 65). Eine Dimension des Schweigens ist hingegen auch das bewusste Schweigen gegen Gott (Ps 39.49). HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 567–584 (EB)

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Susanne Gillmayr-Bucher, Glücklich, wer gebahnte Wege im Herzen hat. Raumbilder in den Psalmen The imagination of space in the Psalms does not only describe places but rather it is used for an orientation that structures experience. With the help of new and sometimes even daring metaphorical language facets of reality are shown from a different perspective. This article summarizes the images of space in the Psalms and describes some particular and exceptional metaphors on the background of the more common images. PzB 14/1 (2005) 67–79

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Erich Zenger, Mit Gott ums Leben kämpfen. Zur Funktion der Todesbilder in den Psalmen Als ein Buch der Feier Jahwes, des Ursprungs und Fülle des Lebens, einerseits und ein Protest gegen den allgegenwärtigen Tod andererseits ist der Psalter von den beiden Gegensätzen ‘Leben’ und ‘Tod’ geprägt. Drei Beispiele für die Suche nach dem Sinn des Lebens angesichts des Todes aus dem Psalter werden hier vorgestellt: (1) Ps 88 als ein Protest gegen den Tod, dessen Macht von Jahwe begrenzt werden kann, (2) Ps 30 als Eröffnung einer neuen Lebenssicht angesichts der mit Hilfe Jahwes überwundenen Todesgefahr und (3) Ps 39 als Bitte um weisheitliche Lebenskunst im Bewusstsein menschlicher Begrenztheit. JBTh 19; Martin Ebner u.a. (Hgg.), Leben trotz Tod; Neukirchener Verlag, Neukirchen-Vluyn (2005) 63–78 (DL)

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Susanne Gillmayr-Bucher, Body Images in the Psalms The use of body imagery is one of the Psalter’s most obvious literary features, enriching its vivid metaphorical language. Such imagery serves not only to portray body language or emotions – these images are also used to characterize a person or they allow insights into their self-perception. Furthermore, single body parts may be depicted as independent beings, thus allowing the reader of the Psalms to visualize tangled actions or complex thoughts and reflections as vivid body images. This article explores how the body images of the Psalms are used, what literary functions they serve, and which underlying concepts of communication and valuation they reveal. Thus, this study offers detailed insights into the perception and presentation of bodies in the Psalms. JSOT 28/3 (2004) 301–326

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Hermann Spieckermann, Der theologische Kosmos des Psalters The contribution tries to disclose the theological cosmos of the Psalter. It investigates metaphors of building and founding in the hymns and prayers. Expounding Ps 93, 84 and 9–10, the impressive lines of the architecture of God’s praise come to the fore.

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The God-king being present in his temple determines on shaping the manifold relations towards God to become a cosmos of praying: as a whole of theological ideas and as a whole of deliberately collected texts. BThZ 21/1 (2004) 61–79

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Katharine J. Dell, “I will solve my riddle to the music of the lyre” (Psalm xlix 4 [5]): a cultic setting for wisdom psalms? This paper explores the relationship between wisdom psalms and the cult, asking whether Mowinckel’s characterization of the wisdom psalms as late and non-cultic is justified. It explores the possibility of wisdom influence on the psalter in early and later times, looking at questions of context and theology. Rather than seeing wisdom influence as mainly a scribal activity that was a post-exilic editing of the final form of the psalter, it is argued that the influence of wisdom went back to the days of the early Israelite cult. Its influence was strong also in post-exilic times, which confirms a connection between wisdom and cult at this stage (Perdue), however wisdom forms that shaped the literary development of some psalms and wisdom ideas that included an emphasis on creation and order are seen to be an essential part of the earliest self-identification of Israel through her worship. VT 54/4 (2004) 445–458

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H. Wayne Ballard Jr., Reading the Psalms in Light of 9–11: The Dialectic of War and Peace as a Leitmotif in the Psalms of Ascents What did the psalms sound like? One viable suggestion might be that the Psalms of Ascents once consisted of musical arrangements reflecting the internal struggles present within the words of the psalms. A juxtaposition of the images of war and peace is readily apparent throughout the words of the Hebrew Psalter, with the Psalms of Ascents serving as a harbinger for this Leitmotif perhaps allowing it to find its highest expression. PRSt 31/4 (2004) 441–451

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H. Efthimiadis-Keith, Is there a place for women in the theology of the Psalms? Part II: Self-expression and the ‘I’ in the Ancient Hebrew Psalter This paper is Part II of a research project that investigates the place of women in the theology of the ancient Hebrew Psalter. Whereas Part I attempted to determine the nature of this ‘place’ from the perspective of the female imagery contained in the book (OTE 12/1, 35–56), Part II endeavours to do so from the perspective of the ‘I’. More specifically, Part II deals with the self-expression of the ‘I’, its identity and the possibility of female authorship for at least some of the Psalms. It also integrates the findings of a questionnaire that was recently distributed amongst men and women in order to test their responses to the Psalms. OTE 17/2 (2004) 190–207

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Ulrich Berges, ‘God staat aan de kant van de armen’ (Ps. 109, 31): Armoede en rijkdom in het psalmenboek Contrary to the wisdom books, the Book of Psalms contains a theological approach to the theme of the poor, which reaches beyond the criticism of the prophetical writings and the O.T. legal texts. The indecisiveness of earlier debates on the question whether the poor in the Psalms were indeed the economically disadvantaged or were ‘spiritually pious’ is seen in a new perspective when we read the psalms in their canonical order (lectio continua). The first series of the psalms of David (3–41) is heavily edited

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from the perspective of the theology of the poor. In the second book (42–72), the poverty psalms are gathered together at the end (69–72). In the third (73–89), a poverty psalm ascribed to David is in the centre (86). In the fourth series (90–106), it becomes clear how the lot of the poor is inseparable from that of Zion (cf. Ps. 102, 14–23), regardless of the tenor of the fifth book (Ps. 107–150; cf. esp. Ps. 145, 13–14 and 146, 6–10). The theology of the poor in the book of Psalms surpasses by far not only the aspect-focus in the wisdom books but also the attempts of the legal texts in the Pentateuch to halt the growing pauperisation in Israel. Only in the Book of Psalms do we find a total view in which the poor play a decisive role: one in which they are no longer the object of poor-relief, but a subject of God’s history with his people and with mankind. TTh 44/2 (2004) 108–123

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W. Dennis Tucker Jr., A Polysemiotic Approach to the Poor in the Psalms The polysemiotic nature of the terms found within the poverty word field ('ny, 'nw, dl, "bywn, dk, '“wqym, r“, ˙lkh, "lmnh, ytwm) must be considered in any attempt to construct a “theology of the poor” found within the book of Psalms. PRSt 31/4 (2004) 425–439

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Michael LeFebvre, Torah-Meditation and the Psalms: The Invitation of Psalm 1 B.S. Childs suggested that the Psalter itself might be part of the Torah indicated by Ps 1. Building on this idea, it is argued that Ps 1 reflects the ideal of meditating = singing certain parts of the Bible, including the book of Psalms. Philip S. Johnston et al. (eds.), Interpreting the Psalms; Apollos/Inter-Varsity Press, Leicester (2005) 213–225 (BL)

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W. Dennis Tucker Jr., Democratization and the Language of the Poor in Psalms 2–89 This study suggests that the language of the poor expressed in Psalms 2–89 recasts the ideology present in this collection. The language of Kingship becomes democratized – the call for social justice and renewal of society, which is typically reserved for a king, is transferred to the people. HBT 25/2 (2003) 161–178

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Albert Pietersma, Empire Re-Affirmed: A Commentary on Greek Psalm 2 Dieser an den Prinzipien der International Organization for Septuagint and Cognate Studies orientierte Kommentar zeigt, dass hinter Ps 2 LXX eine beachtliche Textgeschichte steht. JSOT.S 389; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. II; T & T Clark International/Continuum, London (2004) 46–62 (SP)

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C.J.A. Vos, Psalm 2 as lied teks – ’n literêre en teologiese evaluering The publishing of the Liedboek (2001) emphasizes the importance of the psalms for liturgy and hymnology. All 150 psalms in the Liedboek were versified by T.T. Cloete. In this article Psalm 2 is analysed from different perspectives. This leads to a literary and theological evaluation of its versification by Cloete. Verbum et Ecclesia 25/2 (2004) 769–783

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Friedhelm Hartenstein, Der im Himmel thront, lacht (Ps 2,4). Psalm 2 im Wandel religions- und traditionsgeschichtlicher Exegese Ps 2 must be understood as a post-exilic literary work, reflecting scriptural scholarship, rather than a text echoing ancient royal ritual. It is clear, however, that vv. 7–9 reflects ancient tradition, here incorporated in view of a messianic message or expectation. Several illustrations serve to elucidate the ancient Near Eastern background. – The volume also includes papers on Ps 2 in ancient Judaism, including Qumran (A. Steudel), and the NT (K. Backhaus, W. Kahl). BThSt 67; Dieter Sänger (Hg.), Gottessohn und Menschensohn; Neukirchener Verlag, NeukirchenVluyn (2004) 158–188 (BL)

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Helmut Schnieringer, Psalm 8. Text – Gestalt – Bedeutung The author agrees with A. Deissler that Psalm 8 is postexilic, and v. 3 (though constituting a secondary addition) can be used for a more precise dating, for the “strength” seems to refer to the walls of Jerusalem as rebuilt by Nehemiah. Part of v. 2 (“you have set your glory above the heavens”) is also a secondary addition. This Munich dissertation offers a thorough exegesis of the psalm and is often indebted to the work of Manfred Görg who supervised the project. Ägypten und Altes Testament 59; Harrassowitz Verlag, Wiesbaden (2004) XIV/1–533 (BL)

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Christian Frevel, “Eine kleine Theologie der Menschenwürde”. Ps 8 und seine Rezeption im Buch Ijob Ps 8 gilt als anthropologisches Paradigma, auch im Blick auf seine Rezeption in Ijob 7. Auch wenn das Fehlen der in Ps 8 grundgelegten freiheitlichen und selbstverantwortlichen Stellung des Menschen beklagt wird, ist nicht das Menschsein in seinen Grundkonstanten gemindert. Zwar wird in den Freundesreden eine negative Anthropologie entwickelt, doch bleibt Ps 8 durch die Infragestellung im Leid Ijobs hindurch das anthropologische Paradigma im Buchkontext. Ps 8 bringt vor allem die unveräußerliche Würde des Menschen zum Ausdruck. Diese gilt als anthropologisches Grunddatum, von Gott her entworfen und mit der Stellung des Menschen in der Schöpfung begründet. Die Intertextualität von Ps 8 und Ijob 7 resp. 19 zeigt den Zusammenhang von Freiheit und Würde. Darüber hinaus wird deutlich, dass der Psalter in seiner hervorragenden Stellung zunächst zwar in seiner Tora-Perspektive zu begründen ist, weiter aber auch weisheitliches Grundlagenparadigma bildet. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 244–272 (EB)

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Ute Neumann-Gorsolke, “Aus dem Mund von Kindern und Säuglingen . . .”. Ps 8,3 vor dem Hintergrund Jerusalemer Vorstellungen Ps 8,3 ist einer der schwer zugänglichen Verse im Psalter. Die Einzelmotive erhalten ihre Prägnanz von der Jerusalemer Sprachwelt und können als Transformierungen Jerusalemer Traditionen verstanden werden. Jahwes Macht wirkt in der Funktion einer unüberwindlichen Machtstellung, die sich gegen die Feinde richtet. Von besonderer Relevanz ist die doppelte Frontstellung der Feinde: Sie sind Feinde des Beters und somit auch Feinde Jahwes. Als Einfallstor des Chaotischen bedrohen sie die Schöpfungswelt. Das souveräne Handeln Jahwes vom Zion aus schafft jedoch eine neue Perspektive: Den Feinden ist Einhalt geboten, die Schöpfungsordnung ist gesichert. Die “JeremiaProblematik” wird zum Paradox: Die unmündigen Kinder werden zum Medium des göttlichen Wortes. So erhalten sie Anteil an der Macht Jahwes. Der Schöpfergott handelt demnach entgegen der Jerusalemer Vorstellungswelt nicht durch den König, sondern durch die schwächsten Menschen. Es bleibt jedoch Jahwe, der handelt. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 179–187 (EB)

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J. Gerald Janzen, Another look at Psalm xii 6 In Ps xii 6 the line "à“ît bîyè“a' yàpîa˙ lô has been variously analyzed, generally on the assumption that yàpîa˙ is a form of the verb pû˙, “breath, blow.” Building on the argument of P.D. Miller (VT 29 [1979], pp. 495–500) that yàpîa˙ is a noun with the meaning, “witness” (like Ugaritic yp˙), the author construes bîyè“a' as a bet essentiae phrase, takes "à“ît to mean, “provide, appoint,” and translates the line, “I will provide as salvation a witness for him.” VT 54/2 (2004) 157–164

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Kathrin Liess, Der Weg des Lebens. Psalm 16 und das Lebens- und Todesverständnis der Individualpsalmen There was a kind of revolution in the study of the book of Psalms when, in 1947, Christoph Barth published his book “Die Errettung vom Tode”, arguing that the Lord delivers his friends not from physical death, but from trouble. The death, envisaged by Ps 16, is “death in the midst of life”, a situation avoided if the devotee stays in union with God. Lies defends this interpretation against recent attempts to return to older notions of life after death, e.g. by E. Zenger. Ps 16:3, notoriously difficult, is here understood as referring to the praying individual’s delight in the company of the true believers. The book includes a survey of research and a chapter that compares Psalms 16 and 73. Forschungen zum Alten Testament II/5; Mohr Siebeck, Tübingen (2004) XI/1–504 (BL)

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Gregory V. Trull, An Exegesis of Psalm 16:10 This verse states the reason for David’s sense of security regarding his flesh (v. 9). The reason David’s flesh rested securely was that he knew that Yahweh would not desert him in the grave. This suggests that David expressed at least a veiled hope for resurrection: his flesh would not be abandoned in the grave. In the second line of the verse David extended the thought of the first colon by saying that Yahweh’s “favored one” would not experience decay. The language here seems to go beyond David himself. He did die and experience decay. In fact his death was part of the covenant, God made with him (2 Sam 7:12). BS 161/3 (2004) 304–321

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Philip Nel, Psalm 19: The Unbearable Lightness of Perfection It is argued in this article that the three stanzas of Ps 19 make perfect sense as a poetic composition. The text is closely knit and multivalent, but two important complementary themes dominate the poem, viz. the revealing voice of creation and of Law, as well as the absolute perfection of these two themes, juxtaposed with the imperfect human realization of this. Consequently, the blameworthiness and sinfulness of man are not only set off against the radiance and perfection of creation and Law (the revelation through nature and Law), but this condition paradoxically also paves the way for the imperfect “revelation” of the human voice. The fact that man can by no means aspire to perfection provides no impediment for him to voice his esteem for the glory of God, provided he complies with the prerequisites of prayer and petition. This interpretation of Ps 19 establishes this psalm as one of the most individualistic and reflective of the psalms, and supports its presumably late origin – at least subsequent to the tradition of Sirach. JNSL 30/1 (2004) 103–117

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Richard D. Patterson, Psalm 22: From Trail to Triumph The psalm has a primary, historical meaning in connection with David. Its canonical message encourages us to read it again in the light of the completed Scriptures. “Indeed,

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our study has enabled us to see David’s turmoil of heart and yet his trust in God’s ultimate deliverance” (p. 231). JETS 47/2 (2004) 213–233 (BF)

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Michaela Bauks, Die Feinde des Psalmisten und die Freunde Ijobs: Untersuchungen zur Freund-Klage im Alten Testament am Beispiel von Ps 22 The present book studies Ps 22 and Job 3 and 30 (plus some other parallel passages in the book of Psalms, e.g. Ps 31:10–14) to find out about the meaning and message of the lament over disloyal friends (a motif not found in Mesopotamian prayers, as Bauks points out). Bauks follows O. Keel in adopting a reading that relies on the psychology of suffering people who feel estranged from others. She reads Ps 22 as a model prayer in which the praying person is led from suffering to praise – through a pedagogical process he is led to gain a wider perspective. The often-argued idea that vv. 4–6 are a secondary addition is rejected; instead, it is shown that this passage sets the lament in a wider context and contributes to the paradigmatic character of the lamenting individual’s redemption. – This is the author’s habilitation thesis, accepted by the University of Strasbourg, France. SBS 203; Verlag Katholische Bibelwerk, Stuttgart (2004) 1–198 (BL)

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L.P. Maré, Psalm 22: To pray like Jesus prayed Psalm 22 is one of the so-called messianic psalms. According to this viewpoint, the psalm should be interpreted as a direct prophecy of the suffering of Jesus. However, such a reading of the psalm completely ignores the historical situation of the psalm and also reduces the Old Testament to promise with the fulfilment only taking place in the New Testament. Instead of interpreting the psalm as a prophecy and Jesus’ use thereof as the fulfilment, it should rather be understood as an actualisation of the psalm in new circumstances. OTE 17/3 (2004) 443–454

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Kristin M. Swenson, Psalm 22:17: Circling around the Problem Again Die Verfasserin diskutiert verschiedene alte und neue Interpretationsvorschläge bezüglich dieses schwer zu deutenden Verses. Sie verzichtet auf Emendationen und verteidigt den masoretischen Konsonantentext. Eine Meute von Übeltätern umringt den Beter wie Hunde; sie engen seine Hände und Füße ein (d.h. lähmen sie) wie ein angreifender Löwe (so dass der Beter sich nicht verteidigen oder entfliehen kann). Die Verfasserin übersetzt: “Dogs surrounded me, a pack of wickedness. / Like a lion, they circumscribe my hands and feet.” JBL 123/4 (2004) 637–648 (RM)

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Jerzy Seremak, Psalm 24 als Text zwischen den Texten A theological dissertation submitted to the Jesuit faculty of St. Georgen (Frankfurt, Germany), this is a thorough philological study of Psalm 24. The author highlights those expressions that are not used elsewhere in the OT and therefore have a communicative force beyond that of merely formulaic language. Österreichische Biblische Studien 26; Peter Lang Verlag, Bern (2004) 1–487 (BL)

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Pierre Auffret, Yhwh entendant. Étude structurelle du Psaume 34 Following two studies by Marc Girard and two others by the author of the present article, the latter makes some improvements on this work to refine the identification of the literary structure of Ps 34. With the help of the earlier studies he examines the

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text by moving in turn from the smallest structures to the most important ones. Agreement is reached as far as the identification of the four parts is concerned. But it was necessary on the one hand to modify the presentation of the internal structure of each part and on the other hand to extend what is known of the overall structure, that is to say, the relations existing between the four parts. ZAW 116/3 (2004) 348–363

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Phil J. Botha, The textual strategy and ideology of Psalm 36 Psalm 36 is a beautiful and masterfully crafted poem that once served to enhance the unity and conviction of a group of Yahweh-worshippers. The strategy of the author seems to have been an attempt to create dissociation from a group of people who are described as ‘wicked’ and to promote association with Yahweh as their patron deity. The psalm probably served at the same time as a request to Yahweh to protect the members of the in-group against the arrogant behaviour of the out-group who had no respect for him. It ends with a statement of confidence in the eventual downfall of the wicked people. OTE 17/4 (2004) 506–520

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P. Styger et al., ’n Moontlike interpretasie van Psalm 40. Gerald H. Wilson se navorsing oor die samehang van die Psalmbundel Wilson’s pioneering research laid the foundation for the study of the Psalter as a book. In this article a brief discussion of the results of Wilson’s research will be given. It will also be indicated how Psalm 40 can possibly be interpreted according to Wilson’s findings. Psalm 40 is a unique psalm in the sense that it presents the contents of the Psalter in a nutshell. The contents of Psalm 40 imply the following: the poet experienced deliverance and salvation by doing the will of God and praying persistently. Likewise, everyone identifying with the distress related in Book One of the Psalter will experience God’s deliverance. The aim of the intended message communicated by Psalm 40 is not merely to describe the poet’s suffering, but rather to offer encouragement to the oppressed or distressed by explaining that God indeed answers prayers in difficult times – a thought also expressed in other psalms. IDS 38/2 (2004) 291–309

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L.P. Maré, Psalm 44: Die God wat nooit sluimer of slaap nie . . . moet wakker word! In Psalm 44, the author accuses Yahweh of sleeping. This is an extremely serious accusation, especially in the light of Psalm 121:4 which explicitly states that Yahweh, in contrast with the gods of the other nations, never sleeps. Why does the author make this accusation? The Psalm begins with Yahweh being praised for showing his goodness in delivering his people and bringing them to the Promised Land. No mention is made of Yahweh sleeping here! It is exactly this contrast between what Yahweh has done in the past and the current situation of his people that results in the accusation against God. The aim of this article is to show that believers today have similar experiences where God acts differently from what is expected of Him and that Psalm 44 should be utilized by the Church to teach its people that, they too, can bring their lament and accusations against God to God, when they feel forsaken by Him. Verbum et Ecclesia 25/1 (2004) 152–165

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William H.C. Propp, Is Psalm 45 an Erotic Poem? On the surface a hymn of praise on the king’s wedding day about his merits Psalm 45 uses deft ambiguities to describe the erotic scene of a queen’s and king’s wedding night. BiRe 20/2 (2004) 33–37.42 (CB)

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Daniel J. Estes, Poetic Artistry in the Expression of Fear in Psalm 49 This article analyses how the poet in Psalm 49 expressed and overcame his emotion of fear. In particular it focuses on several rhetorical techniques – repetition, interlocking semantic fields, lexical exploitation, and sound play – by which the psalmist presented and countered his fear of wealthy oppressors. Using a remarkable array of poetic devices he refused to succumb to an impulse to flee in the face of intimidation. He instead drew deeply on his faith in God as he assessed the bankruptcy of material wealth in light of the inevitability of death. BS 161/1 (2004) 55–71

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D.J. Human, God accepts a broken spirit and a contrite heart – Thoughts on penitence, forgivenes and reconciliation in Psalm 51 The present article discusses the biblical text of Psalm 51, a poignant and dramatic rendering of a sinner’s penitence in his quest for forgiveness and reconciliation. Acutely aware of his transgressions, the psalmist confesses his own sinfulness whilst acknowledging the divine requirement of genuine repentance and complete dependence on God’s grace. Verbum et Ecclesia 26/1 (2005) 114–132

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Theodor Seidl, Tränenschlauch und Lebensbuch. Syntax und Semantik von Psalm 56,9 In Psalm 56 dominiert das Thema “Feinde”. In diesem Rahmen lässt sich auch v. 9 am besten verstehen: Der Beter spricht die kultische Distanzierung von seinen Feinden aus und verschafft sich dadurch Gewissheit, dass sein Leben in Gottes Nähe (nò( ")d und sipr) geborgen und gesichert ist. Neutestamentliche Abhandlungen NF 47; Martin Ebner et al. (Hgg.), Paradigmen auf dem Prüfstand; Achendorff, Münster (2004) 155–172

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John S. Kselman et al., A note on "èlem in Psalm lviii 2 The consonants "lm in Ps. lviii 2 are deliberately ambiguous, to be vocalized both "èlem (muteness, mute ones), and "èlìm (gods). VT 54/3 (2004) 400–402

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Brian Doyle, Howling like dogs: metaphorical language in Psalm lix The present contribution examines the use of animal terminology – wild dogs – in Ps. lix and endeavours to interpret this terminology within the framework of a working definition of metaphor as a stylistic feature of BHP and its function therein. As a result, it would appear that the author’s metaphorisation of his enemy (either personal or national) as a pack of wild dogs foaming at the mouth and terrorising the city at night allows him to introduce elements of imprecation. Indeed, animal terminology, focusing particularly on mouth, teeth etc. is common among the so-called psalms of imprecation. At a second level, it is possible to detect traces of a further metaphorisation in which the author invites the divinity to behave as wild dogs would in destroying his enemy. VT 54/1 (2004) 61–82

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Phil J. Botha, Psalm 67 in its literary and ideological context Psalm 67 has been interpreted for a long time as part of an agricultural liturgy of thanksgiving for Yahweh’s grace. This paper argues that the psalm’s contents, its structure, and its immediate context in the book of Psalms do not justify such an interpretation. It should probably be seen as a call to Yahweh to display and publicly claim

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his honour, so that all the peoples of the world will recognise Israel’s special relationship to him. The strophic structure, poetic features, and ideological intent of the psalm and its neighbours are investigated. OTE 17/3 (2004) 365–379

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Pierre Auffret, Que te rendent grâce les peuples, eux tous! Nouvelle étude structurelle du psaume 67 Under its obvious simplicity, Psalm 67 hides a complex composition. Pierre Auffret stresses the difference between the refrains in 4–5a and 6, in order to make a clear distinction between requests and motivations in 2–5 as well as in 6–8. He shows that each of these parts offers a crossed symmetry in which are superimposed a parallel and a chiasm. ETR 79/4 (2004) 575–582

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Renate Egger-Wenzel, “Du Taube mit silbernen Schwingen, mit goldenem Flügel!” (Ps 68,14b.c.) Der in nachexilischer Zeit entstandene Psalm 68 erinnert durch die Aufnahme von alttestamentlichen Zitaten und Bildern an relevante Ereignisse aus Israels Geschichte, die im neuen Kontext und in Verbindung mit prophetischer Theologie ( Jes, Ez) eine aktuelle Bedeutung erhalten. In der prachtvoll beschriebenen Taube mit silberngoldgrünen Flügeln in V.14b.c sieht die Verf. durch die Farbverbindungen eine Anspielung auf das verheißene fruchtbare Land, wo Milch (Silber) und Honig (Gold) fließen (Ex 3,8). BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 591–599 (DL)

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Arndt Meinhold, Versetehen und Übersetzen. Versuch zu Psalm 72 Die hier vorgestellte Analyse des Ps 72 konzentriert sich auf die angemessene Übersetzung der imperfektischen (PK-) Verbformen, welche dieses poetische Werk prägen. Aufgrund der Einsichten in die Struktur des Psalms und mit der Kenntnis der Spannbreite der Modi des hebräischen Imperfekts im Hintergrund entscheidet sich der Verf. für unterschiedliche – jussivische oder futurische – Formen, entsprechend der Einschätzung der jeweiligen inhaltlichen Erfordernisse. Zum Abschluss wird die vorgeschlagene Übersetzung mit strukturierenden Überschriften präsentiert. Leqach 4 (2004) 85–107 (DL)

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Lawrence Boadt, The Use of “Panels” in the Structure of Psalms 73–78 There is good reason to believe that the use of large blocs of panels in the construction of psalms is far more important than is often recognized. These panels can be found in individual psalms, but here the question is posed how the practice of “panelling” was intentionally used in constructing a series of psalms together as a group. Analysing the use of panels in one such series, Psalms 73–78, the author shows that these panels are not strictly identical to regular strophes or stanzas; the panels found in this group of psalms work in pairs, usually functioning contrastively. CBQ 66/4 (2004) 533–550

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Phil J. Botha, The poetic structure and strategy of Psalm 79 This paper endeavours to analyse Psalm 79 as a poetic composition and an ideological document. From the analysis, it seems that the psalm primarily served a Judaean community of believers as a means of coping with their feelings of indignation, shame,

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and frustration some time after the destruction of the temple in Jerusalem. The argument used is that Yahweh’s efforts to exact punishment from his people for their contravening stipulations of the covenant have become detrimental to his honour. It suggests that it is time for Yahweh to act on behalf of his honour. The psalm simultaneously seems to have served as a confession of the community’s faith that Yahweh can and will intervene on their behalf. Verbum et Ecclesia 25/2 (2004) 357–377

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Yair Zakovitch, Psalm 82 and Biblical Exegesis Wie einige frühjüdische Traditionen zu Gen 6,1–4 legen zahlreiche juristische Texte in der Bibel nahe, den Begriff ’ælohîm nicht mit ‘Gott’ sondern mit ‘Richter’ zu übersetzen. Im Ps 82 konkurrieren die beiden Konzepte, ob dieser Begriff auf göttliche oder sterbliche Richter zu beziehen ist. Das schlechte Verhalten der für göttliche Wesen erachteten Richter führt zur Erkenntnis ihrer menschlichen Natur. “The judges of mankind were mistakenly labelled gods, but this designation was subsequently denied them, leaving God alone as supreme judge in the land” (228). Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 213–228 (DL)

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Johannes Schiller, “Für die Toten wirst du ein Wunder tun?” Randbemerkungen zur Interpretation von Ps 88,11–13 Most exegetes regard Ps 88:11–13 as rhetorical questions. If we challenge this consensus and take a closer look on the (poetic and syntactic) structure of these verses, we find new aspects of their important role for the message of the psalm as a whole and its images of God. PzB 14/1 (2005) 61–66

778

John A. Emerton, Some Problems in Psalm 88.16 The difficulty of translation of Ps 88.16 may be solved by taking ‘from youth’ with what follows, rather than with precedes, unless wgw' is emended to wjg', with some support form the versions. Furthermore "pwnh may be derived from pnh (‘to turn’), in the sense of ‘pass away’. JSOT.S 375; David J.A. Clines et al. (eds.), Biblical and Near Eastern Essays; T & T Clark International/Continuum, London et al. (2004) 95–103

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Hans Ulrich Steymans, Psalm 89 und der Davidbund. Eine strukturale und redaktionsgeschichtliche Untersuchung Psalm 89 is of more than one literary type, for it moves from hymn (v. 6–19) to salvation oracle (vv. 20–38) to lament (vv. 39–52). Its original setting is a situation of lament (lamentation being the general frame of the combination of genres), and one can point out a Mesopotamian background. The most likely assumption is that Ps 89 originated in a New Year celebration held in Jerusalem. In its present form, the psalm includes many secondary additions that echo redactional stages of the book of Psalms. Österreichische Biblische Studien 27; Peter Lang Verlag, Basel (2005) 1–492 (BL)

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Pieter M. Venter, Psalm 89 and Daniel 7 Mosca suggested that the Ancient of Days in Daniel 7 can be related to the hymn in Psalm 89:2–3, 6–19. This paper investigates this theory by analysing the construction of the whole of Psalm 89. It draws the conclusion that not only the hymn, but also the oracle in Psalm 89:20–38 as well as the complaint in Psalm 89:39–52 functioned as intertext in the composition of Daniel’s heavenly vision in Daniel 7. OTE 17/4 (2004) 678–691

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Matthias Henze, Psalm 91 in Premodern Interpretation and at Qumran Throughout its reception history in Judaism and Christianity, Ps 91 has been interpreted as an apotropaic song used to safeguard the faithful from malevolent spirits. Already in the versions, vv. 5–6 are understood to refer to demons. 11Q 11, an apotropaic scroll with no signs of sectarian teaching, has preserved a variant form of Ps 91. M. Henze (ed.), Biblical Interpretation at Qumran; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2005) 168–193 (BL)

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Mark Leuchter, The Literary Strata and Narrative Sources of Psalm XCIX The current form of Ps. xcix reflects its position in a collection of texts spanning Pss. xciii–c that addresses the kingship of YHWH and the interests of a 5th century Zadokite establishment. Ps. xcix, however, possesses both lexical and ideological features that point to an earlier literary stratum underlying the current form of the text. An examination of these features suggests that the psalm was initially composed during the reign of David and relates to the transformation of Jerusalem from a Jebusite to an Israelite city, drawing heavily upon the Shiloh tradition and the significance of Mosaic intercession as a means of establishing the sacred parameters of history. A later Zadokite editor included this earlier text in the 5th century collection but augmented it with references to Jerusalem Priestly tradition, facilitating the transfer of religious authority from Mosaic to Zadokite circles. VT 55/1 (2005) 20–38

783

Phil J. Botha, Psalm 101: Inaugural address or social code of conduct? The article presents a literary and social-scientific analysis of the text of Psalm 101. The ideological purpose of the text seems to have been more than a mere declaration of intent made by someone about to ascend the throne. It also seems to have provided a code of conduct for an in-group of Yahweh worshippers, perhaps particularly so at a later stage of its usage. It uses royal and divine authority to demarcate the boundaries of that group and to establish a religious and social ethos for its members. Moral wholeness and social and religious integrity seem to have been the ideal characteristics of a member of this group of people whose existence is vindicated through this psalm. HTS 60/3 (2004) 725–741

784

Frank-Lothar Hossfeld, Eine poetische Universalgeschichte. Ps 105 im Kontext der Psalmentrias 104–106 Eine Reihe von Verknüpfungen verstärkt die Vermutung, dass die selbständigen Psalmenkorpora von Ps 104 und 105 bewusst hintereinander gesetzt wurden, da ihr Thema eine fortlaufende hymnische Geschichtserzählung vom Schöpfungsanfang her ist. Ps 105 und Ps 106 weisen insbesondere durch die priesterliche Bundestheologie eine innere Verwandtschaft auf. Diese Beobachtungen und die abschließende Doxologie mit Halleluja-Ruf in Ps 106,48 lassen die Ps 104–106 als Trias denken. Der Titel “poetische Universalgeschichte” verweist auf die Reichweite der Geschichtsbetrachtung vom Schöpfungsbeginn (Ps 104) über die Patriarchen- und Frühgeschichte Israels (Ps 105) bis zur Volksgeschichte mit ihrem Ausgang im Exil (Ps 106). HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 294–311 (EB)

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Dirk J. Human, Yahweh, the Israelite High God, Bends Down to Uplift the Downtrodden: Perspectives on the Incomparability of Yahweh in Psalm 113 The purpose of this article is to interpret the text of Psalm 113 theologically as a portrayal of the Israelite God, Yahweh. In order to do this the composition of the text, its genre and literary context, text analysis, dating and theological relevance have been investigated. Yahweh is depicted in Psalm 113 as an incomparable God. He is king, creator and God of justice. In this hymn there is a call on his servants to praise him. He deserves praise because he stoops down as enthroned king to uplift the destitute and downtrodden. This unexpected and unequalled deed by this exalted divine royalty of elevating the needy and the despised greatly enhances Yahweh’s character. He is simultaneously transcendent and immanent of nature. Wordplay, the presence of sun imagery and the function of the rhetorical question in the psalm that depicts Yahweh as an incomparable God, are all allusions to polemical attitudes that surfaced with respect to Yahweh and other ancient Near Eastern deities. Yahweh’s kingship surpasses that of Shamash, Baal, Marduk, Re/Amun-Re or Ilu (El). For this he should be praised. JNSL 30/1 (2004) 41–64

786

Erich Zenger, Die Komposition der Wallfahrtspsalmen Ps 120–134. Zum Programm der Psalterexegese Der Psalterexegese verpflichtet liest Zenger den Wallfahrtspsalter (Ps 120–134) als Dokument jüdischer Identität. Der Wallfahrtspsalter präsentiert Israel als eine inmitten der Völkerwelt vom Schöpfergott gesegnete und vom Zion her als brüderlich/geschwisterlich konstituierte “Großfamilie”. Neutestamenliche Abhandlungen NF 47; Martin Ebner et al. (Hgg.), Paradigmen auf dem Prüfstand; Aschendorff, Münster (2004) 173–190 (SP)

787

Erich Zenger, Der Zion als Ort der Gottesnähe. Beobachtungen zum Weltbild des Wallfahrtspsalters Ps 120–134 Nach einer kritischen Auseinandersetzung mit Forschungspositionen zu Ps 120–134 erarbeitet der Verf. anhand sprachlicher und konzeptioneller Besonderheiten sowie Entsprechungen innerhalb dieser Psalmengruppe das poetische und theologische Profil des sog. Wallfahrtspsalters. Die Gebete dienen der Vergewisserung um den Fortbestand der am Zion sichtbar erfahrenen Nähe Gottes in der Alltagswirklichkeit der Menschen vor dem Hintergrund einer armseligen und bedrohlichen Welt. SBS 202; Gönke Eberhardt u.a. (Hgg.), Gottes Nähe im Alten Testament; Verlag Katholisches Bibelwerk, Stuttgart (2004) 84–114 (DL)

788

Erich Zenger, “Es segne dich JHWH vom Zion aus . . .” (Ps 134,3). Die Gottesmetaphorik in den Wallfahrtspsalmen Ps 120–134 Anhand drei ausgewählter Psalmenpaare (123+124, 127+128 und 130+131) geht der Verf. der Frage um das Verhältnis von Volksfrömmigkeit und Zionstheologie im Wallfahrtspsalter nach. Dabei stellt er fest, dass die individuelle und kollektive Ebene in diesem Psalter so breit vertreten sind, dass die kollektive Dimension unmöglich auf eine redaktionelle Bearbeitung von Einzelstimmen zurückgeführt werden kann. Wahrscheinlich wurde die Zionsperspektive, nicht zuletzt durch eigens dafür geschaffene Ps 133–134, nachträglich verstärkt bzw. neu akzentuiert, doch eine aus der vorexilischen Zeit stammende Zions- und Tempeltheologie verband bereits zuvor die dem familiären und individuellen Alltag gewidmeten Wallfahrtspsalmen. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 601–621 (DL)

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Erich Zenger, Der Hüter Israels. Die Theopoesie von Psalm 121 Mit der Bildwelt des Krieges beklagt Ps 120 die Angst und die Ohnmacht des Beters, dem es um das physische und soziale Überleben geht. Dem angstvollen Ausschauhalten nach Schutz in dieser Lebensgefahr setzt Ps 121 die kraftvolle Bildwelt von JHWH als dem nie müde werdenden und immer mitgehenden “Hüter” entgegen. Der Psalm kann als Vertrauenspsalm verstanden werden. Der Beter will bewirken, was er mit seinen Worten sagt: die Erfahrung, dass JHWH gegenwärtig ist. Thomas Klosterkamp u.a. (Hgg.), Wohim du auch gehst; Verlag Katholisches Bibelwerk, Stuttgart (2005) 163–178

790

Hans-Friedemann Richter, Von den Bergen kommt keine Hilfe. Zu Psalm 121 Ps 121 begins with a rhetorical question, which expresses separation from the worship at the high places. The alternation between negated jussives and indicatives highlights the change of speakers. The priest utters the wish that Yahweh should help, and the worshipper or worshippers repeat what is virtually a profession of faith that this is the case. ZAW 116/3 (2004) 406–408

791

Frank-Lothar Hossfeld, Ps 130 und die Gnadenrede vom Sinai in Ex 34 Weder die Gattung des Klagelieds noch die des Danklieds trifft die individuelle Gestalt von Ps 130. Der Beter bekennt sich zum Gott der Vergebung und hofft auf dessen Gnade und Erlösung. Dass es sich bei Ps 130 um ein Bekenntnis zu dem vergebenden Gott handelt, wird auch durch den erkennbaren Rekurs auf Ex 34 deutlich. Thomas Klosterkamp u.a. (Hgg.), Wohin du auch gehst; Verlag Katholisches Bibelwerk, Stuttgart (2005) 48–56 (SP)

792

Y. Steenkamp, Violence and hatred in Psalm 137: The psalm in its ancient social context Psalm 137 has become notorious for the brutality and bloodthirstiness that characterise its last verses. In the face of many past criticisms which rejected the Old Testament as a book of violence, both Christians and Jews need to take texts such as Psalm 137 seriously and interpret them against the social and cultural customs of their time. Before Psalm 137 can be judged against the ethical norms of modern societies, the text must first be understood in its ancient context. The aim of this paper is to show that a better understanding of the socio-cultural background of the Psalm may enhance our understanding of vv. 7–9, as well as of the Psalm as a whole. The hypothesis is that the social values of honour and shame feature so prominently in the Psalm that they form a key to the interpretation of the poem. Verbum et Ecclesia 25/1 (2004) 294–310

793

Th. Booij, Psalm CXXXIX: Text, Syntax, Meaning The speaker is aware that YHWH knows him completely and is near him wherever he might go. The night, he says, may assault him, for in God’s presence the darkness is as light to him as the day (vv. 11b, 12ba circumstantial clauses). That he can speak like this is because God himself made him the human being he is, with his own specific disposition (v. 13 ‘kidneys’; v. 15 ‘frame’). Indeed, of old he has been immensely distinguished (v. 14: niplètì ). When there was just his lump of clay, YHWH’s eyes saw it (v. 16). And of all the times that such golems were fashioned ( yàmìm yußßàrù), each of which is remembered in heaven, there was that ‘day’ of his own golem (Qere w elò ), when he was made the person he is. By night, as a sign of distinction, the speaker

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may ‘see’ God’s innumerable thoughts, and very precious they are to him. What bothers him a great deal, however, is the existence of the wicked. His hatred of them makes him feel uneasy. It is his prayer that God, who knows him so well, may test him on this point. The prayer in vv. 23f., thus related to the preceding passage, fits in with the structure of the poem. The textual transmission is problematic in v. 20. VT 55/1 (2005) 1–19

794

Reinhard G. Kratz, Das Schema' des Psalters. Die Botschaft vom Reich Gottes nach Psalm 145 Vor dem Hintergrund einer universalen Definition der Herrschaft Gottes in Contra Apionem des Fl. Josephus wird hier Ps 145 als die beste biblische Grundlage für eine solche Definition erörtert. Von seiner Struktur her ist dieses zweiteilige Gedicht (vv. l–12 / vv. 13–20 mit v. 21 als Abschluss) als ein Bekenntnis zu Gott und seinem Reich formuliert. Zur letzten Phase der Redaktion des Psalters zählend steht Ps 145 als Zusammenfassung traditioneller Attribute Gottes an einer Schnittstelle im letzten Drittel des fünften Psalmbuchs in exponierter Position. Aus dem vorexilischen gegen Naturgewalten kämpfenden Wettergott ist in diesem Hymnus der Schöpfer aller Dinge geworden, der sich seiner Geschöpfe individuell annimmt. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 623–638 (DL)

795

Erich Zenger, “Durch den Mund eines Weisen werde das Loblied gesprochen” (Sir 15,10). Weisheitstheologie im Finale des Psalters Ps 146–150 Die Psalmenkomposition Ps 146–150 präsentiert sich als der hymnische Entwurf einer kontrafaktischen und antizipatorischen Gegenwelt, dessen zentrale Idee ist, dass der Welt eine ihr vom Weltkönig JHWH eingestiftete lebensförderliche Ordnung zugrunde liegt, die sich – allen Widerständen zum Trotz – durchsetzen wird, nicht mit der Macht von Waffen, sondern mit der Wirkmächtigkeit des göttlichen Wortes, das in der Gestalt der Tora und der Gestalt des Psalmenbuches vorliegt. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 139–155

796

H. Viviers, ’n Eko-billike beoordeling van Psalm 148 Eco-justness determines whether the earth and her inhabitants are treated in their own right as subjects, and not only as objects to be acted upon. At first glance it seems as if Psalm 148 is eco-just. The poet encompasses all of creation in this hymn of praise to Yahweh. However, it does not pass the test of eco-justness. Many (older) commentators go along with the male ideological thrust of the psalm, without questioning the maleness of Yahweh. The construct of Yahweh as the “super” male, symbolising Israel’s success as a nation, is not good news for eco-sensitivity and eco-responsibility. Female earth becomes very vulnerable within this shaping of society always aimed at serving male hegemony, values and interests. To uncritically reinscribe Psalm 148’s androcentric, ideological stance will simultaneously lead to an impoverishment and a one dimensional view of life in general. HTS 60/3 (2004) 815–830

797

Egbert Ballhorn, Die gefährliche Doxologie. Eine Theologie des Gotteslobs in den Psalmen Anhand einer exemplarischen Auslegung der Psalmen 149 und 150 wird die Bedeutung des Gotteslobs im Psalmenbuch und der ihm eigenen Sprache verdeutlicht. Im doxologischen Vorgriff beschreibt das Schlusshallel des Psalters die endzeitliche Überwindung

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menschlicher Gewalt und Herrschaftsstrukturen und nimmt damit gleichzeitig betend und lobend das kommende Gottesreich vorweg. BiLi 77/1 (2004) 11–19 (CB)

Wisdom literature General 798

Barbara Leicht (hg.), Weisheit und Frau Sophia Diese Ausgabe von Bibel und Kirche möchte in die Bandbreite der biblischen Weisheit einführen. G. Baumann gibt einen Überblick über die biblische Weisheit (182–187), B.U. Schipper zeigt, wie sich weisheitliche Traditionen zwischen den Völkern des Vorderen Orients beeinflussen (188–194). R. Scoralick geht dem Zusammenhang von Weisheit und Gerechtigkeit in Spr nach (216–221). S. Schroer führt in die Schlüsselfigur der Frau Sophie mit biblischen und außerbiblischen Bezügen ein (195–202), A. Strotmann bietet einen Überblick über gut 25 Jahre feministischer Exegese zur Weisheit (203–208). D. Hecking fragt demgegenüber aus dezidiert männlicher Perspektive, ob und wie Sophia die Spiritualität von Männern bereichert (209–215). Abschließend begibt sich M. Ebner auf die Spuren der atl. Weisheit im NT (222–228). BiKi 59/4 (2004) 181-228 (SP)

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Jacques Vermeylen, La sagesse de la Bible. À la recherche d’un art de vivre The sapiential books (in particular Proverbs, Ecclesiastes, Ben Sira) are the fruit of a sometimes conflicting dialogue between concrete experience and theological teaching. At the start, wisdom is in the first place know-how, as the ancient proverbs attest: they observe society and draw out from there lessons for the quest of happiness. During the Persian era, this practical wisdom is put to the use of a theology of divine retribution in accordance with the Torah. In the name of the non-mastery of man over his own destiny, Ecclesiastes criticises both traditional wisdom (the ideal of social success) and the official teaching; he proposes a path of joy, modest to be sure but realistic: one must intensely live the short moments of pleasure which God grants. Ben Sira, finally, warns against a wisdom which seems to him too human and reminds his readers that, in order to be happy, one should have at heart the fear of YHWH. He is the man of the golden mean, or rather balance; hence he encourages the search of pleasure but immediately adds «with moderation and concern for others». RTL 35/4 (2004) 441–473

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Norman Whybray, Wisdom: The Collected Articles. Edited by Margaret Barker et al. Whybray (1923–1998) was one of the leading British OT specialists of his generation. Twenty-two papers (prefaced by four encyclopedia articles) are here collected to form a companion piece to the late author’s several books on the biblical book of Proverbs and other texts and subjects that belong to the sapiential corpus within the OT. In an introductory essay, David Clines surveys and assesses Whybray’s contributions to biblical scholarship. Clines mentions Whybray’s warning of historical minimalism and his notion of secular historians and literary critics developing a powerful voice in biblical studies. – The guild of biblical scholars is indebted to Margaret Barker and Katharine Dell for editing this fine volume. Society for Old Testament Study Series; Ashgate Publishing, Aldershot (2005) XXXII/1–337 (BL)

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Georg Freuling, “Wer eine Grube gräbt . . .”. Der Tun-ErgehenZusammenhang und sein Wandel in der alttestamentlichen Weisheitsliteratur The act-consequence relationship, brought by Klaus Koch into the discussion in the 1950s and 1960s, is generally considered the core idea of biblical wisdom literature. The present book explores the notion, first in the book of Proverbs, then in what he calls the critical sapiential theology of the book of Job and of Koheleth. There is no reason to posit a “crisis” of sapiential thought or to cut the Yahweh speeches out of the book of Job. WMANT 102; Neukirchener Verlag, Neukirchen-Vluyn (2004) VIII/1–301

802

Ulrich Berges, ‘Kan er vrede zijn tussen een rijke en een arme?’ (Sir. 13, 18): Armoede en rijkdom in de wijsheidsliteratuur Contrary to the Pentateuch or the prophetic writings, the wisdom of Ancient Israel does not rely on key theological themes, such as the liberation from Egypt, but on the power of human knowledge. The sages did not try to resolve the problem of the social division between poor and rich. They aspired only to analyse this phenomenon from all sides (‘aspect analysis’). While the law texts in the Pentateuch and the prophets saw poverty mainly as a ‘lack’ that must be remedied, wisdom stresses the experience, as phenomenon, and did not ask ‘what should be changed?’, but ‘what are the true relationships?’. In the wisdom literature, poverty and wealth are social situations that must be described and, in part, explained, but that cannot be eliminated. Poverty as an ascetic ideal is completely foreign, as is the utopia of a society without classes or rulers/masters. Similarly, the sages do not say that wealth is the highest ideal, but emphasise repeatedly that a life of plenty can present dangers (including pride, callousness and denial of God and his creatures). Thus material possessions remain subservient to higher values such as wisdom, fear of the Lord and justice, and are only an object to be pursued when it remains so. TTh 44/1 (2004) 14–27

803

Maurice Gilbert, À l’école de la sagesse. La pédagogie des sages dans l’ancien Israël The Wisdom books of the Old Testament exhibit a pedagogy, but each one does so in a different way. The master-disciple relation appears especially in Proverbs and in Ecclesiasticus. In the Book of Wisdom, it is implicit. Job and Ecclesiastes are practically not interested in it at all. The master must acquire a competence so as to direct the disciple towards concrete values, and show him the inevitable consequences of a choice of life. The disciple is invited to listen to, and then act on the teaching of the master, who manifests his authority through his experience and his own openness to Wisdom in person. Every book develops these themes in different ways. Gr. 85/1 (2004) 20–42

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Nozomi Miura, A Typology of Personified Wisdom Hymns The author undertakes an evaluation and classification of those texts in First Testament Wisdom Literature which personify Wisdom in hymnic fashion. Such a classification may have value not only in itself, but it may be useful for understanding the nature of traditions known to writer of the Johannine Prologue. The author proposes a division of such hymns into the categories of “Hidden,” “Accessible,” and “Apocalyptic.” BTB 34/4 (2004) 138–149

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Jaco C.J. Coetzee et al., “Die vrees van die Here” as ’n sentrale begrip in Bybelse wysheidsliteratuur This article investigates the issue whether the Old Testament concept “the fear of the Lord” can be viewed as a central concept in wisdom literature from the viewpoint of Old Testament theology. After analysing the concepts that are related to the idea of “the fear of the Lord”, certain criteria that a central concept should comply with are listed. The concept “the fear of the Lord” is subsequently evaluated in accordance with these criteria. IDS 38/3 (2004) 497–516

Job: general ★ individual passages 806

Michael Hartmann u.a., Ijobs Botschaften Aus unterschiedlichen Perspektiven wird in diesem Heft der Bibel und Kirche das Buch und die Gestalt Ijobs besprochen. Nach einer Einführung in das Werk, dessen Aufbau und Thematik (F. Gradl) wird Ijobs fiktive und des Verfassers des Ijobbuches reale Heimat beleuchtet (E.A. Knauf ). Als eine schwierige Antwort auf Ijobs Vorwürfe sind die Gottesreden erörtert ( J. Ebach). Anschließend werden mögliche Themen und Anhaltspunkte für eine feministische Lektüre des Buches aufgezeigt, die von einer Androzentrismuskritik ausgehend die Leser auf größere Schöpfungszusammenhänge aufmerksam machen kann (S. Schroer). Ein besonderer Schwerpunkt liegt auf der Rezeptionsgeschichte des Buches sowohl in der Antike (L. Sutter Rehmann) als auch in der Moderne (G. Fuchs). Zum Schluss werden vergangene und gegenwärtige Einflüsse des Buches auf kirchliche Musik (M. Heymel) sowie seine heutige Relevanz angesichts menschlichen Leidens (W. Bühlmann) erörtert. BiKi 59/2 (2004) 57–98 (DL)

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James E. Patrick, The fourfold structure of Job: variations on a theme This paper explores further the suggestion of Steinmann that the book of Job displays a consistent preference for fourfold structuring. After restricting the corpus of text to material belonging to the ‘narrator’, which includes the speech ascriptions introducing each speaker, attention is turned to four different areas. Regular groupings of four are discerned first in the narrative material of the Prologue, introduction to Elihu, and Epilogue, next in the speech ascriptions introducing the speeches of Job, Elihu, and YHWH, then in the speech ascriptions of the dialogue between Job and his three friends, and finally in the book as a whole. Comparisons are then drawn with other typological numbers and with the structure of the speeches themselves, followed by general conclusions concerning the composition of Job. VT 55/2 (2005) 185–206

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Ilse Müllner, Erkenntnis im Gespräch. Zur Bedeutung der (verbalen) Begegnung im Ijobbuch Das Hiobbuch ist im Sinne Bachtins eine dialogische Erzählung. Der dialogische Charakter des Buches, in dem sich verschiedene Figuren miteinander in ein Gespräch begeben (Müllner stellt die direkte Anrede und die Bezogenheit der verschiedenen Reden aufeinander heraus), lädt die Leserin ein, sich auf den Prozess des Streitens mit den Freunden, mit Ijob und mit Gott einzulassen. Während der Protagonist, Ijob, in Frieden aus der Erzählung entlassen wird, bleibt die Leserin in den Prozess der Auseinandersetzung verstrickt, so Müllner. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 167–180 (SP)

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David J.A. Clines, Job’s Fifth Friend: An Ethical Critique of the Book of Job Taking the role of a hitherto invisible friend of Job, one who takes his part more than the others do, the author enquires on his behalf after four sites of ethical dubiety in the book: (1) the reason why his suffering is imposed in the first place; (2) the fact that he is kept in ignorance of the reason for his suffering; (3) the nature and tone of the divine speeches; and (4) the apparent reaffirmation of the principle of retribution at the end of the book. This enquiry takes the form of metacommentary, resisting the tendency among the book’s readers to side with the ‘message’ of the book (whatever that may be) rather than with the man Job, who is still being put in the wrong. BI 12/3 (2004) 233–250

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Rebecca Raphael, Things Too Wonderful: A Disabled Reading of Job The divine speeches enable Job to attain his desired shift of attention away from his own body. But this transcendence is not quite vertical, into a disembodied realm. Over the two speeches, god shifts attention from God’s self to creation, especially to the monstrous forms in creation. By the necessary use of physical forms – Behemoth and Leviathan – the aesthetic transcendence retains a bodily dimension. The descriptions of the monsters take up and transform the vocabulary of Job’s experience. By the choice of monsters, the speeches draw Job farther along the path on which he has set out, rather than forcing him back into the neat categorizations of the friends. PRSt 31/4 (2004) 399–424

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Francois T. de Villiers, Symptoms of depression in Job – A note on psychological exegesis De Villiers describes a particular psychological approach to the Book of Job and interprets a few texts in terms of depression. He argues that certain texts in Job, viewed within a psychological frame of reference, could be considered symptoms of depression. OTE 17/1 (2004) 9–14

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Rainer Kessler, Die Welt aus den Fugen. Natur und Gesellschaft im Hiobbuch Von der metaphorischen Darstellung der Gewalttäter als wilde Tiere in der ersten Rede Elifas ausgehend und im Hinblick auf das Verhältnis Gottes zu den wilden Tieren in der ersten Gottesrede untersucht diese Studie die Einheit von Natur und Gesellschaft im Ijobbuch. In einem dialektischen Dreischritt zeichnet der Verf. eine Entwicklung dieses Themas: von einer durch Ijob und seine Freunde vorausgesetzten Einheit über die vom Ijobdichter festgestellte Differenz im Gottesverhältnis zur Natur und zur Gesellschaft bis hin zu einer höheren Einheit hinter dieser Differenz. Die Einheit der Welt zeigt sich letztlich darin, dass Gott und nur Gott der Gewalt sowohl in der Schöpfung als auch unter den Menschen Grenzen setzen kann. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 639–654 (DL)

813

Georg Fischer, Spuren des Schöpfers. Zur Rolle der Natur im Ijobbuch Alle Hauptpersonen im Hiobbuch gehen davon aus, dass sich Gottes Größe in der Welt zeigt. Die Natur und ihre Phänomene werden als Schöpfung begriffen, die letztlich unbegreifbar bleibt. Hiobs Freunde (und auch Elihu) benutzen die Natur, um die Erhabenheit Gottes zu behaupten was in der Konsequenz zu einer Abwertung des Menschen führt. Demgegenüber steht Hiob, der auch das Schwere und Schmerzhafte

187

sieht, einen Weg geht, der auch Protest und Auflehnung beinhaltet und so die verändernde Kraft der Natur als Spur des Schöpfers erfährt. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 157–166 (SP)

814

Rüdiger Lux, Der leidende Gerechte als Opfer und Opferherr in der Hiobnovelle Angesichts einer oft verwendeten unreflektierten Interpretation der Gestalt Hiobs als ein Opfer schlechthin und eine stellvertretende Deutefigur für den sog. Holocaust (“Brandopfer”) wird in diesem Beitrag die Opferthematik des Hiobbuches erörtert. Als Vater der Familie tritt Hiob stellvertretend für seine Söhne mit einem Brandopfer in 1,5 ein, um das Segensgeflecht zwischen Jahwe und seiner Familie zu erhalten. Der Vorwurf Satans besteht darin, die Beziehung zwischen Hiob und Jahwe sei lediglich eine Art Tauschgeschäft, und dieser Vorwurf wird durch den vertrauensvollen Duldespruch Hiobs in 1,21 entkräftet. In 42,7–9 tritt Hiob stellvertretend mit einer Fürbitte für seine Freunde ein, wobei er sie auffordert, selbst an der Erneuerung der Segensbeziehung mitzuwirken. Leqach 5 (2004) 41–57 (DL)

815

Georg Sauer, Der Mensch vor der Aporie des Todes: Gilgamesch – Hiob Der hier präsentierte Vergleich zwischen Gilgamesch und Ijob im Hinblick auf die Begrenztheit und den Grund des Lebens zeigt zwei sehr unterschiedliche Positionen: Gilgamesch ist ein eigenständiger, mit Ausübung von Macht auf jede Grenze reagierender Mensch, der jedoch weder die Todesfurcht zu überwinden noch die Grenze des menschlichen Lebens aufzuheben vermag und darin scheitert. Ijob hingegen bewahrt sein Bekenntnis zum Leben samt dessen temporären wie endgültigen Beschränkungen, da er sich von Gott geschaffen und gehalten weiß. Das Leben ist für ihn ein unverfügbares Geschenk und eine Aufgabe; das erfahrene Leid kann dieses Geschenk in Frage stellen oder als eine Probe aufgefasst werden. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 655–665 (DL)

✩ 816

Mayer I. Gruber, The Rhetoric of Familiarity and Contempt in Job 2:9–10 Responding to Gruber’s 1998 article “Three Failed Dialogues from the Biblical World,” Professor Moshe Greenberg suggested that by translating the imperative mut in Job 2:9 “Drop dead” Gruber offended Job’s wife, Hebrew Scripture, and his readers. The offense was to make Job’s wife speak not the language of higher education but that of a fishwife or wastrel. In fact, both Greenberg’s defence of Job’s wife and Gruber’s attribution to her of foul language are strongly represented in biblical translation and exegesis from antiquity to the present. Moreover, the examination of the history of the interpretation of both Job’s wife’s use of the imperative mut and of Job’s referring to her words as appropriate to one of the nebalot shed important light on the rhetoric of familiarity and contempt. Scriptura 87 (2004) 261–266

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817

James E. Harding, A Spirit of Deception in Job 4:15? Interpretive Indeterminacy and Eliphaz’s Vision This article attempts to read Job 4:12–21 creatively in both inner- and extra-Joban contexts, teasing out the possibilities permitted by the ambiguities of the text. The ambiguous Hebrew permits reading Job 4:12–21 in connection with accounts of the divine assembly, raising the question of the identity of the rw˙ of 4:15. This possible ‘spirit of deception’ may be deceiving the participants in the Joban drama into pursuing the ambiguities of 4:17 to their logical implication in the context of Job, that Job is more righteous than YHWH. In addition to the subtleties of Job 4–5, which question the validity of Eliphaz’s epistemology at the most basic level, the character YHWH in 42:7 implicitly supports this identification of the rw˙ in order to prevent the reader from taking such possibilities, suggested by the ambiguities of 4:17, seriously, and in so doing questioning YHWH’s justice and integrity. BI 13/2 (2005) 137–166

818

Pierre Van Hecke, Job xii 18a: text and interpretation On the basis of syntactic arguments and of an analysis of the Peshitta, it is argued that Job xii 18a should be read as môsèr melàkîm peta˙, “he surrenders kings in the gate”. VT 54/2 (2004) 269–273

819

Hans-Jürgen Hermisson, “Ich weiß, daß mein Erlöser lebt” (Hiob 19,23–27) In seiner Analyse Ijobs Rede in 19,21–29 stellt der Verf. zwei Fragen in den Mittelpunkt: Ist der go"el, auf den Ijob vertraut, Gott oder ein anderer und erwartet Ijob seine Rechtfertigung vor oder nach dem Tod? Während die zweite Frage offen und für die Intention des Textes irrelevant bleibt, zeigt die Textanalyse, “daß Gott in einer irdischen Gerichtsverhandlung das letzte und entscheidende Wort zugunsten Hiobs sprechen” (682) soll. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 667–688 (DL)

820

Choon-Leong Seow, Job’s gò"èl, again Angesichts der theologischen Polemik gegen Gott erscheint die Annahme, dass mit dem ‘Erlöser’ in Ijob 19,25 Gott gemeint ist, fraglich. Doch der größere literarische Kontext zeigt, dass man mit Ironie in Ijobs Worten rechnen muss. Trotz seiner Klage gegen Gott ist Ijob immer davon überzeugt, dass er am Ende gerechtfertigt wird und dass er Gott “sehen” wird, wie er wirklich ist. Dies geschieht auch am Ende des Buches, wo Gott für Ijob gegen seine “Freunde” eintritt. Die Schlussfolgerung des Verf. lautet daher: Wer auch immer mit ‘Erlöser’ in 19,25 gemeint sein mag, im Kontext des gesamten Buches in seiner Endform ist es Gott. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 689–709 (DL)

821

F. Rachel Magdalene, Who is Job’s Redeemer? Job 19:25 in Light of Neo-Babylonian Law In order to understand the trial of Job, one must understand both the trial procedure and the substantive law of the culture at large. In light of relevant legal materials, the author proposes that Job is threatening to bring a counterclaim against God based on a claim of abuse of judicial authority in the suit initiated against him in the Divine Council. In order to maintain successfully such a claim, Job must have an independent judge (9:33, 31:35a) who can try the case because God is biased. He needs also

189

a second accuser for whom he searches among his friends in vain. He, therefore, argues that a second witness is in heaven (16:19–20), or that a second accuser against God, a human, will one day stand upon the earth (19:25). Because no one comes forward in a timely manner, he concedes the case. ZABR 10 (2004) 292–316

822

William McKane, The Theology of the Book of Job and Chapter 28 in Particular Die Beschreibung der personifizierten Weisheit in Ijob 28 ist ein später Zusatz zum gesamten Werk, welcher mit den ebenfalls späten Kap. 32–41 in Verbindung gebracht werden kann und eine wichtige Schwerpunktverschiebung in der Theologie des Buches verursacht. Ijob und seine ‘weisen’ Freunde gingen bis dahin von einem einfachen Schema aus: Den Rechtschaffenen ergeht es gut, die Frevler werden bestraft. Die abschließenden Reden Elihus und Gottes stellen dieses den Menschen ‘weise’ erscheinende Schema angesichts der Geheimnisse der Schöpfung als eine Simplifizierung in Frage. Menschen sind nicht im Besitz der Weisheit, da diese als himmlisches Wesen bei Gott und nicht auf der Erde weilt. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 711–722 (DL)

823

Markus Witte, Hiobs “Zeichen” (Hiob 31,35–37) Vor dem Hintergrund des einzigen sicheren und semantisch eindeutigen Belegs für den hebr. Begriff tw in Ez 9,4+6 ist dieser Begriff in Ijob 31,35 als ein Zeichen der Zugehörigkeit Ijobs zu Jahwe zu interpretieren. Konkret dürfte damit ein mit dem Dekalog oder seinen Teilen beschriftetes Amulett – ein Vorläufer der Tefillin – gemeint sein. Dementsprechend beschreibt sich auch Ijob in Kap 31 als ein gemäß dem Dekalog lebender und handelnder Mensch. Mit dem materiellen Ausdruck seiner Toratreue versucht er in 31,35ff. Gott zur versprochenen Verleihung seines Segens zu bewegen. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 723–742 (DL)

824

Jacques Vermeylen, “Pour justifier mon Créatur.” Les discours d’Élihou ( Job 32–37) et leur histoire littéraire Die Reden Elihus (Ijob 32–37) sind ein später Zusatz zum gesamten Ijobbuch. Sie offenbaren die Sicht der Redaktoren, die ebenfalls in Reden Gottes zum Ausdruck kommt. Der Verf. rechnet mit einer ersten Redaktion am Anfang des 2. Jh.v. im Kontext der Hellenisierung des Landes. Ijob ist hier “le prototype de ceux qui abandonnent la confiance en YHWH” (773). Eine zweite Redaktion geschah in der Krisenzeit eine Generation später (167–164v.), als die Konfrontation zwischen den der Tradition verpflichteten und den vom Hellenismus beeinflussten Juden ihren Höhepunkt erreichte. In diesem Kontext ist Ijob “une figure emblématique des israélites qui ont embrassé la cause des persécuteurs syriens” (773). BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 743–773 (DL)

825

Ilse Müllner, Literarische Diachronie in den Elihureden des Ijobbuches (Ijob 32–37) Die Elihureden im Buch Ijob zeichnen sich durch ihre Nachträglichkeit aus. Gemeint ist jedoch nicht ein historisches Nacheinander von Textteilen, sondern literarische Diachronie. Der literarische Elihu erscheint nachträglich im Vergleich zu seinen literarischen Vorrednern. Die Elihureden repräsentieren so eine jüngere Generation jüdischer Denker. Hervorzuheben ist in diesem Kontext vor allem die Leidenspädagogik

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Gottes. Ijob ist auch in den Augen Elihus der vom Leid Geschlagene. Elihus Nachträglichkeit distanziert sich nicht von Ijob. Elihu lässt sich als Modellleser verstehen, der zwar auf einen abgeschlossenen Kommunikationsvorgang zurückblickt, aber in der textuellen Welt als Handlungsträger fungiert. Verstanden nicht nur als literarische, sondern auch als historische Nachträglichkeit wird dem Leser so Einblick gewährt in den Wachstumsprozess eines biblischen Buches. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg i.Br. (2004), 447–469 (EB)

826

Ingo Kottsieper, “Thema verfehlt!” Zur Kritik Gottes an den drei Freunden in Hi 42,7–9 Der Verf. sieht in Ijob 42,7–9 einen frühen Nachtrag zur Ijobdichtung, in dem die Bewertung der Freunde Ijobs vorgenommen wurde. Den problematischen Ausdruck ’lj nkwnh in V.7b + 8b mit “hinsichtlich dessen, was die Sache ist” übersetzend versteht er diesen Abschnitt als eine Bestätigung Ijobs Berechtigung zur Klage des unschuldig Leidenden. Wegen ihrer eingeschränkten Gerechtigkeitstheologie haben sich Ijobs Freunde über diesen Sachverhalt hinweggesetzt und ihm frevelhaftes Verhalten vorgeworfen. Damit haben sie sich sowohl ihrem leidenden Freund gegenüber als auch Gott, den sie menschlichem Rechtsdenken unterworfen hatten, schuldig gemacht und bedürfen des Sühneopfers. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 775–785 (DL)

Proverbs: general ★ individual passages 827

Bruce K. Waltke, The Book of Proverbs. Vol. 1: Chapters 1–15; Vol. 2: Chapters 15–31 Waltke, known for his work on Hebrew grammar, offers a thorough though in matters of interpretation somewhat conservative commentary. The book of Proverbs is seen as having its origins in a court setting, indeed at King Solomon’s court, and Wisdom must be viewed as personifying Solomon’s divinely inspired wisdom. Waltke’s general introduction fills the first 170 pages, and the commentary’s contents are made accessibly by a subject index placed at the end of each of the two volumes. (Vol. 1, 433 note 46: the reference should not be to Thorstein Veblen but to K. Ismail, as quoted in VT 33, 1983, 488–491. The proverb quoted comes from the Arab Republic of Syria.) The New International Commentary on the Old Testament; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2004) XXXV/1–693; (2005) XXXIII/1-589 (BL)

828

Gerhard Tauberschmidt, Secondary Parallelism: A Study of Translation Technique in LXX Proverbs In rendering the parallel structure of the sayings, the translator took the same liberty as in his rendering of other linguistic features. He frequently modified Hebrew parallelisms to produce more regular and symmetrical or antithetical forms. Therefore LXX Proverbs can not normally be used to reconstruct a pre-Masoretic version of the Hebrew text. Academia Biblica 15; Brill, Leiden (2004) XVII/1–248 (BL)

829

Johann Cook, Literary Perspectives in the Septuagint of Proverbs This contribution demonstrates that the person(s) responsible for the Septuagint of Proverbs employed literary perspectives on different levels. He took the broader picture of the whole of the book into consideration in his rendering of it. Hence the statement

191

in Proverbs 1 verse 1 concerning the Proverbs of Solomon is taken seriously by him. He thus removes any references to other Proverbs. He moreover rewrites some sayings based upon a different understanding of these passages. Finally, literary perspectives are incorporated on various levels. The story with its literary nuances and not the individual lexeme was important to this translator Scriptura 87 (2004) 244–253

830

Johanna Stiebert, The inculcation of social behaviour in Proverbs The book of Proverbs invokes the self-conscious emotions honour and shame to inculcate desirable social behaviour. As W.R. Domeris has already established, the equation of these emotions in Proverbs with the descriptions of honour and shame in anthropological studies of the Mediterranean is inadvisable. This article first explores the primary social relationships depicted in Proverbs and then goes on to concur with Domeris. Going beyond his argument, the internalised dimension of shame, which is frequently ignored (even denied), in anthropological studies, is particularly emphasised. OTE 17/2 (2004) 282–293

831

James Alfred Loader, Virtue between command and advice This article argues that the virtue advocated by the Book of Proverbs should neither be seen as commanded in terms of revealed divine truth, nor as advice without authoritative divine backing. In both the sentences and the admonitions of the aphoristic proverbs, as well as in the argumentative poems the logic is based on inductive reasoning. All of this is teaching and, both in its descriptive and exhortative manifestations, derives its persuasive force from the empirical observation by the teachers. What is patently sensible is true, and can therefore be related explicitly to God. This is done in the book as an edited whole and often in the poems and aphorisms themselves, but never as a claim to revelation of truth. Thus, the truth of the virtues promoted in the book is apparent in the natural order of empirical reality and therefore has the backing of the Creator of the order. This is deeply religious and relates to a sincere faith, which, however, does not require a belief in conventional revelation of ethical truths. Sapiential virtue finds itself between command and advice. OTE 17/3 (2004) 416–434

✩ 832

Johnny E. Miles, Wise King – Royal Fool: Semiotics, Satire and Proverbs 1–9 Solomon, in ancient Hebrew tradition, was a royal fool, and Prov 1–9 can be read as a satirical text about him. This bold reading is prefaced by a valuable survey of modern research on Proverbs 1–9 (pp. 3–14). JSOT.S 399; T & T Clark International, London (2004) IX/1–122 (BL)

833

Victor Avigdor Hurowitz, Paradise Regained: Proverbs 3:13–20 Reconsidered Der Sprach- und Motivschatz in Spr 3,13–20 verweist auf die biblische Vorstellung vom Garten Eden oder Paradies-Traditionen, insbesondere auf die jahwistische Schöpfungsgeschichte in Gen 2–3. Der Verf. sieht in diesem Verweis eine weisheitliche Antwort auf das verlorene Paradiesglück. Die weisheitliche Lebensführung bringt den vertriebenen Menschen zurück zum Baum des Lebens wenn auch nicht im biologischen so doch im metaphorischen Sinn. Die Weisheit lässt den Menschen einen paradiesischen Zustand erfahren “including longevity, tranquility, and wealth” (61). Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 49–62 (DL)

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834

J.A. Emerton, A Problem in Proverbs 3:35 Wie eine hier vorgestellte Zusammenfassung von Interpretationen seit den frühesten bekannten Bibelübersetzungen bis in die moderne Exegese hinein zeigt, steht der Übersetzer von Spr 3,35, v.a. bei der zweiten Vershälfte, vor einem grammatikalisch gesehen schwierigen Ausdruck. Der Verf. schlägt vor, anstatt des Wortes mrjm an dieser Stelle mrwm zu lesen und diesen aus der Präposition mn und dem Substantiv rwm (‘Hochmut’) entstandenen Ausdruck als eine Begründung aufzufassen. Seine Übersetzung lautet demzufolge: “The wise will gain possession of honor, but the fools, because of pride, (will gain possession of ) dishonor” (24). Chaim Cohen et al. (eds.), Sefer Moshe, Eisenbrauns, Winona Lake, Ind. (2004) 9–24 (DL)

835

Jan de Waard, The Exit of the Nagging Wife in Proverbs 21.9 LXX In Spr 21,9 weicht die Septuaginta-Übersetzung vom masoretischen Text ab. De Waard hält es für wahrscheinlich, dass die griechische Variante eine “moralisierende Übersetzung” ist. The Bible Translator 55/3 (2004) 360–364 (SP)

836

Bernd Ulrich Schipper, Die Lehre des Amenemope und Prov 22,17– 24,22. Eine Neubestimmung des literarischen Verhältnisses (Teil 1) Since the works of Ernest A. Wallis Budge (1923), Adolf Erman (1924) and Hugo Gressmann (ZAW 42, 1924) scholarship has repeatedly engaged with the question of the relationship between the Teaching of Amenemope and Prov 22,17–24,22. The article investigates this relationship in its first part. In a detailed analysis it demonstrates both features that are clearly shared by the two texts and significant differences between them. These cannot, however, be explained by direct literary dependence, but rather by a process of (re)reading which is encountered in Egyptian tradition and is located in educational practice. The second part of the essay will provide the proof that the author of the Proverbs passage deals with the Teaching of Amenemope (which he had before him in written form) in the same way as the author of the Egyptian teaching dealt with the earlier texts that were known to him. ZAW 117/1 (2005) 53–72

837

Hans Volker Kieweler, Proverbia 25–29 – Eine Schulbuchhypothese Der “Sitz im Leben” der Proverbien ist in den sozialen und religiösen Verhältnissen zu sehen, die im Laufe der Geschichte Veränderungen unterliegen. Nach dem Verlust der Eigenstaatlichkeit des Nord- und des Südreiches mussten die Texte den neuen Bedingungen angepasst werden. Im Blick auf die Hiskianische Sammlung liegt es nahe, dass die “Männer Hiskias” Sprüche mit einer Sach- und Themenhälfte zum Parallelismus membrorum fügten, die am Ende der Monarchie zu thematischen Einheiten zusammengefasst wurden. Das Ergebnis ist ein Schulbuch für die Bereiche Ethik und Theologie, das heute als Hiskianische Sammlung bezeichnet wird. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 189–211 (EB)

838

Irmtraud Fischer, Über die Integration des “kanonisch” gewordenen Dialogs zwischen Gott und Mensch in die Weitergabe menschlicher Weisheit Diese Studie geht der Frage nach, wie sich das Gedicht über die ‘vortreffliche’ Frau in den letzten Abschnitt des Sprüchebuches einfügt. Kap 31 als eine Einheit auffassend sieht die Verf. nach der Rede an den königlichen Sohn Lemuël in vv. l–9 eine Unterweisung und einen Lobpreis der königlichen Tochter in vv. 10–31. Die beiden letzten Kapitel des Buches sind damit – wie Spr 1–9 – eine Gebotskatechese. Der

193

durch Unterweisung kanonisch gewordene Dialog zwischen Gott und Menschen erfüllt seine Intention, wenn er in die menschliche Lebenserfahrung integriert wird. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch Im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 787–803 (DL)

839

Katrin Brockmöller, “Eine Frau der Stärke – wer findet sie?” Exegetische Analysen und intertextuelle Lektüren zu Spr 31,10–31 Proverbs 31:10ff. is a late text, dating from the fourth or third century BCE. The poem deals with a real but idealized women, and the context seems to suggest a royal daughter. Brockmöller argues that there may be certain intentional intertextual links to other biblical passages, especially to Ex 25–40, suggesting that there is a kind of identification of the “woman of valour” with the sacred tent (the Tabernacle). The woman, in other words, is the place where God’s presence can be found in everyday life. Brockmöller seeks to support this bold claim by her comparative reading of Prov 31 and Psalm 112. While at the most elementary level, the woman is just a human being, she may also be considered a sort of divine being, a relative of Lady Wisdom and someone who shares essential qualities with God himself. BBB 147; Philo Verlag, Berlin (2004) 1–308 (BL)

840

Bernhard Lang, The Hebrew Wife and the Ottoman Wife: An Anthropological Essay on Proverbs 31:10–31 Traditional Eastern customs, often felt to be comparable to those of biblical times, can be studied in historical sources relating to the Ottoman empire of the sixteenth to nineteenth centuries. The following items are singled out for comparison between the portrait of the capable housewife of Prov 31 and the Ottoman wife: domestic duties, separate spheres of husband and wife, and female access to property. Given the many similarities it is concluded that the Ottoman wife would have recognized herself in the biblical portrait; conversely, the biblical portrait can be elucidated on the basis of Ottoman customs and institutions. Louise J. Lawrence et al. (eds.), Anthropology and Biblical Studies; Deo Publishing, Leiden (2004) 140 –157

841

Hans-Peter Mathys, Die tüchtige Hausfrau von Prov 31,10–31: eine phönizische Unternehmerin Zahlreiche Hinweise in Spr 31,10–31 deuten darauf hin, dass hier eine einheimische Frau mit Zügen der Phönizier ausgestattet wird, um zur Nachahmung der bewunderten Nachbarn bzw. verhassten Konkurrenten einzuladen. ThZ 60/1 (2004) 23–42 (SP)

Koheleth 842

Ludger Schwienhorst-Schönberger, Kohelet. Übersetzt und ausgelegt Following the majority of recent commentators, the author of this monumental commentary dates Koheleth to ca. 250–200 BCE. The book reflects Hellenistic philosophical interest in the notion of happiness – identified as the book’s central theme, and the structure is indebted to ancient rhetoric (chap. 1–3 proposition, 4:1–6:9 explication, 6:10–8:17 refutation of counter-arguments, 9–12 application). On many details he tends to disagree with the other recent German commentary on Koheleth, the one by Thomas Krüger (2000; see IRBS 47:656), and so there is much to ponder in Koheleth studies. (An author and subject index would have been helpful.) – A valuable scholarly resource. Herders Theologischer Kommentar zum Alten Testament; Verlag Herder, Freiburg (2004) 1–572 (BL)

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843

Carolyn J. Sharp, Ironic Representation, Authorial Voice, and Meaning in Qohelet The book of Qohelet presents a literarily noteworthy double voicing and differing perspectives by means of the sage “Qohelet” and the Epilogist. Aligned with literary studies that discern a rhetorical purpose underlying the fictional character of the sage, the present essay argues for a governing metanarratological irony mediated by the construction of the persona of “Qohelet.” Building on appraisals of key functions of irony by Kierkegaard, Booth, and Hutcheon, this study analyzes ways in which ironic representation and authorial voice work rhetorically in the book of Qohelet. Clues to the pervasive irony informing the representation of the persona of “Qohelet” can be discerned in the unreliability of “Qohelet’s” voice, in the hyperbole that shades over into caricature regarding “Qohelet’s” claims about himself, and in the epistemologically illegitimate way in which “Qohelet” grounds his global skepticism in his avowedly unique and un(con)testable personal experience. Intertextual allusions to the Garden of Eden story are mustered in support of the position that the book’s ironic perspective inscribes in the body of “Qohelet” and in the corpus of the text the catastrophic effects of the human choice to privilege the sapiential quest over halakhic obedience. BI 12/1 (2004) 37–68

844

Alviero Niccacci, Qohelet o la gioia come fatica e dono di Dio a chi lo teme The author assumes that the Book of Qohelet comprises, after the superscription 1:1, two main parallel sections – 1:12–7:14 // 7:15–11:6 – with 11:7–12:7 as its central section and 1:2–11 (prologue) // 12:8–14 (epilogue) as its frame. First, the ideal world of the Sage in Qoh 1–3 is outlined; then, the seven proclamations of (with indicative verb forms) and invitations to (with volitive verb forms) joy in the Book are analyzed in their respective contexts. They are as follows: 2:24–26, 3:12–13 + 22, 5:17–19, 7:13–14, 8:15, 9:7–10, and 11:7–12:7. Human work and experience in the world is ambivalent; it always gives double answers – negative and positive from human perspective – both coming from the only God. The fear of God allows human beings to live according God’s dispensation, enjoying when God sends goods in life and reflecting on His message when He sends pain. Joy is at the same time “part” of man, i.e., fruit of his effort, and a gift from God. LASBF 52 (2002) 29–102

845

S.A. Negosian, Biblical and Chinese Views on Cosmic Order Qoheleth and Lao Tzu/Tao Te Ching share a number of basic ideas. For both works, the cosmic principle behind all forms, categories, entities and forces is impermanent, purposeless, impersonal, and essentially amoral. ThRev 25/2 (2004) 57–67 (BL)

846

Alexander Rofé, The Wisdom Formula “Do not say . . .” and the Angel in Qohelet 5:5 A discussion of 63 examples, biblical and extra-biblical, of the formula “do not say”, characteristic of Hebrew and Egyptian sapiential literature. Koh 5:5 has the formula: “do not say before the angel . . .”, but the phrase needs repointing in the Hebrew. The proper translation is: Do not say: ‘Before me there is an angel’, for this is an error. Koheleth, like the Sadducees after him, rejected belief in angels (Acts 23:8). JSOT.S 373; J. Cheryl Exum et al. (eds.), Reading from Right to Left; Sheffield Academic Press/Continuum, London (2003) 364–376

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847

Ludger Schwienhorst-Schönberger, Vertritt Kohelet die Lehre vom absoluten Tod? Zum Argumentationsgang von Koh 9,1–6 Kohelet vertritt nicht die Lehre vom absoluten Tod. Zumindest müsste genau gefragt werden, worauf sich der absolute Tod bezieht. Besteht nach Gen 2,7 der Mensch aus Staub und Atem, dann bricht ein solches Menschsein mit dem Tod in sich zusammen. Wer behauptet, ein sich auf “Staub und Atem” gründendes individuelles Bewusstsein könne nach dem Tod fortbestehen, erweckt den Verdacht, einem unreflektierten Anthropomorphismus anzuhängen. Gegen derartige Vorstellungen schärft das Koheletbuch die Realität des Todes ein. Doch in Bezug auf den Atem kann nach Koh 3,21 und 12,7 von einem absoluten Tod nicht die Rede sein. Konsequenterweise müsste dies auch für das menschliche Bewusstsein gelten, insofern es sich an den Atem bindet, der im Tod zu Gott zurückkehrt, “der ihn gegeben hat” (Koh 12,7b). BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 207–219

848

Abraham Ofir Shemesh, “Ki of hashamaim yolich et hakol uba’al haknafaim yagid davar” (Ecclesiastes. 10, 20) (Hebr., Engl. summary) Messages and signs, received from animals used to predict the future in biblical times. This magic technique was common all over the Near East and is mentioned in many ancient literary sources. Ancient Midrashic texts and Middle Age commentators report that birds can give information by their voices or flight. They also suggested that this phenomenon is the meaning of the verse in Ecclesiastes (10, 20): ‘bird of the sky lead the voice’. By this idea that birds lead messages, Ecclesiastes wanted to express the fear of revelation of opposing opinions. Beit Mikra 177 (2004) 156–177

849

Ludger Schwienhorst-Schönberger, Buch der Natur. Kohelet 12,5 und die Rückkehr des Lebens “Natur” und “Welt” sind im Koheletbuch nur mit dem “Tun Gottes” zusammenzudenken. Die Natur erhält als Schöpfung eine Schlüsselrolle. Erklingt in Koh 11,9–10 zum letzten Mal der Aufruf zur Freude, zusammen mit dem Gedenken des Schöpfers, gerät in Koh 12,1–7 der Tod in den Blick, ein zentrales Thema des Koheletbuches. Auch wenn das Buch keine Lehre von der Auferweckung der Toten kennt, vertritt es dennoch nicht den absoluten Tod. An der Stelle, an der der Mensch im Schlussgedicht stirbt, begegnet das Bild der wiedererwachenden Natur (Koh 12,5abg). Der Tod wird hier als Abbruch und Übergang verstanden. Schöpfung und Geschichte bilden keinen Widerspruch. Nach der Lehre von den zwei Büchern war die Schöpfung für die Menschen am Anfang ein offenes Buch, das von Gott kündete. Nach dem Sündenfall und dem Verlust der Erkenntnis Gottes und der Dinge bedurfte der Mensch eines zweiten Buches, der Heiligen Schrift, verstanden als Kommentar zum ursprünglichen Buch der Schöpfung. Koh 11,9–12,8 ließe sich demnach lesen als Kommentar zum “Buch der Natur”. Die Tradition biblischen Gottwissens macht den Vorgang der Natur wieder lesbar, die auf Gott verweist. Die “natürliche Theologie” Kohelets ist demnach eine “natürlich gewordene Theologie”. HBS 44; Frank-Lothar Hossfeld u.a.(Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 532–547 (EB)

850

Norbert Lohfink, Jeder Weisheitslehre Quintessenz. Zu Koh 12,13 Mit diesem Beitrag antwortet Lohfink auf Maurice Gilberts kritische Nachfrage, ob in Koh 12,13 wirklich eine Anspielung auf das Sirachbuch nachweisbar sei, da dort die Verbindung der Gesetzesbeobachtung mit der Gottesliebe kein Thema sei. Lohfink

196

weist die Nachfrage zurück. Eine Anspielung müsse keine vollständige Inhaltsangabe beinhalten und auch nicht dieselbe Form beibehalten. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 195–205 (SP)

Song of Songs ★ Wisdom of Solomon 851

Hans-Peter Müller, Zur Frage nach dem ‘Wesen’ früher Lyrik – Am Beispiel des Hohenliedes Das Hld dient dem Verf. als ein Beispieltext, um eine semantische Mehrdimensionalität der Lyrik aufzuzeigen: der Gegenstandswelt ist eine mythische Tiefendimension beigegeben, die ihr kraft der Magie dichterischer Sprache, die die Wirklichkeit (Referenz) in das Signifikat verwandelt, regelrecht zugeeignet wird. Doppeldeutigkeiten, wie sie sich beim Gebrauch des Begriffs “Weingarten” in Hld 1,6 und 8,11f. ergeben, zeigen an, dass gegenständliche und metaphorische Bedeutungen, Realität und mythisch-magisch vermittelte ‘Welt’ nicht ganz zur Deckung zu bringen sind. Gerade solche und andere Polysemien aber machen die Texte poetisch; lyrische Sprache mag Vereindeutigungen geradezu vermeiden wollen, weil sie so dem vorsprachlichen ‘Wissen’ in einer ‘Welt’ einfühlbarer Empfindungen näher bleibt. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 817–832

852

Frank Crüsemann, “. . . für Salomo”? Salomo und die Interpretation des Hohenliedes Das Hohelied hat im Laufe der Theologiegeschichte im Wesentlichen zwei Interpretationslinien erfahren: die “symbolisch-allegorische” Deutung als Ausdruck der Liebe Gottes zu Israel und die profane Deutung im Sinne einer profanen Sammlung von Liebesliedern. Dabei bietet die Überschrift l“lmh (Hld 1,1) im Hinblick auf die Doppeldeutigkeit eine zentrale Deutehilfe. Salomo als Autor dieser Liedersammlung leistet der Kanonisierung des Textes Vorschub. Eine “profane” Interpretation kommt – versteht sie sich als kanonische – ohne Bezug zu Inhalt und Komposition des Ganzen nicht aus. Gilt Salomo demnach als Empfanger der Texte, bilden die salomonkritischen Passagen einen wichtigen Schlüssel zu zentralen Aspekten der Gesamtkomoposition. “Kanonische Interpretation” muss sich dann nicht der Alternative “profaner” und “allegorisch-symbolischer” Deutung beugen, sondern kann die Überschrift Hld 1,1 als Vexierbild zweier möglicher Lesarten betrachten. Die Ambivalenz des biblischen Königs Salomo, die sich im Friedenkönig und Erbauer des Tempels einerseits und im Mörder seiner Gegner, Ausbeuter des Volkes und Besitzer eines großen Harems andererseits zeigt, spiegelt sich in den beiden Lektüreweisen des Hohenliedes wider: Dem König mit den vielen Frauen wird kritisch die eine Liebe entgegengehalten, die symbolisch gedeutet die eine Liebe Gottes zu Israel verkörpert. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 141–157 (EB)

853

Othmar Keel, Erotik als Amulett gegen den allgegenwärtigen Tod. Die Lebensmetaphorik des Hohenlieds im Spiegel israelitischer Siegelkunst Auch wenn die Endredaktion des Hld in die hell. Zeit fällt, so sieht der Verf. im Inhalt und in der Sprache des Buches ein vorisraelitisches Erbe, eine Erinnerung an die sog. kanaanäische Religion, in der die erotische Begegnung zwischen Gott und Göttin eine zentrale Rolle spielte. Die im Judentum in den Rahmen der Ehe verbannten und im Christentum als eine an die Welt bindende Last empfundenen Sexualität und Erotik sind für den Autor des Hld Quelle von Lebenskraft und -freude sowie ein Amulett gegen den Überdruss und den allgegenwärtigen Tod. Einige hier präsentierte

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Siegelabdrucke aus Palästina machen manche Metapher des Buches nicht nur verständlicher sondern zeigen auch deren Verwurzelung in der israelitischen Realität. JBTh 19; Martin Ebner u.a. (Hgg.), Leben trotz Tod; Neukirchener Verlag, Neukirchen-Vluyn (2005) 49–62 (DL)

854

Leonid Kogan, Sleeping Deer in Mesopotamia and the Bible The motif of sleeping deer (Song 2:7; 3:5) may be explained in terms of the Akkadian wish: “May you sleep like a deer, a gazelle’s young” (W. Farber, Schlaf, Kindchen, Schlaf ! Mesopotamische Baby-Beschwörungen und -Rituale, 1989, 156–157). Orientalia et Classica 5; Russian University for the Humanities, Moscow (2004) 363–366 (BL)

855

Michael A. Eschelbach, Song of Songs: Increasing Appreciation of and Restraint in Matters of Love The stanza “I adjure you, Daughters of Jerusalem, by the does or by the gazelles, that you do not stir up nor awaken love until it pleases” (Song 2:7; 3:5; 8:4) reflects the overall tone of the Song and supports the perspective that the Song of Songs is a beautiful, rich, yet compact presentation of the Bible’s teaching on human sexuality. AUSS 42/2 (2004) 305–324

856

Kalina Wojciechowska, Rola odbiorcy w interpretacji tekstu na przyk∑adzie alegoryzacji Pie≤ni nad Pie≤niami The article demonstrates an active role of a reader in interpretation of the Song of Songs text. First of all the structural methods were used and the communicational theory of a literary work. Not only knowledge of the language is a condition for proper text reading but also an acquaintance with literary conventions (genre and literary kind); on the other hand a convention imposes on a reader a certain type of behavior in relation to the work. The most proper method in interpretation of the Song of Songs belonging to the lyrics, and in discernment of motives appearing in the work seems an allegoreza. But, because a reader has his own code, he actualizes and makes substantiation of a work on various levels. ScrSc 6 (2002) 109–135 (SS)

857

Sigrid Eder, Ein Happy End im Hohelied? Eine Untersuchung zu Hld, 2,8–14; 3,1–5 und 5,2–8 und eine narrative Lesart In this article I intend to show how female and male protagonists are portrayed in the poems of the Song of Songs narrating a plot. After giving specific reasons for choosing Cant 2:8–14; 3:1–5 and 5:2–8, textual criticism and syntactic and semantic analysis of these texts are presented. A synchronic perspective is used to bring out elements of the texts which are repeated in the poems for several times and therefore can be linked. Finally I read these three poems as one story – this way discovering also problematic and disturbing parts of the Song of Songs and differentiating the conventional understanding of the biblical book as a celebration of mutual desire and fulfillment. PzB 13/1 (2004) 3–24

858

Oswald Loretz, Enjambement, versus und “salomonische” Königstravestie im Abschnitt Canticum canticorum 3,6–11 Aus kolometrischer Sicht ist die Königstravestie innerhalb von Hld 3,6–11 auf eine Kommentierung der Vorlage, d.h. der übernommenen Zitate, zurückzuführen. Die Einbringung der Königstravestie will als Modernisierung des Textes verstanden sein und als seine Anpassung an die sozialen und geistigen Verhältnisse des 3. Jh.v. Innerhalb

198

der Entstehungsgeschichte des Textes stellt folglich, kolometrisch betrachtet, die Königstravestie das letzte Stadium der Entwicklung in dem o.g. Abschnitt dar. Es bleibt allerdings offen, ob Hld 3,6–11 von 1,1 her bestimmt ist oder die Angleichung in umgekehrter Reihung erfolgt ist. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 805–816

✩ 859

Roger A. Bullard et al., A Handbook on the Wisdom of Solomon This manual discusses passages that are difficult to translate, and the discussion regularly refers to the Revised Standard Version and the Good News Translation. Some illustrations of realia are also included, for why should a translation being merely verbal? It is good to know that the United Bible Societies have begun to offer translation helps of the apocryphal books of the OT. (Available from Donald Slager, United Bible Societies, W 7602 Hwy 33, Beaver Dam, WI 53916.) United Bible Societies, New York (2004) IX/1–351 (BL)

860

Bogdan Poniûy, Adresaci Ksi\gi MAdro≤ci Der Verf. des Aufsatzes fragt nach den Adressaten des Buches der Weisheit. Seiner Meinung nach sind es sowohl Juden als auch Nicht-Juden gewesen, wie es auch im Fall der Mehrheit der übrigen in der jüdisch-hellenistischen Diaspora entstandenen Literatur war. Die einen sollten in ihrem Glauben gestärkt werden, die anderen, vor allem “die Gottesfürchtigen”, sollten zum jüdischen Glauben kommen. PozST 15 (2003) 31–45 (SS)

861

Helmut Engel, Gerechtigkeit lieben oder den Tod. Die Alternativen der Lebensentscheidung nach dem Buch der Weisheit In diesem Beitrag werden zunächst (I.) Einheit, Gattung und literarische Eigenart des Buches der Weisheit erläutert, sodann (II:) das Verständnis von dikaiosyne und thanatos erfasst, wie es sich vor allem in Weish 1,1–6,21 zeigt, und schließlich (III.) die das ganze Buch durchziehende Grundüberzeugung des Verfassers dargelegt: Alle, die sich in ihrem Denken/Reden/Handeln nicht immer wieder für die “Gerechtigkeit” entscheiden und damit für Sinn, Leben und Gemeinschaft mit Gott, sondern den Tod für die einzige verlässliche Wirklichkeit halten, wählen selber die Sinnleere des Todes als ihr eigenes endgültiges Schicksal. JBTh 19; Martin Ebner u.a. (Hgg.), Leben trotz Tod; Neukirchener Verlag, Neukirchen-Vluyn (2005) 173–193

862

Bogdan Poniûy, Sapiencjalne przej≤cie od “przymierza” do “przyja
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863

Alice Sinnott, Wisdom as Saviour The important title of ‘saviour’ is used of the figure of Wisdom in the Book of Wisdom. The whole theology of history in the book is shaped by the idea of Wisdom as saviour. The writer applies the whole of the saving work of God in the lives of the ancestors, from Creation to Exodus, to Wisdom. This is a new development in the wisdom tradition. By personifying Wisdom as saviour the writer relates the suffering of those addressed to that of the Israelite ancestors. As saviour Wisdom is seen as guide and at one with God. Wisdom is not only the saviour of the ancestors, and the righteous, but of Jews in the dispersion. As such, Wisdom shows the way for those Jews seeking to maintain their own rich tradition through the confusions and attractions of Hellenistic culture, beliefs and practices. Wisdom as saviour affirms Judaism as a saving religion in the face of Hellenistic alternatives. ABR 52 (2004) 19–31

864

Franz Josef Backhaus, “Er wird schroffen Zorn zum Schwert schärfen” ( Weish 5,20). Beobachtungen zum Zorn und Grimm im Weisheitsbuch Der göttliche Zorn schützt die Gerechten vor dem Abgleiten ins falsche Denken und ruft die Gottlosen zur Abkehr vom falschen Denken (Weish 5,15–23). Der Verf. spricht in diesem Zusammenhang von einer göttlichen Pädagogik, der das Handlungsprinzip der dikaiosynè gundgelegt ist: Der Mensch fällt als Gerechter nicht aus der Schöpfungsordnung heraus und behält über den Tod hinaus gemäß seiner Gottebenbildlichkeit Anteil an Gott. Entsprechend den Adressaten zeigt sich die Gerechtigkeit als strafende oder rettende Gerechtigkeit. Der Zorn Gottes zielt in diesem Zusammenhang auf die wahre Gotteserkenntnis, aus der für den Menschen als Gerechten ein Leben in Unvergänglichkeit resultiert. Insofern gewinnt der Zorn Gottes im Weiseitsbuch soteriologische Bedeutung. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 33–56 (EB)

Jesus Sirach (Ben Sira): general ★ individual passages 865

Jessie Rogers, Wisdom in Sirach After describing the concept of wisdom that seems to be presupposed in the Prologue to Greek Sirach, the author explores texts throughout Sirach to identify the view(s) of wisdom contained in them – what it is, how it is acquired, and the benefits it bestows. He points out the tensions within the concept: universalistic and particularistic, hidden and revealed, gracious gift and the reward for human diligence. Particular attention is paid to the relationship between law and wisdom. Sirach stresses the religious and ethical dimensions of wisdom, and the importance of transmitting wisdom to future generations. Wisdom in Sirach is not only one of several traditions within Jewish sacred literature, but has become the overarching category of which the Law and Prophets are manifestations. JNWSL 30/2 (2004) 61–79

866

Otto Kaiser, Göttliche Weisheit und menschliche Freiheit bei Ben Sira In dieser exemplarischen Untersuchung stellt sich der Sirazide als ein Jude dar, für den die Tora der Inbegriff aller Weisheit war. Seine universalen Schöpfungsaussagen haben apologetische Absichten. Er will die Juden davon überzeugen, dass ihr väterlicher Dienst vernunftgemäß ist und nichts von ihnen fordert, wozu sie nicht dank ihrer Geschöpflichkeit in der Lage sind. Demgemäß erfüllt sich bei ihm die Entscheidungsfreiheit des Menschen im Gehorsam gegen die Gebote des Gottes, dessen gegensätzliche Werke

200

weder seine Güte noch seine Barmherzigkeit und Treue in Frage stellen, sondern darauf verweisen, dass wir Menschen nur begrenzte Einsicht in seine Macht, Herrlichkeit und Weisheit besitzen. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 291–305

867

Jessie Rogers, ‘It Overflows Like the Euphrates with Understanding’: Another Look at the Relationship between Law and Wisdom in Sirach That Law and Wisdom are closely correlated in Sirach is beyond dispute. However, it is clear that they are not placed in one-to-one correspondence. They are not simply ‘identified’. Law is a conduit of Wisdom, as is Ben Sira’s own teaching, but Wisdom is not exhausted by either. Wisdom keeps ‘bursting the banks’. Law in Sirach is one concrete expression of Wisdom which exists before and beyond it and which can never be fully exhausted by it. LSTS 50; Craig A. Evans (ed.), Of Scribes and Sages. Vol. 1: Ancient Versions and Traditions; T. & T. Clark International/Continuum, London (2004) 114–121

868

Johannes Marböck, Apokalyptische Traditionen im Sirachbuch? Gegen eine Ablehnung apokalyptischen Denkens in Sir durch O. Kaiser geht der Verf. anhand des Vokabulars, einiger ausgewählter Texte (3,19–24; 4,18; 39,3.6–8; 42,15–25; 43,27–33) und Motive (Henoch, Giganten, Thronwagen, Herrlichkeit Adams) apokalyptischen Tendenzen in diesem Buch nach. Jesus Sirach verwendet das apokalyptische Gedankengut mit Zurückhaltung und nur wenn es seinem Grundanliegen der Aktualisierung der in der Tora gegenwärtigen Weisheit Gottes durch ihre Verwurzelung in Gottesfurcht nicht widerspricht. Mit der Aufnahme apokalyptischer Traditionen in sein Werk überschreitet er eine gewisse Grenze zwischen Weisheit und Apokalyptik, wie es später auch in Dan und in der Qumran-Literatur der Fall ist. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 833–849 (DL)

869

Crispin H.T. Fletcher-Louis, the Cosmology of P and Theological Anthropology in the Wisdom of Jesus ben Sira In this essay Fletcher-Louis demonstrates the centrality of the Jerusalem Temple’s cosmological power for the Wisdom collection of Jesus ben Sira. The two most significant chapters in the entire work (24 and 50) attest a profound and complex tradition of interpretation of Pentateuchal material which sets creation and the Temple in a cosmological and anthropological-theological dialectic. The self-praise of Wisdom in the text of ch. 24 is actualized in Israel’s ‘worship’ of the high priest in ch. 50. Both Wisdom and the high priest are legitimately worshipped because their lives uniquely and irreducibly instantiate the life of the creator God within the drama of Israel’s microcosmically conceived cultic and civil life. LSTS 50; Craig A. Evans (ed.), Of Scribes and Sages. Vol. 1: Ancient Versions and Traditions; T. & T. Clark International/Continuum, London (2004) 69–113

870

Timo Veijola, Laki ja viisaus. Deuteronomistien perintö Ben Siran lakiteologiassa This article demonstrates the great influence of Dtn. and Deuteronomistic literature on Ben Sira’s teaching of the Law. An especially clear indication of this influence is the synthesis of wisdom and the Law which Ben Sira developed (Sir. 24) based on Dtn. 4:5–8. One of the basic laws of Dtn., the law prescribing the centralization of the cult (Dtn. 12), gains a new dimension when Ben Sira applies it to the primordial wisdom which chose Israel as her own nation and Jerusalem as her dwelling-place (Sir.

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24:7–12). The observance of the Law is predicated on free will (Sir. 15:11–20), for which Ben Sira discovered a model in the “alternative sermon” of Dtn. (Sir. 30:15,19). Thus, as a basic theology in the Second Temple period Deuteronomism shares the scribal tradition with Ben Sira. TAik 110/2 (2005) 112–125

871

Friedrich Vinzenz Reiterer, Neue Akzente in der Gesetzesvorstellung: twrt ˙jjm bei Ben Sira Wie die hier vorgestellte Untersuchung zeigt, ist der Begriff twrt ˙jjm in Sir 45,5c eine von Sirach stammende Eigenprägung, die inhaltlich von den Propheten und terminologisch von der Weisheitsliteratur, v.a. aber von Neh 9, beeinflusst wurde. Angesichts der Bedrohung von Fremdeinflüssen hält Sir an der traditionellen Offenbarung Israels fest, die sich seiner Überzeugung nach mit allen philosophischen Angeboten seiner Zeit messen kann. Der mit mosaischer Autorität gebrauchte Ausdruck twrt ˙jjm soll betonen, dass diese Offenbarung ein Angebot für alle Menschen ist, da sie den eigentlichen Weg zum Leben aufzeigt. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 851–871 (DL)

872

Heinz-Josef Fabry, Jesus Sirach und das Priestertum Dieser Beitrag greift die Frage, wie sich das Sirachbuch zum Priestertum verhält, vor dem Hintergrund der Rivalität zwischen Aaroniden und Zadokiden auf. Fabry zufolge ging es dem Siraziden weniger darum, Aaroniden und Zadokiden gegeneinander auszuspielen als levitische Ansprüche zurückzuweisen. In der Abwehr dieser Ansprüche habe er sich wohl im Ton vergriffen und allein die aaronidischen Ansprüche gelten lassen. Erst einem sekundären oder gar tertiären Redaktor blieb die Wiederherstellung der Balance in Sir 51,12 vorbehalten. Die Herstellung dieser Balance in einer Zeit, in der es keine amtierenden Zadokiden mehr gab, verdanke sich, so Fabry, möglicherweise dem Wunsch nach einem Priester mit politischer Kompetenz. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 265–282 (SP)

873

Ursula Rapp, Der gottesfürchtigen Frau ein guter Mann? Zur Lektüre der Aussagen über gute und schlechte Ehefrauen im Sirachbuch Diese rezeptionsästhetische Annäherung an das Sirachbuch fragt, inwiefern sich in Sir positive Anknüpfungspunkte für Frauen heute finden lassen. Rapp sieht drei Identifikationsmöglichkeiten: 1. Identifikation durch Abgrenzung (von der schlechten Frau), 2. gebrochene Identifikation als Annäherung an reale Erfahrungen (der Text zeigt Facetten von Torheit und Weisheit auf und bietet so die Möglichkeit zur Teilidentifikation) und 3. Identifikation mit der weisen und “guten” Ehefrau. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 325–338 (SP)

874

Eric D. Reymond, Innovations in Hebrew Poetry: Parallelism and the Poems of Sirach In the past, Sirach was a book neglected by scholarship; this is no longer the case now, as can be seen from the present study of the Hebrew fragments found at Masada. Sirach’s poetry is intentionally innovative by avoiding the traditional word pairs (found in the book of Proverbs) and semantic parallelism at the verse level. Studies in Biblical Literature 9; Brill, Leiden (2004) XIV/1–170 (BL)

202

875

Georg Sauer, Ben Sira in Jerusalem und sein Enkel in Alexandria Dieser Beitrag stellt die verschiedenen Bilder, die Jesus Sirach in Jerusalem bzw. sein Enkel 60 Jahre später in Alexandria zur Beschreibung ihrer jeweiligen Umwelt und ihrer Lebensgewohnheiten verwendeten, einander gegenüber. Sauers Vorgehen ist thematisch, berücksichtigt werden der familiäre und öffentliche Lebensbereich und die jeweilige Haltung zum Tempel und zum Kultgeschehen. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 339–347 (SP)

876

Frank-Lothar Hossfeld, Schöpfungsfrömmigkeit in Ps 104 und bei Jesus Sirach Der Schöpfungshymnus Ps 104 setzt für das letzte Drittel des Psalters wichtige Signale, die von Sir empfangen und weiterverarbeitet werden. Die Verbindungen zwischen beiden Texten bestätigen den weisheitlichen Charakter von Ps 104 und den Einfluss der psalmistischen Schöpfungsfrömmigkeit auf die Theologie der “schriftgelehrten Weisen”. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 129–138

877

Jeremy Corley et al. (eds.), Intertextual Studies in Ben Sira and Tobit Dieser Sammelband enthält Beiträge zu den Büchern Tobit und Jesus Sirach, die sich mit intertextuellen Beziehungen zu überwiegend anderen biblischen Büchern befassen. Für Jesus Sirach werden Beziehungen zu Ex (F.V. Reiterer), 1–2 Kön (P.C. Beentjes), den Propheten (L.G. Perdue) und Spr ( J. Corley) behandelt. Eine Reihe von Beiträgen ist spezifischen Themen gewidmet: C.T.R. Hayward befasst sich mit Darstellung des Patriarchen Joseph in Jesus Sirach, M.W. Duggan behandelt Esra als Schreiber und Priester in Esra-Nehemia und die Charakteristika dieser Funktionen in Jesus Sirach, R. Egger-Wenzel untersucht die Formulierung “fear of God” in Hiob und Jesus Sirach, J.E. Owens vermutet, dass die Erläuterungen zur wahren Weisheit in Kohelet eine Kritik an der Torheit des Pharao des Exodus beinhalten, B.G. Wright III. untersucht das Bild vom Priestertum in Jesus Sirach und dem Wächterbuch, N. Calduch-Benages vergleicht die Funktion von Gottesprüfungen in Jesus Sirach 2:1 und Jak 1:2 und J.K. Aitken schließlich untersucht Analogien zwischen Jesus Sirach und dem Matthäusevangelium. CBQ.MS 38; The Catholic Biblical Association of America, Washington DC (2005) XIV/1–319 (SP)

✩ 878

Alexander A. Di Lella, Free Will in the Wisdom of Ben Sira 15:11–20. An Exegetical and Theological Study In this poem Ben Sira insists that moral evil does not have its origin in God (vv. 11–13). He teaches clearly that free will is a gift (v. 14) of God’s great wisdom (v. 18a). Hence, this gift is to be exercised responsibly and faithfully in doing God’s will (vv. 15–17) and should not be turned into license to do evil (v. 20) as if God neither knew nor cared about human conduct (v. 19). BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 253–264

879

Marco Rossetti, Le aggiunte ebraiche, greche e latine a Sir 15,11–20 Verses 14, 15, and 20 include some additions to the original text. The present paper offers explanations for the textual expansions. Apparently, the expansions were made by someone who wished to clarify certain theological problems of Sirach’s original argument. Sal. 67/2 (2005) 233–254 (BL)

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Nuria Calduch-Benages, Dreams and Folly in Sir 34(31),1–8 Unless they come from the Lord, dreams are an example of false wisdom that is to be avoided in order not to endanger one’s personal integrity. Dreams do not figure in the school of the sage, for they teach foolishness. By contrast, observance of the Law is the source of authentic wisdom. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 241–252

881

Pancratius C. Beentjes, Tränen, Trauer, Totenklage. Eine kleine Studie über Ben Sira 38,16–23 (1) Die Aufforderung, den Toten aus dem Gedächtnis zu streichen (Sir 38,20–23) ist eine Schutzmaßnahme für den Überlebenden. (2) Anders als in allen anderen “Gedächtnisstellen” in Sir fehlt in Sir 38,16–23 das Substantiv “Name” (“m/onoma). BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 233–240 (SP)

882

Armin Schmitt, Ein Lobgedicht auf Simeon, den Hohenpriester (Sir 50,1–24) Die Grundlage der hier vorliegenden Analyse bilden drei Übersetzungen des Textes aus dem Hebräischen (samt Faksimile des MS B aus dem Bestand der Taylor-Schechter Collection), Griechischen und Syrischen. Die innere Struktur des Textes lässt den Verf. eine Klimax bei der Beschreibung der Tätigkeiten Simeons vermuten. Im Kontext der Komposition von 44,1–49,16 bildet der untersuchte Abschnitt eine Zäsur und Zuspitzung, da eine lange Reihe von ehrenhaften Gestalten durch eine Namenshäufung in 49,16 zu einem Abschluss kommt, und nun eine einzelne in der Gegenwart bekannte Person beschrieben wird. Einige Elemente von Sir 50,1–24 lassen an die Gattung des aus der griechischen Literatur bekannten Enkomions (Lobgedicht) denken. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 873–896 (DL)

883

Maurice Gilbert, Venez à mon école (Si 51,13–30) Rekonstruktion des ursprünglich hebräischen Textes von Sir 51,13–30 aus einer griechischen Version, einer hebräischen Version, die eine Rückübersetzung aus dem Syrischen darstellt, und einer hebräischen Version aus Qumran. Der Beitrag geht kurz auf die Stärken und Schwächen der einzelnen Quellen ein und dokumentiert dann ausführlicher die Einzelentscheidungen, welcher Quelle jeweils gefolgt wird. BZAW 331; Irmtraud Fischer u.a. (Hgg.), Auf den Spuren der schriftgelehrten Weisen; Walter de Gruyter, Berlin u.a. (2003) 283–290 (SP)

NEW TESTAMENT EXEGESIS Introduction – General 884

Ben Witherington, The New Testament Story This introduction to the NT includes valuable chronological tables that fix the events told or alluded to in the book of Acts and the letters of Paul. Study questions appended to each chapter will help both the student and the teacher. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2004) X/1-283 (BL)

204

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Daniel G. Reid (ed.), The IVP Dictionary of the New Testament. A One Volume Compendium of Contemporary Biblical Scholarship Starting in 1992, the Intervarsity Press has issued four substantial dictionaries on NT matters: Jesus and the Gospels, Paul and His Letters, The Later NT, and NT Background. The present book reprints a selection of close to 150 articles included in these books, occasionally slightly abridged, but also bibliographically updated. Each of the NT books gets its own, quite substantial entry, e.g. 32 columns by S. McKnight survey research on Matthew. General articles are on the Dead Sea Scrolls, Eschatology, Judaism and the NT (B. Chilton), Parables, Rome, the Son of Man, and Women. This valuable scholarly resource brings the work of evangelical as well as (some) mainstream scholars to the desk of student, academic teacher, and pastor. Intervarsity Press, Leicester (England) (2004) XXVI/1–1174 (BL)

886

Scot McKnight et al. (eds.), The Face of New Testament Studies: A Survey of Recent Research Twenty-two essays, each with numerous bibliographical notes, survey as many aspects of NT studies. Apart from articles on Matthew, Mark, Luke, John, Acts, Paul, Hebrews, the Petrine epistles, and the book of Revelation there are articles on James (the brother of Jesus, by B. Chilton), John and Jesus (C.L. Blomberg), the miracles and parables, and more arcane subjects such as Greek grammar, social-scientific approaches, and Galilee. S. McKnight has contributed the article on Jesus. Two indexes enable the reader to find comments on individual biblical passages and works by individual scholars, both past and present. – A most useful book, for student and scholar alike. Apollos/Intervarsity Press, Leicester (England) (2004) 1–544 (BL)

887

Philip F. Esler (ed.), The Early Christian World The fifty papers included in this monumental encyclopaedic work survey all the major aspects of early Christianity, here understood as beginning with Jesus and the apostles and ending with Augustine in the fifth century CE. Some of the NT papers may be listed here to whet the appetite of those who have not already seen the volumes: Ph. Esler, The Mediterranean context of early Christianity; S. Freyne, The Galilean world of Jesus; T. Klutz, Paul and the development of gentile Christianity; R. Rohrbough, The Jesus tradition; B.J. Malina, Social levels, morals and daily life. As the title of the work indicates, the editor is committed to a social-science approach which he himself handles with virtuosity to produce splendid results. All contributions have notes and a bibliography, and there are several indexes. A must for all libraries. – Paperback edition of a work originally published in 2000. Routledge, London (2004) XXVI/1–689; IX/693–1342 (BL)

888

John Christopher Thomas (ed.), The Pentecostal Commentary The purpose of this commentary series is “to provide reasonably priced commentaries written from a distinctively Pentecostal perspective”, addressing pastors and lay persons. The two instalments thus far published are on 1, 2, and 3 John (by the series editor) and on 1 and 2 Peter and Jude (by Rebecca Skaggs). While the level is nontechnical, there are some bibliographical footnotes, and so even scholars are likely to profit from the new series. T & T Clark International/Continuum, London (2004) XIV/1–176 (Skaggs); XVI/1–283 (Thomas)

889

Michèle Morgen, Les écrits johanniques Diese Literaturschau zu den ‘johanneischen Schriften’ bietet Kurzrezensionen zu einigen zwischen 2000 und 2004 erschienenen Monographien: 17 Beiträge zum Johannes-

205

Evangelium (u.a. der Kommentar von C. Keener S. The Gospel of John, Peabody 2003 und die Untersuchung der Herrenworte im Johannes-Evangelium, Fribourg 2002 von M. Theobald), 2 Kommentare zu den Johannesbriefen und 5 Monographien zur johanneischen Apokalypse. RSR 93/2 (2005) 291–324 (DL)

Gospels and Acts of the Apostles Gospels: general ★ synoptic problem 890

Andreas Lindemann, Literatur zu den Synoptischen Evangelien 1992–2000 (I). Methoden-diskussion und Darstellungen übergreifenden Themen In diesem ersten Teil eines Forschungsberichtes zu den synoptischen Evangelien wird die Literatur aus den Jahren 1992–2000 zu folgenden Aspekten vorgestellt: (1) Methodenfragen, (2) Untersuchungen zur literarischen Gattung “Evangelium”, (3) Arbeiten zum “synoptischen Problem” und (4) Gesamtdarstellungen und übergreifende Darstellungen einzelner Themen und Texte. ThR 69/2 (2004) 182–227 (DL)

891

Steven L. Bridge, Getting the Gospels: Understanding the New Testament Accounts of Jesus’ Life This is a popular introduction to the gospels, with many exegetical examples and diagrams (such as the illuminating one on p. 53: gender symmetry in Luke). Complete with bibliography and indexes, the book can be recommended to the beginning student (who is immediately taken into the subject) and the teacher (who will see how one can go about teaching the gospels). A delightful book. Hendrickson Publishers, Peabody, Mass. (2004) XVII/1–140 (BL)

892

Richard A. Burridge, What Are the Gospels? A Comparison with Graeco-Roman Biography First published in 1992 and now thoroughly revised, Burridge’s book argues convincingly that the NT gospels are not generically unique. Rather, they belong to the genre of ancient biography. A new chapter discusses the absence of the rabbinical biography, and there are interesting notes on the public reading of texts in ancient social life. The Biblical Resource Series; XIV/1–366 (BL)

893

Jeremy Corley, A Survey of Recent Gospel Commentaries The article offers a survey of some thirty commentaries published between 1988 and 2003. Although commentaries can be appropriate for various audiences, they are classified into two categories: academic and pastoral. This classification is meant to help all who read the gospels, whether students or scholars, preachers or those who use the gospels for prayer. ScrB 34/2 (2004) 71–84

894

Marek Skierkowski, Ewangelie jako biografie kerygmatyczne Der Verf. fragt nach der literarischen Gattung der neutestamentlichen “Evangelien”. Nach der Untersuchung der Bedeutung dieses Begriffes zur Zeit der Entstehung der neutestamentlichen Schriften und der Erörterung moderner Gattungsbestimmungen

206

kommt er zum Schlussergebnis, dass die von M. Hengel vorgeschlagene Benennung “kerygmatische Biographie” wohl am besten der literarischen Form und dem Inhalt der Evangelien entspricht. RBL 3 (2003) 175–190 (SS)

895

James A. Kelhoffer, “How Soon a Book” Revisited: EUAGGELION as a Reference to ‘Gospel’ Materials in the First Half of the Second Century “The Didachist, the author of 2 Clement and Marcion all assume the term euaggelion as a reference to written ‘Gospel’ materials. Because none of these second-century Christian authors clarifies an allegedly novel use of euaggelion as a literary designation (‘Gospel’) rather than a reference to oral proclamation (‘gospel’), none of them should be construed as an innovator in this regard. Rather, since none of these authors defines what they mean by euaggelion when clearly referring to written materials, the innovation in the use of this term is better traced to the documents known to them – Marcion’s copy of Luke, 2 Clement’s eclectic collection of ‘Gospel’ materials, and/or the edition of Matthew used in the Didache. Accordingly, the earliest use of euaggelion to designate a written ‘Gospel’ must have arisen before the Didache, 2 Clement and Marcion’s Gospel” (32). ZNW 95/1–2 (2004) 1–34

896

Bengt Holmberg, Questions of Method in James Dunn’s Jesus Remembered Dunn liest die Evangelien in seiner 2003 erschienenen Monographie “Jesus Remembered”, wie der Titel schon sagt, als Erinnerungen an Jesus. Holmberg setzt sich mit dieser Auffassung der Evangelien auseinander, indem er ihren Ort im Spannungsfeld zwischen Historiographie und Fiktion beschreibt. In Anschluss an diesen Beitrag findet sich eine weitere Rezension der Monoraphie Dunn’s von Samuel Byrskog (459–471) und eine Antwort auf beide Rezensionen von James D.G. Dunn (473–487). JSNT 26/4 (2004) 445–457 (SP)

897

Robert Morgan et al., James Dunn’s Jesus Remembered Diese Ausgabe der Expository Times beinhaltet eine Diskussion um James D.G. Dunn’s Monographie Jesus Remembered (2003). Robert Morgan stellt das Spannungsverhältnis zwischen Glauben und Historie ins Zentrum seiner Kritik (1–6), Andrew Gregory die Bedeutung, die Dunn der mündlichen Überlieferung gibt (7–12). Auf den Seiten 13–19 antwortet James D.G. Dunn auf die beiden Kritiken. ET 116/1 (2004) 1–19 (SP)

898

Birger Gerhardsson, The Secret of the Transmission of the Unwritten Jesus Tradition Gospel research has drawn upon studies of folklore from time to time. An initial impetus from J.G. Herder was followed up by the work of the form critics. More recently, W.H. Kelber introduced to the debate a model based on modern folklore studies and linguistic theory known as ‘oral culture’ or ‘orality’. He stressed the differences between oral ways of thinking, speaking, and transmitting tradition and the thought and communication characteristic of a modern, print-dominated culture: exegesis and hermenutics, he insisted, must be attuned to the former. Drawing largely on Kelber, J.D.G. Dunn has developed this program in a rather radical form in his new book, Jesus Remembered. Through a series of comparisons between Dunn’s approach and the author’s own, this article argues that the orality model, even in this latest form, fails to provide an adequate solution to the mystery of the oral gospel tradition. NTS 51/1 (2005) 1–18

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Armin D. Baum, Bildhaftigkeit als Gedächtnishilfe in der synoptischen Tradition Vermutlich waren nicht nur die Reden Jesu, sondern auch die Erzählungen über Jesus ursprünglich für eine mündliche Überlieferung bestimmt und wurden schriftlos tradiert. Dafür spricht die bildhafte Struktur des synoptischen Erzählstoffes. Denn schon die antike Gedächtnistheorie wusste, was experimentalpsychologische Untersuchungen bestätigt haben: Das menschliche Gedächtnis kann sich bildhafte Stoffe leichter merken als theologische Aussagen. TBe 35/1 (2004) 4–16 (SP)

900

Petri Merenlahti, Reading as a Little Child: On the Model Reader of the Gospels Introduced by Umberto Eco, the semiotic concept of the ‘model reader’ refers to an ideal reader that the literary text anticipates and tries to create. Although a set of strategies and instructions in the text, each model reader hooks onto a particular moment in time and space; reading is a social act that requires adaptation to the language and culture of a particular community. Consequently – and this is the point of this paper – literary and historical approaches are equally indispensable, if we are to read the Early Christian gospels as their model readers would. Literature & Theology 18/2 (2004) 139–152

901

Margaret M. Mitchell, Patristic Counter-Evidence to the Claim that ‘The Gospels Were Written for All Christians’ Richard Bauckham has called on scholars to abandon the reading strategy of redaction criticism that had risen to prominence especially in the 1960s, and return to the way the gospels had always been understood before that – as having been written ‘for all Christians’. The present essay resituates this debate as actually yet another instance of a very old and enduring hermeneutical problem in the exegesis of Christian literature: the relationship between the particularity and universality of the gospels. Study of patristic gospel exegesis reveals no author who says the gospels were written ‘for all Christians’, and, even more importantly, shows that early Christian readers – through evangelist biographies, localizing narratives, audience request traditions, and heresiological accounts of the composition of individual gospels, as well as in their theological reflections on the fourfold gospel – engaged in a sustained and deliberate dialectic between the local and universal audiences of the gospels which defies any simple dichotomy between ‘specific’ and ‘indefinite’ readers. NTS 51/1 (2005) 36–79

902

Eugene E. Lemcio, The Synoptics and John: The Two So Long Divided. Hearing Canonical Voices for Ecclesial Conversations After selecting several samples of the most obvious differences between the two traditions, Lemcio summarizes the synoptic and Johannine voices. These are then appropriated as canonical paradigms for participating in ecclesial conversation. The following subjects are taken into consideration: (1) The Kingdom of God and Eternal Life: Eschatological Duality, (2) Present and Future: Temporal Duality, (3) Satan Bound and Satan Expelled: Soteriological Duality, (4) The World Below and the World Above: Cosmological Duality, (5) Private Son and Public Son: Christological Duality, (6) Believing (That) God and Believing (In) Jesus: Relational Duality, and (7) Inclusive Community and Exclusive Community: Communal Duality. HBT 26/1 (2004) 50–96

208

903

Kari Syreeni, In Memory of Jesus: Grief Work in the Gospels It may be unusual to think of the Gospels as grief work, because these documents purport to be about the resurrected and living Jesus. However, once the four canonical Gospels are interpreted from this vantage-point, many typical features of grief work and a complex development from the earliest written document to the later ones can be observed. On what grounds can the notion of grief work be applied to texts written two or three generations after the original loss (the death of Jesus)? The author contends that this is possible because grief work (1) was a matter of the emerging Christian movement at large, (2) is involved in the general notion of “coping” in changing situations, (3) becomes a literary phenomenon with the writing of the Gospels, and (4) continues to have new objects after the original loss. Finally, it is suggested that the resurrection belief itself can be seen as a “coping” device. BI 12/2 (2004) 175–197

904

W. Brian Shelton, An Ancient Israelite Pattern of Kingly Accession in the Life of Christ In ancient Judaism, there is evidence that would-be kings engaged in a three-part-pattern of accession before they ascended to the throne. These royal candidates would be anointed by a prophet, prove themselves through a feat, and then, finally receive an official coronation. This particular Jewish ideal, rooted in its OT narratives and in ancient Near Eastern thought, is evident in the gospel narratives of Christ’s life. TrinJ 25/1 (2004) 61–73

905

Martin Ebner, Überwindung eines “tödlichen” Lebens. Paradoxien zu Leben und Tod in den Jesusüberlieferungen Die Sprüche vom Leben und Tod in der Jesusüberlieferung (Mk 8,35; Q 9,59f.; Lk 9,57–62; Mt 8,19–22; Joh 12,24; Lk 15,24.32) sind nicht so paradox wie es zunächst scheint. Alle Überlieferungsstufen sind bemüht, die Aussagen an konkrete Lebensvollzüge zurückzubinden. Entscheidend ist in allen Sprüchen, dass Lebensgewinn zwar von Gott geschenkt wird, angeeignet jedoch wird er durch bestimmte Einstellungen und präzise definierte Verhaltensweisen. Sichtbar wird der Lebensgewinn zuallererst durch die Bewertungsmaßstäbe, wie sie in den Konzeptionen der christlichen Schriftsteller etabliert werden. Oft stehen diese Maßstäbe quer zu den konventionell anerkannten Maßstäben der Gesellschaft oder der eigenen Gruppe. JBTh 19; Martin Ebner u.a. (Hgg.), Leben trotz Tod; Neukirchener Verlag, Neukirchen-Vluyn (2005) 79–100

906

F. Scott Spencer, “Follow Me”: The Imperious Call of Jesus in the Synoptic Gospels The emphasis upon the individual (“I”) and volitional (“have decided”) responses to Jesus overshadow the scriptural focus on social and imperial aspects of discipleship. The initiative and authority belong to Jesus. He does not negotiate with disciples. On his imperious command “go fish” (Mk 1:16–20) they cast their lot and net with a new ruler, the agent of God’s empire. In Mk 2:13–17 Jesus disrupts the Galilean tax system and Levi features a dinner party with Jesus and a large company of fellow puplicans and other “sinners”. In Q 9:57–60 a would-be follower asked for a decent secondary burial of his father (cf. Tob 4:3–4; 14:11–13). Given his urgent eschatological mission Jesus doesn’t have time for the extended burial “first”. Interpr. 59/2 (2005) 142–153 (WSch)

209

✩ 907

Thomas L. Brodie, The Birthing of the New Testament. The Intertextual Development of the New Testament Writings It is generally agreed that the canonical gospels represent a later, second stage of early Christian writing about Jesus. The most common reconstruction of stage one involves a book scholars have termed “Q”, a collection of sayings of Jesus. Brodie disagrees. Q never existed. Stage one, as he sees it, is an early, short version of Luke-Acts, a book that depends heavily on the Septuagint, most notably on the Elijah/Elisha stories. Brodie reconstructs this book that he calls proto-Luke; comprising 25 chapters, it begins with Luke 1–2 and ends at Acts 15:35. Proto-Luke also exploited other texts, especially 1 Corinthians (for the Lord’s Supper) and a collection of sayings, the Logia found in Matth 5 and 11:25–30. The Logia collection seems to be a summary or condensation of the book of Deuteronomy. Brodie uses his two reconstructed writings – proto-Luke and the Logia – as the basis for a bold revision of early Christian literary history. New Testament Monographs 1; Sheffield Phoenix Press, Sheffield (2004) XXXI/1–653 (BL)

908

John C. Poirier, Memory, Written Sources, and the Synoptic Problem: A Response to Robert K. McIver and Marie Carroll Der Verf. liefert eine detaillierte Kritik des Aufsatzes der beiden genannten Autoren (vgl. IRBS 49:664). Obwohl in Einzelheiten lehrreich, was die antike orale und literale Überlieferungspraxis angeht, ist das (experimentell gewonnene) Resultat unbefriedigend, weil man die synoptischen Evv. nicht in Teile, denen schriftliche Quellentexte, und Teile, denen memoriert überlieferte Textinhalte zugrunde liegen, zerlegen kann. Übereinstimmung und Differenz in der Wortfolge bei parallelen Texten ist weniger auf einerseits schriftlich fixierte, andererseits im Gedächtnis memorierte Vorlagen, sondern eher auf Präferenzen der jeweiligen Textredaktoren zurück zu führen. JBL 123/2 (2004) 315–322 (RM)

909

Armin D. Baum, Der mündliche Faktor: Teilanalogien zu den Minor Agreements aus der Oral Poetry-Forschung und der experimentellen Gedächtnispsychologie The view taken by G.D. Fee and others that oral tradition played a major role in the development of the minor agreements is supported by analogies from oral poetry (M. Parry – A.B. Lord) and cognitive psychology (E. Hunt – T. Love). Bib. 85/2 (2004) 264–272

Sayings Source (“Q”) 910

Andreas Lindemann, Literatur zu den Synoptischen Evangelien 1992–2000 (II). Die Logienquelle Q Dieser zweite Teil des Forschungsüberblicks, der die Forschung zur Logienquelle in den Blick nimmt, ist in drei thematische Abschnitte untergliedert: 1. Textkonstruktion 2. Untersuchungen zur Logienquelle im Ganzen und 3. Einzelstudien zu Q. ThR 69/3 (2004) 241–272 (SP)

911

Antonio Vargas-Machuca, Origen, composición y redacción de la Fuente Q. Su función en el cristianismo primitivo Dieser Beitrag zeichnet die Geschichte der Q-Forschung seit Beginn der 60er Jahre des letzten Jahrhunderts nach. Ausführlich werden die Positionen von Walter Schmithals,

210

John S. Kloppenborg und Helmut Köster dargestellt. Ferner werden Burton L. Mack, John Dominic Crossan, Philipp Vielhauer und Christopher M. Tuckett berücksichtigt. EstE 79/2 (2004) 171–215 (SP)

912

Michael Wolter, Reconstructing Q? In three articles in ET 113 a debate has been published, which deals with the question wether it is possible to determine a theology of the Sayings Gospel (see IRBS 48:702 and IRBS 49:668). This contribution offers to the debate a few common sense arguments. ET 115/4 (2004) 115–119

913

Sharon Lea Mattila, Negotiating the Clouds around Statistics and “Q”: A Rejoinder and Independent Analysis In 1994, the author critiqued a 1971 statistical study of “Q” by Charles E. Carlston and Dennis Norlin (NT 36/4, 313–329; IRBS 41:937). Their recent reply (NT 41/2, 108–123; IRBS 45:631) has necessitated both a further clarification of their study’s most serious flaws and an independent statistical analysis using a method that avoids these flaws. Such an analysis demonstrates that Matthew and Luke do not preserve “Q” sayings any more faithfully than Markan sayings. This can still be interpreted in support of “Q” being a single written source, but it is important to recall that the degree of Matt-Luke verbatim agreement is much lower than Carlston & Norlin’s figures imply. NT 46/2 (2004) 105–131

914

Birger A. Pearson, A Q Community in Galilee? It is often assumed, especially in North American scholarship, that the Q source used by Matthew and Luke reflects a special community different from those reflected in other writings of the NT. This community is located in Galilee, where the ‘Q gospel’ is supposed to have been composed. In this article it is argued that current theories regarding the composition and location of Q are untenable. It is also concluded that there was no significant difference in terms of beliefs and practices between Jesus-believing Jews in Galilee and in Jerusalem. NTS 50/4 (2004) 476–494

915

Michael P. Knowles, Once More ‘Lead Us Not Eis Peirasmon’ The reading proposed here for the phrase kai mè eisenegkès hèmas eis peirasmon in Q 11:4 situates this petition firmly within what is historically plausible regarding the ministry of Jesus, and for the most part avoids the grammatical and theological gyrnnastics otherwise required to deal with the notion of ‘temptation’ by God. Precisely because God is known to ‘assay’ the faithful, those who have ample grounds to doubt their own piety ask God not to prove what they (like Jesus) already know to be true: ‘Do not put us to the test.’ ET 115/6 (2004) 191–194

916

Carlos J. Gil Arbiol, Overvaluing the Stigma: An Example of SelfStigmatization in the Jesus Movement (Q 14:26–27; 17:33) This article tries to show the usefulness of social-scientific models for interpreting biblical texts. The Sociology of Knowledge can help Historical Criticism build a framework in which to locate the data recovered by textual, formal, literary, and narrative criticism. Thus, merging both sciences, social and exegetical, we can get a better knowledge of the beginnings of Christianity. A model called “self-stigmatization” is described

211

to illustrate how a charismatic leader unmasks social interests, legitimizes, and establishes a new social structure by taking on negative values or behaviors and converting them into positive ones. This model can be observed in the three sayings contained in Q 14:26–27; 17:33 about “rejecting family,” “carrying the cross,” and “turning life upside down.” BTB 34/4 (2004) 161–166

Parallel passages 917

Jerome Murphy-O’Connor, Why Doesn’t God Answer Prayers? How the First Christians Dealt with Divine Silence By explaining the differences between Matthew 7:7–12 and Luke 11:9–13 the author shows how the question of God answering to prayers could be handled. The consequence of Luke’s addition of “a holy spirit” is that one can never say with certitude if a prayer has been answered, because the effects of divine grace are hidden deep within personality. Instead the petitioner is blamed for a form of inadequacy. On the other hand the solution of Matthew considers the incarnational character of grace, and thus sees the Christian community as the hands and ears of God. If prayers go unanswered, God isn’t gone deaf but the Christians themselves. BiRe 20,2 (2004) 14–19.43 (CB)

918

Hermann Riedl, Der Seewandel Jesu Mk 6,45–52 parr. Eine Epiphanieerzählung und ihre textpragmatische Intention Angesichts einer aktuellen Auslegungstendenz, den Seewandel Jesu historisierend zu verstehen, verfolgt dieser Beitrag das Ziel, die drei Versionen des Seewandels als Epiphanieerzählungen mit unterschiedlichen textpragmatischen Zielsetzungen zu interpretieren. Die Darstellung der verschiedenen Motive einer rettenden Epiphanie zeigt wichtige Gemeinsamkeiten und Unterschiede der Erzählungen. Dabei lässt der Vergleich der drei Versionen erkennen, dass die Evangelisten den Seewandel ihrer jeweiligen theologischen Intention dienstbar machen. SNTU 30 (2005) 5–17

919

Dorothy Lee, Transfiguration Lee offers an exegetical survey of recent interpretations of the story of the transfiguration of Christ (Mark 9:2–9 and parallels) and its echoes in 2 Peter, the gospel of John, and elsewhere in the NT. A final section deals with the theology of beauty (H.-U. von Balthasar). While the author argues, in passing, that the story may have a historical background, she seems to be unaware of the theurgical interpretation suggested or favoured by Morton Smith, J.J. Pilch, and others. New Century Theology; Continuum, London (2004) IX/1–158 (BL)

920

P.J. Williams, The Linguistic Background to Jesus’ Dereliction Cry (Matthew 27:46; Mark 15:34) Zwei Beobachtungen zu Jesu Ruf am Kreuz: (1) Die unterschiedliche Anrede Gottes (Mt: eli, Mk: elòi ) beruht nicht auf unterschiedlichen Termini, sondern ist auf verschiedene Transkriptionskonventionen zurückzuführen. (2) Aramäisch sh6vaq bedeutet nicht nur “verlassen”, sondern auch “vergeben”. Hier zeigt sich eine semantische Verbindung zwischen dem Ruf Jesu in Mt und Mk (warum hast du mich verlassen?) und dem in Lk 23,34: “Vater, vergib ihnen, denn sie wissen nicht, was sie tun.” P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 1–12 (SP)

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921

Jean Alexandre, “A quoi m’as-tu abandonné?” La lecture de Psaume 22,2 dans Matthieu 27,46 et Marc 15,34 In the light of Henri Meschonnic’s comments in a footnote of his recent French translation of the Psalms, Alexandre examines the quotation of Psalm 22.2 used by Matthew and Mark. He argues that the intended meaning, whether in Hebrew, Greek or Aramaic, might have been: “Thou art my God, thou art my God; to what hast thou abandoned me?” A confession of faith, to be sure, but at the same time a cry of terror in face of death, the unknown. ETR 79/1 (2004) 65–68

922

Paul-Gerhard Klumbies, Weg vom Grab! Die Richtung der synoptischen Grabeserzählungen und das “heilige Grab” Während in der Ostererzählung nach Markus das Grab Jesu zum Ausgangspunkt der Hinwendung zur Lebenswelt der Rezipientinnen und Rezipienten der markinischen Jesuserzählung wird und bei Matthäus sowohl die Ereignisse während der Kreuzigung Jesu als auch die an seiner Grabstätte auf die Einzigartigkeit Jesu verweisen und ihn selbst unter christologischem Aspekt in das Zentrum der Passions- und Osterüberlieferungen stellen, ist im theologischen Entwurf des Lukas das Grab Jesu zu einem Erinnerungsort geworden, der auf die Vergegenwärtigung der Lebensgeschichte Jesu zielt. Die Grabstätte ist zum identitätsstiftenden Ursprungsort für die weitere Zukunft der Jünger und aller Anhänger Jesu geworden. Sie hat sich bei Lukas zum Umschlagort und Verbindungsglied zwischen der vorösterlichen Existenz Jesu und der nachösterlichen Gemeinde gewandelt. JBTh 19; Martin Ebner u.a. (Hgg.), Leben trotz Tod; Neukirchener Verlag, Neukirchen-Vluyn (2005) 143–169

923

François Nault, L’ouvert de la révélation: Autour du tombeau vide Over against the religious myth of God as a present agency in the world, the Christian message does not proclaim a God having deserted human history, but rather a kind of in-between which does not allow the figure of the Divine to be grasped, therefore leading to an endless process of signifiance. Nault rereads the empty tomb episode looking for markers in order to analyse the logic which structures the in-between and the signifier. This episode tells about the disappearance of a body consequently giving place to a void, but at the same time to something-made-possible-by-this-void. Besides being empty, the tomb is open. What can it be open for, apart from its own transformation into the words of the “story of the empty tomb” and the various and numerous readings which are then made possible? ETR 79/2 (2004) 227–237

Parables 924

Luise Schottroff, Die Gleichnisse Jesu Each of the 33 NT parables is here presented in a new German translation and followed by three sections entitled: social background, ecclesiological interpretation, eschatological meaning. Schottroff goes beyond triumphalist readings, pays attention to feminist concerns, and offers much more background material than any commentary on the parables currently available. Although non-technical in its presentation and not overwhelming the reader with bibliographical lists, this book is likely to become a classic on its subjects. (A second edition should add a subject index.) Gütersloher Verlagshaus, Gütersloh (2005) 1–318 (BL)

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Bernd Kollmann, Jesus als jüdischer Gleichnisdichter Die Gleichnisse Jesu und der Rabbinen schöpfen unabhängig voneinander aus dem gleichen Repertoire jüdischer Bilder und Erzählmuster. Da die rabbinischen Gleichnisse der Schriftauslegung dienen, sind sie oft durch eine Straffheit der Gedankenführung und eine Konzentration auf die wesentlichen Züge der Handlung gekennzeichnet. Ihre neutestamentlichen Gegenstücke spiegeln die soziale Wirklichkeit lebendiger wider und weisen eine ausgeprägtere Erzählstruktur auf, um für die Gottesherrschaft zu werben. Dabei wird das Geschick der Sünder im Gegenüber zum Geschick der Gerechten thematisiert und die Integration von Randgruppen Israels in die Gottesherrschaft verteidigt. Diese unverwechselbaren Züge der Gleichnisse Jesu berechtigen nicht zur Abwertung der rabbinischen Gleichnisse. NTS 50/4 (2004) 457–475

Matthew: general ★ individual passages 926

Dale C. Allison (ed.), Matthew: A Shorter Commentary This is an abridged version of the three-volume commentary by W.D. Davies and D.C. Allison, published in 1988, 1991, and 1997 in the “International Critical Commentary” series. Added is a short bibliography that lists some recent literature on the First Gospel. In the preface, the editor explains that the commentary includes minor revisions of the argument of the longer version, but that on the whole, the interpretation remains unchanged. T & T Clark International, London (2004) XXIX/1–549

927

Warren Carter, Matthew: Storyteller, Interpreter, Evangelist. Revised Edition First published in 1996, Carter’s highly praised introduction to Matthew focuses on the narrative aspects of the First Gospel. The new edition has been reset and edited to include much on the gospel’s social world in an ancient agrarian society. Carter ranks as one of the world’s leading authorities on Matthew. Hendrickson Publishers, Peabody. Mass. (2004) XVI/1–287 (BL)

928

John Riches et al. (eds.), The Gospel of Matthew in Its Roman Imperial Context Ph.F. Esler, Rome in apocalyptic and rabbinic literature; J.S. McLaren, A relictant provincial: Josephus and the Roman Empire in “Jewish War”; D.C. Duling, Empire: theories, methods, models; P. Oakes, A state of tension: Rome in the NT; D.C. Sim, Rome in Matthew’s eschatology; D.J. Weaver, Thus you will know them by their fruits: the Roman characters of the gospel of Matthew; W. Carter, Matthean Christology in Roman imperial key: Matth 1:1. – Carter and Sim demonstrate that shared the antiRoman sentiments current in early Jewish and Christian circles. Matthew, in fact, hoped for the destruction and punishment of Rome. JSNT.S 276; T & T Clark International, London (2004) VIII/1–202 (BL)

929

Janice Capel Anderson, What Are We Teaching about Matthew? Die Verf. richtet ihren Blick auf die Frage, was us-amerikanische Einleitungen in das Neue Testament zum MtEv schreiben. Ihr Ergebnis: Die Frage nach dem Autor und nach Zeit und Ort der Abfassung sowie redaktionsgeschichtliche Überlegungen nehmen nach wie vor den größten Raum ein. Während literaturwissenschaftliche und sozialgeschichtliche Fragen immerhin einen “Fuß in die Tür setzen” bleiben feministische und postkoloniale Heranßgehensweisen weitgehend unberücksichtigt. Sharon H. Ringe et al., (eds.). Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 106–126 (SP)

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Clay Alan Ham, The Coming King and the Rejected Shepherd: Matthew’s Reading of Zechariah’s Messianic Hope Three times Matthew quotes Zechariah (Matth 21:5; 26:31; 27:9–10), and one can identify eight allusions to the prophet (Matth 23:35; 24:30.31.36; 25:31; 26:15.28.56). It is the messianic vision of Zechariah that has appealed to Matthew, with its elements of the restoration of the humble Davidic king, the smiting of the divinely appointed shepherd, the creation of the renewed remnant, and the worship of Yahweh by the nations. Zechariah 9:9–17; 11:12–13; 13:7–9 emerge as key texts for Matthew. Matth 26:31 may presuppose the context of Zech 13:7–9 in which a remnant is purified through testing and becomes the renewed people of Yahweh. Sheffield Phoenix Press, Sheffield (2005) XVI/1–176 (BL)

931

Ulrich Luz, Intertexts in the Gospel of Matthew Intertextuality is a notion which indicates how a text reads history and inserts itself into history. Matthew’s primary hypotext was the Gospel of Mark which he never mentions or discusses but which determines the structure of his hypertext as its primary matrix. The Saying Source (Q ) is not used as a structuring hypotext but merely as a supplement. The Bible serves more generally as the basic text of reference that illustrates and interprets the new Matthean foundational story, the story of Jesus, as secondary matrix ‘new Genesis’ which lends to that Gospel its biblical character. HThR 97/2 (2004) 119–137 (WSch)

932

Jeannine K. Brown, Direct Engagement of the Reader in Matthew’s Discourses: Rhetorical Techniques and Scholarly Consensus Matthew’s five great discourses move from addressing the story’s audience to direct engagement with the reader. The first section of the paper demonstrates that this rhetorical function of the discourses has found widespread agreement among scholars employing such diverse methodologies as redaction, narrative, rhetorical, feminist, and readerresponse criticisms, as well as structuralism and post-structuralism. The paper’s second section analyzes the means by which Matthew’s reader is more directly addressed in the discourses than in the narrative portions of the Gospel. The rhetorical devices explored include plot devices in the narrative surrounding the discourses; discourse structural devices; and linguistic, topical, and generic techniques used within the discourses. NTS 51/1 (2005) 19–35

933

Peter Fiedler, Israel bleibt Israel. Überlegungen zum Kirchenverständnis des Matthäus Is the Matthean community self-consciously Christian in the later sense of being different from, and opposed to, Judaism? Fiedler, who critical surveys recent debates about this question, argues against U. Luz et al. that the gospel of Matthew is still a Jewish document. Rainer Kampling (ed.), Dies ist das Buch . . . – Das Matthäusevangelium; Verlag F. Schöningh, Paderborn (2004) 49–73 (BL)

934

Detlev Dormeyer, Die Rollen von Volk, Jüngern und Gegnern im Matthäusevangelium The three essential roles of those who interact with Jesus – the people, the followers (sometimes called the disciples and even the “little ones”), and the opponents – are here explored and explained as forming the basic elements of Matthew’s gospel. The opponents are not a closed group, and certain ones of its members may actually change sides and become (incipient) disciples. Rainer Kampling (ed.), Dies ist das Buch . . . – Das Matthäusevangelium; Verlag F. Schöningh, Paderborn (2004) 105–128 (BL)

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Knut Backhaus, Entgrenzte Himmelsherrschaft. Zur Entdeckung der paganen Welt im Matthäusevangelium Matthew’s option is for a church rooted in Judaism but open to the Gentiles, as can be seen from Jesus’ final command to spread the message throughout the world. Matthew’s church is not a sect but an innovative cult movement, to use a recently developed sociological category. Rainer Kampling (ed.), Dies ist das Buch . . . – Das Matthäusevangelium; Verlag F. Schöningh, Paderborn (2004) 75–103 (BL)

936

Warren Carter, Matthew and the Gentiles: Individual Conversion and/or Systemic Transformation Matthew’s relationship to the Gentile world has been a somewhat neglected dimension of recent discussion. When the topic has been examined, two issues have been to the fore, namely whether Matthew’s largely Jewish community engages in mission to convert Gentiles, and if so, on what terms do converted Gentiles belong to the community. It is argued here that the individualistic and religious focus of the discussion ignores Matthew’s macro-theological and socio-political framing of, and systemic engagement with, the Gentile (Roman imperial) world. Discussion of seven aspects of the Gospel (1.1; evoking Isaiah in 1.23 and 4.15; Satan’s role; representative Gentiles; Pilate; parousia; discipleship in the meantime) sustains the argument that Matthew engages the Gentile world systemically with a much broader focus on God’s just and transforming reign. JSNT 26/3 (2004) 259–282

937

Jack Freeborn, The Presence of Christ in Matthew Der Verf. des Matthäus-Evangeliums bemühte sich in seinem Werk um Präzisierung des vorhandenen Quellenmaterials. Seiner Auffassung vom Auftreten Jesu lag eine frühchristliche Vorstellung von dessen Personifikation mit Gottes Weisheit zugrunde. Die Traditionen um eine übernatürliche Geburt übernahm er in einer vereinfachten und judaisierten Form. Bei der Beschreibung von Wundergeschichten vermied er sorgfältig ‘magische Formeln’ und stellte den Wert des festen Glaubens heraus. Dem Enthusiasmus einiger frühen Gläubigen, die sich mit jesuanischer Autorität ausgestattet und zu Wunderheilungen berufen sahen, begegnete er mit der Erzählung vom Gang über Wasser, bei dem trotz anfänglicher Erfolge göttliche Hilfe benötigt wird. ET 115/5 (2004) 156–161 (DL)

938

Barbara E. Reid, Violent Endings in Matthew’s Parables and Christian Nonviolence The literary tension in the Gospel of Matthew concerning conflicting images of God and the ethical dilemma this poses for disciples who attempt to emulate God can be satisfactorily resolved by understanding the eschatological context of Matthew’s eight violent parables. These depict divine action at the end-times, not how human beings are to respond to evildoers in the present. Rather than retaliate violence for violence, disciples of Jesus are to engage in creative acts of non-violent confrontation, to love their enemies, and to pray for their persecutors, in imitation of God’s boundless and indiscriminate love. The Sermon on the Mount gives concrete examples that arouse the imagination to new possibilities for action. The violence in the eschatological parables underscores the seriousness of the choice to follow Jesus’ teaching and example. CBQ 66/2 (2004) 237–255

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Robin Gallaher Branch, “The Messianic Dimensions of Kingship in Deuteronomy 17:14–20 as fulfilled by Jesus in Matthew” This article examines a brief statement made by Patrick D. Miller in his commentary on Deuteronomy, namely that scholars quite likely have missed the most important Old Testament passage relating to the kind of kingship Jesus manifested in his earthly ministry. Deuteronomy 17:14–20 gives a job description for an upcoming, earthly king; it carries messianic dimensions. The kind of kingship Jesus displayed during his ministry exemplified his personal knowledge and careful following of the law, his total obedience to the law, his reverence for the law, and his humility before his disciples – all qualifications for earthly kingship “advertised” in Deut. 17. The Gospel of Matthew resonates with passages showing that Jesus answered the advertisement, met the job description, and fulfilled the qualifications for kingship outlined prophetically by Moses in Deuteronomy. Verbum et Ecclesia 25/2 (2004) 378–401

940

A.G. van Aarde, Jesus’ Affection Towards Children and Matthew’s Tale of Two Kings On account of multiple and independent attestations in early Christian literature Jesus’ affection towards children can be taken as historical authentic. From a perspective of the social stratification of first-century Herodian Palestine, this article argues that it is possible to consider these children as part of the expendable class. Neither Mark nor its parallel texts in the other Gospels refer to parents bringing these children to Jesus. They seem to be “street urchins”. In this article the episode where Jesus defends the cause of fatherless children in the Synoptic Gospels is interpreted from the perspective of Matthew’s version of Jesus’ affection towards children. The aim is to demonstrate that Matthew situates the beginning and end of Jesus’ public ministry within the context of Jesus’ relationship to children. Jesus’ baptism by John (Mt 3:15) and Jesus’ entry into Jerusalem (Mt 21:1–17) form the two poles of his ministry in Matthew. Both episodes are described as a kind of “cleansing of the temple”. Both incidents were (in a midrash fashion) understood by Matthew as fulfillment of Scripture. The baptism scene is a Matthean allusion to Isaiah 1:13–17 and the record of the entry into Jerusalem is an explicit interpretation of Jeremiah 7:1–8. ATh 24/2 (2004) 127–146

941

John K. Ridgway, “Worthy” Households but “Unworthy” Invitees?: The Matthean Uses of Axios This essay summarizes uses of axios in non-biblical and biblical literature and analyzes Matthew’s usages of axios. These uses apply to (a) impersonal “fruit” that correlates with repentance (3:8); (b) faithful “workers” worthy of their food (10:10); and (c) persons’ faithful/honourable behaviours of hearing and accepting Jesus’ apostles and their kingdom preaching, accepting the apostles’ other ministries, and loving Jesus supremely and following him (10:11, 13, 37–39; 22:8). The essay advances scholarship on Matthew’s uses of axios in three original ways: it provides exegetical foundations for meaning(s) of axios in its contexts; it establishes coherences between worthiness – unworthiness, honour – shame, and hospitality – inhospitality; and it demonstrates synthetic relationships between occurrences of axios in Matthew. IBSt 26/1 (2004) 2–31

942

Paul Ellingworth, Where Do You Draw the Line? or, What Practical Difference Can Discourse Studies Make? Wie verschiedene Diskursmerkmale (Verwendung und Auslassung von Konjunktionen, Wechsel zwischen erzählenden Passagen und Redewiedergabe, Tempus- oder Moduswechsel, Ortsveränderungen u.a.) bei der Strukturierung von Übersetzungen weiter

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helfen können, zeigt Ellingworth am Beispiel einiger Stellen im Mattäusevangelium (13,53f.; 16,24; 18,23; 26,17–25; 26,30f.). The Bible Translator 55/4 (2004) 427–432 (SP)

✩ 943

Roger David Aus, Matthew 1–2 and the Virginal Conception Was Mary victim of a rape ( J. Schaberg)? Or was Jesus an illegitimate child, born out of legal wedlock (B. Chilton)? No, argues the author of the present book. What Matthew tells us is a mere Haggadah. Matthew is dependent on traditions connected with the birth of Moses. Jochebed, the mother of Moses, was said to have been miraculously made young and a virgin (Targum Pseudo-Jonathan Exod 2:1; p. 56). Studies in Judaism; University Press of America, Lanham, Md. (2004) XI/1–102 (BL)

944

Raik Heckl, Der biblische Begründungsrahmen für die Jungfrauengeburt bei Matthäus. Zur Rezeption von Gen 5,1–6,4 in Mt 1 Trotz des formalen Wechsels in Mt 1,17, stellt das erste Kapitel des Matthäusevangeliums eine literarische Einheit dar. Die Genealogie zielt auf die Geburtsgeschichte. Mit den vier in der Genealogie genannten Frauen verbindet Maria das Thema der Jungfräulichkeit. In Mt 1 stellt es das übergreifende Thema dar und zielt auf ein intertextuelles Verhältnis zu Gen 5,1–6,4. Eine Reihe von parallelen und antithetischen Motiven, welche Mt 1,18–25 mit Gen 6,1–4 gemeinsam hat, lässt darauf schließen, dass der Verfasser die Geburtsgeschichte als Gegengeschichte zu Gen 5,1–6,4 konzipiert hat. Bei der Geburt Jesu handelt es sich um eine Neuschöpfung durch den Geist Gottes, der den Menschen in Gen 6,3 genommen wird. Fazit: Mt 1 stellt eine biblische Begründung der Vorstellung von der Jungfrauengeburt dar, die in der Rezeption von Gen 6,1–4 in eine AdamChristus-Typologie integriert wird. ZNW 95/3–4 (2004) 161–180 (MH)

945

Hershel Shanks (ed.), Before Mary: The Ancestresses of Jesus The ancestry of Jesus in the Gospel of Matthew includes four women from the Hebrew Bible. The article summarizes the stories of Tamar, Rahab, Ruth and Bathseba and outlines four points they have in common. They all find themselves outside patriarchal family structures, are all four wronged or thwarted by the male world, risk all four in their sexual activity damage to the social order, and finally the situations of all four women are righted by the actions of men who acknowledge guilt and/or accept responsibility for them. In the ancestry these four women are mentioned to lead the reader of the Gospel to expect the story of Mary, which is again a parallel one to the others. BiRe 20/6 (2004) 12–23 (CB)

946

Martin Ebner, Vom Versuch, einen hellenistischen Topos zu rejudaisieren. Zwei verschiedene Lesarten der “Jungfrauengeburt” in Mt 1,18–25 Ancient (and modern!) readers have good reasons for reading Matt 1:18ff. in either one of two ways: (1) as being based on the notion that a child has three parents – God, human father, and human mother (Babylonian Talmud, Niddah 31a); (2) as presupposing the Hellenistic notion that certain heroes have a human mother but only a divine father. Rainer Kampling (ed.), Dies ist das Buch . . . – Das Matthäusevangelium; Verlag F. Schöningh, Paderborn (2004) 177–202 (BL)

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947

Rikk E. Watts, Immanuel: Virgin Birth Proof Text of Programmatic Warning of Things to Come (Isa 7:14 in Matt 1:23)? Matthew deliberately chooses Isa 7:14 because he wants to highlight that the presence of God in Immanuel means (as it does in Isaiah) disaster to those who refuse to respond to him in faith. Craig A. Evans (ed.), From Prophecy to Testament; Hendrickson Publishers, Peabody, Mass. (2004) 92–113 (BL)

948

Robert F. Shedinger, Must the Greek Text Always Be Preferred? Versional and Patristic Witnesses to the Text of Matthew 4:16 Der Vergleich von Mt 4,16 mit dem hebräischen und griechischen (LXX) Text von Jes 9,1 zeigt, dass Mt kein wortwörtliches Zitat der Jesajastelle, sondern vielmehr eine Kombination von Jes 9,1 und Ps 107,10 bietet, was auch von verschiedenen anderen Versionen (syrisch, äthiopisch, Kirchenväter) gestützt wird. Das von Juden wie Christen geübte Zitieren von Texten der Bibel, in der Regel nach der LXX, geschah im 1. und 2. Jh. oft nicht mechanisch-wörtlich, sondern eher theologisch-assoziativ, was im Blick auf die vorliegende Textgestalt des griechischen NT zu beachten ist. JBL 123/3 (2004) 449–466 (RM)

949

Charles H. Talbert, Is It with Ethics That the Sermon on the Mount Is Concerned? Die Bergpredigt befasst sich nicht nur mit ethischen Entscheidungen, sondern hat die Charakterbildung der Gläubigen zum Thema. Daher geht es in den einzelnen Aussagen auch nicht nur um die ethische (horizontale) Dimension, sondern auch um die Beziehung des Einzelnen zu Gott (vertikale Dimension). Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 45–63 (SP)

950

Wayne Baxter, The Narrative Setting of the Sermon on the Mount The Sermon seems to function in Matthew’s narrative in five ways: First, it is a delineation of the gospel of the kingdom. Second, the Sermon is expected consummation of the exodus typology developed in the first four chapters. Third, the Sermon reinforces earlier Christology by extending the Mosaic imagery embedded in the first two chapters where Jesus is depicted as being like Moses in his birth and infancy. Fourth, the Sermon orally exemplifies the explicit Christology of the first four chapters. And fifth, the Sermon functions christologically in its own right. TrinJ 25/1 (2004) 27–37

951

Robert L. Brawley, Evocative Allusions in Matthew. Matthew 5:5 as a Test Case Jesus’ third beatitude in Matthew is marked by both allusive intertextuality and abductive reasoning. It is Abrahamic covenant traditions that are mediated to Matthew through Psalm 36 LXX. By abductive reasoning, the meek are identified as children of Abraham who are heirs of God’s promise. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 127–148 (SP)

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952

Luzia Sutter Rehmann, Unzüchtige Rede (Mt 5,32). Die Verwurzelung der Tora im Alltag Verf. versteht Vv. 31–32 folgendermaßen: “Es wird gesagt, wenn eine Frau gehen möchte, dann gebt ihr den Abschied! Und ich sage euch: Jeder, der seine Frau gehen lässt – außer es sind unanständige Worte gefallen (dann hat sie nämlich wirklich das Recht auf Scheidung mit Ketuba!) – macht, dass ihr gegenüber die Ehe gebrochen wird, und wer eine Frau, die weggegangen ist, heiratet, bricht die Ehe” (347f.). Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 333–350

953

Lisa Wells, An Interpretation of Matthew 5:38–42 Well versteht Mt 5,38–42 als Polemik gegen die Zeloten. Die Strukur der Passage spiegelt sich in der Darstellung der matthäischen Passionsgeschichte. Proceedings EGL & MWBS 23 (2003) 15–28 (SP)

954

Antoni Paciorek, Nowa modlitwa uczniów nowego przymierza (Mt 6, 9–13) Tertullian sieht im Vaterunser eine neue Gebetsform, welche dem neuen Bund entspricht. Im Sinne dieser Auffassung wird in diesem Beitrag das Gebet des Herrn exegetisch erklärt. Zunächst werden literarische Fragen kurz besprochen (I), dann folgt die Deutung der einzelnen Bitten (II). Abschließend werden einige Bemerkungen dargelegt, die sich aus der Analyse des ganzen Gebetes ergeben (III). VV 4 (2003) 157–175 (SS)

955

Georg Korting, Das Vaterunser und die Unheilsabwehr. Ein Beitrag zur epiousion-Debatte (Mt 6,11/Lk 11,3) Korting suggests a bold emendation: do not read epiousion but epi rysion, and the translation would be something like: Give us today our bread for the liberation (from evil). He supports this suggestion with an philologically impeccable detailed analysis of rysion in ancient Greek (including early Christian) sources and a survey of how the Eucharistic bread served apotropaic purposes in the early church. Korting offers an interesting theory, though his emendation will presumably not find many defenders. Neutestamentliche Abhandlungen NF 48; Aschendorff Verlag, Münster (2004) XXVI/1–791

956

Norbert Lohfink, Das Vaterunser, intertextuell gebetet Die drei ersten Bitten des Vaterunsers greifen jeweils die spezifische Zukunftsvision eines Prophetenbuches (Ez, Dan, Jes) auf, die zweite Hälfte des Vaterunsers schließt an die pentateuchischen Wüstenwanderungsgeschichten an. Thomas Klosterkamp u.a. (Hgg.), Wohin du auch gehst; Verlag Katholisches Bibelwerk, Stuttgart (2005) 73–96 (SP)

957

Eve-Marie Becker, Die 6. Vaterunser-Bitte. Ihre frühjüdischen Wurzeln und ihre frühchristliche Transformation In its earliest form, the Lord’s Prayer ended with the peirasmos-petition; it should be understood as being based in sapiential thought (Sir 2:1; 36:1; 44:20). It was amplified by Matthew who added the poneros petition. The added part seems to echo Est 4,8.17 in the Septuagint. (The author contradicts herself by saying, on p. 488, that the Lord’s

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Prayer is now generally considered to go back to Jesus; while on p. 481f. she offers evidence to the contrary.) Deuterocanonical and Cognate Literature Yearbook 2004; Renate Egger-Wenzel et al. (eds.), Prayer from Tobit to Qumran; de Gruyter, Berlin (2004) 481–503 (BL)

958

Michael Knowles, “Wide is the gate and spacious the road that leads to destruction”: Matthew 7:13 in Light of Archaeological Evidence The dominical saying can be elucidated from city gates and walls in Herodian and early Roman Palestine. It seems that Matth 7:13 has in view the kind of wide gates typical of Roman civic architecture. Knowles also comments on the well-known broad Roman roads. JGRChJ 1 (2000) 176–213 (BL)

959

Theodore W. Jennings, Jr. et al., Mistaken Identities but Model Faith: Rereading the Centurion, the Chap, and the Christ in Matthew 8:5–13 Anhand detaillierter Befragung römischer Geschichtsquellen versuchen die Verf. zu erhellen, dass pais in der geschilderten Szene weder den Diener bzw. Sklaven noch den Sohn, sondern den jugendlichen Geliebten des Centurio bezeichnet. Um seines krankheitsgeplagten Sexualpartners willen unterstellt sich der Offizier, der in festen Kommando-Strukturen – von oben nach unten – lebt und diese selbst praktiziert, den ähnlich gelagerten Strukturen im Reich der dämonischen Krankheitsmächte, über welche ein von den Römern kolonisierter Jude, nämlich der Wunderheiler Jesus, autoritär verfügt. Matthäus zeigt mit dieser gewagten Situationsschilderung einen Jesus, der sich helfend sogar einem heidnischen Päderasten zuwendet – nicht anders als so manchen anderen, denen eine gesellschaftliche Ächtung anhaftet (Zöllner, Dirnen, kultisch unreine Personen). Dass Jesus auf die Bitte und die damit einhergehende Argumentation des Römers so bereitwillig eingeht und dessen Verhalten auch noch als Glaubensakt lobt, verstärkt das Provozierende an dem Vorgang, dem sich der/die Leser(in) stellen muss. JBL 123/3 (2004) 467–494 (RM)

960

Eric Baker, Going Only to the Lost Sheep of the House of Israel: Matthew’s Gospel Tradition Die “Missionsbefehle” in Mt 10,5–6 und 28,19–20 stehen nicht in Widerspruch zueinander. In Mt 28 wird die Aufforderung aus Mt 10 bestärkt und erweitert: auch die Juden unter den Völkern sollen einbezogen werden. Die Universalität der Mission ist in Mt kein Thema. Proceedings EGL & MWBS 23 (2003) 79–89 (SP)

961

Gerd Theißen, Wer sind die Mühseligen und Beladenen in Mt 11,28–30? Befreiungstheologische Motive im Heilandsruf Jesu Der Heilandsruf bezog sich ursprünglich auf konkrete Not als Folge politischer Herrschaft, im Kontext des Evangeliums aber wurde er sekundär auf Not als Folge religiöser Normen bezogen. Das ist keine Abschwächung oder Spiritualisierung, vielmehr eine Vertiefung. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 49 –66

962

Dominic Rudman, The Sign of Jonah In Mt 12,39f. parallelisiert Jesus seinen bevorstehenden Tod und seine Auferstehung mit Jonas dreitägigem Aufenthalt im Walfisch. Dieser Vergleich greift eine alttesta-

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mentliche Vorstellung von der Welt auf, der zufolge Gottes Schöpfung dem Chaos Grenzen setzt. Leben gehört in dieser Vorstellung zur Schöpfung, sodass dem Tod eine chaotische Natur zugeschrieben wird. Innerhalb dieser Vorstellung wird das Meer oft als Bild für das Chaos verwendet. Wenn Jesus vom “Zeichen Jonas” spricht, verweist er darauf, dass er, ebenso wie es mit Jona geschah, die Welt der Schöpfung für einen begrenzten Zeitraum verlassen und im Chaos verbringen, um dann, dem Willen Gottes entsprechend, wieder zurückzukehren. ET 115/10 (2004) 325–328 (SP)

963

Carolyn Thomas, Of Weeds and Wheat. A Literary Critical Study of Matthew 13:36–43 Jesus’ explanation of the parable of the Weeds among the Wheat is the summary and climax of Matthew’s Gospel. Jesus as God’s Wisdom Incarnate is the christological web that holds together Matthew’s story of Jesus. In Jesus’ explanation of the parable, those who heed God’s wisdom in Jesus, expressed in his words and actions, are the wheat, and those who reject wisdom are the weeds. Both wheat and weeds coexist in the kingdom of the Son of Man. Jesus, as God’s Wisdom among humans, remains in the midst of the church, ready to forgive and heal until the end of the age. At the time of judgement, the Son of Man will send his angels to gather “all causes of evil and all evildoers” from his kingdom, to receive their punishment. The righteous, however, “will shine like the sun in the kingdom of their Father”. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 149–167

964

Pierre Bühler, Le blé et l’ivraie. Réception de la parabole dans la période de la Réforme This paper intends to disclose the ecclesiological interests of the interpretations of the parable of the tares (Mt 13,24–30) in the sixteenth century. It shows that the understanding of the parable was fluctuating; either one confined oneself to the parable itself, or one was inspired by the interpretation given in Mt 13,36–43; either God’s patience was underlined or, on the contrary, the Last Judgement was evoked. The Reformers disputed ecclesiological perfectionism and defended a certain lack of precision of Church boundaries, against the need of excessive precision that threatened the Church. RHPhR 85/1 (2005) 89–101

965

David Ekem, Another Look at the Translation of Matthew 16.19 With particular reference to Matt 16.19, it could be argued that the perfective and futuristic translations fail to do adequate justice to the type of theology being advocated by the author of Matthew’s Gospel through the use of a known but rare periphrastic construction. This theology centers on a divine sovereignty which is neither authoritarian nor predestinarian, but co-operative. It is God himself exercising his authority through human channels who are enabled to simultaneously participate with him in ministry. If this dimension is taken into account, then Matt 16.19 is to be translated as follows: “I will give you the keys that will enable you to partake of heavenly authority, [so that] whatever you are in process of binding on earth is also being bound in heaven, and whatever you are in process of loosing on earth is also being loosed in heaven.” The Bible Translator 55/1 (2004) 119–124

966

Tjitze Baarda, Mt. 17:1–9 in ‘Codex Schøjen’ The magnificent edition of a new Middle-Egyptian Coptic text of Matthew (Codex Schøjen), published by the late Hans-Martin Schenke, is an unexpected contribution to New Testament scholarship. Its text differs in many respects from all later Coptic ver-

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sions including the famous Codex Scheide, published by the same author, which was written in the same dialect. This new and certainly most intriguing text requires a diligent investigation by textual critics in view of the far-reaching conclusions which Professor Schenke drew from its textual character. Only a thorough investigation of Matthew’s text as far as it is preserved in this codex will enable textual critics to give a final and fair judgment of Schenke’s hypotheses. This contribution can only be a first step to reach such a judgment. NT 46/3 (2004) 265–287

967

Karl-Heinrich Ostmeyer, Jesu Annahme der Kinder in Matthäus 19:13–15 Die matthäische Version der Perikope von Jesu Annahme der Kinder in Mt 19:13–15 ist streng chiastisch gegliedert. Jeder Aussage im ersten Teil (V. 13) korrespondiert ein Wort oder eine Handlung Jesu im zweiten (Vv. 14–15). Mit Hilfe der Textstruktur lässt sich u.a. erklären, warum der Evangelist seine Vorlage um die Erwartung ergänzt, Jesus möge für die Kinder beten, diese Erwartung aber scheinbar nicht einlöst. Die Kindersegnungsperikope erweist sich als konzentrierter Ausdruck matthäischcr Theologie: Für Matthäus bilden die durch Jesus vermittelte Kindschaft, die proseuchè als Mittel der Kommunikation mit dem Vater und die Basileia eine Einheit. NT 46/1 (2004) 1–11

968

Hanna Roose, Eschatologische Mitherrschaft. Entwicklungslinien einer urchristlichen Erwartung “Amen, I tell you: at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me, will also sit on twelve thrones, judging the twelve tribes of Israel” (Matt 19:28). This and all similar biblical and extra-biblical texts (including 1 Cor 6:2–3, Rev 22:5, 2 Tim 2:11–13, but not Dan 7:9 which the author thinks has nothing to do with this specific tradition) are analyzed with much care. Originally, the promise of coregency is given to the Twelve, but in the same measure as this group wanes, the promise is transferred to martyrs. (On p. 38, the correct forms should be: der Rabbine, die Rabbinen.) NTOA/SUNT 54; Vandenhoeck & Ruprecht, Göttingen (2004) 1–376 (BL)

969

Nelson P. Estrada, Twelve Apostles for Twelve Thrones? The Redaction of Matthew 19:28 In Luke 22:20, Luke has conserved the original reading of the Sayings Source (Q ). Matthew has added the word “twelve” before the “thrones” in order to pursue his own agenda. JSNT.S 255; N.P. Estrada, From Followers to leaders; T & T Clark International, London (2004) 238–248 (BL)

970

Karl Löning, Die Auseinandersetzung mit dem Pharisäismus in den Weherufen bei Matthäus (Mt 23) und Lukas (Lk 11,37–53) The Pharisees, in Matthew, are authorities within an inner-Jewish debate. In Luke, by contrast, they are figures part of whose doctrine is accepted, but also figures part of whose teaching is rejected as being incompatible with the requirements of a new era of the history of salvation. Rainer Kampling (ed.), Dies ist das Buch . . . – Das Matthäusevangelium; Verlag F. Schöningh, Paderborn (2004) 217–234 (BL)

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Michael F. Bird, The Case of the Proselytizing Pharisees? – Matthew 23.15 This essay examines Matthew 23.15 in the context of the debate concerning preChristian Jewish proselytizing activity amongst Gentiles. The study assesses the historical authenticity of the logion and examines the various positions for understanding its meaning. It then attempts to argue that Matthew 23.15 is an authentic saying of Jesus aimed at censuring a Pharisaic group for endeavouring to recruit Gentile adherents (God-fearers) to the cause of Jewish resistance against Rome. It concludes that the logion does not constitute evidence for the existence of a Jewish proselytizing mission. JSHJ 2/2 (2004) 117–137

972

Stanley D. Toussaint, A Critique of the Preterist View of the Olivet Discourse The preterist approach to the Olivet Discourse, although it has some weighty evidence, is not correct. Still plausible is the view that sees a partial fulfillment in AD 70 but that the ultimate fulfillment of events Jesus predicts in the Olivet Discourse will occur in the future. BS 161/4 (2004) 469–490

973

Claus-Peter März, “Wachet also, denn ihr wisst weder den Tag noch die Stunde”. Mt 24,42–25,30 und die matthäische Rezeption der Gerichtspredigt in Q There is a basic continuity between the Sayings source and its reception into Matt 24:24ff. Rainer Kampling (ed.), Dies ist das Buch . . . – Das Matthäusevangelium; Verlag F. Schöningh, Paderborn (2004) 235–254 (BL)

974

Franciszek Sieg, Ewangelista Mateusz o zmartwychwstaniu Jezusa (Mt 28,1–10.16–20) A comparative study of the texts Mt 28:1–8 and Mk 16:1–8 confirms the opinions of many authors that Matthew bases his account on Mk 16:2–8 but also makes changes suited to his addressees and introduces a series of new elements from his own sources (Sondergut). The passages of Mt 28:9–10 and 16–20 constitute the Matthean Sondergut. In the texts under consideration, we find many characteristics of Semitic style, such as parallelism, symmetry, chiasm, inclusions, etc. The author has made use of the Old Testament tradition and, at the same time, preserved the main lines of the theology presented in his Gospel. He preaches the risen Jesus Christ as the universal ruler who confers upon his disciples the mission of teaching and baptizing. Moreover, He promises to be with them till the end of time. StBob 2/1 (2002) 5–23 (SS)

975

Edgar Krentz, Missionary Matthew: Matthew 28:16–20 as Summary of the Gospel The conclusion of Matthew’s Gospel is the goal toward which the entire text tends, designed to pick up earlier motifs of the gospel thus making the entire gospel a missionary text. CThMi 31/1 (2004) 24–31

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Fred W. Burnett, The Meaning of “Doubt” in Matthew 28:17. A Narrative-Critical Reading The Eleven’s “doubt/hesitation” is an instance of otherness in Matthew’s text that in its alterity indicates that the disciples experience Jesus in the “not,” or the space between the binary hierarchy (or opposition) of worship/doubt. The disciples’ experience of doubt is not just the inability to choose between two opinions or ideas. It is, rather, the disruption of alterity, in which Jesus as Other is experienced in the space between his new existence/former existence, his presence/absence, and the corresponding space between the worship/doubt of the Eleven. Their experience of alterity means that “they worshipped and doubted.” Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 168–176

977

Georges Pfalzgraf, L’hésitation des onze en Galilée (Mt 28:17): La solution d’un important problème exégétique “When they saw him, they worshiped him; but some doubted”, reads the New Revised Standard Version at Matth 28:17. Actually, all of the disciples hesitated. Although they worship Christ on a mountain different from Mount Sion and thus practice a new kind of worship, they were unable to suppress their own surprise at an innovation that creates a new version of Judaism, one open to missionary activity among the Gentiles. PosLuth 51/4 (2004) 347–371 (BL)

Mark: general ★ individual passages 978

Andreas Lindemann, Literatur zu den Synoptischen Evangelien 1992–2000 (III). Das Markusevangelium Dieser ausführliche Literaturbericht behandelt 1. Gesamtdarstellungen und Aufsatzsammlungen, 2. einzelne Themen der Mk-Exegese, 3. einzelne Texte des Mk und 4. Kommentare. Das Interesse des Rezensenten liegt bei der Darstellung der Argumentation und der Ergebnisse der besprochenen Werke. Seine eigene Einschätzung kommt nur sporadisch und verhalten zum Ausdruck. ThR 69/4 (2004) 369–423 (SP)

979

Detlev Dormeyer, Das Markusevangelium While the title seems to promise a commentary on the gospel of Mark, this is actually a bibliographical survey on nineteenth- and twentieth-century research on Mark. Dormeyer himself has much contributed to the debate about the gospel’s literary genre, and he has promoted the notion of Mark as writing a biography (“bios”) of Jesus. Evident from Dormeyer’s survey is the relative isolation of German scholarship; it does not seem to interact much with research published in English. This applies particularly to narrative criticism. – Indispensable for all research libraries. Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–239 (BL)

980

Whitney Shiner, Proclaiming the Gospel: First-Century Performance of Mark In ancient times, a text such as the gospel of Mark was not meant to be read individually; rather, it was performed (i.e., read dramatically) by an expert reader to an audience. Drawing upon his own expertise as a performer of Mark and upon ancient sources on public reading and rhetoric, Shiner comments on subjects such as emotional appeal, delivery style, memorization, audience involvement, and public applause. Trinity Press International/Continuum, Harrisburg, Penn. (2003) XXIII/1–214 (BL)

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Delbert Burkett, Rethinking the Gospel Sources: From Proto-Mark to Mark In recent years, a growing number of scholars have begun to abandon classical synoptic theories. One of these scholars is Burkett whose general approach resembles the multi-source theory of M.-E. Boismard. Burkett identifies a text that he terms protoMark as the oldest written source, originating in a Judaic-Christian community in Jerusalem, ca. 70 CE. Canonical Mark included what is known as the longer ending of Mark, and is built upon five sources; Proto-Mark A (shared with Matth), ProtoMark B (shared with Luke), C-material (shared with Matt and Luke), a miracle-mission source (also shared with Matt and Luke), and a parable discourse (shared with Luke only). T & T Clark International, London (2004) IX/1–290 (BL)

982

Antoine Nouis, Proposition de plan de l’évangile de Marc Diese Gliederung des Markusevangeliums, die Mk 16,9–13 einschließt, unterteilt das Markusevangelium in sechs Teile (1,14–3,12; 3;13–6,13; 6,14–8,31; 8,31–10,52; 11,1–13,37; 14,1–16,1) zuzüglich Einleitung (1,1–13) und Schluss (16,2–13). Das Interesse des Beitrags gilt der chiastischen Struktur der sechs Teile. Hokhma 87 (2005) 32–60 (SP)

983

Giancarlo Gaeta, All’inizio della tradizione evangelica: genesi e struttura di Marco The essay starts with a reconstruction of the history of twentieth-century research on the genesis of Mark. It devotes special attention to the passage from the oral tradition on the acts and sayings of Jesus to the literary composition of a narrative of his earthly life, advancing an explanation of the intentions of the evangelist and the literary features of his work. In writing his Gospel, Mark set out to historicise the figure of Jesus, thus avoiding the primitive messianic conception, which affirmed the continuity of the presence of the resurrected Christ in the preaching of the itinerant missionaries, and the imminence of the kingdom of God on Earth. In Mark, the Kingdom of God no longer has to do with the restoration of Israel; it is an interior kingdom identified with the community of believers exempt from the judgement incumbent on the world. The last part of the essay provides a detailed analysis of the narrative structure of the Gospel, conceived by the author as a historic drama in five acts, centring on the experiences of Jesus the Messiah, and marked by the incomprehension of those, whether adversaries of disciples, who enter the sphere of his actions. ASEs 20/2 (2003) 279–320

984

Joanna Dewey, The Survival of Mark’s Gospel: A Good Story? Die Verfasserin stellt sich die Frage: Warum hat das MkEv als selbständige Einzelschrift überlebt und ist nicht wie Q in einem anderen Schriftwerk aufgegangen? Warum wurde es nicht durch Mt und Lk ersetzt und damit verdrängt? Die Verfasserin antwortet: Weil es eine gut erzählte Geschichte darstellt, die leicht aufzufassen, zu memorieren und dann mündlich weiterzugeben ist. Durch mündliche Weitergabe war es weithin bekannt und auch geschätzt worden. Da die frühe Kirche auf die Herstellung einer Evangelienharmonie in der Regel verzichtete, kam es mit den drei anderen Evangeliumsschriften in den Kanon. Aber noch lange nach der Verschriftlichung blieb Mk ein durch mündlichen Vortrag übermittelter Text. Die Kirchenväter des 2. und 3. Jh. haben jedoch Mt, Lk und Joh höher geschätzt und darum auch viel häufiger zitiert als Mk, und Augustin sah schließlich – zu Unrecht! – in Mk nur eine Kurzform von Mt. Trotzdem konnte das MkEv seine Eigenständigkeit als Buch über die Zeiten hinweg behaupten. JBL 123/3 (2004) 495–507 (RM)

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Elizabeth Struthers Malbon, Markan Narrative Christology and the Kingdom of God The deflected in refracted Christology of the Markan narrative challenges the implied audience to deal with the tension between an assertive narrator who proclaims “Jesus Christ, the Son of God” and a reticent Jesus who deflects attention and honor, challenges traditional views, and insistently proclaims not himself but God. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 177–193

986

Whitney Shiner, Creating the Kingdom. The Performance of Mark as Revelatory Event Das Markusevangelium erzählt von Schwellenerfahrungen und wird so erzählt, dass es bei seinen Leserinnen Schwellenerfahrungen bewirkt. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 194–212 (SP)

987

Simon Gathercole, The Son of Man in Mark’s Gospel The basic argument of the paper is as follows: While rejecting the possibility of grouping the different sayings into meaningful categories, there are three features of the sayings which emerge, and which are combined by Mark in a coherent narrative. First, there is the revelation of the Son of Man’s authority at the outset of his ministry. This authority, however, is then rejected and the Son of Man is ultimately killed. Paradoxically, however, it emerges that his death was the intention of the Son of Man in his mission. Finally in the sequence, the Son of Man is vindicated by God in his resurrection and coming in judgment. Throughout the course of the argument, it is maintained, that all of these elements draw directly from Daniel 7. ET 115/11 (2004) 366–372

988

Michael Bird, ‘Jesus is the Christ’: Messianic Apologetics in the Gospel of Mark Eine der großen theologischen Bemühungen im frühen Christentum war die Identifizierung Jesu als den von Juden erwarteten Messias. Das die Kreuzestheologie als sein Leitmotiv gebrauchende Mk-Evangelium bedient sich gezielt narrativer und rhetorischer Stilmittel, um seine Leser durch eine Apologie des Kreuzesgeschehens von der Messianität Jesu zu überzeugen. Als ein Erlösungsgeschehen verstanden ist der Kreuzestod Jesu und seine Auferstehung die Erfüllung jüdischer Hoffnungen bezüglich des neuen Königreichs Gottes, in dem Jesus den wahren Knecht-König verkörpert. Als ‘Menschensohn’ repräsentiert er Israel und triumphiert durch das Leiden in heidnischen Händen über heidnische Mächte. RTR 64/1 (2005) 1–14 (DL)

989

Marco Vironda, Gesù è un profeta nel vangelo di Marco? Per una lettura narrativa della tipologia profetica nella redazione marciana In Mark, Jesus is not given the title of prophet (though this is done implicitly in Mark 6:4), but his prophetic identity is developed in narrative form. Referance is made to O.H. Steck, Israel und das gewaltsame Geschick der Propheten, 1967. Archivio teologico Torinese 9 (2003) 9–30 (BL)

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Andreas Bedenbender, Das “Messiasgeheimnis” im Markusevangelium Das gesamte Markusevangelium wie auch die Texte zum Messiasgeheimnis sind vor dem Hintergrund der Tempelzerstörung und des vielfachen Kriegsleids konzipiert: das Evangelium Jesu wird bei Markus radikal mit den Erfahrungen des Jüdischen Krieges konfrontiert, ohne dass dies explizit gemacht wird. In einem Anhang zum ‘Kopfkissen Jesu’ im Boot während des Seesturms in Mk 4,38 par Mt 8,24 wird gezeigt, dass die Nichterwähnung des Kissens in Mt sowie die Unterstreichung dieser Leerstelle in Mt 8,20 eine antimarkinische Spitze darstellen. TuK 27/3–4 (2004) 1–96 (US)

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Sharyn Dowd, Wielding the Sword. The Sayings of Jesus in Recent Markan Scholarship Dieser Beitrag stellt die Forschungsdiskussion zu den Jesusworten im Markusevangelium kritisch dar. Den Schwerpunkt bildet die Chrienforschung, die sich bisher eher auf die vormarkinischen Traditionen als auf den Endtext des Evangeliums richtete. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 213–234 (SP)

992

Sharon H. Ringe, The Church and the Resurrection. Another Look at the Ending of Mark Das Auferstehungsmotiv ist Ringe zufolge auch in der Erzählung von der Sturmstillung und vom Seewandel präsent. Beide Begebenheiten werden als Epiphanien erzählt. Das Boot ist ein Symbol für das Leben der Gemeinde. Der auferstandene Christus ist im Leben der Gemeinde präsent. Vor diesem Hintergrund ist auch der Rückverweis nach Galiläa am Ende des Evangeliums zu verstehen. Die Begebenheiten in Galiläa repräsentieren das alltägliche Leben der markinischen Gemeinde. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 235–246 (SP)

993

Susan Miller, Women in Mark’s Gospel Miller offers detailed commentaries on Mark 1:29–31; 3:20–35; 5:21–43; 6:14–29; 7:24–30; 12:41–44; 14:3–9.53–54.66–72; 14:40–41.47; 16:1–8. The conclusion is that women are depicted favourably. At the crucifixion, the religious and social boundaries between men and women are broken, and Mark points forward to a new egalitarian community. JSNT.S 259; T & T Clark, London (2004) VII/1–228

994

Jayhoon Yang, ‘One of the Twelve’ and Mark’s Narrative Strategy In den Szenen im Markusevangelium, in denen Judas als Verräter in Erscheinung tritt, wird er explizit oder implizit immer als einer der Zwölf charakterisiert. Die negative Charakterisierung des Judas färbt so auf die Gruppe der Zwölf ab. ET 115/8 (2004) 253–257 (SP)

✩ 995

Craig A. Evans, Mark’s Incipit and the Priene calendar Inscription: From Jewish Gospel to Greco-Roman Gospel Evans points out vocabulary shared by Mark 1:1 and the Greek Priene inscription: archê, euangelion, theos. The evangelist, in bringing his Jewish gospel to a Greco-Roman audience, has deliberately echoed important themes of the Roman imperial cult. JGRChJ 1 (2000) 67–81 (BL)

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Michael Wolter, “Ihr sollt aber wissen . . .” Das Anakoluth nach hina de eidète in Mk 2,10–11 parr. Mk 2,10–11 ist aus einem Guss. Daher ist es auch nicht möglich, das Textsegment zum Ausgangspunkt von literarkritischen und/oder überlieferungsgeschichtlichen Behauptungen einer oder mehrerer Vorstufe(n) von Mk 2,1–12 zu machen. ZNW 95/3–4 (2004) 269–275 (MH)

997

John P. Meier, The Historical Jesus and the Plucking of the Grain on the Sabbath After placing Mark 2:23–28 within its larger literary context in Mark’s Gospel, examining the internal literary structure of this pericope, raising the question of a hypothetical original form of the story and its Sitz im Leben the author proposes that this text was a polemic composition created by Christian Jews in Palestine prior to AD 70. Speaking more to themselves than to their opponents, the small group of Christian Jews seeks to justify its less-than-stringent approach to Sabbath observance by recounting how Jesus had shown that their archetypal opponents, the Pharisees, were both ignorant of Scripture and unreasonably harsh in their treatment of innocent activity on the Sabbath. CBQ 66/4 (2004) 561–581

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Christoph Niemand, Das Geheimnis der Gottesherrschaft und die Verhärtung der Herzen. Markus 4,11–12 und Jesaja, 6,9–10 This essay tries to read Mc 4:11–12 in the context of Jesus’ own ministry. Attention to explicit syntactical and implicit communicative structures in Isa 6:9–10 and Mc 4:12 contribute to this aim. PzB 14/1 (2005) 35–47

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Christopher W. Skinner, “Whom He Also Nemed Apostles”: A Textual Problem in Mark 3:14 Die 27. Auflage des NT von Nestle-Aland setzt in Mk 3,14 den Passus hous kai apostolous ònomasen in eckige Klammern, um anzuzeigen, das dessen Ursprünglichkeit nicht ganz sicher ist. Dieser Beitrag bietet textkritische und exegetische Argumente, die die Ursprünglichkeit dieser Lesart untermauern. BS 161/3 (2004) 322–329 (SP)

1000 Andreas Käser, Den Juden zuerst, aber auch den Heiden: “Mission”

im Markusevangelium. Beobachtungen einer kompositionellen Lesung von Mk 4,35–8,26 Die dritte Missionsfahrt in Mk 8,10–21 erweist sich als Schlüsseltext in Mk 4–8, der verschiedene Fäden zusammen führt: die Bootsfahrten Richtung Osten, die Speisungen sowie Blindheit und Taubheit. Alle diese Fäden explizieren, dass Jesus die Zuwendung zu den Heiden will. TBe 35/2 (2004) 69–80 (SP)

1001 Rikki Watts, Jesus and the New Exodus Restoration of Daughter Zion:

Mark 5:21–43 in Context Echoing the images of Isa 63–66 the intercalated stories of the two women as part of the four mighty deeds of 4,35–5,43 offer further testimony to Mark’s contention: the Lord has at last rent the heavens and come down in Jesus to save his people, performing ‘awesome things’ that they ‘did not expect’ (Isa 64,3). In Mark 4,35–5,20, as

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the Yahweh-warrior who now effects the new exodus, Jesus rebukes the waters (Isa 63,11–13) and, drowning the oppressive demonic hosts, delivers the prisoner, even he who dwells among the tombs and did not seek him (Isa 65:1–7). Then in 5,21–43 he ‘saves’ two ‘daughters’, one afflicted for twelve years, the other twelve years old. The first in stirring herself to take hold of him is freed from her ‘uncleanness’ and blessed with peace (Is 64:6–7). The other, while weeping is stilled, is summoned by the one who enlightens to arise from an untimely death to live out her days (Isa 65:19–20). At the same time, both the woman and Jairus testify to the importance of faith. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 13–29

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Charles E. Powell, The “Passivity” of Jesus in Mark 5:25–34 Mark’s theological emphasis in the story of the healing of the woman with the hemorrhage is not on Jesus’ power and deity but on the woman’s faith and Jesus’ validation of her faith as the means of salvation. Thus the theological idea for this passage is that faith is sufficient to appropriate Jesus’ power for help and salvation. This contrasts with the theological emphasis of the larger pericope about raising Jairus’s daughter, which emphasizes Jesus’ power and deity. BS 162/1 (2005) 66–75

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Lars Hartman, Mk 6,3a im Lichte einiger griechischer Texte Inschriften aus hellenistischen Grab- und Denkmälern machen die These plausibel, dass die heidenchristlichen Leser bzw. Hörer des Markusevangeliums die Bezeichnung “Sohn der Maria” in Mk 6,3a aus ihrer kulturellen Perspektive und von ihren sprachlichen Konventionen her wohl nicht als zu befremdend empfunden haben dürften. ZNW 95/3–4 (2004) 276–279 (MH)

1004

Grant Macaskill, Matthew 6:19–34: The Kingdom, the World and the Ethics of Anxiety Matthew 6:19–34 contains strong teaching on what one’s attitude to the things of this world should be. At its heart, it suggests that a properly restored relationship of creature with Creator will cause the believer to be less anxious over the things of this world and to cease “running after them”. Yet, an important element of this changed attitude is an awareness that, in its present state, the world is transient and subject to decay; only the Kingdom, and the blessings of that Kingdom, will be eternal. Thus the believer is comforted by the thought that he or she will one day be clothed in a splendour greater than that of Solomon himself, even though here and now that believer’s experience may be one of nakedness or hunger. SBET 23/1 (2005) 18–29

1005

Mariusz Rosik, La fede che apre la strada alla salvezza (analisi sincronica di Mc 7,24–30) The article proposes a synchronic analysis of Mark 7:24–30. This analysis is divided into three parts: the preliminary investigations (the delimitation of the pericope, textual criticism, and segmentation of the text), the exegesis of the pericope based on the internal structure which was established, and the conclusion. Special attention is given to the semantic fields of the words used by the evangelist. The exegetical investigations lead to the conclusion that the pericope of the Syro-Phoenician woman and her daughter (Mk 7:24–20) is strictly connected with the main themes of the Markan Gospel, especially with the question of the identity of Jesus, with the theme of God’s rule, and with the universal dimension of Jesus’ ministry. The principal message of the story concerns the faith which opens the way to salvation both for Jews and for gentiles. Anton. 79/3 (2004) 445–472

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1006 Joanna Dewey, “Let Them Renounce Themselves and Take up Their

Cross”: A Feminist Reading of Mark 8:34 in Mark’s Social and Narrative World Christians today, especially Christian women, often interpret Mark 8:34 as a call to sacrifice self – to be subservient and to endure suffering that could be alleviated – as a demand of Christian discipleship. This is a fundamental misreading of Mark. The argument is placed in the context of the development of feminist biblical criticism these last thirty years and then of Mark’s social and narrative world. When read in the context of the first-century cultural world and the larger narrative of Mark, Mark 8:34 is not an exhortation to suffering in general. General human suffering-hunger, illness, etc. – is overcome with Jesus’ inauguration of God’s rule. Rather, to renounce self is to renounce one’s kinship group and join the followers of Jesus. It is an exhortation to remain faithful to Jesus and the rule of God in the face of persecution by political authorities. BTB 34/3 (2004) 98–104

1007 Piotr Kasi„owski, Przemienienie Jezusa (Mk 9, 2–9) The article analyses the text concerning the transfiguration of Jesus (Mk 9:2–9). The circumstances of the event, seen in the light of Ex 24, indicated that it is a theophany. On the mountain of the transfiguration, Moses represents the Covenant and the Law, Elijah the Prophets. In the first phase Jesus appears on the same level as these great figures as belonging to the sphere of God, whilst at the same time remaining a part of the history of Israel. The second phase of the theophany reveals the true relation of Jesus to God, a relation of origination and equality, as in the relation of a son to his father. Although the second phase of the theophany relates back to the revelation on Mount Horeb, there is on the Mount of the Transfiguration no self-presentation of Yahweh but the presentation of the beloved Son. Instead of a series of commandments written on the tablets of the Decalogue, there is only one commandment: “Listen to Him”. StBob 2/1 (2002) 25–44 (SS)

1008 Candida R. Moss, The Transfiguration: An Exercise in Markian

Accommodation The transfiguration in Mark is traditionally understood as a re-working of Exodus 24 and 1 Kings 19. There are a number of elements of the Markan transfiguration account, however, which resonate more strongly with the conventions of Hellenistic epiphany stories. This paper attempts to demonstrate that the author of the gospel of Mark appealed to a variety of religious traditions in order to make his narrative accessible to a diverse audience. This practice of accommodation conveyed the gospel message to a variegated audience with varying degrees of familiarity with Jewish and non-Jewish Hellenistic traditions. BI 12/1 (2004) 69–89

1009 Artur Malina, “Wszystko moûliwe dla wierzAcego” (Mk 9, 23) Eine Untersuchung des Begriffes pisteuein in Mk 9,23. Im Lichte der philologischen und exegetischen Analyse des Textes wird der Glaube des Vaters durch zwei zwar gegenseitige aber zugleich auch komplementäre Bestandteile kennzeichnet: einerseits Glaube als ein menschliches Können, anderseits als eine von Gott geforderte und der menschlichen Unvollkommenheit helfende Gabe. Die Heilung des Kindes zeigt später, dass der Vater die Forderung Jesu präzis verstanden und einen echten Glauben gehabt hat. Durch Jesus Christus vervollständigt Gott selber den Glauben des Menschen in seiner Labilität. VV 5 (2004) 89–105 (SS)

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Burkhard Hose, Reich Gottes kontra Gesetz? Anmerkungen zur bleibenden Heilsrelevanz des Gesetzes in Mk 10,17–27 In Mk 10,17–27 versucht der Evangelist Gesetzesobservanz und Jesusnachfolge in ein positives Verhältnis zueinander zu bringen. Insgesamt ist die Heilsrelevanz des Gesetzes im Markusevangelium aber kein zentrales Thema. Das heißt jedoch nicht, dass der Evangelist eine gesetzeskritische Haltung vertritt. Neutestamentliche Abhandlungen NF 47; Martin Ebner et al. (Hgg.), Paradigmen auf dem Prüfstand; Aschendorff, Münster (2004) 103–115 (SP)

1011

Pierre-Yves Brandt, Erzählung und Identitätsbildung. Die Spiegelfunktion von Mk 12,1–12 in der Konstruktion der Identität Jesu Die vorgeschlagene Lektüre von Mk 12,1–12 bezieht sich auf die redaktionelle Ebene. Untersucht wird nicht nur die Perikope in ihrer Endgestalt, sondern auch ihre Einfügung in das gesamte Markusevangelium. In dem Augenblick, wo sich die Konfrontation zwischen Jesus und seinen Gegnern zuspitzt, verweist Jesus in indirekter Weise auf seine Gottessohnschaft. Drei psychologische Interpretationsansätze treffen sich, um diese redaktionelle Entscheidung zu begründen. Zum einen die antike Konzeption der Neubewertung der individuellen Identität, die es Jesus verbietet, seine neue Identität selbst zu erkennen zu geben. Zum zweiten das Ernstnehmen der Tatsache, dass die narrative Dimension ein grundlegendes Merkmal der Identität der Person (MacIntyre, Ricoeur) ist. Zum dritten der Vorteil, durch Erzählen einer Geschichte eine blockierte Kommunikationssituation aufzulösen: Die Geschichte ermöglicht es, sie aus der Distanz in einer “fiktiven” Welt zu bearbeiten (Peseschkian). EvTh 65/2 (2005) 135–147

1012

John S. Kloppenborg, Self-Help or Deus ex Machina in Mark 12.9? The conclusion to the parable of the tenants in Mark (12.1b–9) involves the vineyard owner killing the refractory tenants and re-letting his vineyard to others. In legal terms the man employs ‘self-help’ – the satisfaction of a real or pretended claim without the permission of the defendant or the intervention of a court. Most advocates of a metaphorical approach to the parable (Pesch, Snodgrass, Evans, Hultgren), and some who argue that Jesus spoke in realistic fiction, have argued or assumed that Mark 12.9 is an original part of the parable, believing it to be a ‘realistic’ element of Mark’s story. But an examination of Greek, Roman, Graeco-Egyptian, and biblical legal rulings indicates that resorts to self-help were discouraged and even criminalized in this period. Mark 12.9 is not a realistic component of the parable, but is part of its secondary allegorization. NTS 50/4 (2004) 495–518

1013

Stefan Schreiber, Caesar oder Gott (Mk 12,17)? Zur Theoriebildung im Umgang mit politischen Texten des Neuen Testaments Das Logion provoziert keinen Loyalitätskonflikt zwischen weltlicher und geistiger Gewalt, sondern rückt vielmehr die Unterdrückungssituation der Christen im römischen Imperium in den Mittelpunkt. Der Anbruch der Basileia Gottes impliziert die Relativierung des Staates, meint aber nicht seine Aufhebung. Im Gegenteil, das Zugeständnis der Steuerzahlung bedingt die Existenz innerhalb des Staates. Das Logion postuliert eine christliche “Gegen-Gesellschaft”, die den Umgang mit Macht in alternativen Gemeinschaftsstrukturen ermöglicht. BZ 1/48 (2004) 65–85

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William Sanger Campbell, Engagement, Disengagement and Obstruction: Jesus’ Defense Strategies in Mark’s Trial and Execution Scenes (14.53–64; 15.1–39) This culturally cued literary study of Mark’s trial and execution scenes (14.53–64; 15.1–39) argues that Jesus does not passively acquiesce in the injustice that is perpetrated against him, as is the usual view of commentators on these narratives. Instead, Jesus alternately engages in and resists the judicial proceedings in which he becomes embroiled. Initially, he welcomes and participates in the proceedings before the Jewish council and, subsequently, before Pilate. He disengages, however, when the prosecution dissolves into a series of false allegations established by perjured testimony. Once the verdict is rendered, Jesus actively obstructs the discharge of the sentence by refusing to carry his cross as required and balking at being paraded to Golgotha. JSNT 26/3 (2004) 283–300

1015

Wolfgang Schenk, Die Rezeption der paulinischen Herrrenmahlworte bei Markus Die Unabhängigkeit der markinischen Version (14,22–24) wird bestritten, indem der Textvergleich eine Abhängigkeit von Paulus (1Kor 11,23–26) nahelegt. Erst Markus hat aus den Begleitworten Deuteworte gemacht. Die bei Paulus fehlende Objektangabe (die Jünger) hat Markus der von ihm geschaffenen Lehrer/Schüler Biographie entsprechend zugefügt. Christoph Barnbrock u.a. (Hgg.), Gottes Wort in der Zeit; Lit Verlag, Münster (2005) 261–270 (WSch)

1016

Martin Ebner, Die Etablierung einer “anderen” Tafelrunde. Der “Einsetzungsbericht” in Mk 14,22–24 mit Markus gegen den Strich gelesen Ebner zufolge ist die Abendmahlserzählung im Markusevangelium vor dem Hintergrund zweier unterschiedlicher “Tafelrunden-Welten” zu verstehen, die in der Erzählung des Evangeliums dargestellt werden. Die Speisungserzählungen in Mk 6,35–44 und 8,1–9 bieten demzufolge ein Gegenbild zu den Mahlvorstellungen der Pharisäerinnen (Mk 2,16; 7,2–5) und dem Herodesgastmahl (Mk 6,21–29). In den Mahlgemeinschaften Jesu machen sich seine Jüngerinnen zu Dienerinnen der Menschen. In der Abendmahlserzählung ist es Jesus selbst, der seinen Jüngerinnen dient. Theologisch steht hier das “Trinken aller aus dem Becher” im Zentrum. Alle, die trinken, verpflichten sich mit allen Konsequenzen auf die Nachfolgeregel in Mk 10,43f. Neutestamentliche Abhandlungen NF 47; Martin Ebner et al. (Hgg.), Paradigmen auf dem Prüfstand; Aschendorff, Münster (2004) 17–45 (SP)

1017

Adela Yarbro Collins, The Charge of Blasphemy in Mark 14.64 The teaching of m. Sanh. 7.5, that the ‘blasphemer’ is not culpable unless he pronounces the Name itself, is attested by Josephus and the Community Rule from Qumran. The Markan Jesus, however, does not pronounce the divine name. Philo provides evidence for a broader understanding of blasphemy, namely, claims to be divine or to possess divine power. The relevant passages are analogous to the Markan Jesus’ claims that he would be enthroned at the right hand of God and that he would ‘come with the clouds of heaven’. Both claims imply divine status, authority and power. The chief priests, as Sadducees, probably subscribed to a definition of blasphemy like that of Philo. Like other Jews of the time, they advocated the death penalty for blasphemy, but were more likely to carry it out. Mark did not wish to deny that Jesus blasphemed from the point of view of the chief priests. The narrative is ironic in the sense that what is blasphemy from the point of view of the council is true from the perspective of the implied audience. JSNT 26/4 (2004) 379–401

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Luke: general ★ individual passages 1018

Wilfried Eckey, Das Lukasevangelium. Teilband 2: 11,1–24,53 The high level of accuracy and the quality of information, characteristic of the first installment of this major German commentary on Luke, are maintained. See IRBS 50:936. (On p. 962f., the author comments on traditions relating to the Holy Sepulchre and the place where Jesus was crucified. As for the location of the place where Jesus was crucified, see Neues Bibel-Lexikon, vol. II, col. 549ff., on a plausible alternative location, situated on the Mount of Olives, rather than in the Old City of Jerusalem.) Neukirchener Verlag, Neukirchen-Vluyn (2004) VIII/504–1080 (BL)

1019

Fernando Méndez-Moratalla, The Paradigm of Conversion in Luke While scholarly writing on the Lukan notion of conversion has focused on the book of Acts, the present book offers a thorough exegetical reading of the conversion passages in the Third Gospel (Luke 3:1–17; 5:27–32; 7:36–50; 15:11–32; 19:1–10; 23:39–43 and, as a non-conversion account, Luke 18:18–30). Luke tells of two groups that needed conversion particularly badly: toll collectors and sinners. One chapter deals with philosophical conversions (outside the Bible). JSNT.S 252; T & T Clark International, London (2004) XII/1–255

1020

Martin William Mittelstadt, The Spirit and Suffering in Luke-Acts Far from being simply empowering, for Luke the Spirit-led witness to Christ ultimately proves costly as it results in both suffering and persecution by opponents of Jesus and his message. The Lukan Jesus not only transfers the Spirit to his followers but also anticipates a similar fate for his followers. T & T Clark International, London (2004) XI/1–161

1021

Mikeal C. Parsons, The Quest of the “Rhetorical” Jesus In the Third Gospel, Jesus is seen employing the practice of inflection to signal to his audience the subject of his parable of the Loving Father. He employs the rhetorical topos of the vengeful king to contrast with his own actions in the triumphal entry. His parable of the Dishonest Steward takes on new meaning when read in light of slaveas-trickster fables, and the integrity of Luke 16:1–13 is no longer in question when illumined by Theon’s comments on “fable”. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 30–44

1022

David P. Moessner, “Ministers of Divine Providence”: Diodorus Siculus and Luke the Evangelist on the Rhetorical Significance of the Audience in Narrative “Arrangement” Sowohl Diodorus als auch Lukas wollen ihre historische Erzählung “besser” erzählen als ihre Vorgänger. Moessner zufolge kann die lukanische Konzeption vor dem Hintergrund der des Diodorus verstanden werden: “Luke shows how the divine voice that commissioned Jesus the Christ resounded through the divine voice of the crucified, resurrected one to commission the apostles to the Gentiles (Luke 3:15–22 → Luke 24:44–49 → Acts 1:4b–8). Through these nexuses of cause and effect, Luke indeed shows himself to be a ‘minister of Divine Providence’ (Diodorus, Hist.1.1.3)” (323). Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 304–323 (SP)

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1023 Paul Elbert, An Observation on Luke’s Composition and Narrative

Style of Questions Of the thirty-eight dual-focus questions in Luke’s second volume, thirty-one, or 82 percent (77 percent in his ‘first volume’), have topical foreground provided in the preceding narrative to which the second element in the question is connected. It is Lucan style to place the foreground neatly and closely before his character’s question, perhaps illustrative of the narrative quality of ‘description’, which, according to Theon, brings vividly into view what is being set forth. Compared with Homer in regard to questions serving the flow of narrative, Luke impresses with his relative consistency of style and with a determined narrative connectedness, exhibiting thereby the desirable narrative-rhetorical virtues of clarity, plausibility, and persuasiveness. CBQ 66/1 (2004) 98–109

1024 René Kieffer, Les repas eschatologiques chez Luc L’article sur les repas eschatologiques chez Luc considère d’abord les repas au cours de la vie de Jésus et ensuite le dernier repas pascal. Dans les repas avec Jésus, Luc anticipe un enseignement diversifié du Seigneur à l’adresse de la communauté postpascale. Le péché et son pardon en représentent le thème central. L’amour que la pécheresse manifeste envers Jésus lui vaut le pardon de ses péchés. Le pécheur Zachée illustre cette conversion en donnant la moitié de ses biens aux pauvres. Le collecteur d’impôts Lévi suit Jésus. Marie qui est assise aux pieds de Jésus est un exemple d’amour et d’attention envers le Seigneur, même si rien n’y est dit de ses péchés. Jésus est venu pour les pécheurs pour qu’ils se convertissent. La perspective du Royaume est toujours présente. La multiplication de la nourriture anticipe en ce sens la plénitude du repas céleste. La pureté intérieure importe plus que les ablutions extérieures, la pratique du sabbat doit céder le pas aux guérisons. Le »Saint de Dieu« peut commander aux démons impurs. Le Ressuscité manifeste son identité corporelle en mangeant ou en reproduisant des gestes à résonance eucharistique. WUNT 169; Christian Grappe (ed.), Le Repas de Dieu. Das Mahl Gottes; Mohr Siebeck, Tübingen (2004) 161–175

✩ 1025 Chang-Wook Jung, The Original Language of the Lukan Infancy

Narrative Luke most probably used a written Greek source for the infancy narrative (Luke 1–2), and this source was composed in imitation of the Septuagint. JSNT.S 267; T & T Clark International, London (2004) XI/1–249

1026 Peter M. Head, Papyrological Perspectives on Luke’s Predecessors

(Luke 1:1) Various positive connections are drawn between the work of the predecessors and Luke’s own compilation, in terms of the events (en hèmin, v. 1), the ultimate source of the traditions (kathòs, v. 2), and the decision to write (kamoi, v. 3). These positive connections strongly suggest that Luke is by no means intending to describe his ‘predecessors’ in a derogatory manner. If, as both, the papyri and Papias suggest, the earlier ‘narratives’ could have been narrated stories about Jesus, then there is also every reason to accept Luke’s description of ‘many’ who had composed them. Ultimately, of course, Luke affirms that his own narrative stems, not from direct dependence upon his predecessors, but on the apostolic witness which stands behind all the previous attempts ‘to compile a narrative of the events which have occurred among us’. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 30–45

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Birger Olsson, The Canticle of the Heavenly Host (Luke 2.14) in History and Culture This article reconstructs a Hebrew version of Luke 2.14 with its focus on the righteous remnant of Israel, the Anawim in Jerusalem who saw Jesus as the beginning of the restoration of Israel, and goes on to analyse the original and the liturgical versions in Greek, different Latin translations and renderings into Syriac and Coptic. Finally it gives some later interpretations of the canticle in literature, art and music. There are good reasons to include much more of reception history into the NT discipline. NTS 50/2 (2004) 147–166

1028

Mark Koehne, Jesus the Torah. An exegesis of The Presentation (Luke 2:22–35) This study of Luke 2:22–35 (with emphasis on Old Testament reference and allusion) shows the movement from the significance of the torah anticipated and prophesied in Simeon, to the significance of the torah embodied in Jesus. ScrB 35/1 (2005) 5–17

1029

Nils Krückemeier, Der zwölfjährige Jesus im Tempel (Lk 2.40–52) und die biografische Literatur der hellenistischen Antike Die Perikope vom zwölfjährigen Jesus im Tempel (Lk 2.40–52) weist eine Reihe von Parallelen zu Jugendepisoden der hellenistischen biografischen Literatur auf. Mit diesen motivischen Übereinstimmungen verfolgt der Evangelist den Zweck, die außerordentliche sophia des jugendlichen Jesus zu illustrieren und ihn so als anbetungswürdigen Gottessohn darzustellen. Die Verwandtschaft des Abschnitts zur hellenistischen Literatur will in gleichem Maße wie seine Verwurzelung im alttestamentlichen Denken gewürdigt werden. Die Endgestalt des Textes besitzt zweierlei geistesgeschichtliche Wurzeln: nämlich einerseits hellenistische und andererseits auch jüdische. NTS 50/3 (2004) 307–319

1030

Dominic Rudman, Authority and Right of Disposal in Luke 4.6 In Jesus’ second temptation in Luke 4, he is offered world dominion by the devil in exchange for acceptance of the latter’s authority. This article considers the devil’s offer in the light of Dan 1–6. Both Daniel and Luke make use of legal terminology, ultimately derived from Aramaic property documents, to illustrate the idea that the Creator has made over the world to the powers of chaos. Satan initiates a new and ironic twist on this theme when he attempts to lure the Creator’s servant with the promise of sharing in his own God-given authority. NTS 50/1 (2004) 77–86

1031

Roland Meynet, Le vin de la nouvelle alliance. La parabole du vieux et du neuf (Lc 5,36–39) dans son contexte The Parable of the old and the new according to Luke (5:36–39) is practically always considered part of the controversy about fasting (5:33–39). This limits its interpretation. In reality, it is a distinct pericope, and its context is the entire set of controversies with the Pharisees (5:17–6:11): the one concerning the paralytic forgiven and healed, then, the one in Levi’s house concerning Jesus’ attitude towards sinners and fasting; then, the one following the parable, concerning the ears of grain, then the one concerning the healing of the man with the withered hand, both on the Sabbath. The central parable of the old and the new is the key of interpretation for all the sequence: the novelty is that of the ‘new alliance’ announced particularly by Jeremiah. This new alliance depends on the forgiveness of sins, established since the beginning. Its figure

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is that of the wedding. In fact Jesus presents himself as the Bridegroom. The issue is none other than the Law, represented since the beginning by its Doctors, crystallised finally in the Sabbath. Gr. 86/1 (2005) 5–27

1032

Michael Labahn, The Significance of Signs in Luke 7:22–23 in the Light of Isaiah 61 and the Messianic Apocalypse 4Q 521 includes a description of what will happen when the Messiah comes, and that description includes a parellel to Luke 7:22. Read in the light of 4Q 521 (Qumran’s Messianic Apocalypse) it is clear that the Sayings Source (underlying the gospels of Luke and Matthew) takes a stronger interest in eschatology than traditional scholarship has assumed. Craig A. Evans (ed.), From Prophecy to Testament; Hendrickson Publishers, Peabody, Mass. (2004) 146–168 (BL)

1033

Vernon K. Robbins, The Sensory-Aesthetic Texture of the Compassionate Samaritan Parable in Luke 10 Die Überzeugungskraft der Erzählung vom barmherzigen Samariter wird u.a. dadurch bewirkt, dass Wahrnehmungen und Handlungen als sensorische Prozesse geschildert werden. So entsteht eine “sensory-aesthetic texture” der sich der Schriftgelehrte in der Basiserzählung nicht entziehen kann. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 247–264 (SP)

1034

Michael P. Knowles, What was the Victim Wearing? Literary, Economic, and Social Contexts for the Parable of the Good Samaritan This study addresses in turn specific scriptural, economic, and social contexts for Luke’s parable of the Good Samaritan (Luke 10:30–35). Reference to 2 Chron. 28:15, to contemporary Samaritan economic activity (specifically, oil and wine production), and especially to contemporary conventions of dress furthers our understanding of how the literary and narrative world of the parable relates to the literal and social world of Roman Palestine. Critical categories formulated by Russian literary theorist Mikhail Bakhtin assist in clarifying the function of these references both within the narrative and for subsequent readers of Luke’s text. BI 12/2 (2004) 145–174

1035

Dietrich Rusam, Sah Jesus wirklich den Satan vom Himmel fallen (Lk 10.18)? Auf der Suche nach einem neuen Differenzkriterium Most scholars share the opinion that Luke 10.18 is an authentic saying of Jesus. But by analysing the vision we can see that the saying in Luke 10.18 fits exactly in Lukan theology. In all probability this Jesus saying is written by Luke as an ‘internal heterodiegetic analepsis’ within the temporal frame of the Gospel. Even the positioning in the scene of the return of the disciples, and its genre as a vision can be explained as Lukan. This paper demonstrates that the ‘historische Plausibilitätskriterium’ proposed by Gerd Theißen and Dagmar Winter should begin with a ‘literarisches Differenzkriterium’. That is to say, to establish historical plausibility it must be possible first to show that the saying probably once had a life of its own and does not fit exactly in its present literary context. But the Jesus saying of Luke 10.18 does not fulfil this initial criterion. NTS 50/1 (2004) 87–105

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Heidi Torgerson, The Healing of the Bent Woman: A Narrative Interpretation of Luke 13:10–17 The story of the bent woman points to two major Lukan themes. First, the law is appropriately interpreted only through the lens of mercy. Second, in Luke’s Gospel the lowly are lifted and the mighty are brought down. CThMi 32/3 (2005) 176–186

1037

John J. Kilgallen, The Elder Son Von den inhaltlichen und stilistischen Unterschieden zwischen dem Gleichnis vom verlorenen Sohn und den zwei unmittelbar davor und zu demselben Erzählduktus gehörenden Gleichnissen vom verlorenen Schaf und von der verlorenen Drachme ausgehend untersucht der Verf. die Rolle des älteren Sohnes in der erstgenannten Erzählung. Sein Verhalten bietet Jesus die Gelegenheit, die bereits ausgedrückte Freude über jede Umkehr zu betonen und gleichzeitig die Beständigkeit der Gerechten als Teilhaber am Himmelreich anzuerkennen. ET 115/6 (2004) 186–189 (DL)

1038

Mark Allan Powell, The Forgotten Famine. Personal Responsibility in Luke’s Parable of “the Prodigal Son” Bei der Exegese des Gleichnisses vom verlorenen Sohn wird die erwähnte Hungersnot meistens ignoriert. So rückt die Frage nach dem moralischen Handeln des Sohnes und der Vergebung von Seiten des Vaters in den Vordergrund der Interpretation. Versteht man die Hungersnot jedoch als zentrales Motiv, steht in dem Gleichnis, ebenso wie in den beiden vorangegangenen die Gleichnissen vom verlorenen Schaf und der verlorenen Drachme, das Wiederfinden im Vordergrund. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 265–287 (SP)

1039

Silvia Pellegrini, Ein “ungetreuer” oikonomos (Lk 16,1–9)? Ein Blick in die Zeitgeschichte Jesu Mit ihrer Auslegung des Gleichnisses vom ungerechten Verwalter zeigt Pellegrini, wie Kenntnisse aus der Zeitgeschichte Jesu zum Verständnis neutestamentlicher Texte beitragen. Aus der Zeitgeschichte Jesu erfährt die Auslegerin, was ein oikonomos war und wie Freundschafts- und Amtsverhältnisse gestaltet waren. Ohne diese Informationen ist das Schlüsselwort des Gleichnisses, das Lob des Herrn, nicht zu verstehen. Mit diesem Lob verlässt der Herr die Logik des Geldes, in dem er lobt, dass das Geld jetzt nicht mehr dem privaten Gewinn einer einzelnen Person dient, sondern der Freundschaftsstiftung. Der Herr ist somit das wahre exemplum der Geschichte. BZ 48/2 (2004) 161–178 (SP)

1040

Hady Mahfouz, Une relecture de Lc 16,8b The author suggests the following identifications: sons of this age = the converted sinners; sons of light = the Pharisees. ThRev 25/2 (2004) 39–56 (BL)

1041

Gail R. O’Day, “There the? Will Gather Together” (Luke 17:37): Bird-Watching as an Exegetical Activity Dieser Überblick über die Auslegungsgeschichte von Lk 17,37 zeigt wie ornithologische Erkenntnisse die Auslegung des Textes in der Moderne in die Irre führen, während

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in der Alten Kirche und im Mittelalter hoi aetoi als Symbol verstanden und ausgelegt wurde. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 288–303 (SP)

1042 Barbara E. Reid, La Viuda Y El Juez (Lc 18,1–8). Desde la Perspectiva

de una Hermenéutica Feminista The parable of the widow and the judge (Lc 18,1–8) is analyzed in its difficulty and with the traditional hermeneutics. Then, the feminist hermeneutics elements are discussed briefly and with them the meaning of the parable becomes clear: God as a widow claiming for justice. Qol 37 (2005) 69–82

1043 Stephanie Harrison, The Case of the Pharisee and the Tax Collector:

Justification and Social Location in Luke’s Gospel Am Beispiel des Gleichnisses vom Pharisäer und vom Zöllner veranschaulicht dieser Beitrag dass Rechtfertigung im Lukasevangelium nicht losgelöst vom sozialen Status des Einzelnen gesehen wird. So wird von denjenigen, die einen gesicherten und anerkannten Platz in der Gesellschaft haben, u.a. Bescheidenheit erwartet. Solche Bescheidenheit impliziert, sich nicht von denen, die am Rande der Gesellschaft stehen, zu distanzieren. Im Gegenteil: Je höher der soziale Status, desto größer die Verpflichtung gegenüber den Marginalisierten der Gesellschaft. Demgegenüber ist den Marginalisierten Bescheidenheit schon auf Grund ihres sozialen Randstatus zu eigen. CThMi 32/2 (2005) 99–111 (SP)

1044 Mieczys„aw Miko„ajczyk, Zacheusz syn Abrahama w spotkaniu z

Synem Cz∑owieczym w Jerycho („k 19, 1–10) L’article attire l’attention sur la mise a profit des traditions d’Abraham qui nous permettent de décider quelques ambiguïtés du problème posé dans Lc 19,1–10; l’énoncé de Zachée est une décision ou bien une défense. Si Zachée est un représentant de la foi et des actions de son ancêtre Abraham, il personnifie la justice de laquelle Luc tire profit pour expliquer la visite de Jésus et ses résultats. L’interprétation de l’attitude de Zachée comme une défense montre qu’il prétendait non seulement a l’héritage d’Abraham, mais prouva ce droit a travers ses actions. La conduite d’usage de Zachée décrite dans Lc 19,1–10 montre qu’il est un vrai Fils d’Abraham, car l’aumône prodiguée par lui confirme son statut du Juif. Sous ce rapport il ne se distingue pas des autres Juifs présentés dans l’Évangile. Zachée s’oppose aux Juifs qui rejettent Jésus et le critiquent ouvertement et a ceux qui prétendent a l’héritage d’Abraham mais ne le respectent pas (Lc 3,8; 16,19–31). StGne 16 (2002) 31–42

1045 Adelbert Denaux, Lucas’ verhaal van jezus’ verrijzenis (Lc 23,54–24,53) The author offers a thorough commentary on this section of Luke. Some features of Luke’s texts can be understood better when analysed in the light of parallels; thus Luke 24:13–35 is similar to Acts 8:26–39 (with the reading of scripture at the centre), and Luke 24:50–53 seems to echo Sir 50:20–22 and Lev 9:22. Coll. 34/1 (2004) 5–39 (BL)

1046 Odette Mainville, De Jésus à l’Église: Étude rédactionelle de Luc 24 Cette critique de la rédaction de Lc 24 découpe le chapitre en six unités: les femmes au tombeau (1–11), Pierre au tombeau (12), Emmaüs (13–32), la christophanie à Pierre

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(33–5), la christophanie aux Onze (36–49) et l’ascension (50–3). Chaque unité a sa fonction propre dans la mise en place des bases essentielles à la continuité théologique, éthique et missionnaire entre Luc et Actes. Par l’enchaînement de ses récits dans une progression calculée, Lc 24 jette la passerelle nécessaire à la perpétuation du message de Jésus de Nazareth à travers l’Église primitive. NTS 51/2 (2005) 192–211

1047

James Maxey, The Road to Emmaus: Changing Expectations. A Narrative-Critical Study Diese narrative Interpretation der Emmaus-Erzählung konzentriert sich auf die Gegenüberstellung der Aussagen des Kleopas und der folgenden Belehrung Jesu. Das Fazit der Untersuchung: Obwohl die beiden Jünger sich im Nachhinein erklären können, warum “ihre Herzen brannten” während Jesus sie belehrte, reicht das intellektuelle Verständnis seiner Worte nicht aus, um ihn zu erkennen. Hierzu bedurfte es einer Offenbarung Gottes, die den Jüngern beim Mahl zuteil wurde. CThMi 32/2 (2005) 112–123 (SP)

John: general ★ individual passages 1048

Konrad Haldimann et al., Aus der Literatur zum Johannesevangelium 1985–1994. Zweiter Teil: Synchrone Analysen Dieser Forschungsbericht gibt einen exemplarischen Einblick in die Bandbreite synchroner Johannesforschung (Hartman/Olsson (eds.), Menken, de la Potterie, Boers). Da die Rolle der Leserin in verschiedenen synchronen Herangehensweisen eine Rolle spielt, gehen die Autoren auf diesen Aspekt ausführlicher ein (Staley, Duke, O’Day). Weiterhin werden solche Arbeiten besprochen, die verschiedene synchrone Methoden in ein übergreifendes Modell zu intergrieren suchen (Beutler/Fortna (eds.), Botha, Segovia, Stibbe), und solche, in denen ein bestimmter theologischer Akzent die Auslegung entscheidend mitbestimmt (Senior, Reinhartz, Welck). ThR 69/1 (2004) 75–115 (SP)

1049

Andreas J. Köstenberger, John This thorough exegetical commentary on John, written by a well-known contributor to Johannine studies, is based on three convictions: that the Fourth gospel is historically reliable; that it is the product of careful literary composition; that the ultimate concern of the author is theological. In theological matters, the commentator often relies on the work of Don Carson and H. Ridderbos. Baker Exegetical Commentary on the New Testament; Baker Academic, Grand Rapids, Mich. (2004) XX/1–700

1050

Jo-Ann A. Brandt, Dialogue and Drama: Elements of Greek Tragedy in the Fourth Gospel The gospel as a literary form may be sui generis, but the methods of representing time, setting, action, and characters are not. Arguing that the author of this gospel must have been acquainted with Greek tragedy and by treating the gospel as a play, Brandt seeks to demonstrate that theatre criticism can be a significant heuristic devise of the analysis of the gospel. Just as Aeschylus developed Greek tragedy by reducing the role of the chorus and giving speech the leading role, so the author of the Fourth Gospel gives the narrator a limited task and allows the characters to lay out the plot through their speech. Hendrickson Publishers, Peabody, Mass. (2004) XVI/1–304

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Bettina Eltrop u.a. (Hgg.), Das Johannes Evangelium Diese Ausgabe der Bibel und Kirche ist dem Johannes-Evangelium gewidmet. Nach einer Einführung in die Besonderheiten dieses Gemeindebuches (M. Theobald) werden zwei Einblicke in das Werk angeboten: Die johanneische Interpretation Jesu als den einzigen “heiligen Ort” auf dem Hintergrund jüdischer Heilsinstitutionen (M. Theobald / H.-U. Weidemann) und die besondere Stellung der Frauen im vierten Evangelium ( J. Hartenstein). Ein weiterer christologischer Beitrag erklärt die johanneische Christusbotschaft als einen Teil der Theologiegeschichte des frühen Christentums ( J. Kügler). Eine ‘widerständige Lesart’ dank einem Perspektivenwechsel bietet eine neue Sicht auf die verhängnisvolle oft judenfeindlich interpretierte Perikope Joh 8,31–59 (A. Reinhartz). Weitere Beiträge erörtern die johanneischen Angaben zur Teichanlage von Betesda (I. Broer), die Wirkungsgeschichte des Evangeliums im 1. Joh (K. Scholtissek) und in mittelalterlicher Mystik (D. Mieth) sowie seine Sonderstellung in der Liturgie (B. Kranemann). BiKi 59/3 (2004) 117–170 (DL)

1052

Gary T. Mannings, The Use of Ezekiel in the Gospel of John and in Literature of the Second Temple Period Not only the Shepherd-and-Sheep and the Vine-and-Branches imagery of the Fourth Gospel are indebted to Ezekiel. The author of this fine dissertation also traces connections to the opened heavens (Ezek 1:1 and John 1:51), the dry bones (Ezek 37 and John 5:25–28), and the connection of water and spirit (Ezek 36:25–27; 47:1–12 and John 7:39). Most of John’s allusions are intended to show how the prophet’s restoration oracles are fulfilled through Jesus. – The book also includes a fine chapter on the influence of Ezek 1 on Merkabah visions in Sirach 49:8, the Testament of Levi and 1 Enoch. JSNT.S 270; T & T Clark International, London (2004) XII/1–240

1053

Jonathan A. Draper, Practicing the Presence of God in John: Ritual Use of Scripture and the eidos theou in John 5:37 While the early rabbis used Scripture to establish halakha, others, including the early Christians, meditated on Scripture and internalized the text in order to see God’s glory and to realize his presence. In this context, Jesus serves as the Lord’s mediating angel. – Draper is one of the few scholars who have begun to establish a new approach to the gospel of John by exploring the early forms of merkabah mysticism and the precise implications of the mystical meditation of Scripture in first-century Judaism. Semeia Studies 47; J.A. Draper (ed.), Orality, Literacy, and Colonialism in Antiquity; Society of Biblical Literature, Atlanta, Ga. (2004) 155–168 (BL)

1054

A.J. Droge, “No One Has ever Seen God”: Revisionary Criticism in the Fourth Gospel Despite OT traditions that speak of several individuals who are said to have seen God (patriarchs, prophets, etc.), the author of the Fourth Gospel declares that “no one has ever seen God”. Droge explores the exegetical strategy of the Fourth Gospel and suggests that John is highly ambiguous about the authority of the OT. In a number of cases, the Fourth Gospel simply annuls the validity of scriptural claims. Droge explores “abroganionist” and “revisionist” passages in the Fourth Gospel. Christ, who was “before Abraham”, is above Scripture and revises it. Craig A. Evans (ed.), From Prophecy to Testament; Hendrickson Publishers, Peabody, Mass. (2004) 169–184 (BL)

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1055

J. Gerald Janzen, How Can a Man Be Born When He is Old? Jacob/ Israel in Genesis and the Gospel of John In Joh 3 fragt Nikodemus Jesus, wie ein alter Mensch neu geboren werden kann und Jesus antwortet ihm: “Bist du ein Lehrer Israels und verstehst das nicht?” Janzen zufolge könnte u.a. die Erzählung von Jakobs Kampf am Jabbok und seine Umbenennung in Israel Nikodemus in die Lage versetzen, Jesu Äußerung über die Neugeburt zu verstehen. Das Thema der Neugeburt ist nicht nur in dem Gespräch zwischen Jesus und Nikodemus, sondern im gesamten Johannesevangelium zentral. Encounter 65/4 (2004) 323–343 (SP)

1056

D. Moody Smith, John – Historian or Theologian? Asked for historical authenticity the Synoptic Gospels get always the preference over the Gospel of John. But although in important ways Mark’s and the others’ portrayal of Jesus may well be closer to the historical Jesus then John’s portrayal, this doesn’t mean that Mark’s narrative framework is more accurate historically. In important aspects John’s may be the better one, i.e. in the length of the period of Jesus’ public ministry, in the chronology of the calendar of Jesus’ trial and death, or in the far richer picture of the relationship between Jesus and the Baptist. It’s not always the case that John is changing history to score his theology, it should be considered seriously that he is weaving theological insights into a much more historically based narrative. BiRe 20/5 (2004) 22–31.45 (CB)

1057

Peter Stuhlmacher, Spiritual Remembering: John 14.26 Die johanneische Gemeinde kannte die synoptische Überlieferung, sodass die Gemeinde in der Lage war, die spezifisch-johanneische Darstellung zu dieser in Beziehung zu setzen. Folgende Charakteristika prägen die johanneische Darstellung: (1) eine eigene Terminologie, (2) historische Plausibilität in Bezug auf chronologische, geographische und topographische Details, (3) die christologische Schriftinterpretation. (4) Jesu Worte sind der Schrift ebenbürtig und (5) die Darstellung erfolgt aus christologischer Perspektive. Abweichungen von der synoptischen Überlieferung werden in Kauf genommen. Fazit: die johanneische Darstellung ist “spiritual anamnesis”. Der Sitz im Leben des Evangeliums ist die Liturgie und die Katechese in der Gemeinde. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 55–68 (SP)

1058

Hartmut Günther, “. . . dass die Schrift endgültige Erfüllung finde . . .” ( Joh 19,28): Eine Weise, das Evangelium nach Johannes zu lesen Im Unterschied zur synoptischen Weise die Schrift anzuführen bietet der Evangelist durch das Verb “endgültige Erfüllung” seine eigene Art: Durch Jesus findet diese das Werk Gottes (4,34; 5,36; 17.4) und die Schrift. Eine Hilfe dazu ist es, wenn man darauf achtet, wie in diesem Evangelium Wort und Werk Jesu mit den Festen verbunden sind, die Israel damals feierte (Hochzeit 2,1–11, Passa I 2,13–22, Sabbat I 5,17–45, Passa II 6,1–15.26–59, Laubhütten 7,2–39, Freude am Gesetz 8,2–12, Sabbat II 9,1–41, Neuweihe des Tempels 10,22–39, Passa III 11,55–12,33; 18,1–19,42. Christoph Barnbrock u.a. (Hgg.), Gottes Wort in der Zeit; Lit Verlag, Münster (2005) 193–207 (WSch)

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1059 Jennifer K. Berenson Maclean, Jesus as Cult Hero in the Fourth

Gospel The cult practices of the Johannine community, as revealed by the farewell discourse in John 13:31–17:26, display important similarities to the type of hero cult presented in the “Heroikos” of the Greek author Philostratus. Writings from the Greco-Roman World 6; Ellen Bradshaw Aitken et al. (eds.), Philostratus’s Heroikos: Religion and Cultural Identity in the Third Century C.E.; Society of Biblical Literature, Atlanta, Ga. (2004) 195–218 (BL)

1060 Peter Wick, Jesus gegen Dionysos? Ein Beitrag zur Kontextualisierung

des Johannesevangeliums The author of the article intends to show, that not just the episode of the “miracle at Cana” ( John 2,1–11), but the gospel of John as a whole disputes in an implicit way the worship of Dionysos, which was wide-spread in Syria and Palestine. Jesus is presented as the true son of god, who surpasses the god Dionysos in every way. John represents the old Jewish tradition of disputing the worship of Dionysos. This dispute implies the rejection as well as the surpassing adoption of Dionysian elements. The author of the gospel strengthens the identity of his communities, which are confronted by the Hellenistic world, by arguing as a scripture-rooted Jew within the symbolic world of the Hellenistic mainstream. Bib. 85/2 (2004) 179–198

1061 Jennifer Baddeley, Two Witnesses and a Discourse: The Gospel of

John on Christian Joy As with many ideas in John’s Gospel the meanings of words and concepts develop throughout the narrative and are most fully elucidated in the farewell discourse. Two early uses of the word chara ( joy) show the crucial connection between joy and its catalyst – Jesus Christ. John the Baptist rejoices at Jesus’ coming (3:29), and Jesus claims that Abraham, long ago, had rejoiced to see his ( Jesus’) ‘day’ (8:56). Both function as believing witnesses to Jesus as the Christ, the eschatological Lord. Thus, for John’s Gospel, Jesus is the source and focus of Christian joy. Belief in him leads to joy, but this joy is unique in that it is Jesus’ own joy, given to those who believe in him as the eschatological Lord. RTR 64/1 (2005) 35–47

1062 Jennifer A. Glancy, Torture: Flesh, Truth, and the Fourth Gospel In the Roman world, torture, conceived as a mechanism to extract truth from flesh, was used in judicial interrogation, most commonly in interrogation of slaves and other low-status persons. The flogging of Jesus in John 19:1–3, a flogging that occurs in the midst of the trial before Pilate, is best read as an instance of such judicial torture. If understood as an act of judicial torture, the flogging is also an act of witnessing to the truth: the flesh of the Johannine Jesus is flush with truth ( John 1:14). And because Jesus’ flesh is flush with truth, the Johannine passion narrative is an account of torture, torture as defined in Roman law: “By torture we mean the infliction of anguish and agony on the body to elicit the truth” (Dig. 48.10.15.41). As the author traces the lineaments of truth in Jesus’ corpus, she asks how the Fourth Gospel implicates the project of torture. BI 13/2 (2005) 107–136

1063 Craig R. Koester, The Death of Jesus in the Gospel of John This article explores the meaning of crucifixion in John’s Gospel. Like themes in a musical composition, John plays four “melodies”. The four perspectives are “Jesus’

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death as love in human terms”, “Jesus’ death as sacrifice for sin”; “Jesus’ death as conflict with evil”; “Jesus’ death as revelation of glory”. John explores the meaning of Jesus’ death in terms commonly understood in Antiquity, such as friendship and fighting oppressive power. But he also draws on OT theology of sacrifice and atonement. Finally, the crucifixion reveals his glory. These perspectives work together around the theme of divine love. The article adds some pastoral reflections. TTK 75/4 (2004) 254–276

1064

Gail R. O’Day, Jesus as Friend in the Gospel of John The cultural embeddedness of friendship, love and “noble death” ( John 15:12–17; 10:11–18 cf. Arist EthNic 9.8.9; Plat Symp 179B; 208D; Lukian Toxaris 36) as well as the nine occurances of parresia (boldness of speech and action; cf. Plut AdulAmic 51) for the enactment of the love of God that is the incarnation of friendship in Jesus. Interp. 58/2 (2004) 144–157 (WSch)

1065

Barbara E. Reid, The Cross and the Cycles of Violence The Gospel of John with its theme of Jesus as friend (cf. Interpr 58/2, 144–157) who goes to calamity’s depths for his friends, offers an interpretation of Jesus’ death that has the potential to interrupt cycles of violence and victimization. The Johannine Jesus is not a silent bearer of every kind of suffering that befall him. When suffering can be alleviated, he does so through healing, forgiveness, and conrentation with those who oppose his purpose to bring life in abundance for all. Interp. 58/4 (2004) 376–385 (WSch)

✩ 1066

Guy Lafon, Une foi d’alliance. À propos de Jean 1, 1–18 The word is here considered as a whole: both utterance and listening, sending out and reception. It is a message within the context of conversation proper to the human condition. When John 1.1–18 is read against this background, faith and covenant are seen as part and parcel of the relations among human beings and the relations between God and humankind; indeed, they belong to the being of God. In other words, the emphasis here is on the very process of communication. RTL 35/2 (2004) 217–229

1067

Grzegorz Szamocki, “W Betanii, po drugiej stronie Jordanu” ( J 1, 28): miejsce dzia∑alno≤ci Jana Chrzciciela The present article looks at the problem of the geographical information concerning the activity of John the Baptist, and its interpretation. The expression “in Bethany beyond the Jordan” ( Joh 1:28) does not cause a problem if we take the name Bethany as “House of the boat” (as from bêt "önijjàh and not bêt '>nijjàh). John the Baptist was active in that place “beyond the Jordan” where once Moses addressed to all Israel his last speech (Deut 1:1–5). The situation of the people who came to John corresponds to that of the Israelites before their passing through the Jordan to the Promised Land. After the death of Moses, Joshua guided the Israelites across the river. John baptized Jesus, and Jesus leads the people to the new Promised Land. StGda 15–16 (2002–03) 19–26 (SS)

1068

Thomas E. Phillips, ‘The Third Fifth Day?’ John 2:1 in Context This paper suggests that the third day in John 2:1 does refer to the third day of the narrative, but does so in a manner, which disorients the reader for pedagogical purposes. ET 115/10 (2004) 328–331

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1069 Debbie Hunn, The Believers Jesus Doubted: John 2:23–25 Die Leute in Jerusalem, die “an seinen Namen” glauben, haben keinen unzureichenden Glauben. Jesus kann sich ihnen nicht anvertrauen, weil sie seine persönliche Sicherheit nicht gewährleisten können. In Joh 3,1–2 wird der unzureichende Glaube des Nikodemus dem Glauben der Leute in Jerusalem gegenüber gestellt. TrinJ 25/1 (2004) 15–25 (SP)

1070 Ton Veerkamp, Die Frau am Jakobsbrunnen Textauslegung vor dem Hintergrund der atl. Zitate und Anspielungen, die besonders auf das Verhältnis Juden – Samaritaner abhebt. Der Dialog ist ein hochtheologisches Gespräch, die Geschichte des samaritanischen Volkes wird in der Persönlichkeit der Frau exemplarisch verdichtet. So beziehen sich die fünf Eheherren der Frau auf die fünf historischen Fremdherrschaften der Region, deren gegenwärtige – Rom – sowohl Jesus als auch die Frau nicht anerkennen. TuK 27/1–2 (2004) 71–96 (US)

1071 Urban C. von Wahlde, He Has Given to the Son To Have Life in

Himself ( John 5,26) John 5,26 explains that Jesus is able to give life because the Father has given him “to have life in himself ”. While previously one could surmise the meaning of this special mode of possessing life, Wis 15,16–17 provides positive proof of the verse’s meaning in its comparison of the ways God and humans possess life. Bib. 85/3 (2004) 409–412

1072 Didier Luciani, De 5000 à 1. Stratégie narrative et gestion des per-

sonnages en Jn 6 In his study of the Fourth Gospel, for which he has developed a precise taxonomy, R.A. Culpepper has shown that every character presented in this gospel embodies a specific type of relationship with Jesus. His classification may be enlightening, but it is too rigid and it does not account for the subtlety with which the narrator handles the characters. The sixth chapter of the Fourth Gospel, mixing up the categories, invites the reader to go beyond a too simple opposition between believers and unbelievers and to ask the only pertinent question: is he not himself another Judas betraying Jesus? NRT 126/4 (2004) 577–586

1073 Norm Mundhenk, Boats and Barley Loaves: Translation Problems in

John 6.1–25 Dieser Beitrag zeigt wie Übersetzungsprobleme in Joh 6,1–25 in verschiedenen Übersetzungen gelöst werden. The Bible Translator 55/3 (2004) 328–339 (SP)

1074 Alcides Pinto da Silva, Ancora Giovanni 7,37–39 The original text of John 7:37b–39 read as follows: “If anyone is thirsty, let him come to me; and let him drink, who believes in me, as Scripture has said. This refers to the Spirit whom those who believed in him were to receive, for up to that time the Spirit had not been given, since Jesus had not yet been glorified”. Part of v. 38 represents a secondary, sacramentalist addition. The author also studies the Johannine and OT intertextuality of this passage. Sal. 66/1 (2004) 13–30 (BL)

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1075

George Aichele, Reading Jesus Writing This essay explores the problematic story of the “woman taken in adultery” ( John 7:53–8:11) in relation to logocentric structures that define the Gospel of John. Jesus’s two acts of writing on the ground, unique to this story, point to texts that cannot be read and which are therefore unable to signify. The author suggests that Jesus’s earthy texts do eventually appear in John’s Gospel, where they reassure the reader that the Gospel has after all succeeded sufficiently in its task of signifying the incarnation of the pre-existent Word, even as they announce the inherent finitude and incompleteness of any text. BI 12/4 (2004) 353–368

1076

Miros„aw S. Wróbel, “Ûydzi”, którzy uwierzyli Jezusowi In polemical dialogue Jn 8:31–59 the expression about “the Jews who had believed in Jesus” (v. 31) seems to contradict what Jesus himself says later in the text. This problem can be resolved by translating the perfect participle as the pluperfect. In this case the expression in Jn 8:31 may be referred to those who had believed but who now believe no longer. The analysis of this expression shows the importance of the concept of faith in the Fourth Gospel. The process of faith of persons who meet Jesus is contrasted with those who do not believe. In the background of ethical and apocalyptical dualism the author of the Fourth Gospel wanted to show the dynamism of the faith and its existential nature. VV 5 (2004) 117–126 (SS)

1077

Debbie Hunn, Who Are “They” in John 8:33? John 8:30–59 has nettled commentators over the years because it begins with the many who believed in Jesus in 8:30, ends with people trying to stone him in 8.59, and gives no clear indication of when or even whether the subject changes between these two verses. Verse 33 is the problem: Who is it who answers? The author proposes that 8:33 continues the pattern of chaps. 7–8 that only Jesus’ opponents speak to him. Thus, although Jesus addresses one group in 8:31–32, another answers; and the group that answers is defined not before they answer but afterward. The fact that John has changed Jesus’ dialogue partners and specified an antecedent after a pronoun in earlier instances in chaps. 7–8 does not prove that he does so also in 8:33. It only means that this possibility cannot be ruled out on grammatical or stylistic grounds. CBQ 66/3 (2004) 387–399

1078

G. Van Belle, L’Usage proleptique du pronom autos en Jn 9:13, 18 Der proleptische Gebrauch des Pronomens autos in Joh 9,13.18 ist trotz der Nähe zum Suffix in der 3. Person im Aramäischen im JohEv vermutlich griechischen Ursprungs. NT 57/1 (2005) 1–18 (SP)

1079

Gerd Häfner et al., Die Salbung Jesu durch Maria ( Joh 12,1–8). Zwei Rätsel und drei Lösungen Compared to the synoptic parallels, John’s account of the Anointing in Bethany ( John 12:1–8) bears editorial characteristics that, on the face level of the narrative, renders it rather implausible: Mary anoints Jesus’ feet and immediately wipes the ointment away with her hair. To Judas’ objection Jesus answers that she should keep “it” for the day of his burial. In a seminar discussion, several attempts to come to terms with these highly coded features were presented: A proleptic hint at Jesus’ resurrection, a symbol for the gift of the Spirit as promised in the farewell discourses, a presentation of Mary as the exemplary disciple in contrast to the anti-disciple Judas. BN 122 (2004) 81–104

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Carlos Alberto Santos García, Análisis Narrativo en Jn 12,20–36 A detailed narrative analysis exercise is made to present an exegesis of John 12, 20–36 in its purpose and situation. The freedom of Jesus in His Hour is stressed. This indicates the way to his followers. It implies to be liberated of the attachments which mislead the path. Qol 36 (2004) 3–11

1081

Mary L. Coloe, Welcome into the Household of God: The Foot Washing in John 13 In laying aside his garments and donning the garb of a household servant, Jesus demonstrates the essential relationships within God’s “household.” There may be differences in roles and tasks, but there is an equality made possible by love. The example Jesus gives is not of servitude but of the depths of his love (13:1) and of God’s love for humans (3:16). At one level, Jesus’ relationship with his disciples remains that of teacher and master, but as the “hour” approaches, there is a deeper level of loving intimacy that he now reveals, knowing that it will not be understood until later. As Jesus gathers his own, the process of his “hour” begins, and Jesus enacts a loving welcome into the Father’s household with the simple, homely implements of a towel, a basin, and water. CBQ 66/3 (2004) 400–415

1082

Paul A. Holloway, Left Behind: Jesus’ Consolation of His Disciples in John 13,31–17,26 Speeches by those about to die are well attested in both Jewish and Greco Roman sources. Only in the latter, however, does consolation play a role. This has produced significant difficulties for interpreters of the Johannine farewell discourses, who have frequently noted their more obvious consolatory elements, and yet have traditionally adduced only Jewish parallels. In this paper the author departs from the commentary tradition and reads the farewell discourses in light of relevant Greco-Roman materials. By attending to this new sources he accounts for the more obvious consolatory elements of these discourses, and identifies new consolatory features, both structural and thematic, that have yet to be recognized or fully appreciated. Furthermore, by taking seriously Jesus’ characterization of his death as a departure, and therefore including in his comparative analysis ancient epideictic speeches of departure, Holloway identifies several significant similarities between Jesus’ final conversation with his disciples and ancient departure etiquette. The most notable of these is Jesus’ prayer of the departure in 17,1–26, which, on analogy with so-called Traveler’s Prayer, should now be considered an integral part of the Johannine farewell discourses. ZNW 96/1–2 (2005) 1–34

1083

L. Scott Kellum, The Unity of the Farewell Discourse: The Literary Integrity of John 13:31–16:33 The author tells the story of the notion that John 15–17 is a secondary insertion rather than an original and integral part of the Fourth Gospel. He comments in particular on the idea that John 14:31 belongs immediately before 18:1. The result of many tests of coherence performed by the author and documented in his dissertation is unambiguous: the farewell discourse is a unity, and it is most likely from the hand of the author of the Fourth Gospel. JSNT.S 256; T & T Clark International, London (2004) XV/1–280 (BL)

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John Aloisi, The Paraclete’s Ministry of Conviction: Another Look at John 16:8–11 Conclusion: “Conviction occurs when the Holy Spirit uses the Word of God to show a sinner his guilt. This knowledge of sin is a necessary prerequisite to true repentance” (p. 69). JETS 47/1 (2004) 55–69 (BF)

1085

D.J. van der Merwe, The interpretation of the revelatory events in John 17:24–26: An exegetical exercise John 1:18 spells out the purpose of the incarnation of the Son of God (to make God known – exègeisthai ) and functions as the transition from the prologue to the rest of the Fourth Gospel. With verse 18 the Evangelist signals that the revelation of God, through his Son, is intrinsic to the composition of the Fourth Gospel. This is particularly evident in chapter 17(:24–26), where we find an explicit reference to a triadic revelation: revelation during Jesus’ ministry, post-resurrection revelation, and future eschatological revelation. The aim of the investigation of Jn 17:24–26 is to gain an understanding of what Jesus (and the Fourth Evangelist) tries to emphasize and to communicate to his disciples (and the readers) concerning his revelatory (-salvific) mission. In the exposition of this text it is pointed out what each phase in the triadic revelation comprises, and how these phases of revelation link to one another. Verbum et Ecclesia 25/1 (2004) 311–329

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Albert Denaux et al., Johannes’ verrijzenisverhaal ( Joh 20–21) Irrespective of whether one considers chap. 20 and chap. 21 as two distinct pieces (chap. 21 being a secondary addition) or as a literary unity, it is meaningful to read both chapters as belonging together. The confession of Thomas forms the climax of the resurrection chapter 20, while chap. 21 can be considered an afterthought describing the ecclesial and missionary implications of the presence of the living Lord amidst his disciples. Coll. 35/1 (2005) 5–39

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Winfried Verburg, Magdalena trifft den Auferstandenen: misslungenes Zusammentreffen oder vorbildhafte Begegnung? Zur Bedeutung des Lexems strapheisa in Joh 20,16 The text John 20,1–17 – the meeting between Jesus resurrected and Mary Magdalen – contains many indications on how Magdalen moves. It is difficult to interpret the double turn of Magdalen, at first towards Jesus (verse 14), then the second turn after Jesus addresses her (verse 16). In literature this second turn is either disregarded, interpreted as the completion of the first turn or is understood as an inner change. Alternatively to these views, this article interprets the second turn as the turning point of the Recognition Scene in context of the dramatized Gospel of St. John: exactly because Magdalen turns away and therefore cannot perceive Jesus visually, she still recognizes him. Her faith derives from hearing the voice of Jesus, unlike Thomas, who needs to see and touch the Resurrected. Therefore her way sets shining example. The climax of the sensory perception during the appearance of Jesus before Mary (through hearing), before the disciples (through sight) and before Thomas (through touch) corresponds to an anticlimax of those peoples’ level of reactions, Jesus appears to. BN 121 (2004) 77–94

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1088 Marianne Meye Thompson, The Breath of Life: John 20:22–23 Once

More The suggestion offered in this paper is that John presents the prophetic expectations of the work of God’s life-giving and renewing Spirit as brought to fruition in Jesus’ breathing on his disciples the Spirit, the breath of life. John 20:22–23 narrates the giving of the Spirit, as promised in the Gospel, so that Jesus’ life-giving work is sealed to his disciples, and so they may serve as witnesses of the life that God gives through his son. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 69–78

1089 Elizabeth Dowling, Rise and Fall: The Changing Status of Peter and

Women Disciples in John 21 This article explores John 21, highlighting the characterization of Peter and the lack of women in this final chapter. The article argues that the status of Peter rises in John 21 and that the position of women as disciples is undermined, presenting a discontinuity with their portrayals in John 1–20. In particular, the status of Mary Magdalene as a disciple is challenged by the final chapter. Furthermore, it is argued that Johannine scholarship has contributed to this marginalization of the women’s roles. ABR 52 (2004) 48–63

1090 Andreas J. Köstenberger, ‘I Suppose’ (oimai): The Conclusion of John’s

Gospel in Its Literary and Historical Context In light of the links between ch. 21 and the preceding Gospel, the findings of the present study strengthen the possibility that John 21:24–25 are an integral part of the authorial message of the entire Gospel, whereby the first person singular form oimai would suggest a single author rather than a group of authors, editors or redactors. If so, the ‘I’ of v. 25 would seem to be included in the ‘we’ of 21:24, and the third person reference to ‘the disciple’ in v. 24 may well constitute an authorial self-reference by the ‘I’ of v. 25 as well. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 72–88

Luke-Acts general ★ Acts: general ★ individual passages 1091 Kenneth Duncan Litwak, Echoes of Scripture in Luke-Acts: Telling

the History of God’s People Intertextually The author explores the many scriptural citations and allusions found in Luke 1; 24; Acts 1:1–12; 2:16–21; 28:16–31, arguing that they are not used in the service of a prayer-fulfillment theology. Instead, he uses it “for framing in discourse to show continuity” with OT Israel. This function of intertextuality is common to Luke and Acts, and so an important piece of evidence for asserting the unity of Luke-Acts. JSNT.S 282; T & T Clark International, London (2005) XII/1–234

1092 David Peterson, Atonement Theology in Luke-Acts: Some Method-

ological Reflections In terms of narrative development, particularly the placement of key speeches, and in terms of theological development, particularly the introduction and interweaving of important Old Testament themes, Luke presents a view of Jesus’ death that involves vicarious atonement. Although the resurrection is prominent in Luke’s presentation of the early preaching and the atoning significance of Jesus’ death is not always stressed,

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the differences of emphasis in the various sermons show that Luke was seeking to present a comprehensive and cumulative picture of early Christian thinking about the saving significance of those great events. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 56–71

1093

Max Turner, The Spirit and Salvation in Luke-Acts Dieser Beitrag setzt die Auseinandersetzung zwischen Dunn und Turner einerseits und R.P. Menzies u.a. andererseits um die soteriologische Relevanz des Heiligen Geistes im lukanischen Doppelwerk fort. Turner zufolge hat der Geist bei Lukas schon eine soteriologische Funktion, wenn diese auch im Verhältnis zu Paulus relativ gering ist. In diesem Beitrag greift Turner vier Streitpunkte auf: (1) den Heilsbegriff, (2) die Interpretation des Übergangs zwischen Lk und Apg, (3) das Verständnis von “Geist der Prophétie” und (4) die Frage ob Lukas diesen auf das sogenannte “Amtscharisma” beschränkt. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 103–116 (SP)

1094

Robert C. Tannehill, Repentance in the Context of Lukan Soteriology Im lukanischen Doppelwerk geht Reue nicht nur vom Menschen, sondern auch von Gott aus. Dies veranschaulichen u.a. die drei Gleichnisse in Lk 15. Die Gleichnisse vom verlorenenen Schaf und der verlorenen Drachme beschreiben Reue als ein Gefundenwerden, während das Gleichnis vom verlorenen Sohn, Reue als menschliche Handlung versteht. Ferner ist die enge Verbindung von Reue und Freude ein Spezifikum der lukanischen Theologie. Außer diesen Charakteristika von Reue im lukanischen Doppelwerk behandelt dieser Beitrag noch die Frage, welche spezifischen Verfehlungen Reue als Antwort erforderlich machen und welchen Platz Reue in der lukanischen Soteriologie einnimmt. JSOT.S 389; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. II; T & T Clark International/Continuum, London (2004) 199–215 (SP)

1095

Bruce W. Longenecker, Rome’s Victory and God’s Honour: The Jerusalem Temple and the Spirit of God in Lukan Theodicy In the decades immediately after the temple’s destruction in 70 CE, any theology animated by a salvation-historical continuity involving the God of the Jews needed to include a strong dose of theodicy, defending that God’s reputation in light of the destruction of the Jerusalem temple. Luke’s narrative engages in just such a theodicy. The focus of his theodicy is the unconquerable spirit of God who encourages evernew configurations of Christian community among ‘the poor’, both during and beyond the first decades of the Christian movement. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 90–102

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Wolfgang Kraus, Lukas: Urchristlicher Schriftsteller zwischen Judentum und Hellenismus Lukas integriert bewusst Motive aus dem hellenistischen Bereich in seine alttestamentlichheilsgeschichtlich bestimmte Theologie (wie christologisch so auch in der missionarischen Verkündigung Apg 14,8–20; 17,16–34). Christoph Barnbrock u.a. (Hgg.), Gottes Wort in der Zeit; Lit Verlag, Münster (2005) 227–244 (WSch)

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1097 Beverly Roberts Gaventa, Initiatives Divine and Human in the Lukan

Story World In den Erzählungen des lukanischen Doppelwerkes treten Menschen nicht als eigentliche Handlungsträgerinnen auf. Die Initiative liegt bei Gott (bzw. dem Heiligen Geist), der die Menschen aus der Macht des Satans befreit und ihnen die Möglichkeit bietet, ihm selbst zu dienen. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 79–89 (SP)

1098 Jeffrey L. Staley, Postcolonial Reflections on Reading Luke-Acts from

Cabo San Lucas and Other Places Diese kontextuelle Lektüre des lukanischen Doppelwerks demonstriert den imperialistischen Duktus des Werks. Dennoch öffnet das Werk auch Raum für ein postkoloniales Gespräch. Die Leserin muss hierfür Gesprächspartnerinnen innerhalb des Werkes finden, die den imperialistischen Duktus unterwandern. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 324–340 (SP)

1099 Robert Banks, The Role of Charismatic and Noncharismatic Factors

in Determining Paul’s Movements in Acts Luke highlights the more charismatic forms of general guidance that occur at a few pivotal points in Paul’s journeys, but depicts in greater detail how much their specific progress, even at such moments, sprang from a range of more personal or circumstantial factors. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 117–130

✩ 1100 Nello Casalini, Nuovi commenti agli Atti degli Apostoli. Saggio

bibliografico This paper takes into consideration some comments on the Acts of the Apostles published among the most publicized series in the last decade without prejudice to the value of others commentaries. For each one of them, a fundamental characteristic is highlighted by means of a subtitle and a respective critical presentation: J. Jervell: The Jewish Tendency of Acts; C.K. Barrett: The Acts as a Historical Work; C.H. Talbert: The Acts in their Cultural Context; B. Witherington III: The Acts as a Rhetorical and Historiographical work; J. Taylor: The becoming of the Acts; M.-É. Boismard: The Western Text of Acts. All these comments are characterized by a reinstating of Acts as a historical document, useful for the reconstruction of the history of primitive Christianity. This is a novelty, if we consider that the prevalent tendency in some influential works of the past was to doubt whether the accounts of Acts could be treated as historical or not. LASBF 52 (2002) 175–216

1101 Todd Penner, Madness in the Method? The Acts of the Apostles in

Current Study Scholarship on the book of Acts frequently proceeds under the ‘no final conflict’ slogan when it comes to employing a diversity of methods. In this essay, however, some of the fundamental assumptions and approaches to Acts in recent scholarship are examined and challenged, raising questions related to the proliferation of method in New

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Testament and early Christian studies, the underlying methodological assumptions of particular interpretive approaches, and the sublimation of theology and ideology in scholarship. The past 15 years of Acts scholarship provides the context for this broad survey and interaction. The essential contours of the discussion are focused around matters related to genre, the nature of Acts as ‘text’, the book’s connections to its broader socio-cultural and historical worlds, and, finally, to matters related to post-critical interactions with Acts. No easy solutions are offered in this essay; rather, the broad discussion of method in current Acts scholarship pushes for a return to greater methodological awareness and reflection in the discipline. CuBR 2/2 (2004) 223–293

1102

Josep Rius-Camps et al., The Message of Acts in Codex Bezae. A Comparison with the Alexandrian Tradition. Vol. 1: Acts 1.1–5.42: Jerusalem Codex Bezae has a peculiar text of the book of Acts, and the two authors of the present study (Rius-Camps and Jenny Read-Heimerdinger) suggest that this text is actually closer to the Lukan original than the Alexandrian text. The long introduction explains that originally, Luke-Acts must have been one unified and carefully planned work, and that it was only subsequently that the book of Acts was separated from the gospel. In Codex Bezae we can clearly see the Jewish background of Luke. The corpus of the present volume is a text-critical and exegetical commentary on Acts 1–5. Extended exegetical notes deal with: the restoration of Israel, the ascension of Jesus, the replacement of Judas, the summary-appraisals of the early Christian community, Joseph Barnabas, the symbol of the field, Luke’s adaptation of Mark 6:53–56, the reenactment of the exodus, and the parallel roles of Gamaliel and Judas Iscariot. So what we have here is a complete, significant commentary on Acts 1–5. JSNT.S 257; XII/1–377 (BL)

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F. Scott Spencer, Journeying through Acts. A Literary-Cultural Reading This is the second, revised edition of a commentary originally published in the Sheffield series “Readings: A New Biblical Commentary” (1997). Hendrickson Publishers, Peabody, Ma. (2004) 1–278

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Martin Dibelius, The Book of Acts: Form, Style, and Theology Dibelius (d. 1947) taught NT at the University in Heidelberg and ranks among Germany’s foremost biblical scholars. The present book is a careful translation of the eleven papers that were collected in “Aufsätze zur Apostelgeschichte” (FRLANT 60, 1961). To quote only a few of the titles of Dibelius’s essays: The first Christian historian; Style criticism of the book of Acts; The speeches in Acts and ancient historiography; Paul on the Areopagus. – An excellent addition to a valuable series of scholarly books. Fortress Classics in Biblical Studies; Fotress Press, Minneapolis, Min. (2004) XIX/1–228 (BL)

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Amy-Jill Levine (ed.), A Feminist Companion to the Acts of the Apostles The thirteen essays included in this volume explore as many aspects of female presence in the book of Acts. While some of the contributors see Luke as one who oppresses women, others point out the female leadership roles that seem to be implied in Luke’s narrative. D.R. Macdonald takes Acts 16, the story of Lydia and her sisters, as “Lukan fiction”, while Shelly Matthews points out, in an erudite paper, that it is possible to read Acts 16 “against the grain” to gain insight into the situation of women in Luke’s Christian community. – A valuable volume with an excellent introduction by the editor! T & T Clark International/Continuum, London (2004) XII/1–242 (BL)

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1106

Charles K. Barrett, Atti. Volume 2 This is the Italian translation of Barrett’s commentary on Acts 15–28, of which the original English version was published in the International Critical Commentary series in 1998. Barret’s commentary is well-known for its careful assessment of historical material and for its discussion of philological detail. There are several indexes. Commentario Paideia; Paideia Editrice, Brescia (2005) 751–1501 (BL)

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G. Claudio Bottini et al., Informazione e ricostruzione in Atti degli Apostoli. Note di lettura This paper presents some annotations on the book of the Acts of the Apostles, carried out along a “continual reading” of the text, and with the aim of verifying a historical-literary hypothesis. The problem of the sources used in the Acts of the Apostles cannot be resolved with the two models normally proposed, i.e. that of the “written sources” (particularly the Antiochian Source for chs. 6–15, and the Diary of the Journey for chs. 16–28) and that of the “tradition sources”, for the most part oral ones, handed down by the Churches and the local communities. This fact leads Bottini et al. to formulate a simple hypothesis, namely, that the author of the Acts reconstructed or restored the history by gathering direct or indirect information about the characters of his narrative. Among them are to be mentioned not only eyewitnesses, but also their friends, relatives, disciples, and collaborators. The present “annotations of reading” testify an effort to retrieve the “direct information” that Paul used as the basis for his historical-theological project. LASBF 52 (2002) 125–174

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Hans Klein, Das Buch der Zwölf Kleinen Propheten in der Apostelgeschichte Lk liest die prophetischen Schriften und damit auch die Texte aus dem Zwölfprophetenbuch nicht nur auf Jesus und sein Wirken hin, sondern auf alles, was mit dem Weg der Gemeinde zusammenhängt. Es fällt auf, dass sie an den Anfang einer Rede gestellt sind, wo es um eine positive Sache geht, um die Mitte oder ans Ende, wo sie eine Gerichtsansage oder eine Warnung enthalten. Das entspricht dem lukanischen Gebrauch vergleichbarer Texte. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 401–414

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Michael D. Thomas, The World Turned Upside-Down: Carnivalesque and Satiric Elements in Acts Luke seeks to show how God satirizes the pseudo-sacred and presumptuous secular authorities. Paul refers to the “rulers of this age, who are coming to nothing” (1 Cor 2:6). Luke, who seems to share this point of view, infuses his narrative with such role reversals. PRSt 31/4 (2004) 453–465

1110

Steve Walton, ‘Homothymadon’ in Acts: Co-location, Common Action or ‘Of One Heart and Mind’? Homothymadon is used rather more with at least some sense of unity of thought and action than merely in the sense of shared location. Luke uses it to highlight a major theme, the unity of the earliest Christians. Even with this word which Luke favours using and which suits his theological purpose (in emphasising the unity of the believing community), he can and does use it with a variety of nuances, including using it to indicate the unity of the opposition to the believers. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 89–105

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✩ 1111

Thomas E. Phillips, Creation, Sin and Its Curse, and the People of God: An Intertextual Reading of Genesis 1–12 and Acts 1–7 This paper offers an intertextual reading of Acts 1–7 and Gen 1–12. Both texts share three themes in common: creation, sin and its curse, and the creation of people. Phillips argues that the (re)arrangement of these familiar themes within the narrative of Acts is significant and points towards a theology in which God takes a preemptive strike against sin by creating a people even before sin and its curse enter the world – and, in fact, even before the new creation itself. When read in this way, Acts becomes a theological middle ground between the priestly tradition’s optimistic anthropology and the Yahwistic tradition’s pessimistic anthropology. Acts shares the Yahwistic tradition’s pessimism regarding the sinfulness of human beings and their social institutions (including the church), but tempers this pessimism with an nearly priestly optimism about the effects of the divine blessing among the people of God. HBT 25/2 (2003) 146–160

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Nelson P. Estrada, From Followers to Leaders: The Apostles in the Ritual of Status Transformation in Acts 1–2 The author applies the theory of ritual stages – separation, transition, aggregation (A. van Gennep, and more recently M. McVann) – to Acts 1–2, arguing that the first stage here is the separation of the eleven apostles from the traitor, Judas. JSNT.S 255; T & T Clark International, London (2004) XIII/1–281

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Paul Ellingworth, “Men and Brethren . . .” (Acts 1.16) The unnatural AV/KJV opening of Acts 1.16, “Men and brethren” was rightly changed into “Brethren” in RSV, and to “Friends” in NRSV. It is an idiom unnatural in English, unknown in Semitic languages, and it presents several difficulties in translation which are presented in this short paper. The Bible Translator 55/1 (2004) 153–155

1114

Krzysztof Mielcarek, Ûydowskie ≤wi\to Pi\ÆdziesiAtnicy w perspektywie ≤w. „ukasza (Dz 2, 1–41) There seems to be a little awareness among contemporary Christians of Jewish feasts and their sense in the time of Jesus Christ. This lack is a rather important one, since the New Testament writers wrote their texts having full knowledge about important Jewish customs and convictions. Lucan way of picturing the day of outpouring the Holy Spirit on the Church is a good example of it. Thus the article gives a number of possible connotations for Jewish Pentecost developed in the time of Jesus and subsequently refers various contemporary interpretations of Acts 2. The final stage of the paper is an attempt to juxtapose both groups in order to show possible common ground for Jewish liturgical-theological sense of Pentecost and its Lucan counterpart. Such juxtaposing of material might help to discover Luke’s genuine motives hidden behind his narrative of Pentecost in Acts 2. RocT 50/1 (2003) 67–78 (SS)

1115

Gregory V. Trull, Views on Peter’s Use of Psalm 16:8–11 in Acts 2:25–32 The use of Psalm 16 in Acts 2 has been a center of controversy and confusion for centuries. This article traces the history of its interpretation and analyzes seven mod-

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ern views: Hermeneutical Error, Jewish Hermeneutics, Sensus Plenior, Canonical Approach, Typology, Single Message, and Direct Prophecy. BS 161/2 (2004) 194–214

1116 Gregory V. Trull, Peter’s Interpretation of Psalm 16:8–11 in Acts

2:25–32 In Acts 2:25–32 Peter quoted Psalm 16:8–11, specifically the single line in Verse 10b, as a direct prophecy from David concerning the Messiah’s resurrection. BS 161/4 (2004) 432–448

1117 Todd Penner, In Praise of Christian Origins: Stephen and the Hellenists

in Lukan Apologetic Historiography The entire episode of Acts 6:1–8:3 fits perfectly well into the larger narrative framework created by the writer of Acts. Everything from the community response to the widows, mention of the Hellenists, the ordination of the Seven, the account of the accusations against Stephen, his speech, his death, and the persecution of the Jerusalem church all support the larger historiographical interests apparent elsewhere in the work. The Hellenists form a bridge between the apostles and Paul, but not one that reflects the actual course of history (as argued by Martin Hengel). Instead, it is safer to assume that the account represents a Lukan construction. Emory Studies in Early Christianity 10; T & T Clark International, London (2004) XL/1–400 (BL)

1118 John J. Kilgallen, The Speech of Stephen, Acts 7:2–53 Die Position und die außergewöhnliche Länge der Rede des Stephanus in Apg 7 weisen auf ein besonderes Anliegen des Lukas an dieser Stelle hin. Mit dieser Rede wird die Frage beantwortet, warum der traditionelle Ort der Gottesverehrung – der Tempel – zerstört werden musste. “Those who worship in this ‘house’ and have rejected the one who knows God cannot provide a worship that is acceptable to God” (295), lautet das lukanische Argument gegenüber dem hellenistischen Christen Theophilus. Damit ist auch das zentrale Anliegen der Apg angezeigt, dass das Heil allein in Jesus gefunden werden kann. ET 115/9 (2004) 293–297 (DL)

1119 Huub van de Sandt, The Presence and Transcendence of God: An

Investigation of Acts 7:44–50 in the Light of the LXX In Acts 7:38–43, Luke combines the story of the calf told in Exod 32:1–6 with the account in Deut 4:1–28; he considers the apostasy as a transgression of the prohibition of images in Deut 4:15–28. In Acts 7:44–50, Luke offers a reinterpretation of the prophecy of Nathan in the light of Exod 33:7–17 and Isa 66:1–2. EThL 80/1 (2004) 30–59 (BL)

1120 Emmanuelle Steffek, Quand juifs et païens se mettent à table (Ac 10) La séquence d’Ac 10–11, et, plus largement, Ac 8–15, raconte la progressive ouverture du christianisme aux non-juifs; cette ouverture pose le problème du maintien ou de l’abandon de certaines pratiques juives, dont les règles de pureté, notamment celles de pureté alimentaire. S’appuyant sur de nombreux indices en Ac 10–11, Emmanuelle Steffek souligne que c’est bien la question de la commensalité qui est au centre du débat dont l’écho résonne en Ac 15. ETR 80/1 (2005) 103–111

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Irina Levinskaya, The Italian Cohort in Acts 10:1 First, there is no foundation for the choice of the second Italian cohort as the one mentioned in the book of Acts: either of the Italian cohorts is equally possible. Secondly, the name of the Italian cohorts should not be given in a commentary to the Acts in the extended form which includes milliaria. There is no evidence that milliary cohorts existed as early as the AD 40s and we have no reliable grounds for believing that the second Italian cohort was one thousand men strong even later when such cohorts did exist. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 106–125

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Bruce W. Longenecker, Lukan Aversion to Humps and Hollows: The Case of Acts 11.27–12.25 Rhetoricians of the ancient world make reference to a technique useful for signalling that a transition is being made from one text unit to another. Ancient texts spanning centuries and provenance testify to the utility of this technique, not least texts of the NT. In this essay, four Lukan examples of this technique are cited, focusing particularly on what is perhaps the most intriguing of them: Acts 11.27–12.25. After demonstrating the way in which this passage is animated by the transition technique under consideration, the structural implications of these Lukan transitions are discussed in relation to the narrative of the Acts of the Apostles. NTS 50/2 (2004) 185–204

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Robert M. Price, Rhoda and Penelope: Two More Cases of Luke’s Suppression of Women The author speculates (intelligently) on his well-known notion that some of the Lukan stories were originally transmitted by early Christian widows (The Widow Traditions in Luke-Acts. 1997). Two examples demonstrate Luke’s approach. In the case of the prodigal son, Luke may have changed a female character into a male one (the prodigal son may have been a daughter, originally). In Luke 24, the role of the women as witnesses to Christ’s resurrection is minimized, for what they saw is only the empty tomb and not the Lord himself. But in Acts 12 (Peter imprisoned = dead, but resurrected like Christ), a text based on the story of Christ’s resurrection, Luke includes Rhoda as a female witness, so that the widows’ version is kept. Amy-Jill Levine (ed.), A Feminist Companion to the Acts of the Apostles; T & T Clark International/Continuum, London (2004) 98–104 (BL)

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Douglas A. Campbell, Possible Inscriptional Attestation to Sergius Paul[l]us (Acts 13:6–12), and the Implications for Pauline Chronology In line 9 of the Chytri (Cyprus) inscription, the emperor’s name may be restored to Tiberius, and in line 10, the Roman citizen is Quintus Sergius Paullus, presumably the island’s Roman governor. It would follow that Paul’s first missionary journey (Acts 13–14) took place during or before 37 CE, the year of Tiberius’s death. This is roughly 10 years earlier than is usually thought to be the case. Journal of Theological Studies 56/1 (2005) 1–29 (BL)

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Rick Strelan, Who Was Bar Jesus (Acts 13,6–12)? In Acts 13, Bar Jesus is confronted by Paul and cursed by him. This false prophet is generally thought to have been syncretistic and virtually pagan in his magical practices. This article argues that he was in fact very much within the synagogue and that he had been teaching the ways of the Lord. He was also a threat to the Christian community of Paphos and may even have belonged inside of it. Luke regards him as

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a serious threat to the faith because of his false teaching about righteousness and the ways of the Lord. Bib. 85/1 (2004) 65–81

1126 Charles H. Savelle, A Reexamination of the Prohibitions in Acts 15 The four prohibitions in the Alexandrian Greek text most likely represent the original text, and the slight variations between the listings of the prohibitions in 15:20, 29; and 21:25 are more stylistic than significant. The evidence also suggests that there is not one specifically identifiable origin for the prohibitions. Rather, the commonly suggested origins say more about the ethos that gave rise to the prohibitions. Concerning the nature of the prohibitions the most likely explanation is that all four were associated to some degree with pagan religious practices. Since this association was highly offensive to Jews, Gentile believers were asked to avoid even the appearance of evil by such practices altogether. Thus the purposes of the decree and its prohibitions were to promote unity among believing Jews and believing Gentiles. BS 161/4 (2004) 449–468

1127 Patrick Gray, Implied Audiences in the Areopagus Narrative Much of the commentary tradition on Acts 17:16–34 too quickly glosses over the inclusion of Paul’s sermon in a larger narrative context, focusing instead on the religionsgeschichtliche background of the speech or its compatibility with Pauline thought as expressed in the epistles. This essay brackets many of the questions that have occupied the history of the interpretation so as to highlight questions of literary and theological function. Close attention to Luke’s compositional technique reveals the ways in which the Areopoagus narrative is not aimed at a monolithic Gentile audience but rather engages multiple implied readers while recapitulating many of the leading Lukan motifs in the mission to the Jews. TynB 55/2 (2004) 205–218

1128 Kenneth D. Litwak, Israel’s Prophets Meet Athens’ Philosophers:

Scriptural Echoes in Acts 17,22–31 Generally, treatments of Paul’s speech note biblical parallels to Paul’s wording but find no further significance to these biblical allusions. This study argues that Luke intends far more through this use of the Scriptures of Israel beyond merely providing sources for Paul’s language. The author contends that, through the narrative technique of “framing in discourse”, Luke uses the Scriptures of Israel to lead his audience to interpret Paul’s speech as standing in continuity with anti-idol polemic of Israel’s prophets in the past. As such, read as historiography, Luke’s narrative uses this continuity to legitimate Paul’s message and by implication, the faith of Luke’s audience. Luke’s use of the Scriptures here is ecclesiological. Bib. 85/2 (2004) 199–216

1129 Beverly Roberts Gaventa, Theology and Ecclesiology in the Miletus

Speech: Reflections on Content and Context Paul’s address to the Ephesian elders in Acts 20 stands at the center of an extended treatment of the internal life of the church (20.1–21.17), and constitutes Luke’s last portrait of the believing community. In this section, scenes of community life (20.7–12, 17–38; 21.8–14) alternate with travel episodes (20.1–6, 13–16; 21.1–7, 15–17) to show the relationship among groups of believers scattered around the Aegean and back to Caesarea. The resulting portrait of believing communities echoes some important features of the early descriptions of community life in Jerusalem. In this larger literary context, the speech to the Ephesian elders takes on a different appearance from its usual characterization as the farewell address of Luke’s hero, Paul. The speech repeat-

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edly connects the church to God, introducing Luke’s larger themes of God’s plan, the action of the Holy Spirit, and the instruction of Jesus himself. These features show that the church’s future, in Luke’s view, has less to do with its imitation of Paul than with its relationship to the God who calls it into being. NTS 50/1 (2004) 36–52

1130

Beate Kowalski, Eutychus In der Apostelgeschichte wird nur von zwei Totenerweckungen berichtet. Der hier untersuchte Bericht Apg 20,7–12 ist mit der Darstellung einer Herrenmahlfeier verbunden und weicht von den gattungstypischen Charakteristika einer Wundererzählung ab. Folgenden Fragen wird nachgegangen: Welche Funktion und Bedeutung hat diese Perikope in der Apg? Welche Einblicke gewährt sie uns in das Leben der frühen Christen? Wie wird Paulus hier dargestellt? SNTU 30 (2005) 19–37

1131

Paul Elbert, Paul of the Miletus Speech and 1 Thessalonians: Critique and Considerations Luke uses the Miletus speech (Acts 20,18b–35) to round out his portrait of Paul as a charismatic missionary to Jews and Gentiles. It is full of heuristic concepts worthy of comparison with the Paul of the letter. The author gives a lengthy review of Steve Waltons’ monograph: Leadership and Lifestyle: The Portrait of Paul in the Miletus Speech and 1 Thessalonians (SNTSMS 108), Cambridge 2000 that brings some fresh ideas to the table. ZNW 95/3–4 (2004) 258–268 (MH)

1132

Gerhard Jankowski, Rom. Die Apostelgeschichte des Lukas. Dritter Teil (21,15–28,31) – eine Auslegung Dritter Teil der Auslegung der Apostelgeschichte, deren Teil 1 und 2 in Heft 91/92 (2001) abgedruckt ist. In einem Kommentar mit ausgesprochen verständlicher Übersetzung sowie Wort- und Sacherklärungen zeichnet Verf. die Konflikte der handelnden Gruppen und die Verbindungen von Theologie und Politik im Textverlauf nach. Der rätselhafte Schluss 27,1–28,16 wird als Erzählung gelesen, die ausführt, wie Paulus durch jedes Chaos und jedes Hindernis hindurch nach Rom reist. Zugleich ist der Schluss lesbar als ein übertragener Text auf das Leben der Ekklesia in der Völkerwelt. TuK 27/1–2 (2004) 1–70 (US)

1133

Henry Mottu, La Parole et le geste. Écritures et sacrements. Une réflexion sur l’eucharistie prophétique en Actes 27,33–38 Während der Schiffahrt, die den gefangenen Apostel Paulus nach Rom bringen soll, gerät das Schiff vor Malta in Seenot. Paulus nimmt die sich auf dem Schiff ausbreitende Verzweifelung zum Anlass ein Mahl abzuhalten. Die eucharistische Schilderung des Mahls veranschaulicht, wie reale und symbolische Prozesse ineinander verflochten sind und sich gegenseitig beseelen. Pos Luth 52/1 (2004) 109–120 (SP)

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Letters and Book of Revelation Pauline letters in general 1134

Stanley E. Porter (ed.), The Pauline Canon The eight contributions to this volume deal with the creation of the Pauline corpus of letters (Porter), disputed letters (M. Harding, J. O’Neill), interpolations (W. Walker), the pastoral epistles ( J. Aageson, R. Wall), the supposed letter to the Laodiceans (M.-E. Boismard), and the Hellenistic letter-formula (D. Dormeyer). According to Porter, there is reasonable evidence for the suggestion that the Pauline corpus originated during the latter part of Paul’s life or shortly after his death, almost assuredly instigated by a close follower if not by Paul himself. Pauline Studies 1; Brill, Leiden (2004) XIII/1–254 (BL)

1135

Christopher D. Stanley, Arguing with Scripture: The Rhetoric of Quotations in the Letters of Paul Paul uses quotations either to support his own position of authority, or to back up some theological or practical argument. In some cases, the argument comes first, and then the scriptural prooftext, while in other cases, the scriptural quotation initiates the argument that is subsequently developed. The present book is based on case studies from 1 and 2 Corinthians, Galatians, and Romans. T & T Clark International/Continuum, London (2004) XI/1–196

1136

Cynthia Briggs Kittredge, Rethinking Authorship in the Letters of Paul: Elizabeth Schüssler Fiorenza’s Model of Pauline Theology While most contemporary Pauline scholars try to reconstruct Paul’s theological thinking as that of an individual, others, especially feminist scholars, shift the attention to Paul’s situation and to the traditions inherited by Paul. Paul’s letters often echo what the community is thinking, and so one can develop a program of recovering community authorship. Shelly Matthews et al. (eds.), Walk in the Ways of Wisdom; Trinity Press International/Continuum, London (2003) 318–333 (BL)

1137

Antoinette Clark Wire, Hearing Women’s Voices Through Paul’s Letters Im ersten Teil dieses Beitrags bietet Wire einen kurzen Einblick in ihre rhetorische Analyse der Paulusbriefe (Gal, 1 Kor, Phil). Im zweiten Teil begibt sie sich ins Gespräch mit drei Autorinnen, die sich aus archäologischer beziehungsweise religionsgeschichtlicher Perspektive mit Paulus befassen. Ihr Ergebnis: “If texts from letters to walls can be taken as rhetoric, as efforts to shape the world, then one hears in them both the maker and the audience that the maker seeks to persuade. This allows even apparently fixed dominant discourses to come to life in a world always under construction. I take all these studies of material and literary rhetoric from Paul’s context as pointers in a direction where we can better see women both as they are conditioned by dominant disourses and as they contend with them.” Frank Crüsemann u.a. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 544–557 (SP)

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Pieter G.R. de Villiers, Paul as a Letter Writer. A new Publication on Pauline Letters in their Literary Setting This article discusses Stirewalt’s new publication (Paul, the Letter Writer, 2003) on Paul as a letter writer in the light of research on letters in New Testament Studies. After an introductory discussion of pioneering work by Deissmann, trends in twentieth century research on letter writing are analysed as framework for a discussion of the work of Stirewalt. This is followed by reflection on some seminal issues raised by this work, like practicalities of letter writing, comparative methods, missiological issues, and spirituality. Scriptura 85 (2004) 136–145

1139

Jerry M. Hullinger, The Historical Background of Paul’s Athletic Allusions This study seeks to demonstrate that Paul’s athletic allusions are indeed based on the local games with which he and his readers would have been familiar. It also seeks to provide background material that will illumine Paul’s words and give further insight into why he chose these metaphors. BS 161/3 (2004) 343–359

1140

Chrys C. Caragounis, Dionysios Halikarnasseus, the Art of Composition and the Apostle Paul Although frequently exhibiting elements Dionysios would deem necessary to good composition, Paul seldom made a conscious effort to adhere to literary rules for elegance in style. JGRChJ 1 (2000) 25–54 (BL)

1141

Norbert Baumert, Werke des Gesetzes oder “Werke-Gesetz”? Die fünf paulinischen Beispiele wie von zwei artikellosen Nomina im Genitiv das abhängige vorangestellt ist, weil es besonders betont ist (Röm 4,13; 5,16c.18a.b; 2Kor 9,12c), lassen es als wahrscheinlich erscheinen, dass eine solche betonte Zwischenstellung des abhängigen, aber betonten Genitivs auch bei dem siebenmaligen (Gal 2,16a.b.c; 3,2.5.10; Röm 3,20) bzw. chòris ergòn nomou (Röm 3,28) vorliegt im Sinne des WerkeMaßstabs gegen die von Gott gesetzte Trauens-Ordnung. In Frage steht beidemale nicht die menschliche Mitwirkung, sondern eine Unterscheidung im Heilshandeln Gottes. Christoph Barnbrock u.a. (Hgg.), Gottes Wort in der Zeit; Lit Verlag, Münster (2005) 153–172 (WSch)

Romans: general ★ individual passages 1142

John E. Toews, Romans An excellent commentary on Romans, in the well-known format of the series in which it appears: a running commentary supported, in the appendix, by alphabetically arranged exegetical essays. Toews agrees with E. Käsemann that in Romans, “the righteousness of God” refers to God’s activity rather than gift. It refers to God’s sovereign and victorious extension of divine lordship over all creation. The righteousness of God is God’s sovereignty and power over the world revealing itself in Jesus Christ. Believers Church Bible Commentary; Herald Press, Scottdale, Penn. (2004) 1–463 (BL)

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Sheila E. McGinn (ed.), Celebrating Romans. Template for Pauline Theology This book brings international Christian scholars together to celebrate Robert Jewett’s lifelong interest in Romans by reviewing – and significantly advancing – five fruitful approaches to Paul’s most influential work. J.D.G. Dunn, J.B. Gibson, and G.D. Snyder show, where the “new approach” to Pauline theology elucidates and corrects earlier theological appropriations of the letter to the Romans. W.S. Campbell, J.D. Hester, and W. Wuellner illustrate different models of rhetorical criticism. P. Lampe and C. Osiek show what can be gained by a social-rhetorical approach to Romans. S.E. McGinn, E. Tamez, and P. Thimmes demonstrate how a feminist hermeneutic clarifies key texts from Romans and challenges the interpretive tradition. K.A. Burton, L.H. Finger, and L.D. Hurst create conversation between Paul’s letter and contemporary culture. An introduction provides context for these chapters by offering a helpful overview of recent trends in New Testament scholarship that are pertinent to Pauline studies, particularly to the study of Romans. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2004) XIX/1–276

1144

Brendan Byrne, Interpreting Romans: The New Perspective and Beyond The paradigm shift to the “New Perspective” is dated by the publication of E.P. Sanders in 1977. One cannot quarrel with the desire of the “New Perspective” to interprete Paul in an ethically responsible way in regard to Christian attitudes and behavior toward Jews and Judaism. But contrary to the overall tendency of the “New Perspective”, the continuity with respect to law is for Paul “metaphorical” only (Spirit as “law”); real continuity lies in the witness of Scripture. Interp. 58/3 (2004) 229–240 (WSch)

1145

Stephen Westerholm, The Righteousness of the Law and the Righteousness of Faith in Romans Righteousness itself pertains to all that one ought to do, whether or not one is party to a covenant (Gen 18:23–32; Prov 3:19) and without referring to the Mosaic law. In Rom 2 Paul finds in the law a statement of the requirements of goodness incumbent on all human beings, but no human being is righteous (3:20) and cannot submit to God’s law, which is too weak to secure obedience to its demands. The extraordinary nature of the righteousness by faith is given to all who were made sinners by Adam’s disobedience. Interp. 58/3 (2004) 229–240 (WSch)

1146

Beverly R. Gaventa, The Cosmic Power of Sin in Paul’s Letter to the Romans: Toward a Widescreen Edition Sin is not only a feature of human activity but an upper-case power that enslaves humankind and stands over against God. Sin as a cosmic terrorist with the Death as its wage has even taken possession of God’s holy law. Sin connot be avoided or passed over, it can only be either served or defeated. As God once handed humanity over to Sin, God has now handed over the Son Jesus Christ tor Sin’s defeat. God’s power revealed in the gospel is far greater then God’s mere ability to forgive the sins. No longer is Sin the enslaving power, it is now grace that exercises dominion. Interp. 58/3 (2004) 229–240 (WSch)

1147

Pamela Eisenbaum, A Remedy for Having Been Born of Woman: Jesus, Gentiles, and Genealogy in Romans Die Verfasserin vertritt die These, dass für Paulus die Integration der Heiden in das Volk Israel begründet sei durch den Opfertod Jesu. Im jüdischen (wie auch im hellenistisch-römischen) Kulturbereich werden Menschen nicht durch ihre Geburt, sondern

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durch sakrifizielle Riten in eine – patrilinear ausgerichtete! – Geschlechterfolge inkorporiert. Erst ein Opferakt befreit den Menschen vom rein biologischen Verhaftetsein in Geborenwerden und Sterben. (vgl. z.B. Reinigungsopfer für Frauen nach der Geburt eines Kindes; Beschneidung der Knaben als blutiges Bundesopfer). Obwohl Abraham Stammvater von vielen Völkern ist, also von Juden und von Heiden, können Heiden nicht durch ihren eigenen Entschluss den Sonderstatus von Isaak und Jakob und deren Nachkommen erlangen. Er muss ihnen vielmehr durch ein Opferritual erst zuerkannt werden, als ein reines Geschenk Gottes: Eben durch das Opfer Jesu am Kreuz! Dieses Opfer befreit sie von ihrer götzendienerischen Unreinheit, die ihnen anhaftet und macht sie den Juden gleich. Der väterliche Gott, der seinen Sohn zum Opfer gab, macht die Heiden aus Gnade zu Kindern seines auserwählten Volkes aus der Geschlechterfolge Abrahams. Die Auferweckung Jesu verheißt ihnen schließlich die Überwindung des Kreislaufes von Geburt und Tod. JBL 123/4 (2004) 671–702 (RM)

1148

Robert Jewett, The Question of the “Apportioned Spirit” in Paul’s Letters: Romans as a Case Study In Romans the experience of the Spirit is linked with the theme of obedience. The self and the community are defined in co-participation with Christ. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 193–206

1149

Charlotte Hartwig et al., Die korinthische Gemeinde als Nebenadressat des Römerbriefs. Eigentextreferenzen des Paulus und kommunikativer Kontext des längsten Paulusbriefes The letter to the Romans is not only addressed to the Romans as the main addressees but indirectly to the Corinthians. When Paul was writing this letter he lived in the Corinthian congregation, continuing his dialogue with the Corinthians. This is why Paul reworked some topics from 1 and 2 Corinthians in order to correct them and to put them more exactly. The letter is thus embedded in his written and oral communication with the Corinthians. The Corinthians could understand some hints and allusions much better than the Romans. NT 46/3 (2004) 229–252

1150

Thomas G. Long, Preaching Romans Today The central question of Romans is not how an anxious and sinful individuum can find peace through faith. The central question of Romans is whether or not Paul has wagered in vain, whether or not Paul has bet on a false promise and will, therefore, be put to shame for his foolish hope. Paul has bet everything on this God who will set things right. Interp. 58/3 (2004) 229–240 (WSch)

✩ 1151

Enrique Treiyer, ¿Quién es el “yo” de Rom 7:7–24? – Una comprensión de la perícopa a la luz de la estructura de Rom 1:16–8:39 Exegetes are still not in agreement with regard to the personage that is behind the “I” of Rom 7:7–24. Is it the human being before his convertion, or the authentic Christian after his convertion? An analysis of the general structure of Rom 1:16–8:39 reveals that Paul offers the thematic of the righteousness by faith three times, and under three different angles, which clearly demands the first interpretation. Theologika 19/2 (2004) 180–198

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1152

John W. Taylor, From Faith to Faith: Romans 1.17 in the Light of Greek Idiom Despite widespread agreement on the significance of Rom 1.16–17, agreement on its meaning has been elusive. This study focuses on one disputed phrase, ek pisteòs eis pistin, suggesting that it should be read, in the light of Greek idiom, as indicating growth. In the context of Rom 1 the growth Paul is celebrating is not individual faith. Rather, in the gospel – the prophetic announcement of the arrival of eschatological salvation in Christ – the righteousness of God is revealed, resulting in the growing faith of the Gentiles. Paul does not cite Hab 2.4 in Rom 1.17 as a messianic prophecy but as scriptural confirmation that faith is the appropriate response to the gospel. NTS 50/3 (2004) 337–348

1153

Diana Swancutt, Sexy Stoics and the Rereading of Romans 1.18–2.16 Rom. 1.18–2.16 is best read as a sustained censure of a hypocritical judge (2.1) modeled on the topos of the hypocritical, sexy Stoic. The rhetorical payoff of this identification is twofold. Stoicism is removed as the prime rival to the gospel, and by revealing the hypocrisy of Stoic claims to virtue, Paul proves the Stoic ‘common law’ of nature insufficient on its own to produce ‘glory, honor, and immortality’. He therefore subjects it to the law of God. This rereading of Romas 1–2 solves several interpretational dilemmas, including the function of 1.19–32, particularly 1.26–27, in the argument and the roles of physis and nomos in 2.12–16. It also challenges the dominant interpretation of Romans as Paul’s wrestling with Jews who try to make Gentile believers follow the law. Feminist Companion to the New Testament and Early Christian Writings 6; Amy-Jill Levine (ed.), A Feminist Companion to Paul; T & T Clark/Continuum, London et al. (2004) 42–73

1154

Philip F. Esler, The Sodom Tradition in Romans 1:18–32 Many commentators have made suggestions as to the major allusion in Romans 1:18–32, with recent examples including Adam in Genesis 1–2 and decline of civilization narratives. This article proposes instead that the dominant tradition underlying this passage of the letter is that of Sodom. Yet rather than configuring the discussion as an example of how one or more texts have influenced another text, in this case Romans, it is argued that we must consider how traditions such as this would have been mediated to an audience that was largely illiterate. This suggests that the appropriate model lies in the processes of collective memory rather than the practice of intertextuality. A survey of relevant material in Israelite and Christ-follower writings is then conducted with an emphasis on how the character and fate of Sodom were remembered, understood, and utilized in a residually oral culture. An examination of the argument of Romans 1:18–32 in the light of this discussion reveals so many elements of the collective memory of Sodom as to justify the view that it is the dominant tradition in this passage. The concluding section of the article situates this result in relation to Paul’s communicative strategy in the letter. BTB 34/1 (2004) 4–16

1155

John R. Levison, Adam and Eve in Romans 1.18–25 and the Greek Life of Adam and Eve This study identifies several dimensions of the Greek Life of Adam and Eve that provide fresh points of entry to Paul’s thought in Rom 1.18–25. Principal among these are the suppression of truth, the advent of divine anger, the onset of death, and, most notably, two related exchanges – God’s glory for mortality and natural dominion for unnatural subservience to animals. While such features do not specifically characterize Gen 1–3, they belong to a shared conception of the drama of human sin that characterizes and unites both Rom 1 and the Greek Life of Adam and Eve. NTS 50/4 (2004) 519–534

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Sorin Sabou, A Note on Romans 6:5: The Representation (homoiòma) of his death The meaning and especially the reference of the homoiòma in Romans 6:5 is a subject of debate in Pauline studies. This note, keeping in view the two main lines of interpretation (‘corresponding reality’ and ‘form’), argues for a specific different meaning, namely, that of ‘representation’ referring to a discourse which here in Romans is the proclamation of the death and resurrection of Christ. It does so by giving an important place to the role of the gospel at the start and in the time of ‘newness of life’. TynB 55/2 (2004) 219–229

1157

Peder Borgen, The Contrite Wrongdoer – Condemned or Set Free by the Spirit? Romans 7:7–8:4 Borgen untersucht Parallelen zwischen Röm 7,7–8,4 und folgenden Texten, in denen seiner Ansicht nach ähnliche Ideen zum Ausdruck kommen: Herodot, Hist. 9.116–20; Sophokles, Antigone; Diogenes Laertius, Über Leben und Meinungen bekannter Philosophen, 4.54–57; Philo, In Flaccum, 154–91; Joseph und Aseneth und LXX Gen 2–3. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 181–192 (SP)

1158

Austin Busch, The Figure of Eve in Romans 7:5–25 Rom. 7:7–25 functions as a prosopopoiia in which Paul rhetorically assumes the identity of Eve in the scene of the primeval transgression. While most Hellenistic biblical interpreters associated Eve with “feminine” passivity, Paul in Romans 7 (and to a lesser degree in 2 Corinthians 11) calls this simplistic association into question by drawing attention to an element of (“masculine”) activity in her experience that other interpreters either overlooked or could not satisfactorily account for in their interpretations of her story. In Rom. 7:7–13 Eve in the scene of the primeval transgression (Genesis 2–3) becomes a figure of passivity and activity paradoxically conflated. In the following verses (7:14–25) Paul manipulates this conflation in order to illustrate the ego or self split under sin. Observing the unique way in which Paul employs the figure of Eve in Rom. 7:5–25 allows us lo read the passage as a meditation on the primeval transgression offering a new perspective on the relationship between the self under sin and the law. BI 12/1 (2004) 1–36

1159

Reinhard von Bendemann, Die kritische Diastase von Wissen, Wollen und Handeln. Traditionsgeschichtliche Spurensuche eines hellenistischen Topos in Römer 7 “Der Topos, den Paulus in Röm 7,14ff. aktiviert, entstammt dem griechisch-römischen Denken. Mit seinem besonderen Hintergrund leistet er aber einen entscheidenden Eigenbeitrag zum Sinnganzen des Textes, und seine Integration in jüdische Denkvoraussetzungen bedeutet nicht seine Entkräftung per se. Eine ganze Reihe von Sprachmerkmalen in Röm 7 bis hin zu dem Konzept eines ‘inneren Menschen’ am Ende zeigen vielmehr an, dass der Text insgesamt durchlässig und kommunikabel für griechisch-römische Vorstellungen wird. Röm 7,7–24.25 spiegelt in seiner zweiphasigen Struktur damit eine doppelte Traditionstiefe. In umgekehrter Richtung wird der Befund solcher Anschlussfähigkeit für hellenistisch-römische Vorstellungskonzepte aber dadurch bestätigt, dass sich in alttestamentlicher und frühjüdischer Literatur zwar ebenfalls komplexe Aussagen des Konflikts von Wollen und Können finden – insbesondere im Umfeld der Verstockungsvorstellungen. Jedoch hat der in Röm 7 aufgerissene tiefe Riss weder im Sprachlichen noch in der Sache einen echten Vergleichspunkt in der alttestamentlichen und frühjüdischen Literatur. Erst auf der Basis hellenistisch-anthro-

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pologischer Konzeptionen und im innovativen Verbund mit ihnen wird bei Paulus eine radikale Tiefeneinstellung auf die innere Situation des Menschen möglich . . .” (62). ZNW 95/1–2 (2004) 35–63

1160 David Catchpole, Who and Where Is the ‘Wretched Man’ of Romas 7, and Why Is ‘She’ Wretched? The proposal Catchpole wishes to put forward in connection with Romans 7:13–25 involves above all taking account of how the structure of the letter to the Romans exposes the argumentative strategy. Catchpole wants to urge that the egò of 7:13–25 is an Adamic person living in the sphere of Moses, trapped in era 1 and a stranger to era 2 of salvation history: s/he needs to pass through a corporate death, the characteristic and climactic experience of era 1, and to share in a corporate resurrection, the definitive and inaugural experience of era 2. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 168–180

1161 Jan Lambrecht, The Line of Thought in Romans 7,15–20 The parallelism between Romans 7,14–17 and 18–20 as it has recently been put forward by O. Hofius is critically examined. It would seem that within this text Paul’s reasoning progresses from vv. 14b–16 to 17–20. The thesis of v. 14b (“I am fleshly, sold into the slavery under sin”) gives way to the more sophisticated pronouncement of v. 17 (“as a matter of fact it is not I that do the evil, but the indwelling sin”). Each time motivations follow, vv. 15 and 18–19; finally a conclusion is drawn, vv. 16 and 20. Bib. 85/3 (2004) 393–398

1162 Carlo Lorenzo Rossetti, “Se Cristo è in voi . . .”. Ricerca storico-

esegetica su Rm 8,10 The study focuses primarily on the understanding of the double dià in Rm 8,10. The most widespread editions of the Bible give a univocal translation: “because of sin . . . because of justice/justification”. However, contemporary exegesis presents discordant views. The customary translation that renders a causative meaning corresponds in fact to the “anthropological-hamartiological” exegetic approach that characterises the western tradition. The other version (“related to”) – favoured also by illustrious contemporary exegetists – finds abundant documentation among authors in the Greek language from Origen on. It interprets the Pauline phrase within a positive, Christological, pneumatological and baptismal perspective. The conclusion highlights reasons for opting for this second interpretation. ASEs 20/2 (2003) 321–335

1163 Sabine Bieberstein, Die Schöpfung in Geburtswehen. Röm 8,18–25,

das Leben unter der Pax Romana und die Ideologien des goldenen Zeitalters Während die staatsrömische Ideologie die eigene Zeit als goldenes Zeitalter preist, beschreibt Paulus die Gegenwart in Bildern einer in Wehen liegenden und unter Geburtsschmerzen schreienden Schöpfung. Damit gelingt es ihm, die Probleme des Lebens unter der Pax Romana zu benennen und gleichzeitig sein Hoffnungsbild zu zeichnen. Gemeinsam mit den ChristInnen von Rom und der ganzen Schöpfung hofft er das Ende der Leiden herbei. Bis zur Geburt von Gottes neuer Welt gilt es damals wie heute, die Geburtsschmerzen – z.B. durch ein Eintreten für ein Leben in Einklang mit der Natur und mit den begrenzten Ressourcen der Erde – produktiv zu machen. BiKi 60/1 (2005) 38–44

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Luzia Sutter Rehmann, To Turn the Groaning into Labor: Romans 8.22–23 A feminist critical immersion into apocalyptic imagery shows how resistance and hope are interwoven into the metaphor of the laboring creation. It is inadequate to classify this birthing under the ‘traditional imagery of suffering and decay’ and to assume uncritically the androcentric and reductionist view. Birthing is not an impotent whimpering of poor female bodies, nor is it passive suffering. Above all it is action. Feminist Companion to the New Testament and Early Christian Writings 6; Amy-Jill Levine (ed.), A Feminist Companion to Paul; T & T Clark/Continuum, London et al. (2004) 74–84

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Ben Holdsworth, The Other Intercessor: The Holy Spirit as FamiliaPetitioner for the Father’s Filiusfamilia in Romans 8:26–27 The Holy Spirit is the Father’s agent throughout Rom 8, operating in four particular roles: the Spirit acts as the agent of manumission, freeing believers from slavery to the law of sin and death and from slavery to God; he is the agent of adoption, the manumitted sonship to the Father and coheirship with Christ; he is the agent of guarantee that the Father will fulfill the adoption in final eschatological redemption; and finally, he is the agent of petition for benefaction for those who are newly adopted into the Father’s familia. The Spirit functions as familia-petitioner for the believer and distributor of the Father’s benefaction to sons not yet living in his presence, and is a present demonstration of the Father’s pietas and charis. Thus the Holy Spirit’s intermediary role is as internal agent for the Father and humanity in all of the Father’s salvific activity. AUSS 42/2 (2004) 325–346

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Klaus Wengst, “Sind denn nicht alle aus Israel eben Israel?” (Röm 9,6b) Interpunktion als Interpretation Die These dieses Beitrags ist, dass Röm 9,6b als rhetorische Frage gelesen werden muss. Die Verse 6b und 7a seien folgendermaßen in Beziehung zueinander zu setzen: “Sind denn nicht alle aus Israel eben Israel? Nicht aber ist es so, dass Nachkommenschaft Abrahams alle bloß als Kinder sind.” Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 376–393 (SP)

1167

J. Paul Tanner, The New Covenant and Paul’s Quotations from Hosea in Romans 9:25–26 Paul used the quotations from Hosea 1:10; 2:23 to prove that God’s mercy has been extended to a believing remnant within Israel and to prove that it has been extended to the Gentiles. In their original context the verses quoted from Hosea revealed no implication of Gentile inclusion in their fulfillment. Paul’s quotation of these verses, however, was not to deny a fulfillment with Israel, but rather to bring out the full scope of the fulfillment, that would include both Jews and Gentiles. For this reason he was not guilty of reinterpreting or spiritualizing Israel. BS 162/1 (2005) 95–110

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Philip F. Esler, Paul and Stoicism: Romans 12 as a Test Case The recent resurgence of interest in ancient Greco-Roman ethics has prompted many studies of NT ethical thought in the light of Aristotelian and Stoic approaches to ethics. The purpose of this article is to compare Rom 12 with Stoicism. Rather than looking for similarities between Stoic ethics and Pauline moral teaching, however (as Troels Engberg-Pedersen does in Paul and the Stoics), it is argued that a comparison between

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Paul and the Stoics is better achieved by a comparative process more interested in differences rather than similarities. Such a comparison undertaken in relation to Rom 12 reveals Paul’s interaction with Stoic ethics, but in the interests of presenting a radically different moral vision. NTS 50/1 (2004) 106–124

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Andrzej Geniusz, Boûe mi∑osierdzie jako Ωród∑o chrze≤cija…skiego nonkonformizmu (Rz 12, 1–2 [8]) The article discusses the content of Rom 12:1–8 and its function in the entire argument of the Letter to Romans. The author argues that the first two verses of the passage (Rom 12:1–2) offer under the headline of God’s mercy a summary of the previous theological content of the letter (chs. 1–11) and at the same time serve as a foundation ( propositio) for all the moral teaching of the subsequent chapters, while vv. 3–8 present the first practical example of the response to God’s mercy in the internal life of a Christian community. The paradoxical and, according to the human standards, incomprehensible logic of God’s merciful ways in dealing with humanity turns out to be both the source and the paradigm of any Christian moral life. His mercy, in fact, enables and calls believers to serve God “logically”, i.e. to present themselves as a living sacrifice and “not to be conformed to this world”. VV 3 (2003) 139–161 (SS)

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T.L. Carter, The Irony of Romans 13 This article explores the possibility that Paul was using irony in his commendation of the state in Romans 13. It is proposed that the original audience of the letter shared with Paul a common experience of oppression at the hands of the authorities and were aware of the abuses that took place in the opening years of Nero’s reign. The consequent implausibility of Paul’s language would have alerted his readers to the presence of irony. They would have been able to set aside the surface meaning of the discourse and to recognise that Paul was using the established rhetorical technique of censuring with counterfeit praise. While the passage can be read as a straightforward injunction to submit to the authorities, an ironic reading of the text results in a subversion of the very authorities it appears to commend. NT 46/3 (2004) 209–228

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Fabian Pfitzmann, Paiement des impôts et obéissance aux autorités. Le défi d’une fois incarnée selon Paul (Romains 13, 1–7) Starting from an analysis of Rom 13:6–8, Fabian Pfitzmann shows why Paul speaks of civil obedience when he deals wilh the importance of Christian love in a daily context (Rom 12–13). If verses 6–8 are to be understood as the hermeneutic key to Rom 13, they also form its historical starting point. Thus, it is the question of taxes and debts which leads Paul to deal wilh civil obedience in connection with Christian spiritual worship: this “debt” theme places obedience in the context of the dialectics in Pauline ethics between attachment and detachment, this dialectics being essential for Christian love to flourish. The question of debts allows Paul to preach obedience to the authorities whilst situating obedience in the perspective of Christian detachment. This detachment can be realised only if the structures of this world are respected (“Let no debt remain outstanding, except the continuing debt to love one another” Rm 13:8). ETR 79/3 (2004) 411–423

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Linda Belleville, Iouvian . . . episèmoi en tois apostolois: A Re-examination of Romans 16.7 in Light of Primary Source Materials Church tradition from the Old Latin and Vulgate versions and the early Greek and Latin fathers onwards affirms and lauds a female apostle. Yet modern scholarship has not been comfortable with the attribution, as the masculine circumflex of the Erwin Nestle and United Bible Societies’ Greek editions from 1927 to 2001 and the masculine Junias in translations from the mid-1940s to the mid-1970s show. More recently, the New English Translation (NET) and the English Standard Version (ESV) concede a feminine but change the attribution from the time-honored ‘of note among’ to ‘wellknown to the apostles’. However, an examination of primary usage in the computer databases of Hellenistic Greek literary works, papyri, inscriptions, and artifacts confirms the feminine Iounia and shows episèmoi en plus the plural dative bears without exception the inclusive sense ‘notable among’. NTS 51/2 (2005) 231–249

1/2 Corinthians general – 1 Corinthians: general ★ individual passages 1173

David R. Hall, The Unity of the Corinthian Correspondence First and Second Corinthians, in the form in which we have them now, represent two stages in a single conflict. In both letters, Paul faces the same opponents – preachers from elsewhere, who gathered disciples in the manner of the sophists, teaching their disciples an ethical theory and lifestyle contrary to those of Paul. These opponents came from a Hellenistic-Jewish background and combined a sophistic lifestyle with the teaching of wisdom based on allegorical interpretation of Scripture. The reference in 2 Cor to a tearful letter and to the punishment of an offender are references to 1 Cor. JSNT.S 251; T & T Clark International, London (2003) IX/1–280

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Alan F. Johnson, 1 Corinthians Meant for pastors and teachers, this intelligent commentary describes the realities of both Paul’s Corinthian community and today’s church. The many bibliographical notes demonstrate the author’s familiarity with the contemporary exegetical discussion. The IVP New Testament Commentary Series; Intervarsity Press, Leisester (2004) 1–343

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Cornelia Cyss Crocker, Reading 1 Corinthians in the Twenty-First Century This heavily footnoted study of the theology of 1 Corinthians uses M. Bakhtin’s dialogism to detect many voices whose echo can be perceived in 1 Corinthians. T & T Clark International/Continuum, London (2004) 1–253

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Mark T. Finney, Christ Crucified and the Inversion of Roman Imperial Ideology in 1 Corinthians A number of recent monographs and articles have emphasized the significant influence of the Imperial cult within first-century CE religious and socio-political life. At the same time social-scientific studies have, for some time, elucidated the wider social-setting of the Second Testament within its social context, especially under the influence of notions of honour and shame. But despite having had a voluminous number of monographs and articles written on it, the letter of 1 Corinthians has remained relatively untouched by studies on either subject. The aim of this article is to draw together lines of enquiry from both. It suggests that Paul’s language may be seen as a deliberate attempt to undermine the power and influence of the imperial cult and to see it

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replaced by a paradigm of Christ crucified with all the social stigmatism of shame which this implies. In so doing, it presents a fresh reading of many aspects of the letter. BTB 35/1 (2005) 20–33

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Richard B. Hays, Paul on the Relation between Men and Women Wiederabdruck eines 1996 in R.B. Hays, The Moral Vision of the New Testament: Community, Cross, New Creation: A Contemporary Introduction to New Testament Ethics, veröffentlichten Beitrags (S. 46–59). Die zentralen Thesen: In 1 Kor 7 wendet sich Paulus gegen sexuelle Abstinenz in der Ehe. Durch die Ehe haben Frau und Mann sich einander (auch sexuell) verpflichtet. Ehepaare sollen daher weiterhin Sex haben. In Bezug auf 1 Kor 14,34f hält Hays die Interpolationstheorie für die wahrscheinlichste. Feminist Companion to the New Testament and Early Christian Writings 6; Amy-Jill Levine (ed.), A Feminist Companion to Paul; T & T Clark/Continuum, London et al. (2004) 137–147 (SP)

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Anthony C. Thiselton, The Holy Spirit in 1 Corinthians: Exegesis and Reception History in the Patristic Era Dieser Beitrag geht zwei Kritikpunkten an Dunn’s Aussagen über den Heiligen Geist im 1 Kor nach: Der erste Punkt betrifft den Gebrauch von Termini wie “supernatural”, “miraculous” oder “spontaneous” um die Gabe und das Wirken des Heiligen Geistes im 1 Kor zu beschreiben. Der zweite Punkt betrifft die Frage, ob sich die “trinitarian theology” bzw. “ontology”, die spätere Kirchenväter im 1 Kor finden, nicht tatsächlich bereits in dem Brief selbst abzeichnet. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 207–228 (SP)

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Janusz Czerski, Centralne tematy teologiczne Pierwszego Listu ≤w. Paw∑a do Koryntian Im 1 Kor versucht der Apostel Paulus die Situation in der Gemeinde theologisch zu fundieren und die ihm vorgelegten Fragen zu beantworten. Deswegen bringt er mehrere grundlegende theologische Themen zur Sprache. Die Zentralthemen seines Briefes sind: das Christusbild und das Bild der Gemeinde, die Theologie des Wortes vom Kreuz und von der Weisheit, sowie die christliche Ethik. ScrSc 6 (2002) 155–172 (SS)

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Carlos Ceballos Blanco, La Sabiduría De La Cruz. Un acercamiento sociológico a 1 Cor 1,18–25 A sociological approach to the text is used to review the theology of the cross. It implies a reevaluation of the social frames as well as a commitment to life and love; it does not consider pain as a value by itself. Qol 36 (2004) 3–11

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Wiard Popkes, 1 Kor 2,2 und die Anfänge der Christologie Im Blick auf 1 Kor 2,2 ist festzuhalten, dass Paulus dort eine bewusste kerygmatische Entscheidung trifft im Sinne einer christologischen Einschränkung und Konzentration. “Die Entscheidung ist am ehesten im Rahmen einer Konflikttheorie zu verstehen. Paulus beobachtete, dass andere christliche Prediger andere christologische und damit existentielle Akzente setzten, die nach seiner Auffassung nicht zum Zentrum des

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Christusgeschehens führten, sondern zur religiösen Selbstbestätigung und Überheblichkeit. Das altbekannte Phänomen des geringen Anteils an Überlieferungen über den irdischen Jesus bei Paulus erklärt sich am ehesten im Rahmen der Konflikttheorie; Paulus hielt das meiste daran als nicht heilsrelevant bzw. missbräuchlich (. . .). Ausschlaggebend für die paulinische Entscheidung in der Christologie dürfte die Soteriologie gewesen sein. . . . Von den verschiedenen Interpretationsmöglichkeiten des Todes Jesu stellte Paulus die unreligiöseste in der Vordergrund” (81f.) ZNW 95/1–2 (2004) 64–83 (MH)

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E. Coye Still, Divisions Over Leaders And Food Offered To Idols: The Parallel Thematic Structures of 1 Corinthians 4:6–21 and 8:1–11:1 How significant is 1 Corinthians 1–4 in the epistle as a whole? Paul approaches specifically the problem of food offered to idols in essentially the same manner as he approaches the problem of divisions over leaders. More precisely, 1 Corinthians 8:1–11:1 appears to follow closely Paul’s pattern of argumentation in the climatic 1 Corinthians 4:6–21. In Paul’s remarkably similar approaches to different presenting problems do we have a clue that Paul’s own apostolic hardships are a cruciform paradigm for the pastoral counsel throughout 1 Corinthians 5–15? TynB 55/1 (2004) 17–41

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Alistair Scott May, “The Body for the Lord”: Sex and Identity in 1 Corinthians 5–7 The author suggests that in analyzing Pauline sexual ethics we should distinguish the rhetoric of identity through contrast (all outside the church are stereotypically denoted by vice, and particularly by sexual vice) from actual ethical differences. Actual differences between Christian ethics and ancient ethics do exist; they relate to marriage. Marrying, although not incompatible with ingroup identity, is presented as not conforming to the valued ideal. Previous commentators have failed to recognize the shocking nature of Paul’s call to singleness because, in the search for parallels for 1 Cor 7, they have emphasized those aspects of Greco-Roman society that appear to renounce marriage. In fact, however, such renunciation was quite rare. JSNT.S 278; T & T Clark International, London (2004) X/1–295 (BL)

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Joop Smit, Paulus: wie is hij en waar staat hij voor? 1 Kor. 5,1–13 en 6,1–11 as testcase It remains very difficult to get a clear picture of Paul and his message. Reasons for this are the occasional character of his letters, his apparently ambivalent attitude towards the Law and his mixed cultural background. The aim of this article is to make a small contribution to the elucidation of this Pauline enigma by examining the cases of the man who has sexual relations with his father’s wife (1 Cor. 5, 1–13) and the use of pagan courts by Christian believers (6, 1–11). As to the form of these discussions, the article shows that Paul applies the pattern for elaborating chreia and the instructions on refutation and confirmation found in the progymnasmata, Greek textbooks of prose composition and rhetoric. The article argues that the directives that Paul uses in the two cases are taken from the Jewish Law. Furthermore, the arguments that he uses to support them clearly have a Jewish background. These findings lead to the conclusion that Paul tries to persuade his Corinthian audience by using Hellenistic argumentation, but at the same time he obliges these non-Jewish believers to follow the Torah and the Jewish way of life in the two cases under discussion. TTh 44/4 (2004) 344–360

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Jeffrey Kloha, 1 Corinthians 6:5: A Proposal Interpreters have considered the phrase ana meson tou adelphou autou (1 Cor. 6:5) to be an ellipse or abbreviation. The several parallels that have been adduced for this conclusion are analyzed, with the result that none may continue to be regarded as a genuine parallel. In addition, patristic writers and the versions show various attempts to resolve the difficulty, which supports the conclusion that the Greek text, as it stands, is impossible. Several conjectures are proposed, any of which may have been lost early in the transmission history of the text by homoioteleuton. NT 46/2 (2004) 132–142

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John H. Elliott, No Kingdom of God for Softies? or, What Was Paul Really Saying? 1 Corinthians 6:9–10 in Context The search for biblical texts on “homosexuals” and “homosexual activity” presents a particularly prickly problem of contextual reading and interpretation. It involves, among other things, a clash of ancient and modern sexual concepts, constructs, and frames of reference. Attempts at using allegedly relevant texts as moral guidelines today are subject to serious exegetical and hermeneutical constraints. BTB 34/1 (2004) 17–40

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Margaret Y. MacDonald, Virgins, Widows, and Wives: The Women of 1 Corinthians 7 Auch für Frauen gilt: Zölibatäres Leben ist der Ehe aus religiösen Gründen vorzuziehen. Innerhalb der griechisch-römischen Gesellschaft bedeutet es aber einen Angriff auf die gesellschaftlichen Strukturen. Um der Stabilität der Familie und der Gemeinde willen, sollten Frauen gegebenenfalls eine Ehe eingehen, auch wenn sie das zölibatäre Leben vorziehen würden. Feminist Companion to the New Testament and Early Christian Writings 6; Amy-Jill Levine (ed.), A Feminist Companion to Paul; T & T Clark/Continuum, London et al. (2004) 148–168 (SP)

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Dieter Zeller, Der Vorrang der Ehelosigkeit in 1 Kor 7 Zweifellos stellt Paulus durchweg die Enthaltung über die Ehe und bestätigt so eine wohl von ihm selbst in Korinth ausgelöste asketische Bewegung. Der Ausweg, entsprechende Spitzensätze (V. 1b.26b.34bß) auf das Konto radikaler Korinther zu setzen, scheint dem Verfasser nicht gangbar. Im Gegenteil: Die kalon- Sätze V. 1b.26 haben die rhetorische Funktion einer propositio. Andererseits bremst Paulus asketischen Überschwang: zu lange Enthaltung innerhalb der Ehe, Eheverzicht, der sich nicht gegen das natürliche Verlangen durchhalten lässt. Obwohl es in Korinth – sicher nich ohne seine Billigung – Formen frei gewählter, vorsätzlicher Jungfräulichkeit gab, wehrt er sich dagegen, mangelnde Prinzipientreue gleich als Sünde einzustufen. Doch kann unter diesen Umständen Ehe nur als Entgegenkommen gegenüber dem Sexualtrieb gewürdigt werden. Von Kindern ist nur V. 14c–d beiläufig die Rede. Die Ehe erscheint zwar nicht gerade als “ein durch die Schwachheit des Fleisches vielfach notwendig werdendes Übel” aber eindeutig als geringeres Gut gegenüber der Ehelosigkeit. ZNW 96/1–2 (2005) 61–77

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Reidulf K. Molvaer, St Paul’s Views on Sex According to 1 Corinthians 7:9 & 36–38 This article presents a challenging view of a biblical account of sexual ethics. A new reading of some parts of Paul’s letter to the Corinthians is suggested. In his exegetical analysis of 1 Corinthians 7:9, 36–38 the author comes to the conclusion that Paul can be interpreted to mean that for some unmarried members of the congregation in

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Corinth it would have been acceptable to have an intimate sexual relationship. This somewhat liberal interpretation could, of course, if it were accepted among Christian groups, relieve many Christians from tensions and feelings of guilt which have accompanied teaching on sexual matters in the different Christian Churches in centuries past. ST 58/1 (2004) 45–59

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Faith Kirkham Hawkins, Does Paul Make a Difference Die Frage, ob und wie Paulus zwischen verschiedenen Gruppen innerhalb der korinthischen Gemeinde differenziert, steht im Hintergrund der Analyse von 1 Kor 8. In Bezug auf die Problematik des Götzenopferfleisehes stellt Paulus das Verbindende in der Gemeinde (die Liebe Gottes) über die Differenzierung in verschiedene Gruppen (die Schwachen vs. die, die Erkenntnis haben). Dabei wendet er sich gegen eine hierarchische Beziehung zwischen beiden Gruppen. Feminist Companion to the New Testament and Early Christian Writings 6; Amy-Jill Levine (ed.), A Feminist Companion to Paul; T & T Clark/Continuum, London et al. (2004) 169–182 (SP)

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Jorunn Økland, Women in Their Place: Paul and the Corinthians Discourse of Gender and Sanctuary Space Paul’s exhortations concerning women’s ritual roles and clothing in 1 Cor 11–14 structure and “gender” the Christian gathering as a particular kind of space constructed through ritual – a sanctuary space. This way the passage forms part of a broader Corinthians discourse of gender, ritual, and sanctuary space. Cultic models of the female are here related to the space within which the cult takes place. The premises and presuppositions of this discourse are contained in an ancient universe where gender was a cosmic structure that was also reflected at a human level, and where the world would be thrown into chaos if the gender boundaries were disturbed. – 1 Cor 14:34–35, often considered a secondary addition, Postcolonial biblical criticism to the original Pauline text, makes perfect sense in the interpretation suggested. Therefore, the interpolation hypothesis is unnecessary. JSNT.S 269; T & T Clark International, London (2004) X/1–328 (BL)

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Daniel C. Arichea ( Jr.), The Covering on the Woman’s Head: Translation and Theology in 1 Corinthians 11.2–16 Dass die Frau ihren Kopf bedecken soll, ist Arichea zufolge ein genderspezifisches Differenzkriterium. In einer Gesellschaft, in der Frauen eine den Männern untergeordnete Position zugewiesen wird, bekommt ein weibliches Identitätssignal jedoch schnell eine unterdrückende Funktion. Möglicherweise ist die Passage im 1 Kor ein Hinweis darauf, dass (manche) Frauen die unterordnende Funktion der Kopfbedeckung im Kontext der Gemeindeversammlung nicht mehr akzeptieren konnten, weil ihnen so das Recht auf gleichwertige Nachfolge abgesprochen wurde. The Bible Translator 55/4 (2004) 460–469 (SP)

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Joan E. Taylor, ‘The Woman Ought to Have Control over her Head because of the Angels’ (1 Corinthians 11.10) Paul does not advocate that woman cover up in front of all men. In fact, the logic of Paul’s argument suggests a commonly recognized situation in which a woman would not cover herself in front of a man, but only before God. If a man does not cover up before Christ/God because he is the glory of God, then a woman should not cover up before her ‘head’ (Adam), because she is the glory of a man. Paul’s words here are context-specific, not a rule on gendered clothing to be adopted by all men and women in all circumstances. The context is only prayer and prophecy, in which both,

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men and women are equally active and powerful, virtuous and honorable, brothers and sisters in Christ. Studies in Theology and Sexuality 7; Douglas A. Campbell (ed.), Gospel and Gender, T & T Clark/Continuum, London et al. (2003) 37–57

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William J. Webb, Balancing Paul’s Original-Creation and Pro-Creation Arguments: 1 Corinthians 11:11–12 in Light of Modern Embryology The thesis of this essay is that Paul’s counterbalancing procreation argument must be given much greater weight in forging our contemporary application of gender relationships than was ever possible in Paul’s day. Contemporary application of Paul’s counterbalance argument brings a sense to creation theology that celebrates an ek and dia contribution from the female to the male (not simply dia) and thus adds far more weight to the female status within the male-female relationships. WThJ 66/2 (2004) 275–289

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Troy W. Martin, Paul’s Argument from Nature for the Veil in 1 Corinthians 11:13–15: A Testicle Instead of a Head Covering Unter Heranziehung von physiologischen Vorstellungen in der antiken Medizin (vor allem bei Hippokrates) führt der Aufsatz zu einer ungewöhnlichen Interpretation: Weibliche (lange) Haare wurden vormals als Sexualorgan aufgefasst, dem beim Mann der Hoden (Testikel) entspricht. Israelitischen Priestern war streng geboten, ihre Genitalien beim Amtieren nicht sichtbar werden zu lassen (Ex 20,26). Eben dies sollten Frauen mit ihren Haaren tun, wenn sie beten. Ihnen ist geschlechtsspezifisch das Haar so gegeben wie dem Mann der Testikel (das meint nämlich peribolaion in 1 Kor 13,15b und nicht eine Kopfbedeckung bzw. Schleier!). JBL 123/1 (2004) 75–84 (RM)

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James Patrick, Insights from Cicero on Paul’s Reasoning in 1 Corinthians 12–14: Love Sandwich or Five Course Meal? The ‘love chapter’ in 1 Corinthians is usually thought to be a digression by Paul from his main argument about spiritual gifts. However, applying the tool of classical rhetoric to the passage reveals a previously unnoticed structure behind our chapter divisions. From the principles of good speech preparation (explained by Cicero in De Partitione Oratoria) Paul has arranged his discussion of spiritual gifts into the five standard parts: introduction, statement of facts with thesis statement, presentation of positive arguments, refutation of opponents’ views and conclusion. In this way one can identify the key summary statements, the skilful argumentation of Paul, the apparent views of his opponents, and the contextual function of chapter thirteen. This paper makes a thorough analysis of these chapters according to the theory in Cicero’s handbook, summarised in a chart at the end. TynB 55/1 (2004) 43–64

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Jeremy Corley, The Pauline Authorship of 1 Corinthians 13 This study attempts to show that Pauline authorship of 1 Cor 12:31b–13:13 is indicated by several factors. First, there is no text-critical evidence that this chapter was ever missing from the epistle in early times. Moreover, the chapter abounds in Pauline vocabulary, as well as in expressions from the LXX and from the tradition of Jesus’ teaching that Paul might well have known. Many of the themes here occur elsewhere in the epistle or in other undisputed Pauline letters. The content of the chapter fits appropriately within the Apostle’s argument in 1 Cor 12–14, while the chapter’s style is suitable for a piece of epideictic rhetoric. Far from being ragged, the transitions at

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12:31 and 14:1 point to a Pauline digression, similar to those occurring elsewhere in the epistle. Finally, there are also echoes of 1 Cor 13 in an early apostolic father, Clement of Rome, and perhaps in Ignatius of Antioch. CBQ 66/2 (2004) 256–274

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Marc Philonenko, Rhétorique paulinienne et terminologie qoumrânienne In I Corinthians 13,2 the apostle Paul alludes polemically to the Commentary on Habakkuk 7,4–5. This allusion is evident to some addressees of the Epistle, but to others it is concealed by rhetorical devices. RHPhR 84/2 (2004) 149–161

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Claudia Janssen, Anders ist die Schönheit der Körper. Paulus und die Auferstehung in 1 Kor 15 The notion of bodily resurrection should not be understood exclusively as a future one; it has already begun. Janssen not only offers a thorough exegetical discussion of 1 Cor 15 but also discusses two neglected issues: the notions of body and time. As regards the body, she insists on its physical aspect and therefore prefers to render “soma” as “Körper” rather than the slightly (she argues) more spiritualizing “Leib”. Poetry and literature (exemplified by D. Soelle) seem to be better equipped to deal with “bodytime” than traditional theological discourse. Gütersloher Verlagshaus, Gütersloh (2005) 1–358

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Sebastian Schneider, Auferstehen. Eine neue Deutung von 1 Kor 15 While traditionally, Paul was understood to argue that there is indeed a future resurrection, and not just a “present” one, Schneider argues that the contrary is true. Paul actually wants to argue that there is not just a future resurrection, but also a present one. fzb 105; Echter Verlag, Würzburg (2005) 1–251

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Mark I. Wegner, The Rhetorical Strategy of 1 Corinthians 15 Paul’s resurrection treatise in 1 Corinthians 15 is argumentative rather than offering consolation or celebration. Paul intended to refute those who denied what is now known as the doctrine of the resurrection. He consciously used common rhetorical devices in his writings, especially those of persuasive or deliberative speeches. Vers 12 provides the key to understanding the strategy of the entire chapter. What is at stake is whether anyone would experience a resurrection and life after death. The burden of Paul’s argument is to prove that those who deny the future resurrection of Christians are wrong. Paul’s resurrection language expresses one’s determination to live as if Christ has been raised and as if his people can anticipate their own resurrections. CThMi 31/6 (2004) 438–455

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Brian S. Rosner, ‘With What Kind of Body Do They Come?’ (1 Corinthians 15:35b): Paul’s Conception of Resurrection Bodies Dieser Beitrag geht der Frage nach, welche Tradition den Hintergrund für 1 Cor 15,35b bildet: (1) die griechisch-römische Umwelt, (2) alttestamentlich-jüdische Traditionen oder (3) die Jesustradition. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 190–205 (SP)

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Chris Alex Vlachos, Law, Sin, and Death: An Edenic Triad? An Examination with Reference to 1 Corinthians 15:56 1 Cor 15:56 may express an edenic axiom regarding law and sin. The nature of the arguments in 1 Cor 15:21–22 (45–49) and Rom 5:12–21 indicates that the paradisiacal events were, for Paul, not merely illustrative, but foundational. “Paul depicted the law-sin nexus as being active in Eden” (p. 296/7). JETS 47/2 (2004) 277–298 (BF)

2 Corinthians: general ★ individual passages 1204

Eve-Marie Becker, Letter Hermeneutics in 2 Corinthians: Studies in Literarkritik and Communication Theory 2 Cor is a compilation of several letters: letter A (or plaintive letter – 2 Cor 1:1–7:4; letter B – 2 Cor 7:5–16; letters C and D about offerings – 2 Cor 8 and 9; letter E – 2 Cor 10–13. Special consideration is given the meta-communicative statements such as 2 Cor 10:10. This is a revised English version of: Schreiben und Verstehen. Paulinische Briefhermeneutik im Zweiten Korintherbrief (2002). JSNT.S 279; T & T Clark International, London (2004) IX/1–211

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Erich Grässer, Der zweite Brief an die Korinther. Kapitel 8,1–13,13 This is the second, concluding volume of a commentary on 2 Corinthians. The author reaffirms his contention that chapters 10:1–13:13 (the tearful letter) originally formed a separate piece. In the introduction Grässer refers to his frustration with those scholars who believe that with the study of rhetorical patterns, linguistics, or certain theories of metaphoric discourse they might elucidate the letter and solve its riddles. So what he offers is a sound historical commentary, unaffected by modern fads. However, the rich bibliographies will attract users from all persuasions. Ökumenischer Taschenbuch-Kommentar zum Neuen Testament 8/2; Gütersloher Verlagshaus, Gütersloh (2005) 1–277 (BL)

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Thomas Schmeller, Die Cicerobriefe und die Frage nach der Einheitlichkeit des 2. Korintherbriefes Die Kompilationen, die wir in den Briefkorpora Ciceros finden, lassen allenfalls (!) eine addierende Verschmelzung chronologisch geordneter Paulusbriefe zu 2 Kor plausibel erscheinen. Allerdings sind die Umstände, Gründe und Motive, die in den ciceronianischen Korpora zu Briefkompilationen geführt haben, für 2 Kor kaum relevant. Wenn 2 Kor wirklich eine Briefverschmelzung darstellen sollte, dann ist diese unter anderen Bedingungen und mit anderen Zielen entstanden. Das Wort Vielhauers vom Fehlen nichtchristlicher Analogien ist also zwar zu modifizieren, gilt aber im Grunde nach wie vor. ZNW 95/ 3–4 (2004) 181–208

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Waldemar Rakocy, Czas powstania Drugiego Listu do Koryntian Der Verf. fragt nach dem Datum der Entstehung des zweiten Briefes an die Korinther und vermutet, dass der Brief im Jahr 55 und zwar am spätesten im September / Oktober des genannten Jahres geschrieben worden ist. ColTh 73/3 (2003) 33–39

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Paul B. Duff, Glory in the Ministry of Death. Gentile Condemnation and Letters of Recommendation in 2 Cor. 3:6–18 In this article, the author parts company with the majority of scholars who read 2 Cor. 3:6–18 as a polemic against Judaism. He suggests, to the contrary, that Paul is unconcerned about Torah observant Judaism here. After all, he writes to a gentile church (1 Cor. 12:2) that was apparently untroubled by such issues. Instead, his remarks about the Law focus on the uncircumcised. The Mosaic covenant, Paul argues, brought condemnation and death to them. Read in this way, Paul’s argument fits the larger context. For it ironically turns the tables on those who have interpreted his suffering negatively. NT 46/4 (2004) 313–337

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Dietmar Mathias, Beobachtungen zur Auslegung von Ex 34, 29–35 in 2 Korinther 3, 7–18 Eine Auffassung des ‘neuen Bundes’ als eine enthüllte Form des alten, Herrlichkeit Gottes schon immer ausstrahlenden Bundes lässt sich dem paulinischen Text in 2 Kor 3,7–18 nicht entnehmen. Während der ‘alte Bund’ zur Bezeichnung einer schriftlichen Urkunde des Sinaibundes gebraucht wird, was im erweiterten Sinne auf die Tora bzw. hebräische Bibel bezogen werden kann, ist mit dem ‘neuen Bund’ eine “in Christus gründende Dienstgemeinschaft des Geistes” (142) gemeint. Durch Christus wird der für den Sünder tötenden Fluchkraft der Tora ein Ende gesetzt, so dass das Gesetz auf seinen wahren Sinn und Zweck hin offen ist. Leqach 4 (2004) 109–143 (DL)

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Mark Gignilliat, A Servant Follower of the Servant: Paul’s Eschatological Reading of Isaiah 40–66 in 2 Corinthians 5:14–6:10 That Paul read the message of Isaiah eschatologically is indicated by 2 Cor 6:2, “now is the time.” Paul’s eschatological reading is attentive to the text’s plain sense, a plain sense where the signum is understood as pointing to the res of God’s activity in Christ. In Isaiah the message centers on the work of the Servant moving toward the result of the Servant’s work: righteous offspring who suffer in the present age as they act in obedience and herald the message of the Servant. These are the servants and Paul’s identity lines up figurally with their activity, with their identity. HBT 26/1 (2004) 98–124

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Marlene Crüsemann, Das weite Herz und die Gemeinschaft der Heiligen. 2 Kor 6,11–7,4 im sozialgeschichtlichen Kontext Der äußere Ring der Perikope (6,11–13 und 7,2–4) thematisiert die Gegenseitigkeit zwischen Apostel und Gemeinde. Der Kern der Perikope (6,14–7,1) beschreibt Gottes “Adoption” der Völker. Die ursprünglich an Israel gerichteten Verheißungen sprechen nun auch die Völker als zu Gott zugehörig an und stiften so eine reziproke Beziehung zwischen Gott und den Völkern. Beide Teile sind strukturell und inhaltlich miteinander verknüpft: “Die Gegenseitigkeit zwischen Aposteln und Gemeinde dient der Herauslösung der Menschen der nichtjüdischen Völker aus ihrem paganen Polytheismus, um sie in ein ebenfalls als gegenseitig beschriebenes Verhältnis zum lebendigen Gott zu führen” (371). Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 351–375 (SP)

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Gudrun Guttenberger, Klugheit, Besonnenheit, Gerechtigkeit und Tapferkeit. Zum Hintergrund der Vorwürfe gegen Paulus nach 2 Kor 10–13 Wahrnehmungsmuster und Bewertungen, wie sie in der zeitgenössischen popularphilosophischen Diskussion eine Rolle spielten, bestimmen die Auseinandersetzung über Gestalt und Würde des Apostelamtes und die Legitimität des Paulus. Dessen Gegner vertreten die Auffassung, dass sich der rechte Wandermissionar in seiner Lebensführung an den Kardinaltugenden orientiert, der betrügerische jedoch an deren Anforderungen scheitert. Paulus teilte die Argumentation seiner Gegner. Erst in seiner Interpretation des Christusereignisses fand er jedoch festen Grund für sein apostolisches Selbstverständnis. Als Gemeindegründer übernahm er die Rolle des Christus. Das wird im Text in seiner Verwendung des Begriffes astheneia deutlich. ZNW 96/1–2 (2005) 78–98 (MH)

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Christine Gerber, Krieg und Hochzeit in Korinth. Das metaphorische Werben des Paulus um die Gemeinde in 2 Kor 10,1–6 und 11,1–4 In 2 Kor 10–13 ringt Paulus metaphorisch um seine einzigartige Bedeutung in der Gemeinde. Bereits mit der Wahl der Bildspender “Krieg” und “Eheschluss” setzt er seine Sicht der Verhältnisse durch. Der Brief selbst will ermöglichen, dass Paulus’ nächster Besuch konstruktiv ist und er auf eine Demonstration seiner Stärke verzichten kann. Auf eine zukünftig erfolgreiche Wirksamkeit als Missionar in der Gemeinde weist auch die eschatologische Fluchtlinie des Verlobungsbildes, die Zuführung der reinen Braut zur Hochzeit mit Christus. ZNW 96/1–2 (2005) 99–125 (MH)

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Jennifer A. Glancy, Boasting of Beatings (2 Corinthians 11:23–25) Geißelhiebe und Stockschläge haben ihre Spuren auf dem Körper des Apostels hinterlassen und sprechen dort ihre eigene Sprache: Nicht die Sprache des tapferen Kriegers, der auf seine Kampfverwundungen stolz ist, sondern die Sprache des geschundenen, erniedrigten Sklaven und Verlierers. Als solche sprechen sie die Sprache des gefolterten Christus, dem Paulus gleichgestaltet wird. Die Verfasserin bringt in diesem Zusammenhang zahlreiche Beispiele körperlicher Verwundbarkeit und des Umgehens damit bei Menschen in der antiken Welt. JBL 123/1 (2004) 99–135 (RM)

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Jennifer Larson, Paul’s Masculinity Männlichkeit als Verkörperung von gutem Aussehen, Würde und sozialer Dominanz spielte in der griechisch-römischen Antike eine wichtige Rolle. Die Kritiker des Paulus bemängelten dessen unattraktive Gestalt und rhetorische Schwäche, die im Gegensatz zu seinen selbstbewussten und wohlformulierten Briefen standen. In seinem Peristasenkatalog (2 Kor 11) gibt Paulus selbst zu, dass er öfter wie ein Anstoß erregender Narr oder Sklave ausgepeitscht wurde, was einen niederen sozialen Status (z.B. kein römisches Bürgerrecht) voraussetzt. Andererseits nimmt Paulus die Rolle eines Familienvaters (1 Kor 4,15.21), Athleten (1 Kor 9,26f.) oder Kriegers (2 Kor 10,4) für sich in Anspruch. Seine Schwäche rechtfertigt er mit der Schwäche Christi (2 Kor 12,9f.), was für seine Gegner, die sich wohl eher einen triumphierenden Christus vorstellen, ein wenig überzeugendes Argument gewesen sein mag. JBL 123/1 (2004) 85–97 (RM)

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Oda Wischmeyer, 2 Korinther 12,7–8: Ein Gebet des Paulus Paul’s prayer may be understood in the light of Mark 14:35f.41 as a short prayer in a situation of distress. Deuterocanonical and Cognate Literature Yearbook 2004; Renate Egger-Wenzel et al. (eds.), Prayer from Tobit to Qumran; de Gruyter, Berlin (2004) 467–479 (BL)

Galatians: general ★ individual passages 1217

David Rhoads, Children of Abraham, Children of God: Metaphorical Kinship in Paul’s Letter to the Galatians Nach der paulinischen Mission in Galatien wurden einige Mitglieder der Gemeinde mit der Forderung nach einer strikten Einhaltung des jüdischen Gesetzes konfrontiert. Paulus antwortet darauf im Galaterbrief, indem er den Glauben zum Grund einer metaphorisch verstandenen Nachfolge Abrahams erklärt. Durch den Glauben sind sowohl physische als auch nicht physische Nachfahren Abrahams zu seinen Kindern und dank der Sendung des Geistes zu Kindern Gottes und einer solidarischen Gemeinschaft, Israel Gottes, geworden. CThMi 31/4 (2004) 282–297 DL

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Todd A. Wilson, Wilderness Apostasy and Paul’s Portrayal of the Crisis in Galatians J. Louis Martyn has identified perhaps the central question of Galatians: what time is it? This essay sheds fresh light on that question, however, by asking a corollary one: where are the Galatians? For Paul, it is argued, the Galatians are in the wilderness, somewhere between an Exodus-like redemption and the inheritance of the ‘kingdom of God’ (5.21). Paul utilises this narrative location as part of his rhetorical strategy to redress a developing crisis within his churches. The Galatians are on the verge of a wilderness apostasy, hence Paul colours his rebukes and warnings with language that evokes Israel’s own tragic wilderness failings. NTS 50/4 (2004) 550–571

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Timothy Wiarda, Plot and Character in Galatians 1–2 Analysis of plot structure and Paul’s self-characterisation contributes to the ongoing debate concerning the function of the narrative material in Galatians 1 and 2. While such analysis confirms the traditional view that this material aims to establish the credentials of Paul and his gospel, it shows that these chapters also serve a strong paradigmatic purpose. It more sharply defines both the traditional view (by clarifying each episode’s distinct contribution to Paul’s defence of his gospel and authority) and the example view (by identifying the precise aspects of Paul’s life that he presents for imitation). TynB 55/2 (2004) 231–252

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Carsten Burfeind, Paulus in Arabien In Gal 1,16 beschreibt Paulus seinen apostolischen Auftrag so, dass er nicht zu den Juden gesandt sei, sondern zu allen Völkern. Das Gewicht der Aussage liegt dabei nicht auf dem personalen Aspekt seines Auftrags, sondern auf dem territorialen. Dass er seine Variante der Heidenmission als einen direkten göttlichen Auftrag versteht, unterstreicht die Tatsache, dass er nach seiner Berufung unverzüglich damit beginnt, in heidnischen Gebieten wie der Arabia zu missionieren. ZNW 95/1–2 (2004) 129–130 (MH)

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Enno Edzard Popkes, Bevor einer von Jakobus kam . . .”: Anmerkungen zur textkritischen und theologiegeschichtlichen Problematik von Gal 2,12 Textkritisch scheint der älteste und prominenteste Zeuge P46 die ursprüngliche Textgestalt von Gal 2,12 zu bieten. Demnach führt die paulinische Schilderung den antiochenischen Zwischenfall auf eine Einzelperson und nicht auf eine Gruppe aus dem Umfeld des Jakobus zurück (so u. a. A C D2). Anlaß für eine Korrektur bietet einerseits die uneinheitliche Textgestalt der Zeugen a B D, andererseits die Divergenz von Gal 2,12 und Act 15,1.24. Die lukanische Darstellung harmonisiert das Verhältnis von Paulus, Petrus, Jakobus und Barnabas, indem zwei Konflikte ineinander projiziert werden, die im Gal chronologisch und thematisch unterschieden sind. Eine Angleichung von Gal 2,12 und Act 15.1 ist textgeschichtlich eher sekundär. NT 46/3 (2004) 253–264

1222

Carsten Burfeind, “Die Wahrheit des Evangeliums” Lukas löst in Apg 15 das Problem zwischen Juden- und Heidenchristen im Horizont jüdischer Vorschriften für die Heiden zu deren Lasten (Aposteldekret). Paulus dagegen fordert bedingungslose und volle Gemeinschaft zwischen Juden und Heiden. Darum hätte er die in Anlehnung an die noachidischen Gebote formulierten Auflagen des Aposteldekrets nie akzeptieren können, denn auch sie belassen eine halachische Differenz zwischen Juden und Heiden. Christoph Barnbrock u.a. (Hgg.), Gottes Wort in der Zeit: Lit Verlag, Münster (2005) 189–191 (WSch)

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William O. Walker, Jr., Galatians 2:8 and the Question of Paul’s Apostleship In Gal 2,8 fällt auf, dass nur bei Petrus der Apostolat genannt wird, nicht aber bei Paulus. Handelt es sich dabei, literarisch gesehen, um eine elliptische Auslassung? Der Verf. geht der Verwendung von Ellipsen in paulinischen Texten nach und kommt zu dem Schluss, dass entweder eine nachlässige Formulierung vorliegt oder aber Paulus hier bewusst auf die Nennung seines – ihm sonst so wichtigen! – Apostolats verzichtet. Eine dritte Möglichkeit wäre die schon 1931 von Ernst Barnikol vorgeschlagene Annahme, dass Gal 2,8 eine spätere, nachpaulinische Interpolation darstellt. Dieser Annahme neigt auch der Verf. zu. JBL 123/2 (2004) 323–327 (RM)

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Paul Ellingworth, A note on Galatians 2.16 Die chiastische Struktur von Gal 2,16 sprich für die Übersetzung “Glauben in Jesus Christus”. The Bible Translator 56/2 (2005) 109–110 (SP)

1225

Anneli Aejmelaeus, Abrahamin lapsia – vai Jumalan? Näkökulmia Paavalin argumentaatioon Gal. 3–4 Describing Christians as the children of Abraham first appears in the Epistle to the Galatians. Paul was probably prompted to use this epithet by his opponents, who represented the traditional Jewish standpoint with regard to the conversion of gentiles and demanded that the gentile Christians of Galatia should be circumcised in order to become children of Abraham and therefore perfect in their faith. Paul refuted this demand, saying that the Galatians were already children of Abraham: the true children of Abraham are those who are in faith. His argument proceeds from righteousness in faith to images of childhood and further to the claim that only Christians are truly children of Abraham. Curiously, he even regards the status of Christians as children of God as an argument for being children of Abraham. TAik 109/5 (2004) 446–453

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Sze-kar Wan, Abraham and the Promise of Spirit: Points of Convergence between Philo and Paul The composite picture that emerges from Philo’s writings is that of a mystic. Paul’s Abraham in Gal 3:1–14 contains several points of contact with this image. Philo’s “wisdom of God”, in particular, comes close to Paul’s “Spirit”. JSJ.S 89; Esther G. Chazon et al. (eds.), Things Revealed; Brill, Leiden (2004) 209–224 (BL)

1227

S.M. Baugh, Galatians 3:20 and the Covenant of Redemption The interpretation of Gal 3:20 offered here flows particularly out of an analysis of v. 15 running through v. 22. The mediation of the law through angels by the hand of Moses was not an “eternal ordinance ordained and written in the heavenly tablets” and thereby representing an intractable principle of inheritance of God’s promises overthrowing faith in Christ. Rather, the promises of God to a fallen world are rooted in his sovereign, intratrinitarian counsel, traditionally called the pactum salutis, which Moses did not and could not mediate, for God is one. WThJ 66/1 (2004) 49–70

1228

Debbie Hunn, The Baptism of Galatians 3:27: A Contextual Approach Die Taufe in Gal 3,26f ist keine Wasser-, sondern eine Geisttaufe. ET 115/11 (2004) 372–375 (SP)

1229

Judith M. Gundry-Volf, Beyond Difference? Paul’s Vision of a New Humanity in Galatians 3.28 Gal 3.28 in no way implies that the differences between male and female have been abolished. Instead, these differences have been adiaphorized: (1) the problem is located not in the differences themselves, but behind them, so to speak, in the commonality of sin, and (2) the solution is found outside of the differences, in the common faith in Christ that creates unity and equality of all. In Paul, we are witnessing a model of thought in which unity does not presuppose all-out sameness (dissolution of femininity or/and masculinity) but sameness in some respects – with respect to sin and with respect to the way of salvation. Studies in Theology and Sexuality 7; Douglas A. Campbell (ed.), Gospel and Gender, T&T Clark/Continuum, London et al. (2003) 8–36

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Douglas A. Campbell, The Logic of Eschatology: The Implications of Paul’s Gospel for Gender as Suggested by Galatians 3.28a in Context In the final analysis one must interpret Gal. 3.28a in context in terms of what it is attempting to say and not in terms of what it, quite understandably, does not attempt to address. Hence one primary conclusion of this paper is that the subsection fundamentally lacks self-sufficiency, pointing beyond itself to the crucial discussion that follows immediately in 4.1–9 and, beyond that, to the much fuller analysis of chs. 5–8 of Romans. Campbell suspects that a fuller understanding of Paul’s gospel requires then a full understanding of that discussion and its construal of sonship, to which Gal 3.28a in context stands as an important way-station. Nevertheless to grasp this is to grasp one of its most important secrets. Studies in Theology and Sexuality 7; Douglas A. Campbell (ed.), Gospel and Gender, T & T Clark/Continuum, London et al. (2003) 58–81.

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José Enrique Aguilar Chiu, Gál 3,29. Descendencia de Abraham y herederos según la promesa The ideas of descendence from Abraham and inheriting the divine promise, mentioned together in Gal 3:29, fits in perfectly well with the rest of the letter. The notion of descendence is here closely linked to the notion of union with Christ, and the idea of desendance is presented as a participation in life everlasting. Qol 37 (2005) 83–101

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Martinus C. de Boer, Paul’s Quotation of Isaiah 54.1 in Galatians 4.27 The importance of the quotation of Isa 54.1 in Gal 4.27 for understanding Paul’s allegorical reading of the story of Sarah and Hagar (Gen 16–21) in Gal 4.21–5.1 has often been underestimated. Paul uses this quotation to give his interpretation of this story an eschatological dimension that, unlike the eschatology of Second Isaiah, is both profoundly christological and apocalyptic. NTS 50/3 (2004) 370–389

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Susanne Schewe, Die Galater zurückgewinnen. Paulinische Strategien in Galater 5 und 6 In a long first section that summarizes earlier research on Gal 5:13–6:10, Schewe lists dogmatic, rhetorical, and historical approaches to this Pauline passage; she concludes that the rhetorical analysis, while insufficiently applied in the past, is the most promising approach to solving that texts problems. In her own analysis of Paul’s linguistic strategies, Schewe highlights Gal 5:13.16.18a.25; 6:1 as passages in which Paul makes an effort to speak to his readers with immediacy. The passage under study must be seen as the letter’s central passage, the one that seeks to accomplish the aim of the letter – to win back the Galatians. FRLANT 208; Vandenhoeck & Ruprecht, Göttingen (2005) 1–215

Ephesians ★ Colossians ★ Philippians 1234

Chantal Reynier, L’épître aux Ephésiens Without deciding about the Pauline or post-Pauline character of the letter, Reynier emphasizes the Pauline authenticity of the epistle’s theology. The long introduction, the detailed exegesis, the bibliographical references and the index make this an eminently useful scholarly commentary. Commentaire biblique: Nouveau Testament 10; Editions du Cerf, Paris (2004) 1–236

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Friedrich Gustav Lang, Ebenmass im Epheserbrief: Stichometrische Kompositionsanalyse Der Epheserbrief hat eine ausgefeilte symmetrische Struktur. Mittlerer Hauptteil ist 4,1–16; inhaltlich überlappen sich darin Ekklesiologie und Ethik, die beiden Themen der Teile davor bzw. danach. Dem entspricht die formale Disposition, die hier erstmals konsequent stichometrisch analysiert wird. Als Maßzeile dient der 15-Silben-Stichos. Die Textabschnitte 1,1–3,21 und 4,17–6,24 haben genau denselben Zeilenumfang, ebenso die Hauptteile 1,3–2,10 und 2,11–3,21; die Teile 4,17–5,14 und 5,15–6,24 stellen exakt im Verhältnis 2:3. Jeweils sind Bausteine von 21, 13 oder 8 Stichoi verwendet. Die Symmetrie im Briefaufbau erinnert an Körperbau und Tempelbau, kaum zufällig, denn im Epheserbrief ist beides Bild für die Kirche. NT 46/2 (2004) 143–163

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Margaret Y. MacDonald, The Politics of Identity in Ephesians Drawing upon recent work on the political framework of the Pauline epistles, the goal of this article is to shed light upon the problem of historical reconstruction of the context of Ephesians. In response to some commentators who have contended that the author of Ephesians failed to show interest in contemporary Jews, it is argued that Eph. 2.11–22 is best understood as reflecting significant engagement with the life and fate of the Jewish people. Both the conceptions of society and the presentation of the identity of the ekklesia are examined in light of the situation of the Jews in the empire under Domitian. It is argued that the use of ambiguous categories to refer to the relations between the ekklesia and Israel reflect concrete experiences in the ekklesia of shifting identity, in part dependent on the changing circumstances of the Jews. The existence of these social dynamics is confirmed by examining the points of contact between Ephesians and imperial ideology as revealed especially in the interplay of religious, civic, and domestic themes in the epistle. Comparison of Ephesians to Josephus’s Against Apion proves to be especially useful in bringing this interplay into full relief. JSNT 26/4 (2004) 419–444

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Peter T. O’Brien, The Summing Up of All Things (Ephesians 1:10) The verb anakephalaioò which was conventionally used of a literary or rhetorical summation, has been employed by Paul in a non-rhetorical sense to describe God’s ‘bringing together or summing up’ all things in Christ. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting, W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 206–219 (SP)

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Timothy G. Gombis, Ephesians 2 as a Narrative of Divine Warfare The current consensus in Ephesians scholarship regards the letter’s second chapter as an expansion or continuation of the blessing and thanksgiving section from ch. 1, maintaining that it does not contain any cogent theological argument or even a clear and consistent line of thought. This article challenges the consensus by reading the chapter through the lens of the ideology of divine warfare, which is found in texts throughout the ANE and utilized in both the Old Testament and New Testament. It is argued that reading the text through this paradigm brings to light the contours of the author’s argument, which is a listing of the triumphs of God in Christ that vindicate the claim that Christ has been exalted as Lord over all things (Eph. 1.20–23). JSNT 26/4 (2004) 403–418

1239

Jan Joosten, Christ a-t-il aboli la Loi réconcilier juifs et païens L’exégèse récente a trouvé en Ep 2,15 l’affirmation de ce que le Christ, pour permettre la réconciliation entre Juifs et païens dans l’Église, aurait aboli la loi. Jan Joosten en propose ici une autre lecture: la réconciliation des deux groupes ne passe pas par l’abolition de la loi tout entière, mais par l’abrogation de certaines de ses clauses. Ce qui semble être en cause, ce sont les règles limitant le contact social, et notamment la commensalité, entre Juifs et non-Juifs. Une traduction du passage serait: “Des deux peuples il n’en a fait qu’un, détruisant la barrière qui les séparait: il a supprimé la loi des commandements dans la sphère de certains décrets.” ETR 80/1 (2005) 95–102

1240

Timothy Gombis, Ephesians 3:2–13: Pointless Digression, or Epitome of the Triumph of God in Christ? Paul’s digression in Eph 3:2–13 is not pointless, nor is it merely an explanation of the origin and nature of his apostleship. Rather, it plays a strategic role in the unfolding argument of Ephesians, in that it explains for Paul’s readers how his current situation,

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which appears to contradict the triumph of God in Christ, is actually an epitome – a concrete manifestation – of that triumph. It beautifully captures the paradoxical nature of Christian life and ministry in this present age: God’s triumph and power are seen most clearly in working through human agents who occupy positions of weakness and shame. WThJ 66/2 (2004) 313–323

1241

Sydney H.T. Page, Whose Ministry? A Re-appraisal of Eph 4:12 Eph. 4:12 consists of three prepositional phrases that indicate why Christ gave the Church apostles, prophets, evangelists, pastors and teachers. Recent translations take the second of the three phrases as dependent on the first, so that together the two phrases refer to the single purpose of equipping the saints for the work of ministry. However, a careful examination of the prepositions used in verse 12, the grammatical structure of the verse, the key terms found here, the literary context, and the way the text was understood by Chrysostom suggests that the three phrases ought to be seen as parallel to one another, in which case they describe three distinct purposes for the giving of the individuals mentioned in verse 11. NT 57/1 (2005) 26–46

✩ 1242

Angela Standhartinger, Colossians and the Pauline School What can we know about the ‘School of Paul’ if we analyse the letter to the Colossians? This question is divided into three parts: how and why was the letter written, and what theological answers are given? Colossians depends mainly on the oral tradition of Paul. With Paul’s words but in new contexts the authors try to overcome the depressed situation of the communities after Paul’s death. Like Paul, the authors of Colossians refer to Wisdom traditions, but in a more conservative manner. Their dependence on and independence from Paul’s speech and thinking reveal the ‘School of Paul’ as an ongoing context for discussion. NTS 50/4 (2004) 572–593

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Marie-Emile Boismard, Paul’s letter to the Laodiceans Paul’s letter to the Laodiceans (Col 4:16) is not lost but has been incorporated into Colossians, from which it can be reconstructed. Stanley E. Porter (ed.), The Pauline Canon; Brill, Leiden (2004) 45–57 (BL)

1244

Todd D. Still, Eschatology in Colossians: How Realized is It? The majority of Pauline scholars depict the eschatological orientation of Colossians as ‘realized’. Furthermore, a number of interpreters juxtapose the eschatological ‘already’ which arguably earmarks the epistle with the eschatological ‘not yet’ which ostensibly permeates Paul. This article questions the common contention that Colossians, in contradistinction to Paul, is virtually void of futurist eschatology. It is argued herein that even though the ‘already’ may feature in the letter, the ‘not yet’ is more pervasive than is frequently supposed. Correlatively, this study suggests that there is less variance between the eschatological perspectives of Colossians and Paul than is typically recognized. NTS 50/1 (2004) 125–138

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Joram Luttenberger, Der gekreuzigte Schuldschein: Ein Aspekt der Deutung des Todes Jesu im Kolosserbrief In Col 2.14, the metaphor of the remission of debts appears to be somewhat unmotivated. Because of the reference to the cross in 2.14b, it is hard to understand. The article shows that the verse applies a common profane motif to Christology. In light of the ancient practice of debt register and discharge of debts, the unusual metaphor becomes more plausible. Given the background of the ancient practice of debt discharging, Col 2.14 interprets the death of Jesus as a deputy death, by which God grants universal discharge of sins, which is being applied to every human through baptism. NTS 51/1 (2005) 80–95

✩ 1246

G.J.C. Jordaan, Die eenheid van die Filippensebrief: Oorwegings vanuit die gedagtestruktuur van die brief During the last two decades a new interest has emerged in the structure of the letter to the Philippians, leading to a variety of text oriented studies, which have more or less confirmed the unity of the letter. This article contributes to these studies by making a thought-structure analysis of the text of Philippians. This analysis, which takes the grammatical relations within the text as point of departure, but proceeds to a study of the more implicit markers of structure, such as repetition and figures of speech, reveals that the thoughts in the letter body of Philippians are arranged in a triangle pattern. In this pattern Philippians 1:27–30 serves as a “table of contents”, which is expanded upon in the rest of the letter body (2:1–3:21). In a subtle way the main elements of the “table of contents” are echoed in Philippians 4:1–9, resulting in an “inclusio”-pattern. These patterns of thought structure of Philippians provide further support for theories in favour of the unity of the letter. HTS 60/1–2 (2004) 261–277

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Waldemar Rakocy, List do Filipian a Paw∑owe wi\zienie w Efezie The author seeks to verify the hypothesis that Paul wrote the Letter to the Philippians in Ephesus. First he proves that the apostle was there a prisoner, than that the traditional view, the Roman hypothesis, poses some difficulties. The author analyzes the circumstances in Phil, pertaining to Paul, and checks any possible cases (i.e. sites) in which they could have taken place. It is only in the case of Ephesus that the circumstances from Phil can be confirmed by other sources. The author presents some reasons in favour of Ephesus. At the same time he proves that even though there is no mention in Phil about the money raised on behalf of the poor in Jerusalem, and Paul’s collaborators are absent, the Ephesus’ hypothesis can still be defended. These facts even speak in favour of it. Accordingly Rakocy situates Paul’s prison in Ephesus. The Phil was written during the summer of the last but one year of the apostle’s sojourn in this town. It was several months before the Letter to the Corinthians was written in the autumn of the same year. RocT 50/1 (2003) 79–96 (SS)

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A.H. Snyman, A Rhetorical Analysis of Philippians 1:1–11 The aim of this article is to analyse Philippians 1:1–11 from a rhetorical perspective that differs from the typical approach of researchers, who tend to force ancient rhetorical categories on a letter. The analysis is done in terms of what is called a “grounded theoretical approach”. This approach is briefly summarised, followed by a systematic analysis of Paul’s basic rhetorical strategy, as well as of all the supportive rhetorical techniques, in these eleven verses. It is argued that these verses are not to be regarded as the exordium of the letter, preparing the audience for the “real” arguments later on

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in the probatio (2:1–3:21). They are part of Paul’s rhetorical strategy in the letter, constructed from the text itself and aimed at persuading his fellow-Christians to persevere in proclaiming and living the gospel that they received at the founding of the church in Philippi. The conclusion is that such a text-centred approach (where the focus shifts from the formal to the functional) provides a better understanding of Paul’s rhetorical strategy in Philippians 1:1–11 than a typical rhetorical analysis, according to which this section forms part of the exordium of the letter. ATh 24/2 (2004) 81–104

1249

Christfried Böttrich, Verkündigung aus “Neid und Rivalität”? Beobachtungen zu Phil 1,12–18 Dass Gemeindeaufbau immer in die alltäglichen Prozesse sozialer Interaktion eingebunden ist, zeigt auch der Konfliktfall in Phil 1. Die Verkündigung aus “Neid und Rivalität” spiegelt keine primär theologische Kontroverse, sondern einen Konflikt im Sozialgefüge der ephesinischen Gemeinde, in der es um Fragen von Autorität, Ehre und Einfluss geht. Diese weisen nach Paulus aber auch ihre ganz eigenen theologischen Implikationen auf. In Phil 2,6–11 stellt der Apostel der Gemeinde Christus als eindrückliches Vorbild für den Umgang miteinander hin. Geprägt ist dieses Vorbild durch den Verzicht auf Ehre. Demzufolge hat nach Paulus der Neid in dem von Christus her bestimmten sozialen Gefüge keinen Raum mehr. ZNW 95/1–2 (2004) 84–101 (MH)

1250

Denny Burk, On the Articular Infinitive in Philippians 2:6: A Grammatical Note with Christological Implications Many commentators and grammarians see ‘form of God’ and ‘equality with God’ as semantic equivalents. This semantic equivalence is based in part on the erroneous assumption of a grammatical link between ‘form of God’ and ‘equality with God’. This supposed grammatical link consists of an anaphoric use of the articular infinitive, the being equal with God (to einai isa theò). This essay contends that this link has little grammatical basis and should be discarded. The exegetical result is that it is grammatically possible to regard ‘form of God’ and ‘equality with God’ not as synonymous phrases, but as phrases with distinct meanings. TynB 55/2 (2004) 253–274

1251

Wiard Popkes, Philipper 4.4–7: Aussage und situativer Hintergrund Phil 4.4–7 is best understood against the background of a society with an imperial ideology, mirrored in the epistle’s terminology. The church is under pressure from its social environment and opposes the claims of the state’s officials. The various parts of the passage are united by this context. Christian emotions should be shaped by the relation to Christ who is ‘near’, said in contrast to Caesar’s proclaimed omnipresence. Christians are called to behave nobly towards their fellow citizens. The terminology of prayer reflects imperial customs. The peace of God surpasses the pax Romana. Paul’s strategy is to strengthen the unity of the church and to enhance a convincing social behaviour. NTS 50/2 (2004) 246–256

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1/2 Thessalonians: general ★ 1 Thessalonians ★ 2 Thessalonians 1252

Hanna Roose, Polyvalenz durch Intertextualität im Spiegel der aktuellen Forschung zu den Thessalonicherbriefen Polyvalenz durch Intertextualität kommt in den Blick, wenn gefragt wird, wie sich der Bedeutungsspielraum von anzitierten bzw. alludierten Texten verändert. Diese referenztextorientierte Funktion von Intertextualität erlangt dort, wo der pseudepigraphe 2. Thessalonicher als ‘Leseanweisung’ für den 1. charakterisiert wird (Roloff, Reinmuth), zentrale Bedeutung. Der 1. Thessalonicher wird im Rahmen dieses Modells implizit zu einem polyvalenten Text erklärt, dessen Bedeutungsspielräume sich durch den intertextuellen Bezug auf den 2. Thessalonicher verschieben (sollen). Dieses im Modell angelegte Postulat der Polyvalenz des 1. Thessalonicher wird jedoch bisher kaum eingelöst, da die Auslegungen zu einseitig danach fragen, wie der Verfasser des 2. Thessalonicher den 1. verarbeitet. NTS 51/2 (2005) 250–269

1253

Victor Paul Furnish, The Spirit in 2 Thessalonians Even when 2 Thessalonians is compared only with 1 Thessalonians, it is evident that one must speak of a diminished sense of the role of the Spirit, not only in the ongoing life of the believing community but also in relation to the gospel itself. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 229–240

✩ 1254

Christian Blumenthal, Was sagt 1 Thess 1.9b–10 über die Adressaten des 1 Thess? Literarische und historische Erwägungen In l Thess 1 äußert Paulus seine Freude über die Hinwendung der Thessalonicher zum lebendigen Gott unter gleichzeitiger Abwendung von den Götzen. Die VV. 9b–10 werden in den meisten Kommentaren als Anknüpfungspunkt für die Bestimmung des Adressatenkreises von 1 Thess herangezogen. In dem vorliegenden Aufsatz wird der Versuch unternommen zu zeigen, dass dieser Adressatenkreis sowohl Heiden als auch Gottesfürchtige umfasst. Dazu soll vor allem der Frage nachgegangen werden, ob Gottesfürchtige vor ihrer Konfrontation mit der paulinischen Predigt nur einen Gott verehrten und somit in dieser Hinsicht von der heidnischen Umwelt zu trennen sind. NTS 51/1 (2005) 96–105

1255

Rudolf Hoppe, Der Topos der Prophetenverfolgung bei Paulus Dem vieldiskutierten Problem des Verhältnisses von 1 Thess 2.15f. und Röm 11 wird hier unter dem Aspekt der Funktion des Topos vom verfolgten Propheten nachgegangen. Es zeigt sich, dass Paulus in den je verschiedenen konkreten Fragestellungen von l Thess 2.13–16 und Röm 11.1–10 das Motiv vom verfolgten Propheten einsetzt, um die Durchsetzungsfähigkeit des Evangeliums aufzuweisen. Die vermeintlichen Gegensätze zwischen 1 Thess 2.13–16 und Röm 11 sind dahingehend einander zuzuordnen, dass es Paulus sowohl im 1 Thess als auch im Röm primär um die Wirkmächtigkeit des Evangeliums geht, die die Behinderung der Rettung der Heiden überwindet (1 Thess) und Israel letztlich der Rettung zuführt (Röm 11). NTS 50/4 (2004) 535–549

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Richard S. Ascough, A Question of Death: Paul’s Community-Building Language in 1 Thessalonians 4:13–18 Der Verf. untersucht zunächst die Zeugnisse über spätantike Begräbnisvereine und die Bedeutung der damit verbundenen Mitgliedschaft von Individuen im Blick auf deren eigene Bestattung und der damit verbundenen Rituale. Aus seiner Zugehörigkeit zu einem solchen Begräbnisverein erwachsen dem Verstorbenen bestimmte Privilegien und Statusgewinne. Oft ersetzten solche Vereine mit ihren Funktionen das, was man sonst von der Großfamilie im Verhalten zu ihren Mitgliedern erwartete: Soziale, materielle und emotionale Unterstützung im Lebensvollzug und im Falle des Todes. Eine solche Denkweise liegt auch 1 Thess 4 zu Grunde: Christen leben in einer Solidargemeinschaft, welche die Lebenden und die Toten umfasst. Im Hinblick auf das Endziel (Wiederkunft Jesu, Totenauferstehung) sind weder die noch Lebenden noch die schon Verstorbenen im Vor- oder Nachteil. Beide sind in gleicher Weise privilegiert durch ihre Zugehörigkeit zu einer von ihnen gewählten Heilsvermittelnden Kommunität. JBL 123/3 (2004) 509–530 (RM)

1257

Bernhard Oestreich, Leseanweisungen in Briefen als Mittel der Gestaltung von Beziehungen (1 Thess 5.27) Zunächst ist die Leseanweisung in l Thess 5.27 an die gerichtet, die den Brief als erste in die Hand bekamen und für seine Verlesung in der Gemeindeversammlung verantwortlich waren. Aber es erhebt sich die Frage, was diese Anweisung, die ja Teil des Textes ist, den alle hören, für die gesamte Gemeinde bedeutete. Diese Studie schlägt folgende Erklärung vor: Die Zuhörer sollten durch die Leseanweisung erkennen, dass der Brief zwischen ihnen keine Differenzen hervorrufen sollte. Alle sollten die gleichen Informationen und die gleiche Unmittelbarkeit zum Apostel haben. Dadurch gestaltet die Leseanweisung das Verhältnis der Gemeindeglieder zum Apostel und untereinander. Das Ziel ist die Einigkeit der Gläubigen. Der Vergleich mit Kol 4.16 und außerbiblischen Briefen bestätigt diese Deutung. NTS 50/2 (2004) 224–245

✩ 1258

Enno Edzard Popkes, Die Bedeutung des zweiten Thessalonicherbriefs für das Verständnis paulinischer und deuteropaulinischer Eschatologie Der 2 Thess steht im Zeichen der theologischen Auseinandersetzungen der Paulusschule. Diskutiert wird die Frage, inwiefern die apokalyptischen Motive in 2 Thess 1,3–10; 2,1–12 integrativer Teil der paulinischen Eschatologie oder der Paulusschule zuzuschreiben sind. Im Gegensatz zur präsentischen Eschatologie der Paulustexte betont der 2 Thess die futurische Eschatologie, unter Einschluss der christologischen und soteriologischen Modifikationen, die den Heilsindikativ zum Heilsimperativ entwickeln. Trotz Bezugnahme auf die paulinische Theologie kommt der Verfasser des 2 Thess zu anderen Schlussfolgerungen. So wird der 2 Thess zum Spiegel der theologischen Streitigkeiten der Paulusschule. BZ 1/48 (2004) 39–64 (EB)

1259

Charles Kenfack, Le “réteneur” de 2 Th 2,6–7 To katechon (Neutrum) in V.6 ist die Verkündigung des Evangeliums. Ho katechòn (Maskulinum) in V.7 ist ein Engel (vgl. dazu Offb 20,1). Hokhma 85 (2004) 57–69 (SP)

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Pastoral Epistles: general ★ 1/2 Timothy – Titus ★ Philemon 1260

Ray Van Neste, Cohesion and Structure in the Pastoral Epistles “The Pastorals are made up of a miscellaneous collection of material. They have no unifying theme; there is no development of thought” (A.T. Hanson, 1982). This notion of the lack of coherence has often been expressed by scholars writing on 1 and 2 Timothy and Titus. To demonstrate that this notion rests on a superficial analysis, he studies the way in which language is used to create connections within 1 Timothy, 2 Timothy, and Titus. He detects significant levels of coherence. The “incoherence thesis” is found to lack serious support. JSNT.S 280; T & T Clark International, London (2004) XII/1–354

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Lloyd K. Pietersen, The Polemic of the Pastorals: A Sociological Examination of the Development of Pauline Christianity The opponents in the Pastoral epistles have a view of Paul that differs fundamentally from that of Pseudo-Paul. Pietersen suggests that the opponents, some of whom may have been elders at Ephesus, viewed Paul primarily as a thaumaturge. An appendix lists ancient sources using the term “góês”, i.e. magician. – Relevant for the study of ancient magic. JSNT.S 264; T & T Clark International, London (2004) IX/1–182 (BL)

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Alfons Weiser, Die Heiligen Schriften Israels und die Pastoralbriefe. Einige Aspekte der neueren Forschung Behandelt werden (1) Gerd Häfners Position zur grundlegenden Bedeutung der Schrift in den Past, die dem tatsächlichen Befund der Schriftverwendung entgegen steht; (2) S.C. Martins Parallelisierung von Paulus/Timotheus und Mose/Aaron sowie den Irrlehrern und den Korachiten und (3) die Bedeutung des apokalyptischen Weisheitskonzepts für die Abfassung und das Verständnis der Past (K. Löning). Thomas Klosterkamp u.a. (Hgg.), Wohin du auch gehst; Verlag Katholisches Bibelwerk, Stuttgart (2005) 149–162 (SP)

1263

Paul Trebilco, The Significance and Relevance of the Spirit in the Pastoral Epistles The Pastor discerns that the Spirit takes on a modified role, with some features being continuous with those of the past (e.g., the Spirit of new life), some fading (e.g., the Spirit and revelation), but with new roles emerging (e.g., the Spirit as guarding the deposit) as needed for the life and health of the new community. So the Spirit remains significant, but, while seen as retaining some of its previous work, the Spirit is significant in some new and different ways and by undertaking some new roles. For the Pastor, the Spirit is relevant, creative Spirit who remains significant for the life of the community. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 241–256

1264

Joseph A. Fitzmyer, The Structured Ministry of the Church in the Pastoral Epistles Der Verf. analysiert einige Ämter in frühen christlichen Gemeinden entsprechend den pastoralen Briefen (die Aufgaben von Timotheus und Titus, das Lehren, das Predigen, die Verwaltungsaufgaben in der Gemeinde etc.) und deren Strukturen in gegenseitiger Abgrenzung. Einige Bemerkungen zu weiteren Details aus den pastoralen Briefen wie ‘Auflegung der Hände’, ‘Rat der Ältesten’ sowie Rolle der Frau in christlichen Gemeinden ergänzen die Untersuchung. CBQ 66/4 (2004) 582–596 (DL)

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✩ 1265 Deborah Krause, 1 Timothy This is an interesting book. It not only give a non-technical commentary on 1 Tim, but also a detailed syllabus for a course entitled “Following Paul: authority, church and mission in the canonical and non-canonical interpreters of Paul”. All academic teachers will enjoy using it. Readings: A New Biblical Commentary; T & T Clark International/Continuum, London (2004) XVII/1–165 (BL)

1266 Michel Gourgues, La première lettre à Timothée, témoin d’une “domes-

tication” et d’une adaption de la foi et de l’expérience ecclésiale The image of “domestication” is an appropriate one for the First Letter to Timothy inasmuch as this letter, at the level of both ecclesial and individual faith experiences, gives evidence of transformations in the line of a “stabilisation” within a restrained area; a domestication of the Christian message as well as the life of the Church, the latter henceforth having well-fixated landmarks and a well-defined framework. On the other hand, although it is difficult to know the exact milieu referred to in 1 Timothy, this letter nonetheless offers a few clues as to an adaptation to the surrounding culture, particularly in its way of rendering Christian faith and experience in terms familiar to the Greek religious tradition and also of espousing certain standards of the social order, especially those concerned with the place and the role of women in society. From this last point of view, a passage such as 1 Tm 2:8–15 seems to indicate a hardening of the primitive Christian attitude. ScEs 56/1 (2004) 5–18

1267 Gary A. Anderson, The Culpability of Eve: From Genesis to Timothy The culpability of Eve, asserted in 1 Tim 2:14, derives from an apocryphal writing: the Life of Adam and Eve. According to this source, Eve ate the forbidden fruit while physically separated from Adam; later, when she fed him, he was totally unaware of what he was doing. It is this kind of idea that is presupposed by 1 Timothy. Craig A. Evans (ed.), From Prophecy to Testament; Hendrickson Publishers, Peabody, Mass. (2004) 233–251 (BL)

1268 Kenneth L. Waters, Sr., Saved through Childbearing: Virtues as

Children in 1 Timothy 2:11–15 Wenn – wie anzunehmen – der Autor von 1 Tim ein Paulusschüler war, dann wäre seine Behauptung, dass Frauen durch Kindergebären das Heil erlangen, mit der Lehre des Paulus völlig unvereinbar. Der Verf. schlägt darum eine andere Interpretation der Briefstelle vor: Nicht eine wörtliche, sondern eine übertragene. Nach seiner These spricht der Abschnitt von Tugenden als Kindern, welche die Menschen in ihrem Leben gebären sollen. Antike Autoren kannten und benutzten diese Metapher. Sie findet sich in der griechischen Mythologie, bei Philo, bei Plato und in gnostischen Schriften, was der Verf. an zahlreichen Beispielen zeigt. Ein wörtliches, d.h. nicht metaphorisches Verständnis der Briefstelle hat sich in der Kirchengeschichte als problematisch erwiesen. JBL 123/4 (2004) 703–735 (RM)

1269 Hong Bom Kim, The Interpretation of malista in 1 Timothy 5:17 The word malista in 1 Tim. 5:17 is traditionally translated into “especially”, while contemporary scholars tend to translate it into “in other words”. This new translation is based upon Skeat’s hypothesis. However, his arguments are not convincing. If we apply the hypothesis to the verse, it is difficult to answer why the author gives directions

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about the presbyteroi who rule well without mentioning the presbyteroi who rule. Ruling is one thing and teaching is another. Skeat himself does not think malista is used with the meaning here. No support can be found for him in BAGD or LSJ. NT 46/4 (2004) 360–368

1270

Greg A. Couser, ‘The Testimony about the Lord’, ‘Borne by the Lord’, or Both?: An Insight into Paul and Jesus in the Pastoral Epistles (2 Tim. 1:8) Precisely what is Paul referring to in 2 Timothy 1:8 by to martyrion tou kyriou hèmòn? The lexical possibilities for to martyrion and the grammar of the phrase allow at least three possibilities of investigation: (1) a contextual and paradigmatic investigation to get at the meaning of to martyrion; (2) a more general investigation of the references to Christ in the Pastorals to see if there is any particular stress placed on the actual words and acts of Jesus; and (3) an enquiry into the structure of the immediate context of 2 Timothy 1:8 with a view to its implications for the meaning of the phrase in question. In the final analysis, it seems best to see the phrase simply as a reference to the testimony the Lord bore in his word and life to the saving plan of God. TynB 55/2 (2004) 295–316

1271

David W.J. Gill, A Saviour for the Cities of Crete: The Roman Background to the Epistle to Titus The careful way that Paul makes an unambiguous reference to the ‘saving’ nature of Jesus Christ would mean that those coming from a Gentile background would not be confused by the language commonly used by pagan cults on Crete during the Roman period. This would be especially important as the Gospel penetrated beyond the provincial capital of Gortyn, and the Roman colony of Knossos, to long-established Greek cities of the island. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting, W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 220–230

✩ 1272

Sara B.C. Winter, Philemon and the Patriarchal Paul Interpreting Philemon in a context of the Pauline corpus brings out two points, which are discussed in this paper: (1) Paul made his request not from a position of authority, but from one of weakness. That Paul would venture to ask ‘for’ Onesimus (Phlm. 9a) in these circumstances show his deep conviction on the matter: a baptized person cannot own another baptized person. (2) Although Paul ‘asks’ in Philemon, he couches his request in apocalyptic categories in which slave and brother are polar opposites. Paul makes his argument in language that suggests that he held just as strongly for the equality of men and women in the church. Feminist Companion to the New Testament and Early Christian Writings 6; Amy-Jill Levine (ed.), A Feminist Companion to Paul; T & T Clark/Continuum, London et al. (2004) 122–136

1273

Peter Arzt-Grabner, Onesimus erro. Zur Vorgeschichte des Philemonbriefes Bei der Beurteilung des Onesimus hilft eine Unterscheidung zwischen fugitivus und erro weiter, die man mit Ulpian ins Feld führen kann. Fugitivus bezeichnet einen Flüchtling, der sich auf Dauer dem Zugriff seines Herrn entziehen will, erro hingegen bezeichnet einen Herumtreiber, der sich nur für bestimmte Zeit absetzt, um schließlich wieder zum Herrn zurückzukehren. Dieser konnte wohl mit größerer Nachsicht seitens seines Herren rechnen als der wieder aufgegriffene Flüchtling. Auf diesem Hintergrund kann

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Onesimus in der Vorgeschichte des Philemonbriefes am ehesten als ein notorischer Herumtreiber (erro) charakterisiert werden. ZNW 95/1–2 (2004) 131–143

1274

Peter Arzt-Grabner, “Bitten für” oder “bitten um”. Zur Problematik des Textvergleichs am Beispiel von Phlm 10 Instead of the traditional translation “I ask you on behalf of my child . . . Onesimus” in Phlm 10, John Knox in 1935 was the first to promote the interpretation “I ask for . . .” and was followed by several scholars, who tried to prove their thesis by references from literary and documentary texts. A critical examination of these texts, however, shows that this comparison of texts has been incomplete as well as inconsequent. A more accurate use of the method proves the traditional translation. PzB 13/1 (2004) 49–55

Hebrews: general – individual passages 1275

Amy-Jill Levine (ed.), A Feminist Companion to the Catholic Epistles and Hebrews The following contributions deal with Hebrews: P. Eisenbaum, Father and son: the Christology of Hebrews in patrilineal perspective; R. Hoppin, The epistle to the Hebrews is Priscilla’s letter. Eisenbaum approaches the Christological question through analysis of the function of sacrifice in establishing and maintaining filial relationships. Hoppin argues that Priscilla – Paul’s companion, Apollos’s instructor and Aquila’s wife – composed the letter to the Hebrews. Feminist Companion to the New Testament and Early Christian Writings 8; T & T Clark International, London (2004) 127–170

1276

Peter Walker, A Place for Hebrews? Contexts for a First-Century Sermon Der Hebr ist das jüdischste Dokument des NT und zugleich sehr kritisch gegenüber solchen Strömungen im Judentum, die die eschatologische Rolle Jesu nicht akzeptierten. Der Hebr wurde weder in Jerusalem verfasst, noch wurde er unmittelbar dorthin gesandt. Die dortige Krise prägt zwar die Argumentation des Briefes, doch war er vermutlich als eine Warnung an eine Diaspora-Gemeinde gerichtet, ihre Hoffnung nicht auf den Tempel zu setzen. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting, W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 231–249 (SP)

1277

Richard Bauckham, Monotheism and Christology in Hebrews 1 Early Christianity, using the standard theological framework of Judaism, created a kind of Christological monotheism by understanding Jesus to be included in the unique identity of the one God of Israel. The earliest expression of this understanding was in terms of Ps 110:1. Unlike J. Dunn, Bauckham understands Hebr 1 as implying the pre-existence of the Son. Moreover, Hebr 1–2 seem to be the closest NT passage to the twonatures theology that emerged in the fifth century CE. JSNT.S 263; L.T. Stuckenbruck et al. (eds.), Early Jewish and Christian Monotheism; T & T Clark International/Continuum, London (2004) 167–185 (BL)

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David Abernathy, “God Has Spoken Through His Son”: The Theology of Sonship in Hebrews 1 The first five verses of the Epistle to the Hebrews, which convey a very high Christology, begin with the assertion that God has spoken through his Son in a way that supersedes all the other ways he spoke to his people in the past. Much of the subsequent hortatory material in the epistle follows from this assertion. The author’s citation of Psalm 2 establishes the authority of the divine son based on his resurrection from the dead. The title “Son of God” can have several possible senses, not only to the first century Jewish readers of this Epistle and what they may have expected of the Son/Messiah, and how he might fulfill the oracle in Psalm 2, but also to Christians today who interpret these verses in the light of the Nicene and Chalcedonian formulas. The issue of Christ’s divine sonship is relevant also in the field of contemporary Bible translation, where concern over the reaction of Muslims to the doctrine of Christ’s sonship has led some Bible translators to consider modifying the phrase “Son of God”, a practice which should be avoided. DavarLogos 3/1 (2004) 23–35

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David J. MacLeod, The Finality of Christ: An Exposition of Hebrews 1:1–4 Hebrews 1:1–4 provides a general survey of the nature and work of Christ, drawing attention to His divine essence, preexistence, incarnation, work on earth, ascension, and exaltation. The practical problems faced by the readers of Hebrews involved faulty thinking about certain doctrines. In these four opening verses the author briefly set forth some of the main doctrinal themes of the epistle, drawing particular attention to Christ’s three functions as Prophet, Priest, and King. The main point of these verses is that the Son is God’s supreme and final agent of revelation. BS 162/2 (2005) 210–230

1280

Henryk Witczyk, Arcykap∑an Nowego Przymierza – ukrzyûowany i zmartwychwsta∑y Chrystus (Hbr 1,5–2,18) The author analyzes one of the most ancient Christian traditions, the transformation of the risen Jesus Christ described in the Letter to the Hebrews. It consists in the fact that death and resurrection of Jesus are a consecration of the High Priest of the New Covenant. The crucified and resurrected Christ is an anti-type of High Priest of the Old Covenant. A High Priest is a Mediator and Leader who may not only show the way to the House of the Father. As the only-begotten Son of God He has the right to usher others into it (cf. Joh 14:6–9). Through His passion and death Jesus had been transformed and became the perfect High Priest. The passion and death of Jesus were in fact an exceptional and unique kind of consecrating the High Priest of the New Covenant. RocT 50/1 (2003) 97–115 (SS)

1281

Gert J. Steyn, The Vorlage of Psalm 45:6–7 (44:7–8) in Hebrews 1:8–9 The origin and text form of Psalm 45:6–7 (44:7–8) in Hebrews 1:8–9 are investigated. On a tradition-historical level it is established that Psalm 45:1–2b was quoted in 4Q171 in early Judaism, but in early Christianity, prior to Hebrews, no evidence of quoting Psalm 45 has been found. Messianic connections might have prompted the author to use it. On a text-critical level, new manuscript evidence is assessed and variant readings are discussed. It is concluded that the author himself made minor changes to his text without following another Vorlage. Insofar as Jesus is being called “God” by God himself, Psalm 45 confirmed to the author of Hebrews the divinity of Jesus. The royal imagery, righteous rule and eternal throne are christologically applied. HTS 60/3 (2004) 1085–1103

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1282 Gene R. Smillie, “ho logos tou theou” in Hebrews 4:12–13 The well-known reference in these verses to the Word of God as “sharper than a twoedged sword” is often understood by interpreters (and translators) as referring to a fearful instrument of judgment, of punishment, even of execution. This study challenges that assumption, understanding the metaphor differently. The picture the author gives us may more likely be drawn from the medical amphitheater, in which a patient is “stretched out and naked before the eyes” of a benign surgeon who skillfully wields the sharp, scalpel-like blade, carefully dividing sinews from marrow, soul from spirit, thoughts and intentions of the heart. Analysis of the tone of the surrounding context, and the particular language of the pericope itself, leads to the conclusion that this paragraph is positive, rather than negative, in prospect, an encouragement rather than a warning. NT 46/4 (2004) 338–359

1283 Gene R. Smillie, “The Other Logos” at the End of Heb. 4:13 The final usage of ho logos in Heb. 4:12–13, at the very end of the pericope, appears to be closely related to the better-known first occurrence of the term at the beginning of it. Many translations of the phrase pros hon hèmin ho logos do not reflect this continuity of subject matter between the two instances of ho logos. While some translators opt for the commercial idiom, “to whom we must give account,” study of that idiom throughout the NT shows that it is untenable. The second “word” is one of response, by the hearer, to the first word. NT 57/1 (2005) 19–25

1284 Daniel M. Gurtner, Katapetasma: Lexicographical and Etymological

Considerations on the Biblical “Veil” Diese Untersuchung kommt zu dem Ergebnis, dass der Begriff katapetasma anders als parapetasma auf einen kultischen Kontext verweist. AUSS 42/1 (2004) 105–111 (SP)

1285 Henryk Witczyk, Nowa ofiara podstawA nowego przymierza (Hbr 8–9) An exegesis of the central part of The Letter to the Hebrews (8:1–9:28) leads to the conclusion that the author of this NT message, being faithful to Biblical tradition (prophetic announcement texts and OT cultic ritual laws) as well as Gospel tradition from the Last Supper, gives the conviction that the death and resurrection of Jesus fulfill the Sinai Covenant, particularly its very core, meaning the cult it aimed to attain but did not. Essentially, the earthly shrine in Jerusalem was not the way to heaven, the high priest was a sinful man and did not have a sacrifice uniting the people (man) with God. This cult had a role of a design for the fully effective and final cult. Apparently the Sinai Covenant, according to The Letter to the Hebrews, is an elapsing (aging; temporal) outline of the “New Covenant”, the lasting and definitive CovenantTestament. VV 4 (2003) 177–210

1286 Scott W. Hahn, A Broken Covenant and the Curse of Death: A Study

of Hebrews 9:15–22 The interpretation of Heb 9:15–22 is a traditional crux of NT scholarship. At issue is whether to take the word deathèkè in vv. 16–17 according to its secular Hellenistic meaning, “testament,” or its Septuagintal meaning, “covenant.” The author reviews and evaluates the arguments for both possibilities. Finding the rendering “covenant” to be superior but the usual case for it flawed, he defends this translation based on his own interpretation of Heb 9:15–22: The context for the statement of Heb 9:16–17 should

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be the broken first covenant, which is indeed the topic of concern in the final clause of v. 15, of which vv. 16–17 are an explication. CBQ 66/3 (2004) 416–436

1287

Aíla Luzia Pinheiro de Andrade, Sombre e realidade. Um estudo de Hb 10 à la luz da “perfeiçâo” de Cristo This MA thesis is a study of Hebrews 10, based on the exegetical work of Albert Vanhoye. RBB 20/1–2 (2003) 1–143

1288

John Proctor, Judgement or Vindication? Deuteronomy 32 in Hebrews 10:30 There is a case for the translation ‘vindicate’ rather than ‘judge’ in Hebrews 10:30, which is itself a biblical quotation from Deuteronomy 32. Four arguments contribute. The first is lexical: the verb krinò often does mean ‘vindicate’ in the LXX. The second is intertextual: Hebrews adopts Deuteronomy sensitively, and Deuteronomy has vindication in view. The third is text-critical: an unusual text-form in Hebrews raises the possibility that targumic readings may have insight to give. The fourth is rhetorical: the reading ‘vindicate’ sharpens our awareness of the author’s persuasive strategy in this part of Hebrews. TynB 55/1 (2004) 65–80

1289

Gene Smillie, ‘The One Who is Speaking’ in Hebrews 12:25 This treatment of whether the author refers to Jesus, or more generally to God, as ‘the one who is speaking’ (ho lalòn), in Hebrews 12:25 takes into account the possible relationship of the nearly identical participles lalounti in verse 24b and ton lalounta in verse 25a. The antecedent of lalounti in verse 24 is problematic; many translations refer to ‘the blood that speaks better than the blood of Abel’, but this interpolation may be misleading. The author’s argument in the near context suggests that the one now speaking from heaven is the same God who spoke from Sinai on earth. The added implication that he speaks through the author’s own written words is significant for understanding the hermeneutic of Hebrews. TynB 55/2 (2004) 275–294

1290

A.J.M. Wedderburn, The ‘Letter’ to the Hebrews and Its Thirteenth Chapter In addition to the stylistic break at Heb 13.1 which many have noted, the vocabulary and to some extent the content of ch. 13 differ from those of 1–12 and may be more plausibly explained if 13 was written in the knowledge of 1–12 but by a different author and for a different situation. NTS 50/3 (2004) 390–405

Catholic Epistles: general ★ James ★ 1 Peter – 2 Peter ★ Johannine letters general ★ 1 John ★ Jude 1291

Jacques Schlosser (ed.), The Catholic Epistles and the Tradition In this collective volume, two papers deal with general issues: J. Schlosser, le corpus des Epîtres catholiques (pp. 3–41); R.W. Wall, A unifying theology of the Catholic epistles: a canonical approach (pp. 43–71). Schlosser surveys the canonical process whereby the seven Catholic epistles ( James, 1 and 2 Peter, Jude, 1–3 John) came to

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be considered a corpus, and Wall suggests a canonical reading of this corpus. According to Wall, the Acts of the Apostles seem to have provided the notion of leadership reflected in the collection of the Catholic epistles (esp. The leadership of James). BEThL 176; Peeters, Leuven (2004) XXIV/1–569

✩ 1292

Karl-Wilhelm Niebuhr, “A New Perspective on James”? Neuere Forschungen zum Jakobusbrief This detailed survey of recent research on the letter of James comments on a selection of papers, monographs, and commentaries published 1999–2004. Theologische Literaturzeitung 129/10 (2004) 1019–1044 (BL)

1293

Richard Bauckham et al., James R.J. Bauckham, The wisdom of James and the wisdom of Jesus (75–92); J.S. Kloppenborg, The reception of the Jesus tradition in James (93–141); W. Popkes, Traditionen und Traditionsbrüche im Jakobusbrief (143–170); M. Konradt, Der Jakobusbrief im frühchristlichen Kontext (171–212); B.T. Viviano, La loi parfaite de liberté: Jacques 1,25 et la Loi (213–226); P. Keith, La citation de Lv 19,18b en Jc 2,1–13 (227–247); P.-A. Bernheim, La mort de Jacques, l’épître de Jacques et la dénonciation des riches (249–261); C. Marucci, Sprachliche Merkmale des Jakobusbriefes (263–271); J.P. Yates, The reception of the epistle of James in the Latin West: did Athanasius play a role? (273–288). – An extraordinary collection of papers on James. According to Kloppenborg, James is dependent upon Q sayings, and Bauckham’s study points in the same direction. BEThL 176; Jacques Schlosser (ed.), The Catholic Epistles and the Tradition; Peeters, Leuven (2004) XXIV/1–569 (BL)

1294

Amy-Jill Levine (ed.), A Feminist Companion to the Catholic Epistles and Hebrews The following contributions deal with the letter of James: L.T. Johnson, Gender in the letter of James – a surprising witness; T.B. Cargal, When is a prostitute not an adulteress? The language of sexual infidelity in the rhetoric of the letter of James. According to Johnson, James offers a critique of typically masculine boasting, envy, competitiveness, wealth and even murderous natures, praising, by contrast, abnegation, patient endurance, faith, meekness, service, and even passivity. Feminist Companion to the New Testament and Early Christian Writings 8; T & T Clark International, London (2004) 103–126

1295

Rinaldo Fabris, La Lettera di Giacomo The Letter of James is presented as a discourse of exhortation addressed to Christians to encourage them when experiencing trials, as well as inculcate a project of a coherent and persevering life style. The project embraces the discourse on the “(perfect) law of freedom”, which coincides with “the word of truth”, through which God has generated believers, with “the implanted word, which is able to save your souls” and the “royal law” (the law of the kingdom of God), whose content is love for one’s fellow man, the Godly criterion of final judgement. The discourse of James on “faith and works” in relation to justification is not in polemic either with Paul or Paulinism, but is based on the biblical and Jewish tradition of the figure of Abraham, faithful when put to the test and the “friend of God”. The author of the Letter of James draws on the prophetic-apocalyptic tradition ( judgement of God) and on the evangelical tradition close to Matthew’s Sermon on the Mount. In other words, on the one hand, the Christian experience is rooted in the biblical and Jewish tradition of the first century,

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while on the other drawing upon the Hellenistic-Roman cultural environment, to define Christian identity and outline an ethical project founded on values of the biblical tradition in the context of the faith in Jesus Christ the Lord. ASEs 21/1 (2004) 33–46

1296

Patrick Gray, Points and Lines: Thematic Parallelism in the Letter of James and the Testament of Job This study re-examines the proverbial ‘patience of Job’, its function in the letter of James, and the hypothesis that the author derives the motif from the pseudepigraphical Testament of Job. Particular attention is paid to the use and abuse of the category of parallelism in the study of the NT and the literature of antiquity. While there is not sufficient evidence to settle the source-critical question, the recontextualization of the Job tradition in James sheds light on the relationship between eschatology and ethics in early Christianity and Hellenistic Judaism. NTS 50/3 (2004) 406–424

1297

David Instone-Brewer, James As a Sermon on the Trials of Abraham James’ message is a call to a moral lifestyle. He illustrated this by the Trials of Abraham in order to emphasise that their faith was on trial, and the evidence presented in this trial is based on their works. James’ overall teaching is therefore that believers are tested in this lifetime like Abraham and Job were. Like them, it is not their works which are on trial, but their faith as evidenced by their works. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting, W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 250–268

1298

Alicia Batten, God in the Letter of James: Patron or Benefactor? This article joins recent studies of the letter of James in arguing that the ancient system of patronage aids in illuminating the social situation of this short text. However, unlike other authors, it is suggested here that God is not understood as a substitute patron in James, but as an ideal benefactor, on whom the audience must rely. Building on other studies, the article first offers evidence that patronage and benefaction were understood as different relationships in parts of the Roman Empire. Subsequently it focuses on sections of James in which patronage is criticized and God is portrayed as a frank friend and benefactor, consistent with the image of the ideal benefactor in antiquity. NTS 50/2 (2004) 257–272

1299

Richard Bauckham, The Spirit of God in Us Loathes Envy: James 4:5 Das Zitat in Jak 4.5 stammt vermutlich aus dem apokryphen Buch Eldad und Modad. Bauckham schlägt folgende Übersetzung vor, derzufolge mit dem Geist der Geist Gottes bezeichnet wäre: “The spirit God made to dwell in us abhors envy”. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 270–281 (SP)

✩ 1300

Reinhard Feldmeier et al., 1 Peter R. Feldmeier, Seelenheil: Überlegungen zur Soteriologie und Anthropologie des 1. Petrusbriefes (291–306); François Vouga, La christologie de la Première de Pierre (307–325); E. Norelli, Au sujet de la première réception de 1 Pierre. Trois examples (327–366; patristic echoes); A.A. Fagbemi, The identity of the “elect” in 1 Peter: its

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“present” significance and implication for believers (367–380; the newness of the identity of believers derives from their encounter with Christ); F.J. van Rensburg, The Old Testament in the salvific metaphors in 1 Peter (381–396); D. Rudman, 1 Peter 3–4 and the baptism of chaos (397–405; 1 Peter 3:19.4;6 uses the OT notion of chaos). BEThL 176; Jacques Schlosser (ed.), The Catholic Epistles and the Tradition; Peeters, Leuven (2004) XXIV/1–569 (BL)

1301 Amy-Jill Levine (ed.), A Feminist Companion to the Catholic Epistles

and Hebrews The following contributions deal with 1 Peter: W. Carter, Going all the way? Honoring the emperor and sacrificing wives and slaves in 1 Peter 2:13–3:6; J.W. Aageson, 1 Peter 2:11–3:7: slaves, wives and the complexities of interpretation; M. Misset-van de Weg, Sarah imagery in 1 Peter; B.J. Bauman-Martin, Feminist theologies of suffering and current interpretations of 1 Peter 2:18–3:9 [the letter teaches resistance to extraecclesial cultural pressures]; J.K. Applegate, The co-elect woman of 1 Peter [1 Peter 5:13 may actually refer to a woman holding high ecclesiastical office]. Feminist Companion to the New Testament and Early Christian Writings 8; T & T Clark International, London (2004) XI/1–201

1302 Joel B. Green, Faithful Witness in the Diaspora: The Holy Spirit and the Exiled People of God according to 1 Peter The pneumatology of 1 Peter is deeply contextualized in the realities of the diasporic life of Peter’s model readers. Peter wants his audience to find their true home “in Christ” rather than “among the Gentiles,” and a rather conventional pneumatology is mobilized to that end. On the one hand, the Spirit guides the appropriation of the Scriptures, with the result that one embraces a christological hermeneutic that finds in its pages the suffering, death, and glorious vindication of Christ. In this way Peter’s model readers are given the wherewithal to locate their own suffering in the grand story of Israel, now comprehended christologically, and therefore they have reason to imagine that their own suffering will lead to redemption and vindication. On the other hand, the Spirit is the enabler of faithful living in the present. Given the pressures of exilic living, holiness – engagement in the world of the nations as the people belonging uniquely to Yahweh and therefore representing his character and ways – is possible through the agency of the spirit. Christians making their lives in the diaspora thus find themselves living in the realm of holiness effected by the Spirit. Graham N. Stanton et al., (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 282–295

1303 Mark Boyley, 1 Peter – A Mission Document? Ein “mission document” ist nach Boyley ein Schriftstück, das andere zur Mission ermutigt. In diesem Sinne ist der erste Petrusbrief als “mission document” zu verstehen. RTR 63/2 (2004) 72–86 (SP)

1304 Betsy J. Bauman-Martin, Women on the Edge: New Perspectives on

Women in the Petrine Haustafel Anders als in den Haustafeln von Eph 5 und Kol 3 sind in 1 Petr 2,18 – 3,7 betont häusliche (oiketai ) Sklaven und Frauen angesprochen, während Kinder und (männliche) Sklavenbesitzer fehlen. 1 Petr hat aber offensichtlich keine christlichen Familien im Blick, sondern Menschen, die in nicht christlicher Umgebung als einzelne Christen einen besonders schweren Stand haben: Haussklaven und Ehefrauen heidnischer Männer. Ihr Sich-Fügen und Unterordnen bringt Demütigung und Leiden mit sich, die sie im Blick auf Christi Leiden (Sklaven) oder biblische Vorbilder (Frauen) ertragen sollen.

297

Die Verf. geht dabei auch besonders auf das Los der Haussklavinnen ein, die häufig sexuell ausgebeutet wurden. Der Rat an Frauen, männliche Gewalt im Sinne der von Jesus geduldig angenommenen Erniedrigung hinzunehmen, mag für Christinnen im 1. und 2. Jh. gewiss hilfreich und stärkend gewirkt haben, Er darf jedoch heute nicht als weiterhin gültige prinzipielle Forderung proklamiert werden (wie in manchen christlichen Kreisen), andererseits aber auch nicht als von vornherein falsch und destruktiv der Kritik anheim fallen (wie in manchen feministischen Auslegungen). JBL 123/2 (2004) 253–279 (RM)

1305

Folker Siegert, Christus der ‘Eckstein’, und sein Unterbau: Eine Entdeckung an 1 Petr 2.6f. Die Metapher des Ecksteins in 1 Petr 2,6f erfüllt dann seinen Sinn, wenn die christliche ekklèsia als Aufbau bzw. Weiterbau des Tempels, der das Volk Israel ist, aufgefasst wird. NTS 50/1 (2004) 139–146 (SP)

1306

Fika Janse van Rensburg, Sarah’s submissiveness to Abraham: A sociohistoric interpretation of the exhortation to wives in 1 Peter 3:5–6 to take Sarah as example of submissiveness In 1 Peter 3:5–6 the author of First Peter refers to the holy women of the past who were submissive to their own husbands, and then refers to Sarah who obeyed Abraham and called him master. A socio-historic interpretation of this exhortation to wives in 1 Peter 3:5–6, using Sarah’s submissiveness to Abraham as example of submissiveness, is given. This is done in order to approximate the reception of this tradition in First Peter, and the way the letter’s first hearers/readers’ (specifically the women) understood the author’s exhortation, and to establish what the implications of this exhortation are for the role of women in churches today. HTS 60/1–2 (2004) 249–260

1307

Peter H. Davids et al., 2 Peter and Jude P.H. Davids, The use of Second Temple traditions in 1 and 2 Peter and Jude (409–431); R. Hoppe, Parusieglaube zwischen dem ersten Thessalonicherbrief und dem zweiten Petrusbrief. Ein unerledigtes Problem (433–449; there is no specific theology of Christ’s parousia in the Catholic epistles; only Jude and 2 Peter are dealing with the problem, and each has its own response); L. Thurén, The relationship between 2 Peter and Jude: a classical problem resolved? (451–460; Jude is earlier than 1 Peter); V. Koperski, Knowledge of our Lord Jesus Christ: echoes of Paul in 2 Peter (461–472); M. Trimaille, Le “De sera . . .” de Plutarque et la patience de dieu en 2 P 3 (473–481). BEThL 176; Jacques Schlosser (ed.), The Catholic Epistles and the Tradition; Peeters, Leuven (2004) XXIV/1–569 (BL)

1308

Terrance Callan, Use of the Letter of Jude by the Second Letter of Peter Assuming that 2 Pet 2,1–3,3 is dependent on Jude 4–18, this essay describes in detail the way the author of 2 Peter has used Jude’s material. It is clear that the author of 2 Peter has not simply incorporated Jude, as is sometimes asserted. Rather, 2 Peter has thoroughly reworked Jude to serve its own purposes. 2 Pet 2,1–3,3 is best described as a free paraphrase of Jude 4–18. The relationship between the two texts is similar to the relationship between 1 Clem 36.2–5 and Heb 1,3–13. Bib. 85/1 (2004) 42–64

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1309

Edward Adams, ‘Where is the Promise of his Coming?’ The Complaint of the Scoffers in 2 Peter 3.4 A close analysis of the report of 2 Pet 3.4, paying attention to its precise wording, and a careful reading of the author’s response to it in the verses that follow show that the prevailing interpretation of the scoffers’ eschatological mockery is unsound. The target of the scoffers’ criticism was not so much the parousia of Jesus as the OT promise of a final, eschatological irruption underlying it. Their scepticism was founded neither on the failure of Jesus to come back within a generation, nor on a denial of divine intervention. Rather, it was based on the long period of time that had elapsed since the promise was originally made and the assumption that the eschatological promise involved the prospect of cosmic destruction, which the scoffers rejected on philosophical grounds. NTS 51/1 (2005) 106–122

✩ 1310

Martin M. Culey, I, II, III John: A Handbook on the Greek Text A verse-by-verse guide for students who wish to read the Johannine letters in Greek but who have only minimal familiarity with NT Greek. Far from being a simple linguistic guide, the author offers at times detailed explanations and occasionally refers to grammars and specialized literature. Very helpful! (Available from Baylor University Press, P.O. Box 97363, Waco, TX 76798, USA). Baylor University Press, Waco, Tex. (2004) XXIV/1–175 (BL)

1311

David M. Reis, Jesus’ farewell discourse, “otherness,” and the construction of a Johannine identity This study explores the nexus between intertextuality and identity through an analysis of the Johannine letters. Jonathan Z. Smith’s observations on “otherness” and identity provide the theoretical background for the claim that the construction of an “other” is an integral component in the process of self-definition: identity is forged through the establishment of binary formulae that highlight difference. The Johannine epistles create metonymical and topographical/cosmographical binarisms in order to distinguish certain “others” who no longer participate in community life. Moreover, the letters draw on the traditions contained in the Fourth Gospel’s Farewell Discourse (13:31–17:26) in an attempt to establish a distinctive Johannine identity. Through this “rereading,” the author both exhorts his audience to remain true to the group’s formative teachings and attempts to heighten his own status by echoing the final words of Jesus. SR 32/1–2 (2003) 39–58

✩ 1312

Michèle Morgen et al., 1 John M. Morgen, La mort expiatoire de Jésus d’après 1 Jean (485–501; John is indebted to Lev 16); H. Schmid, Tradition als Strategie: Zur Pragmatik des Traditionsarguments im 1. Johannesbrief (503–517); S. Witeschek, Pappkameraden? Die Auseinandersetzung mit den “Gegnern” im 1. Johannesbrief und die Darstellung des Judas im Johannesevangelium (519–530; the opponents are fictive characters rather than real ones). BEThL 176; Jacques Schlosser (ed.), The Catholic Epistles and the Tradition; Peeters, Leuven (2004) XXIV/1–569 (BL)

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1313

Klaus Scholtissek, Die relecture des Johannesevangeliums im ersten Johannesbrief Der Beitrag spricht einige Fragen zur Auslegung des 1 Joh und Lösungsvorschläge der jüngeren Forschungsgeschichte an und erläutert, in welchem Sinne und aufgrund welcher Textbeobachtungen der 1 Johannesbrief als relecture des Johannesevangeliums gelesen werden kann. Daraus ergeben sich weiterführende Impulse für eine Auslegung des 1. Joh als katechetisches Mahnschreiben für getaufte Christen. BiKi 59/3 (2004) 152–156

1314

Theo K. Heckel, Die Historisierung der johanneischen Theologie im Ersten Johannesbrief 1 Joh verankert die johanneische Überlieferung in der vergangenen Geschichte. Dies zeigt eine Exegese von l Joh 1.1–4. Dieser Prolog setzt Leser voraus, die Joh 1–20 kennen. Wie der Prolog bindet auch der restliche Brief seine Chrislologie ausdrücklich an den irdischen Jesus und verankert auch die Pneumatologie geschichtlich. Die Sammlung der johanneischen Schriften entspricht diesem historisierenden Programm. Die johanneische Überlieferung findet nach dem 1 Joh in Joh 21 ihren Abschluss. NTS 50/3 (2004) 425–443

1315

Hansjörg Schmid, How to Read the First Epistle of John Non-Polemically When reading 1 John most contemporary interpreters stress its polemical character and use the opponents as a key for the whole text. In contrast to them, this article proposes a non-polemical reading which treats the opponents only as a minor feature of 1 John and denies the possibility of mirror-reading the epistle. The article shows the merits, but also the inconsistencies of already existing non-polemical readings of 1 John. It describes the relationship between 1 John and John as an intertextual reading-process and views the opponents as literary contrasting figures. They form a part of an apocalyptic scenario and are related to the main ethical theme of 1 John. The pragmatic function of the excursus-like opponent texts (l John 2,18–27; 4,1–6) is to strengthen and reassure the reader by demonstrating that he or she is immune to the opponent’s denial of the christological confession. On this basis, the ethical parenesis takes place, the urgency of which is stressed by the apocalyptic motifs. As a result, the reader tries to avoid an ethical transgression by which he or she would become like the christological opponents, who thus function as a counter-concept to the community. Bibl. 85/1 (2004) 24–41

1316

D.A. Carson, ‘You Have No Need That Anyone Should Teach You’ (1 John 2:27): An Old Testament Allusion That Determines the Interpretation The old covenant was tribal and representative; the new covenant extends to the world, and abolishes the representative structures that were constitutive of the Mosaic legislation. That is how John reads Jer 31 and Ez 36. The Protognostics, however, appear to have a special inside, a special gnòsis, that only they could impart. But that would elevate them to the role of mediating teacher, to the position of those who do more than expound the truth that is in the domain of the entire church and accessible to the entire church: they claim to teach from the vantage point of superiors, the mediators. And that class of teacher, the sixth-century prophets foresaw, would forever be abolished. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 269–280

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1317 R.W.L. Moberly, “Test the Spirits”: God, Love, and Critical Discernment in 1 John 4 For John “Spirit” in its true form is marked by acknowledgment of Jesus as sent by the Father in a self-giving love which also comes to characterize those who respond. “Spirit” is a “moral” reality, constituted by Jesus, which enables human life to fulfill its divine purpose, and its opposite, which is also “spiritual,” is sin, which chains human life to the realm of death. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 296–307

1318 Jan van der Watt, Hoe akkuraat kan ’n Bybelvertaling wees? Gennaò in 1 Johannes 5:1–4 as voorbeeld An analysis is made of different translations of gennaò in 1 John 5:1–4. The inconsistencies in and among translations are noted. The influence of the socio-cultural ecology as well as the literary and grammatical aspects that play a role in the process of translation, are then illustrated. The complex nature of translation is underlined and it is suggested that the focus should fall on the purpose of a particular translation. This will lead to the purposeful use of different translating techniques in any particular translation. HTS 60/3 (2004) 1149–1171

✩ 1319 David J. Clark, Discourse Structure in Jude Die hier entworfene Gliederung des Judasbriefes unterscheidet sich von anderen Entwürfen hauptsächlich in der Untergliederung des Hauptteils des Briefes in drei Unterabschnitte, die die Verse 3–6, 7–16 und 17–23 umfassen. Die vollständige Gliederung ist dem Beitrag beigegeben. The Bible Translator 55/1 (2004) 125–137 (SP)

1320 Larry Douglas Smith, Unlocking the Structure of Jude Diese Gliederung des Judasbriefes unterteilt den Hauptteil des Briefes (3–23) folgendermaßen: Nach einer Einführung in den Zweck des Briefes (3–4) folgen fünf Blöcke (5–8, 9–10, 11–13, 14–16, 17–19), in denen das gottlose Verhalten im Vordergrund steht. In den abschließenden Versen (20–23) wird dem gegenüber das gottgefällige Verhalten beschrieben. The Bible Translator 55/1 (2004) 138–142 (SP)

Revelation: general ★ individual passages 1321 Stephen S. Smalley, The Revelation to John. A Commentary on the

Greek Text of the Apocalypse In this exhaustive commentary, the author pays close attention to exegetical detail, historical setting, and literary structure. The essential structure is that of a series of seven scenes (that start at Rev 1:9 and are interrupted by several intervals: 4:1–5:14; 10:1–11:19; 15:1–8; 17:1–18:24; 21:1). The seven scenes are: seven oracles (1:9–3:22); seven seals (6:1–17), seven trumpets (8:1–9:21), seven signs (12:1–14.20), seven bowls (16:1–21), seven visions (19:1–20:15), and seven prophecies (21:2–22:17). Smalley prefers an early dating (shortly before the fall of Jerusalem in 70 CE) and assumes that the work was written by John the apostle. – An important, well-argued commentary on the book of Revelation. SPCK, London (2005) XVII/1–633 (BL)

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1322

Giancarlo Biguzzi, L’apocalisse e i suoi enigmi This is not a running textual commentary on the book of Revelation. Instead, the author offers a series of interrelated studies on basic issues and central texts such as idolatry, angels, Rev 13:11, the millennium. He agrees with Augustine that a non-millennarian reading of the last chapter of the book of Revelation is to be preferred. In his discussion of 666, the author emphasizes that this number should not be studied as a concealed reference to a personal name (such as Nero), but, in keeping with the book’s use of symbolic numbers in other passages, as a symbolic number denoting evil. Studi biblici 143; Paideia editrice, Brescia (2004) 1–303 (BL)

1323

Thomas Witulski, Ein neuer Ansatz zur Datierung der neutestamentlichen Johannesapokalypse In der Forschung wird die Frage der Datierung des Buches der Offenbarung kontrovers diskutiert. Einerseits wird die opinio communis – die Datierung in die zweite Hälfte der Regierungszeit Domitians (90–95 n. Chr.) – verteidigt, andererseits wird versucht, demgegenüber frühere oder aber auch spätere Datierungen zu begründen. Im vorliegenden Aufsatz wird die Datierung der Offb in hadrianische Zeit (132–135 n. Chr.) vorgeschlagen. Dafür sprechen v. a. die Entwicklung der kultisch-religiösen Kaiserverehrung in der römischen Provinz Asia im 1. Jh. n. Chr. und die Weihe des pergamenischen Traianstempels als Thron des Satan (Offb 2,13) 129 n. Chr. SNTU 30 (2005) 39–60

1324

Gonzalo Rojas-Flores, The Book of Revelation and the First Years of Nero’s Reign In this article the author tries to demonstrate that the Book of Revelation was written in the first years of Nero’s reign, because (a) there is an important patristic tradition in favor of Nero and (b) the internal evidence shows that the text was redacted after Nero’s ascension to the throne in 54 and before the earthquake of Laodicea in 60. Bib. 85/3 (2004) 375–392

1325

Jean-Pierre Prévost, Werde wach! Die Apokalypse – ein Prophetenbuch Die ‘Apokalyptik’ als einen schillernden und unpräzisen Begriff bezeichnend erörtert Prévost prophetische Elemente in der Offenbarung des Johannes, einem sich selbst als prophetische Rede definierenden Buch. Dabei geht er sowohl auf direkte und indirekte Bezüge der Offb zur atl. Prophetie als auch auf eigene Visionen und Orakel ihres Verfassers ein. In der Geschichte seines Volkes verwurzelt deutet Johannes reinster prophetischer Tradition entsprechend diese Geschichte im Hinblick auf eigene Gegenwart neu. WUB 34/4 (2004) 52–53 (DL)

1326

Beate Kowalski, Die Rezeption des Propheten Ezechiel in der Offenbarung des Johannes The book of Revelation is not a merely literary work, but a book based on the original visions of its author. Nevertheless, the author, in writing down what he saw, was often guided by the language and themes of the book of Ezekiel, presumably his most important intertext. Kowalski studies all allusions to and quotations from the book of Ezekiel found in Revelation. Stuttgarter biblische Beiträge 52; Verlag Katholisches Bibelwerk, Stuttgart (2004) VII/1–529

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1327 Robert M. Royalty Jr., Don’t Touch this Book!: Revelation 22:18–19

and the Rhetoric of Reading (in) the Apocalypse of John In this paper, using postmodern ideological criticism and poststructural literary theory, the author deconstructs the deconstruction of the Hebrew Bible in Revelation. Rev 22:18–19 is emblematic of the attack on John’s opponents and the way the Apocalypse reads the Bible. John attempts to control interpretation of his text even as he deconstructs the Hebrew scriptures, the scroll that he has swallowed. The act of reading other texts was itself an issue in the ideological struggle between the apocalypticprophetic community that inscribed their power in Revelation and the post-Pauline community leaders opposed by this circle of prophets. Revelation takes a political stance towards the interpretive community of readers, present and future, rhetorically circumscribing the act of reading. As apocalyptic-prophetic script, Revelation subversively reinscribes the Hebrew scriptures to effectively eliminate the prophets as authoritative texts and circumscribes its audience for the purpose of ideological condemnation. BI 12/3 (2004) 282–299

1328 Giorgio Marcato, L’Apocalisse di Giovanni: Libro o Lettera? Recent exegetical studies have brought to attention an apparently secondary aspect of the Johannine Apocalypse, i.e. its epistolary character. If accepted, this infers that the Book of Revelation ought to be considered more as a ‘letter’ than as a ‘book’. From a global point of view, such perspective appears hardly convincing; but it can bring a remarkable and perhaps decisive contribution to the solution of the problem frequently debated concerning the authorship of Revelation. In fact the epistolary salutation in Rev 1:4–5a (“grace and peace to you”), as well as the final epistolary greeting in Rev 22:21, if examined objectively, discloses a clear apostolic authority as well as a prophetic one. The same can be said about the unmistakable self-presentation ‘I, John . . .’ in Rev 1:9 and 22:8; the old Ecclesiastical tradition clearly identifies that ‘John’ with the apostle John. As for the intermediate perspective, which interprets the important initial and final epistolary salutations (Rev 1:4–8 and 22:6–21) as ‘liturgical dialogues’, it does not seem to have a solid foundation. Ang. 82/1 (2005) 7–18

1329 Felise Tavo, The Structure of the Apocalypse. Re-examining a Perennial

Problem The ongoing debate on the literary structure of the Apocalypse has invoked to varying degrees the major contributions of A. Yarbro Collins, E. Schüssler Fiorenza, and J. Lambrecht. These have generally argued for an outline based primarily on a septenary pattern (Yarbro Collins), a form-content configuration pattern (Schüssler Fiorenza), or a progressive recapitulation pattern (Lambrecht). Yet few have recognized that these patterns do not necessarily preclude one another and that all three of them pertain to the unique style of the author which a discernment of his structure cannot do without. Taking these three patterns as its starting point, this article would further argue that although largely overlooked, the oral-auricular setting of the book and the climactic character of its final New Jerusalem vision are just as critical to a discernment of the author’s structure. The resulting blueprint is then verified by means of its transitions, symmetry, and centre. NT 57/1 (2005) 47–68

1330 Daniel Ayuch, La instauración del Trono en siete septenarios. La

macronarrativa y su estructura en el Apocalipsis de Juan This article investigates the function of number seven as a narrative device and as the main structural pattern in the macronarrative of the Book of Revelation. Considering the final instauration of the Holy Throne in heaven and on earth as the plot of the

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story, the structuring of the book in septenaries leads the reader through a gradual fulfillment of the New Creation and to the ultimate destruction of evil. Bib. 85/2 (2004) 255–263

1331

Pieter G.R. de Villiers, The role of composition in the interpretation of the Rider on the white horse and the seven seals in Revelation The article investigates the way in which the author of Revelation composed the seven seals: Formal elements group the seals in smaller patterns. It then explains how this reading of the composition contributes to the process of interpretation by analysing the Rider on the white horse as first seal. Other aspects of the author’s compositional skills are brought into discussion in a last part of the article where the meaning of the Rider on the white horse and the ambiguity of the symbols are discussed. HTS 60/1–2 (2004) 125–153

1332

Gerhard Dautzenberg, Die siebte Posaune. Beobachtungen zur Eschatologie und Christologie der Offenbarung des Johannes in ihrem Verhältnis zur paulinischen Theologie und zur frühjüdischen Christologie Dieser Beitrag zeigt u.a., dass Offb und Paulus ein gemeinsames Schema für den Ablauf der Endereignisse voraussetzen. Weiterhin kennen beide ein Wirken des Erhöhten vor seinem Erscheinen am Ende. Während bei Paulus und in der markinischen Tradition die Evangeliumsverkündigung den Endereignissen vorausgeht, steht die Gegenwart der Rezipientinnen von Offb schon unter dem Vorzeichen der siebten Posaune. Neutestamentliche Abhandlungen NF 47; Martin Ebner et al. (Hgg.), Paradigmen auf dem Prüfstand; Aschendorff, Münster (2004) 1–15 (SP)

1333

Knut Backhaus, Apokalyptische Bilder? Die Vernunft der Vision in der Johannes-Offenbarung Die Johannes-Offenbarung inszeniert eine pragmatisch ausgerichtete Theologie im Modus des visionären Bilderzyklus. Die Sendschreiben erden das apokalyptische Drama glaubensbiographisch und setzen es in Handlungsmöglichkeiten um. Die Collagenkunst des Hauptteils entgrenzt die lebensweltliche Perspektive der Adressaten, indem sie die biblischen Bildzitate im Zeichen der christozentrischen Verstehenserfahrung mit der sozialen und politischen Gegenwartswahrnehmung verschränkt. Das Lesedrama zielt darauf, die Adressaten in den apokalyptischen Prozess hineinzuziehen, sie so – mit allen Sinnen und Affekten – zu visionären Teilhabern der kognitiven Gegenwelt zu verwandeln und, liturgisch vermittelt, in die wirklichkeitsstiftende Gegenwart Gottes zu führen: Während aus der Sicht diskursorientierter Exegese logische Inkonsistenz und ethisches Rezeptionsrisiko der Johannes-Offenbarung in den Vordergrund treten, kann die Würdigung ihrer bildsprachlichen Eigendynamik ihr existenzielles Transformationspotential erschließen. EvTh 64/6 (2004) 421–437

1334

Hermann Lichtenberger, Die Mahlmetaphorik in der Johannesapokalypse Die Mahlmetaphorik durchzieht die gesamte Johannesapokalypse. Gerade mit den kontrastiven Bildern, wie der Einladung des Engels an die Vögel zum Fleischfraß nach dem Blutbad des messianischen Reiters Christus bei seinem Kommen vom Himmel her (19,11–21) und dem Hochzeitsmahl des Lammes (19,9), kann der Apokalyptiker den fundamentalen Gegensatz zwischen der durch die Macht und Verführung BabylonRoms bestimmten Weltzeit, die im Gericht ihr Ende findet, und der im Himmel bereiteten, den Getreuen und Erlösten zukommenden ewigen Gemeinschaft mit Gott und dem Lamm zum Ausdruck bringen. Schon von den alttestamentlich-jüdischen Voraussetzungen her eignet der Mahlmetaphorik ein klarer Aussagewert, der in vielfältiger Form aufgenommen und verarbeitet wird. Von besonderer Bedeutung sind die mit der

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Mahlmetaphorik verbundenen Gerichts- und Heilsaussagen. Es ist gewiß nicht von ungefähr, dass die erste Mahlstelle (2,7) den Überwindern das Essen vom Baum des Lebens im Paradies verheißt, und der Buchschluß in positiver und negativer Weise darauf bezug nimmt (22,14–19). WUNT 169; Christian Grappe (ed.), Le Repas de Dieu. Das Mahl Gottes; Mohr Siebeck, Tübingen (2004) 227–252

1335 Martin Hasitschka, Die Priestermetaphorik der Apokalypse des Johannes

als Ausdruck der Verbundenheit der auf Erden lebenden mit den zur Auferstehung gelangten Christen In Offb l,5b–6; 5,9–10 und 20,4–6 werden die an Jesus Glaubenden mit dem kultischen Begriff “Priester” bezeichnet und in besonderer Herrschaftsfunktion gesehen. Lassen sich Verbindungslinien und Zusammenhänge zwischen diesen Texten erkennen? Zur Behandlung dieser Frage werden die Texte zuerst für sich untersucht unter Berücksichtigung ihres alttestamentlichen Hintergrundes (Ex 19,4–6). Dann werden sie miteinander verglichen. Als Ergebnis stellt sich heraus, dass man im Sinne der Offenbarung des Johannes von einer geheimnisvollen Verbundenheit und Solidarität zwischen dem noch bedrängten irdischen und dem schon vollendeten himmlischen Gottesvolk sprechen kann. Bestärkt wird diese Deutung durch einen kurzen Blick auf Offb 7,1–17; 19,1–8. SNTU 29 (2004) 179–192

1336 Ferdinand Hahn, Die Offenbarung des Johannes als Geschichtsdeutung

und Trostbuch The Book of Revelation and other scriptures of the New Testament stand in the tradition of early Jewish prophecy. While in this tradition the expectation of a total renewal in the future is significant, in the proclamation of Jesus and the Early Church the beginning of salvation is central. The Book of Revelation concentrates on the realised participation in salvation, the hope of perfection and the present time as a time of danger, of suffering and of proof. In a concealed way, all is connected with the will of God. The Book of Revelation is, in this sense, an interpretation ot history and a book of comfort for Christians. KuD 51/1 (2005) 55–70

1337 Sjef van Tilborg, The Danger at Midday: Death Threats in the

Apocalypse This paper proposes a new suggestion in the discussion regarding possible death threats in the Apocalypse. It makes a comparison between relevant texts from the Apocalypse and what happens during festival days when rich civilians entertain their co-citizens with (gladiatorial) games. At the end of the morning and during the break special fights are organized. Condemned persons are forced to fight against wild animals or against each other to be killed by the animals or by fire. The paper shows that a number of texts from the Apocalypse are better understood, when they are read against this background. Bib. 85/1 (2004) 1–23

1338 Gordon Campbell, Antithetical Feminine-Urban Imagery and a Tale

of Two Women-Cities in the Book of Revelation A major theme of the Book of Revelation is the woman-city, incorporating various women and cities in the unfolding story. The women are Jezebel, 2:20–23; the woman clothed with the sun, 12:1–6; the whore astride the monster, 17:1–6; and the bride, 19:6–9a, 21:9–10. The cities include seven Church-cities in Roman Asia, 2:1–3:22; Jerusalem, 11:1–13; Babylon, 14:8; 18:1–24; and New Jerusalem, 21–22. Revelation integrates them all into an unprecedented orchestration of a binary motif borrowed

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from prophetic denunciations of ancient cities – Yahweh’s marriage to his beloved people and that people’s spiritual adultery. The result is both a complex blending of feminine-urban imagery and a double metaphor whose fullest development is an elaborate literary contrast between two women-cities, Babylon-the-whore and New Jerusalemthe-bride. Sustained antithetical parallelism conditioning theme development makes the woman-city a fundamentally ambiguous reality and a powerful dramatisation of sinful humanity’s fickle response to God. For believing inhabitants of earthly cities, tragic tension between the call to faithful belonging and the lure of idolatrous affiliations is ultimately resolved through doubly faithful divine action which removes the squalid whore-city, Babylon, and establishes the glorious bride-city, New Jerusalem. TynB 55/1 (2004) 81–108

✩ 1339

Gordon Campbell, Findings, Seals, Trumpets, and Bowls: Variations upon the Theme of Covenant Rupture and Restoration in the Book of Revelation The article offers a literary-theological reading of Rev 1–16 that assumes the uncontroversial formal unity of the sequence (four septets) and argues for its corresponding thematic cohesiveness (variations upon one programmatic idea). The essential formal template and basic thematic content derive from the second part of Lev 26. The author demonstrates how Revelation’s four septets reproduce the form, content, and function of the Levitical source text in four sevenfold judgments characterized by increasing severity (reflecting mounting rebellion) and calculated to bring to repentance the church, drawn from Israel and the nations. WThJ 66/1 (2004) 71–96

1340

Bruce W. Longenecker, Rome, Provincial Cities and the Seven Churches of Revelation 2–3 An competitive pro-Roman sentiment had overrun the first-century provincial cities of Asia Minor. For the benefit of the churches in seven of those cities, the Johannine seer depicts the risen Christ as inspecting his churches according to the categories of honour and shame that diverged radically from those that animated the idolatrous empire of the day. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 281–291

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Michael J. Svigel, Christ as Archè in Revelation 3,14 The constellation of evidences presented in this article suggests that viewing archè in Revelation 3:14 as governmental is most probable, whereas causal, propartial, or prosequential interpretations are improbable. BS 161/2 (2004) 215–231

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S.J.P.K. Riekert, Reconsidering prepositions and Case assignment in the text of Revelation 4 and 5 In order to describe the government by prepositions in the book of Revelation in terms of the Government and Binding Theory, it is imperative that the sub-theory of Case assignment be considered. With the latter as point of departure one may describe, i) the shifts from autothematic and structural Case to oblique Case, ii) the use of prepositions with oblique Case instead of the structural genitive Case, and, iii) the peculiarities of the Case and case assignment of the preposition epi as found in Revelation 4 and 5. HTS 60/1–2 (2004) 349–367

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P.R.G. de Villiers, The Sixth Seal in Revelation 6:12–17 This article illustrates the relevance of a close reading of the text in the ongoing work of New Testament as a discipline by means of Revelation 6:12–17. In an introduction the nature and role of a close reading in Biblical Studies is briefly outlined. A second part analyses the form of the sixth seal and indicates what and how literary techniques were used to compose the text. These are then in turn investigated to explain the meaning and function of this seal within the communication setting in which it originated and for which it was composed. ATh Supplementum 6; D.F. Tolmie (ed.), Die Woord Verwoord; Publications Office of the University of the Free State, Bloemfontein (2004) 1–30

1344

B.J. Lietaert-Peerbolte, Sodom, Egypt, and the Two Witnesses of Revelation 11:8 The two witnesses are Moses and Elija, prophets symbolic of the Christian movement, and the city is Jerusalem. It is spiritually identified with Sodom and Egypt; these two toponyms stand for evil, sin, and oppression, as they do in Wisd 19:6–17. Ed Noort et al. (eds.), Sodom’s Sin; Brill, Leiden (2004) 63–82 (BL)

1345

J.A. du Rand et al., A partial preterist understanding of Revelation 12–13 within an intertextual framework There are two lines of thought in exegetical circles concerning the interpretation of partial preterism, applied to Rev. 12–13: (1) the consistent partial preterism, according to which the whole book of Revelation is God’s judgement directed toward the apostate Jews in AD 70; (2) the transitional partial preterism which argues that the main theme of Rev. 12–19 is God’s judgement on Rome. To solve these conflicting opinions, intertextual views are applied to Rev. 12–13. Two main intertextual tensions arise: the conflict between John’s intertextuality and that of his audiences, and the different views held by the Jewish Christians and the Gentile Christians. However, the problem of the two lines of partial preterism is not a matter of either/or but of both/and. Nonetheless, the matter of priority for each group of John’s audiences is of exegetical significance. For the Jewish audience, the judgement of Jerusalem is still a matter of priority, but for the Gentile audiences, God’s judgement on Rome is decisive. ATh 24/1 (2004) 25–44

1346

Michael Koch, Drachenkampf und Sonnenfrau. Zur Funktion des Mythischen in der Johannesapokalypse am Beispiel von Apk 12 The author of this Munich ThD thesis defends the following ideas: (1) Rev 12 is a truly mythical text, by way of bricolage composed on the basis not of one particular known myth, but of a variety of mythical motifs and elements; (2) the myth is a Christian composition; (3) we should refrain from asking who exactly the Woman is, and who the child, etc.; instead, the text is on purpose open to a variety of interpretations; (4) while the mythical drama has its own, inner chronology, that chronology is not exactly related to the course of human history. WUNT II/184; Mohr Siebeck, Tübingen (2004) XII/1–399 (BL)

1347

Paul Barnett, Revelation 12: An Apocalyptic ‘Church History’? Much of Apocalypse is John’s inspired commentary on contemporary events and pastoral encouragement in the face of those events, in particular the persecutions of ch. 13. Ch. 12, which begins that section, begins with its historical antecedent from Israel/Mary’s safe delivery of the Male-Son, through his rapture to the throne of God as ruler of

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the nations, to the persecutions of Jewish believers ending in the persecution of gentile believers in Ephesus in Roman Asia. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 292–300

1348

Steven J. Friesen, Myth and Symbolic Resistance in Revelation 13 Mythen sind in einem bestimmten Kulturkreis bekannte, bildhafte Erzählungen, die über Machtverhältnisse und Herrschaftsstrukturen gültige Aussagen machen und sie damit in einer Gesellschaft etablieren. Der Verf. zeigt dies an Skulpturen aus Kleinasien (Milet, Aphrodisias und Ephesus), die in mythischer Form die Machtausübung römischer Kaiser über Länder (Claudius über Britannien, Nero über Armenien) abbilden. In ähnlicher Weise symbolisieren die beiden Tiere in Offb 13 (für welche die biblischen Monster Leviathan und Behemoth aus Ijob 40–41 und die Tiere aus Dan 7–8 die Vorbilder abgaben) den endzeitlichen Kampf um die Herrschaft Gottes über die Reiche der Welt. Damit leistet der Apokalyptiker symbolischen Widerstand gegen die Herrschaft Roms. Deren imperialen Mythen setzt er gewissermaßen die Mythen seiner eigenen jüdisch-christlichen Tradition entgegen. JBL 123/2 (2004) 281–313 (RM)

1349

Enrique Treiyer, Fuego del cielo y marca de la bestia: Un estudio exegético de Apo 13:11–18 The chiastic structure of Rev 13:11–15a shows that the central idea of the passage is the concept of deceipt in the context of an attempt to impose a worldwide religion. This seduction is accomplished by means of signs imitating the outpouring of the Holy Spirit at Pentecost (the fire that comes from heaven to earth in sight of human beings, Rev 13:13). Given the planetary crisis of the last plagues (Rev 16), these signs are understood as the response or intervention of God to deliver the world from the calamities that strike human beings and nature. These signs become the basis of an alliance with the supernatural indicated by what John describes using the OT metaphor of a mark on the right hand or on the forehead. Theologika 19/1 (2004) 78–101

1350

Steve Moyise, Singing the Song of Moses and the Lamb: John’s Dialogical Use of Scripture In Rev 15 John points to Exod 15, both by the imagery of the sea and the mention of “the Song of Moses, the Servant of God.” This raises certain expectations that are then dashed; the song that follows bears no visible links with Exod 15. But that does not mean that the associations from Exod 15 are completely silenced. The pointers are sufficiently specific to maintain an almost subliminal presence that accompanies a reading of the text. So Exod 15 remains in the background of Rev 15, barely affecting the interpretation of the text, but ready to be reactivated when John begins the plague sequence in Rev 16. AUSS 42/2 (2004) 347–360

1351

Avaren Ipsen, Political Economy, Prostitution, and the Eschaton of the Whore Babylon: A Feminist Integration of Sex into an Economic Analysis of Revelation 17–18 Die Realität der Prostitution in der antiken römischen Gesellschaft bestimmt die Bildwelt der Metapher von der Hure Babylon in Offb 17–19. Ipsen zeigt, wie Prostitution in die wirtschaftlichen und militärischen Strukturen der antiken römischen Gesellschaft verwickelt war, und welche Konsequenzen sich daraus für die Rolle von Prostituierten und Sklavinnen in der Gesellschaft ergaben. Sie sucht in Offb 17–19 nach Stimmen

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von Prostituierten und Sklavinnen, die, einem “hidden transcript” ( James Scott) gleich, über Rom richten und ihre Klienten als die eigentliche Ursache für die Prostitution ausmachen. Frank Crüsemann u.a. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 504–527 (SP)

1352

Josef Schmidt, Nous und sophia in Offb 17 Die apokalyptische Rätselzahl hat nicht nur die Funktion, die historische Rückschau des 13. Kapitels eindrucksvoll abzuschließen; sie ist auch im 17. Kapitel präsent. Dort repräsentiert sie die innere Mitte einer weiteren historischen Reflexion, die nun aber der künftigen Entwicklung des römischen Kaiserreiches gewidmet ist. Der Verfasser sieht die Zeit einer neuen Verfolgung am politischen Horizont heraufziehen und mahnt seine Leser zu illusionsloser Wachsamkeit. Der historische Standort des Verfassers ist die Zeit des Vespasian; sein geographischer Standort ist die Stadt Rom. Nicht nur die kryptische Geographie von Kapitel 17, sondern auch die des 11. Kapitels kann dem Areal dieser Stadt zugeordnet werden. NT 46/2 (2004) 164–189

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Carlos Mora, Un modelo de adoración según Apocalipsis 19 The greatness and sumptuousness with which humans celebrate their events sometimes exceeds the worship offered to God. The author shows how in the book of Revelation the worship of the Creator plays a very important role. Worship is described seven times as offered to the Lord and it becomes an element of supreme loyalty in the last days when the Beast herself will demand that all the inhabitants of earth worship her. Terms and expressions such as “aleluya, “salvation”, “glory”, “power”, “to praise”, “let us rejoice”, “let us be glad”, “give Him glory”, are the tonic note of the worship scenes given to the Creator and the Lamb in the celestial ambits. The author suggests that these very manifestations should permeate our earthly worship to our Maker and author of our salvation. Theologika 19/2 (2004) 160–178

1354

Jack T. Sanders, Whence the First Millennium? The Sources behind Revelation 20 Many scholars in a former generation thought that Zoroastrian ideas had influenced the concept and structure of the millennium in Rev 20. More recently, however, nearly all scholars who deal with Revelation think rather that Ps 90.4 was responsible for the formulation in Rev 20. A careful review of both Jewish and Zoroastrian texts that bear on the issue, however, shows that, while absolute proof may be lacking, we should still give very serious consideration to the likelihood of a Zoroastrian background. NTS 50/3 (2004) 444–456

1355

Andreas Hoeck, The Descent of the New Jerusalem. A Discourse Analysis of Rev 21:1–22:5 Two results of this text-linguistic study merit reporting: the textual integrity of the passage can be validated linguistically, and the aorist tense “prevalently signals an objective vision linearity, a background time-bar as it were. The future tens occurs almost exclusively in four well-delineated prophetic text sections” (324–325). In Rev 21:24–27 the present and aorist tenses suggest both the imminence and the futurity of the portrayed events. European University Studies XXIII/769; Peter Lang Verlag, Bern (2004) XIV/1–421 (BL)

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Mark R. Bredin, Hate Never Dispelled Hate: No Place for the Pharmakos (Revelation 22:15) Pharmakoi in Revelation 22:15 are situated outside the holy city thus stating that there is no place in a peaceful society for blaming others for the fault that is their own. This idea of blame and revenge lies at the very heart of society, and Jesus in his death as a pharmakos uncovers the mechanism of blame and revenge which generates violence. In this article I examine occurrences of pharmakos-type words and consider them in the Septuagint, in Greek literature, and in the book of Revelation, showing that Girard’s mimetic theory can be detected in the book of Revelation. BTB 34/3 (2004) 105–113

EXTRABIBLICAL SOURCES Inscriptions General 1357

Seth L. Sanders, What Was the Alphabet for? The Rise of Written Vernaculars and the Making of Israelite National Literature The notion of alphabetical writing was known as early as ca. 2000 BCE. Yet for a long time, the alphabet was never used in Semitic writing, for Akkadian cuneiform held the monopoly throughout the East. Alphabetical writing was used first by the people of Ugarit (in the Late Bronze Age) and then by the Israelites. It is important to realize that alphabetical writing, before Persian times, was never used in international correspondence, and was never meant to be used in that function. Instead, it was meant for local use, and indicates a heightened level of local patriotism and indeed a “vernacular revolution”. The Albright/Cross school misunderstood the early use of the alphabet as announcing or reflecting democratic ideals. Maarav 11/1 (2004) 25–56 (BL)

1358

Stephanie Dalley, Recent Evidence from Assyrian Sources for Judaean History from Uzziah to Manasseh A late eighth-century BCE tomb has been found at the Assyrian city of Kalhu (Nimrud) in northern Iraq, containing the bodies of two Assyrian queens identified from inscribed grave-goods. Their names Yabâ and Atalya are almost certainly Hebrew. Assyrian letters and administrative texts also found at Nimrud, and palace sculpture from Nineveh, contain evidence for a close relationship between Judah and Assyria, from the reign of Uzziah contemporary with Tiglath-pileser III, to that of Manasseh, contemporary with Esar-haddon. In this article Hezekiah’s short-lived attempt to reject the alliance is re-examined using contemporary Assyrian sources. Judah’s vital position facilitating trade from Egypt through Philistia to Assyria is deduced from Assyrian royal inscriptions recently edited, and from a recent study of Judaean weights. JSOT 28/4 (2004) 387–401

1359

Ruth Hachlili, Selected Inscriptions on Tombs, Sarcophagi and Ossuaries The inscription was a form of commemoration of the dead. This substantial chapter offers the edition (often with figures and plates) of Hebrew, Aramaic, and Greek commemorative inscriptions such as the Jason tomb inscription (early first century BCE) and the Sons of Hezir inscription (pp. 163–233). Elsewhere in the book, the author

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also edits and discusses protective (curse) inscriptions (pp. 496–507) and abecedaria (pp. 507–511). All personal names used in the inscription are listed and discussed. – A most valuable scholarly resource. JSJ.S 94; Ruth Hachlili, Jewish Funerary Customs, Practices and Rites in the Second Temple Period; Brill, Leiden (2005) 163–233 (BL)

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Christopher A. Rollston, Non-Provenanced Epigraphs II: The Status of Non-Provenanced Epigraphs within the Broader Corpus of Northwest Semitic Vor dem Hintergrund des im Teil I beschriebenen Problems moderner Fälschungen (IRBS 50:1283) ist diese Studie dem Umgang mit Inschriften unbekannter Herkunft gewidmet. Der Verf. macht darauf aufmerksam, dass neben der notwendigen sorgfältigen Überprüfung der Urkunde auf ihre Echtheit der Verlust von Informationen aus dem Fundkontext zu berücksichtigen ist. Dokumente unbekannter Herkunft sollten daher separat publiziert und präsentiert bzw. in übergreifenden thematischen Abhandlungen gekennzeichnet werden. Außerdem sollte ein konsistentes System von Methoden und Autoritäten zur Feststellung der Echtheit der Inschriften etabliert werden. Maarav 11/1 (2004) 57–79 (DL)

Hebrew 1361

F.W. Dobbs-Allsopp, Hebrew Inscriptions. Texts from the Biblical Period of the Monarchy with Concordance With the present book we have three standard editions of ancient Hebrew inscriptions: HAE (by J. Renz, in German), AHI (by G.I. Davies, without translation), and HI (the book here reviewed). By virtue of its fresh English translations and extensive linguistic notes, HI will generally be preferred to AHI. Moreover, HI also includes many inscriptions not found in the other collections, and an appendix transliterates and translates a wide selection of unprovenanced texts that have come to light from various private collections in recent years. Interestingly, HI does not generally offer new readings of the inscriptions; and no reference is made to the many new readings and translation possibilities suggested by Ziony Zevit, The Religions of Ancient Israel, London 2001, chap. 5. What we have here is largely the work of former students of F.M. Cross to whom the valuable volume is dedicated. No one studying ancient Hebrew inscriptions and their contribution to our understanding of the Hebrew language can do without HI. – A standard resource for students and scholars. Yale University Press, London (2004) XXXV/1–804 (BL)

1362

Lawrence J. Mykytiuk, Identifying Biblical Persons in Northwest Semitic Inscriptions of 1200–539 BCE After having established criteria of inscriptional authenticity and biblical identification, the author sifts the evidence and comes up with the following list of biblical names that can be documented from epigraphical sources: Mesha, Omri, Jeroboam, Shaphan, Gemariah, Hilkiia (the priest), Azaraiah, Uzziah. The author also comments on inscriptions of which the authenticity is not firmly established. This most valuable book is a feast for all who have followed recent developments in ancient Hebrew epigraphy. Academia Biblica 12; Society of Biblical Literature, Atlanta, Ga. (2004) XX/1–327 (BL)

1363

B.A. Mastin, A Note on some Inscriptions and Drawings from Kuntillet 'Ajrud M. Dijkstra’s theory that the inscriptions and drawings on pithoi A and B at Kuntillet 'Ajrud were not composed until after the pithoi had been broken (The Biblical Seminar

311

77, 2001, 16–44; IRBS 49:1075) is not supported by photographs of the reconstructed portions of these pithoi, which show that both inscriptions and drawings were present before the breaks which are visible in the photographs were made. PEQ 137/1 (2005) 31–32

1364

Gabriel Barkay et al., The Amulets from Ketef Hinnom: A New Edition and Evaluation This article represents a substantial revision and rereading of the two silver plaques found at Ketef Hinnom in 1979. Our new analysis of detailed, high-resolution images made by West Semitic Research reveals traces of letters that were not previously identified as well as clarification of letters that were previously much harder to read and identify. Based on our new analysis and reading of these texts, we can reaffirm with confidence that the late preexilic period is the proper chronological context for the artifacts. We can further reassert the conclusion reached by most scholars: that the inscriptions found on these plaques preserve the earliest known citations of texts also found in the Hebrew Bible and that they provide us with the earliest examples of confessional statements concerning Yahweh. The new readings of the text further confirm the assumption that these artifacts are best classified as amulets that were utilized in an apotropaic manner. BASOR 334 (2004) 41–71

1365

Gabriel Barkay et al., The Challenges of Ketef Hinnom. Using Advanced Technologies to Reclaim the Earliest Biblical Texts and Their Context Diese Publikation erläutert die Prinzipien einer mit Hilfe von Fotografie und Computertechnik vorgenommener Rekonstruktion des Textes der berühmten Ketef Hinnom Inschriften. Die Autoren vertreten die These, die beiden Inschriften wurden als Amulette mit apotropäischer Funktion verwendet, und datieren die Artefakte aufgrund paläographischer Beobachtungen in das späte 7. bzw. frühe 6. Jh.v. Die Inschriften seien daher zu Recht als älteste Zitate bekannter biblischer Passagen zu interpretieren. NEAr 66/4 (2003) 162–171 (DL)

1366

Stig Norin, Die sogenannte Joaschinschrift – echt oder falsch? The inscription consists of a sandstone plate, in the size of 24 times 30 cm and about 8 cm thick. The plate is broken at the upper edge and has, as it now is at hand, fifteen lines of Hebrew text. The text of the inscription is throughout written without internal matres lectionis, in good accordance with the custom of the ninth century BC. A palaeographic comparison shows that the alphabet of the inscription is not copied from any other inscription, but the forms of the letters show an inclination to somewhat older forms. According to the original geological investigation, the stone with its inscription is genuine, but many scholars in the field of Hebrew epigraphic are sceptical. If the inscription is a fake, we also must ask, who made it and why was it made. If it is genuine, we stand before a completely singular document, which in the future will be very important for the study of the Bible and history of Ancient Israel. VT 55/1 (2005) 61–74

1367

Yuval Goren et al., Authenticity Examination of the Jehoash Inscription The study focuses on the inscription tablet’s petrography and the oxygen isotopic composition (d18O) of the secondary materials (patina). The micromorphologic, petrographic and oxygen isotopic composition of the patina covering the letters and surface of the inscription present numerous anomalies that clearly indicate that it was artificially created in recent times and as such is a modern forgery. Tel Aviv 31/1 (2004) 3–16

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1368

David Noel Freedman, Don’t Rush to Judgment. Jehoash Inscription May Be Authentic Weiterführung der Diskussion um die Authentizität der sog. “Joasch-Inschrift”. Die für das Hebräisch des 9. Jhs. v. Chr. zahlreichen Anomalien dürften nicht vorschnell als Anachronismen abgeurteilt werden. BArR 30/2 (2004) 48–50 (MDK)

Aramaic 1369

Hallvard Hagelia, How Important is the Tel Dan Stele, Except for Its Relations to the Bible? Der Beitrag bietet eine allgemeine Einführung in die Forschung um die Dan-Inschrift. Einzelne Untersuchungsgebiete wie die Rekonstruktion des Textes, Paläographie, Epigraphik, grammatische Probleme und inhaltliche Eigentümlichkeiten werden kurz skizziert ohne die Möglichkeit einer erschöpfenden Behandlung der genannten Felder und einer ausführlichen Analyse angezeigter Probleme. Der weitgehend verbreiteten Meinung folgend akzeptiert der Verf. die Zusammenstellung der Fragmente A und B 1+2 entsprechend ihrer Erstpublikation sowie die traditionelle Datierung der Inschrift in die zweite Hälfte des 9. Jh.v. Ihre Bedeutung sieht er nicht nur in den mit ihrem Text korrespondierenden biblischen Bezügen sondern in ihrem Zeugnis für die wenig bekannte aramäische Sprache und Geschichte in dieser Zeit. SEÅ 69 (2004) 155–166 (DL)

1370

Hallvard Hagelia, Tel Dan-innskriften. En 10-års-markering This article is a presentation of the Tel Dan inscription and some of the debate following its publication. The author explains where and how fragments of the stele with the inscription was found and presents a translation into Norwegian, based upon the editors’ reconstruction. This text basis is a choice among altogether 33 registered reconstructions of the inscription. From the debate questions related to the translation of the Aramaic term bytdwd are surveyed, as are questions related to authorship, dating, philology and historiography. One reason for this debate has been the much more important discussion between “minimalists” and “maximalists”, which is also surveyed shortly. TTK 75/1 (2004) 5–19

1371

Victor Sasson, The Tell Dan Aramaic Inscription: The Problems of a New Minimized Reading Reviewing George Athas, The Tell Dan Inscription ( JSOT.S 360, 2003), Sasson argues that despite the detailed epigraphical analysis, the book is disappointing. Both the Hebrew Bible and the Tell Dan text are downsized and devalued. The equation bytdwd = Jerusalem, understood as a small principality, does not work. Instead, the expression seems to refer to Judah, i.e. the House of David. Journal of Semitic Studies 50/1 (2005) 23–34 (BL)

1372

Hallvard Hagelia, The First Dissertation on the Tel Dan Inscription George Athas has published the first dissertation on the “House of David” or “Tel Dan inscription”, with particular attention to its epigraphy and palaeography (see JSOT.S 360). Within these fields he has written a substantial contribution. But he is not so convincing as far as the production of the stele and the constellation of the fragments are concerned. He dates the inscription to around 795 BCE and identifies the language as Aramaic. He identifies bytdwd as a toponym, and Aramaic equivalent

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to Hebrew 'ir dwd, “city of David”. He accepts identifying “Amaziah son of Joash” in line B8, but not more than “. . . ram son of . . .” in line 7B. SJOT 18/1 (2004) 135–146

1373

André Lemaire, Trois inscriptions araméennes sur ossuaire et leur intérêt Drei in Jerusalem gefundene Ossuare mit aramäischen Inschriften aus einer Privatsammlung sind der Gegenstand dieser Untersuchung: (1) Das Ossuar von Jakobus, Sohn des Joseph, der Bruder Jesu. Dem Verf. erscheint es sehr wahrscheinlich, dass sich diese Inschrift auf den im NT und von Josephus erwähnten Jakobus, den Bruder Jesu von Nazaret bezieht (Der Artikel ist noch vor der Infragestellung der Inschrift verfasst worden. Allerdings hält Lemaire gegen offizielle Untersuchungen und breite wissenschaftliche Kritik weiterhin an der Authentizität der Inschrift fest.); (2) Ein Ossuar mit zwei Inschriften, welche Priester, Diener der Synagoge von Apamea erwähnen; (3) Ein Ossuar mit einer palmyrenischen Inschrift, welche einem Béy’â, Sohn des Jakob gehörte und ein interessantes Beispiel der Entwicklung in palmyrenischer Schrift bietet. M.A. Caquot präsentiert einige Anmerkungen zu diesem Artikel im Anschluss daran (318–319). CRAI (2003) 301–317 (DL)

1374

Hershel Shanks, The Seventh Sample. IAA Report Shows Evidence for Authenticity of “Jesus” Weiterführung der Diskussion um die Authentizität der Inschrift des sog. “JakobusOssuars” in Form einer Kritik an der Interpretation der geochemischen Analysedaten durch A. Ayalon. BArR 30/2 (2004) 44–47 (MDK)

1375

Shmuel A˙ituv et al., Seventeen Aramaic Texts on Ostraca from Idumea: The Late Persian to the Early Hellenistic Periods Die hier präsentierten siebzehn Ostraka sind ein Teil einer durch Käufe auf dem Antikenmarkt entstandenen Privatsammlung (ISAP 701–757). Wahrscheinlich in Lagerarchiven aus der Gegend von Khirbet el-Qom entstanden bezeugen sie Lieferungen von Produkten wie Gerste, Weizen, Mehl, Öl, Nägel u.a. Acht der Ostraka erlauben eine Datierung dieser Dokumente in die 2. Hälfte des 4. Jh.v. Neben einer Transliteration, Übersetzung und eines kurzen Kommentars zu den einzelnen Inschriften bietet die Publikation Faksimiles sowie Fotografien der siebzehn Ostraka im hinteren Teil des Heftes. Maarav 11/1 (2004) 7–23.111–123 (DL)

1376

André Lemaire, Nouveau Temple de Yaho (IVE S. AV.J.-C.) Ein aramäisches Ostrakon aus Südpalästina belegt die Existenz eines Jahwe-Tempels in der Gegend von Khirbet el-Qôm in der zweiten Hälfte des 4. Jhs.v. Der Beitrag bietet eine transliterierte Fassung der Inschrift samt der Übersetzung und einem kurzen Kommentar. Die zufällige Erwähnung des “byt yhw” auf dem Ostrakon lässt leider keine Schlüsse auf das Aussehen des Heiligtums und die darin praktizierten Riten zu. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 265–273 (DL)

1377

André Lemaire, Another Temple to the Israelite God. Aramaic Hoard Documents Life in Fourth Century BC Vorstellung eines zu weiten Teilen bereits publizierten, aus dem Antikenhandel kommenden Horts von aramäischen Ostraka aus dem 4. Jh. v.Chr. Herkunftsort dürfte

314

das in den Inschriften mehrfach genannte Maqqedah sein, das u.U. mit Chirbet elQom zu identifizieren ist. Eines der Ostraka nennt neben anderen Tempeln auch ein beit yaho “Haus JHWHs”. BArR 30/4 (2004) 38–44.60 (MDK)

1378

Bezalel Porten et al., On Problems of Identity and Chronology in the Idumean Ostraca Der Beitrag bietet einen Einblick in die Arbeit der Verf. an einem Korpus aramäischer Ostraka aus Edom/Idumäa. Anhand des in sechzehn Dokumenten vorkommenden Namens Qos˙anan werden die Probleme einer Abgrenzung von Personen mit gleichem Namen angesichts des teilweise schlechten Zustands der Inschriften bzw. ihres knappen Inhalts diskutiert. Relevante Ostraka sind im Anhang in der Faksimile-Form präsentiert, transliteriert und übersetzt. Michael Heltzer et al. (eds.), T eshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 161*–183* (DL)

Akkadian – Egyptian – Phoenician – Greek – Thamudic 1379

David Gilad, Book review of Mordechai Cogan, Historical Texts from Assyria and Babylonia: 9th–6th Centuries BCE (The Biblical Encyclopaedia Library, vol. 19), Jerusalem: Mosad Bialik, 2003. XVI + 179 pp. (Hebr., Engl. summary) This attractively produced volume offers the student of Biblical history a fluent and up-to-date Hebrew translation of the major Assyrian and Babylonian royal inscriptions related to the period of the divided monarchy in Israel, specifically from the mid-ninth century BCE and following. The book covers selected texts from the reigns of eight Assyrian kings, as well as three Babylonian chronicles, excerpts from the Assyrian eponym list, Cyrus’ cylinder inscription, and a number of useful appendices and indexes. His authoritative albeit abbreviated notes to the translations deal not only with linguistic, geographical, and chronological issues, but also give the reader a taste of how to appreciate the inscriptions on the rhetorical and ideological levels. Beit Mikra 180 (2004) 84–86

1380

Yitzhak Avishur et al., The “great sin” and its punishment. Remarks on the letter of the king of Sidon to the king of Ugarit from the recent publication, in the light of the Bible (OT), the Mishna, and the II Targum of the Book of Esther Der Beitrag erörtert zwei Details aus einem Brief des Königs von Sidon nach Ugarit (RS 86.2221+) im altorientalischen und biblischen Kontext. Zum Einen geht es um den Begriff der “großen Sünde”, mit dem sowohl ein religiöses als auch ziviles, insbesondere sexuelles Vergehen gemeint sein kann. Zum Anderen wird die Strafe für die ‘große Sünde’ besprochen, die hier in Steinigung und Pfählung des Angeklagten nach dem Willen Sidonier bestehen sollte. Beide Teile der geforderten Strafe sind in biblischen wie außerbiblischen Texten explizit erwähnt, wobei in einigen weiteren Texten mit dem ‘Aufhängen’ der Verurteilten die Pfählung (d.h. Aufhängung auf einem Pfahl) gemeint sein dürfte. ZABR 10 (2004) 207–212 (DL)

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1381

Nadav Na"aman, The ßu¢àru in Second-Millenium BCE Letters from Canaan Zwecks Bestimmung des sozialen Status einer als ßu¢àru / ßu¢àrtu bezeichneten Person in kanaanäischer Gesellschaft des 2. Jtds.v. werden hier sieben Briefe, in denen dieser Begriff verwendet wurde, analysiert. Im Unterschied zu einem breiten Bedeutungsfeld für diesen Begriff im Antiken Nahen Osten wird im kanaanäischen Raum mit ßu¢àru / ßu¢àrtu ein Status der Unterordnung bzw. Sklaverei gekennzeichnet. IEJ 54/1 (2004) 92–99 (DL)

1382

Anson F. Rainey, Publish It Not as Gath The recent examination of the clays from several of the tablets in question has not led to convincing new identifications for Gath-Carmel or Gath-padalla. Further petrographic investigations will be helpful in understanding the Amarna correspondence and its geographical and cultural setting. IEJ 54/1 (2004) 100–104

1383

Kenneth Kitchen, The Victories of Merenptah, and the Nature of their Record This article responds to that by I. Hjelm and T.L. Thompson (‘The Victory Song of Merenptah, Israel and the People of Palestine’, JSOT 27.1 [2002], pp. 3–18, see IRBS 49:12–55), concerning the nature of the war-inscriptions of Merenptah of Egypt, and especially of the role of his triumph-hymn and the significance of the mention of Israel in that document, in pointing out standard Egyptian usage of the New-Kingdom period (sixteenth-twelfth centuries BCE) to which Merenptah’s texts conform, and correcting misunderstandings of these data by Hjelm and Thompson and some of their precursors. JSOT 28/3 (2004) 259–272

1384

Michael G. Hasel, The Structure of the Final Hymnic-Poetic Unit on the Merenptah Stela The structure of the final hymnic-poetic unit on the Merenptah stela has been crucial in the current discussion over the origin of Israel. This study appraises the latest suggestion by J.K. Hoffmeier (1997) and seeks to combine the grammatical interpretation with terminological, geographical, and conceptual considerations. Rather than contradicting earlier proposals these latest grammatical observations enhance and even bolster the interpretation that Israel was located within the region Canaan/Hurru and that it was an entity powerful enough to be mentioned alongside the major cities of Ashkelon, Gezer, and Yenoam. ZAW 116/1 (2004) 75–81

1385

Marilyn J. Lundberg, Editor’s Notes: The A˙iram Inscription Der Beitrag bietet eine neue, aufgrund eines Projektes des West Semitic Research entstandene Publikation der berühmten A˙iram-Inschrift auf einem Sarkophag in Byblos. Neben der Faksimiles der Inschrift, ihrer Transliteration, Übersetzung und eines kurzen Kommentars bildet die Untersuchung der Schrift einen Schwerpunkt der Publikation, wobei die Verf. von der Frage geleitet ist, ob die beiden Texte an zwei Seiten des Sarkophags zusammen gehören oder zwei eigenständige und in verschiedenen Zeiten entstandene Inschriften sind. Eine große Hilfe für die Leser bieten die 14 Tafeln mit hervorragenden Fotografien einzelner Inschriftenteile in jeweils zweifacher Ausführung am Ende des Heftes. Maarav 11/1 (2004) 81–93.124–138 (DL)

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1386

André Lemaire, Inscription royale Phénicienne sur bateau votif Der Beitrag präsentiert eine phönizische Inschrift auf einem aus Malachit hergestellten und fragmentarisch erhaltenen Schiffsmodell im Privatbesitz. Neben der Beschreibung der äußeren Merkmale der Inschrift, ihrer Übersetzung und eines kurzen Kommentars bietet der Verf. auch eine paläographische Analyse einzelner Buchstabenformen sowie eine allgemeine Interpretation des Inhalts. Die zwei Könige von Tyrus erwähnende Inschrift ordnet er in die Zeit Ittobaals IV als Koregenten seines Vaters Hirôms III (539–533/2). Möglicherweise wurde sie zum Dank für die Rettung Ittobaals aus einer Seenot als Votivgabe vor einer lokalen Gottheit dargebracht. Michael Heltzer et al. (eds.), Teshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 117*–129* (DL)

1387

Carsten Peter Thiede et al., Das Jesus-Fragment. Was wirklich auf dem Kreuz Jesu stand The late C.P. Thiede (d. 2004), supported by Matthew d’Ancona, argues that the “titulus”, an inscribed fragment of walnut wood (with illegible Hebrew, but legible Greek and Latin) kept as a relic in Santa Croce in Gerusalemme in Rome, may actually be a genuine piece of Christ’s cross. Even though many are likely to disagree with the enthusiastic authors, the book does include much scholarly material. Brunnen Verlag, Giessen (2004) 1–263 (BL)

1388

Peter Arzt-Grabner, Die Paulusbriefe im Lichte der Alltagspapyri Alltagspapyri werfen auf manche Texte im NT neues Licht. Z.B. zeigt die Formulierung edèlothè (1. Kor 1,11), dass Paulus einen oder mehrere Briefe von den Leuten der Chloe erhalten hat. Zu Phlm 10–13 gibt es Analogien in antiken Verträgen: Der Zeltmacher Paulus übernimmt Strukturen aus seinem Handwerk für die Strukturen der neuen Gemeinden. Ein weiteres Beispiel für den Nutzen von Alltagspapyri in der Exegese ist Phlm im Kontext antiker Sklaverei. ZNT 14 (2004) 22–30 (MW)

1389

David F. Graf et al., The North Arabian “Thamudic E” Inscription from Uraynibah West In 1984, a “Thamudic E” inscription was discovered at Uraynibah West, almost 35 km south of Amman in Jordan. It is of exceptional character in regard to its length, content, style, and language. An analogous rhetorical petition to the god Ía'b and goddess Lat was also discovered at Madaba in 1996, with similar phraseology and content, which offers important parallels to the Uraynibah text (dealt with in an appendix). What is striking about both texts is that they are written completely in an early form of Old or even Classical Arabic. The date is problematic, but because of the Nabataean cultural elements embedded in the texts, we would date them to around the beginning of our era. The provenance and sophistication of these texts in the heartland of Transjordan also argues against the standard ascription of Old North Arabic “Thamudic E” to “nomads” or “Bedouins.” BASOR 335 (2004) 53–89

317

Apocrypha and pseudepigrapha Old Testament: general ★ ApocMoses – ApocAbr – 1 Enoch – 2 Enoch – JosAs – Jub – AscIsa – PsSol – ParJer – Ahiqar Saying – QuestEsdr – Sem – 3 Macc 1390

Otto Kaiser, The Old Testament Apocrypha. An Introduction English version of a short introduction to 1 and 2 Macc, 3 Ezra, Tobit, Judith, additions to Daniel and Esther, Baruch, Letter of Jeremiah, the Syriac Psalms (Ps 151–155), the Prayer of Manasseh, and the Psalms of Solomon. Originally published in German in 2000, this is a handy resource for scholars and students. The book includes bibliographies. Hendrickson Publishers, Peabody, Mass. (2004) XIII/1–125

1391

David R. Cartlidge, Dealing with the Devil. How Adam and Eve Fared After the Fall Based on Michael E. Stones’ book Adam’s Contract with Satan (2002) the article presents the apocryphal stories of Adam’s cheirograph given to the devil, which proclaim a different concept of the human condition than the Western church with its Augustinian view does. In the legends’ theology mankind is deceived, no divine edict is transgressed, and only ignorance of this deceit holds in bondage to Satan. BiRe 20/3 (2004) 20–26 (CB)

✩ 1392

Jan Dochhorn, Die Apokalypse des Mose This Jewish writing in Greek, by the author dated to ca. 100 CE, is here textually reconstructed and presented with an exhaustive commentary. The story of Adam and Eve and their post-paradise existence is largely derived from exegetical observations made by early scholars who paid much attention to the details of the Hebrew text of Genesis. – Indispensable for the study of early Jewish exegesis and apocryphal literature. TSAJ 106; Mohr Siebeck, Tübingen (2005) XIV/1–657

1393

Stefan Schreiber, Der Mensch im Tod nach der Apokalypse des Mose. Eine frühjüdische Anthropologie in der Zeit des Paulus In the Apocalypse of Moses the themes of the protoplasts’ death and of God’s mercy with Adam are dominant. The anthropological views, however, are ambivalent: man as a unity, or a dichotomy of body and soul. In the literary setting of the document as a whole, traditio-historical solutions are not satisfying. On the background of the use of the key terms sòma, pneuma and psychè in the Septuagint, the author of the Apocalypse does not provide a clear anthropological system, but articulates the “self,” the “life” of man as owed to God. Avoiding the dualistic picture of man common in Greek philosophy, he is guided by the biblical view of man as a unity in order to strengthen the reader’s hope in a life after death in the face of negative earthly conditions. This has consequences, for example, for the theological diversity in Early Judaism, or for the dilemma of the empty tomb of Jesus. JSJ 35/1 (2004) 49–69

318

1394 Wanda Zemler-Cizewski, The Apocryphal Life of Adam and Eve:

Recent Scholarly Work Der Artikel bietet einen Überblick über bisherige Forschung zum apokryphen Leben von Adam und Eva, einem in frühen christlichen Gemeinden verbreiteten Werk. Das wahrscheinlich in Griechisch verfasste Original ist heute in sechs Sprachen überliefert: Griechisch, Latein, Armenisch, Georgisch, Slawisch und Koptisch. Die Verf. zeichnet kurz die Entwicklung der Text- sowie Synopsenausgaben und beschreibt anschließend den Inhalt des Apokryphs unter besonderer Berücksichtigung der Unterschiede zwischen verschiedenen Überlieferungsvarianten. Abschließend werden zwei Beiträge der gegenwärtigen Forschung zu diesem Werk besprochen: G.A. Anderson et al., Literature on Adam and Eve: Collected Essays; Brill, Leiden (2000) und M.D. Eldridge, Dying Adam with His Multiethnic Family: Understanding the Greek Life of Adam and Eve; Brill, Leiden (2001). AThR 86/4 (2004) 671–677 (DL)

1395 Rivka Nir, The Aromatic Fragrances of Paradise in the Greek Life of

Adam and Eve and the Christian Origin of the Composition According to the Greek life of Adam and Eve, before his expulsion from Paradise, Adam received permission to take four kinds of aromatic fragrances to use as earthly incense offerings. These four spices do not correspond with the ingredients of the biblical incense offering. The kinds of spices and the fact that they were taken from Paradise attests to the Christian nature of this tradition. The aromatic fragrances are the earthly remains of Paradise and a kind of substitute for the tree of life whose oil, which symbolized Christ, bestows eternal life and was promised to Adam only at the end of time – at the resurrection. The Christian nature of the fragrances in GLAE is also expressed in its role as a means for atonement and its theological meaning at Adam’s funeral and death. NT 46/1 (2004) 20–45

1396 Peter-Ben Smit, Incense Revisited: Reviewing the Evidence for Incense

as a Clue to the Christian Provenance of the Greek Life of Adam and Eve In her well-documented article “The Aromatic Fragrances of Paradise in the Greek Life of Adam and Eve and the Christian Origin of the Composition,” NT 46 (2004) 20–45, Rivka Nir offered a fresh interpretation of references to incense and other aromatic substances in the Greek Life of Adam and Eve arguing that these are clearly indicative of its Christian origins. The present contribution reviews Nir’s evidence for her conclusions, and argues in the opposite direction, suggesting that this evidence is not always as relevant as Nir assumes and can therefore not be the basis for the kind of conclusions Nir draws. NT 46/4 (2004) 369–375

1397 Johannes 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 concerning Adam and Eve This study is concerned with one text-form of the Greek Life of Adam and Eve in particular: the qz-text. This text-form is demonstrably of Christian origin, although the name of Jesus Christ nowhere features in it. It seems to share a certain anthropology with the epistles of Paul, but it is unlikely that its editor had any knowledge of the Pauline letters beyond the most superficial. It is concluded that the Life of Adam and Eve, which in all its forms and redactions primarily deals with questions of everyday life, reflects a living oral narrative tradition shared by Jews and Christians. NTS 50/2 (2004) 205–223

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1398

Alexander Kulik, Retroverting Slavonic Pseudepigrapha: Toward the Original of the Apocalypse of Abraham On pp. 9–35 the author gives a new English translation of the Apocalypse of Abraham. The accompanying study offers Hebrew retroversions of some of the passages. Text-Critical Studies 3; Society of Biblical Literature, Atlanta, Ga. (2004) 1–105 (BL)

1399

John C. Poirier, The Ouranology of the Apocalypse of Abraham Scholars universally dismiss the reference to an eighth heaven in Apoc. Abr. 19.6 as a late addition, but they have apparently done so without fully understanding the difficult sequence of activity in chaps. 15–19. With the help of other texts, the confusing web of spatial indicators in these chapters can be mapped out in a sensible and logical manner. This article not only argues that the narrative is more coherent than previous accounts have assumed, but also that the eighth heaven is a necessary part of the narrative. JSJ 35/4 (2004) 391–408

1400

Martin Stowasser, Heil und Gericht im “Buch der Wächter”. Ein Versuch zu einem synchronen Verständnis von 1Hen 1–36 Analysing “The Book of Watchers” (1Hen 1–36) in a synchronic approach one finds a well planned dramatic structure as well as a precise repetition and development of special motives. Thereby the conclusion can be drawn, that the primary focus in the narrative is being given to salvation not to judgement, as widely held. The horizon of salvation (“eternal life”) remains this-worldly and even resurrection is thought of as “reincarnation”. The idea of judgement on the other hand is developing towards the concept of hell. PzB 13/1 (2004) 25–47

1401

Helge S. Kvanvig, The Watcher Story and Genesis. An Intertextual Reading Along with other compositions from the period of the Second Temple the Watcher Story in the Books of Enoch (6–11 + 12–16) has been labelled rewritten Bible. This article challenges this opinion. It examines what is taken as the best arguments for reading Genesis as a parent text to Enoch and finds them not compelling. The examination of the correspondences rather points in the direction that Enoch and Genesis from the beginning made up two independent traditions drawing on the same Mesopotamian traditions about primeval time. The two traditions went into a dialogue with each other that left marks in the texts of an influence in both directions. The short allusion in Gen 6,1–4 refers to a story with some of the basic features known to us in the Watcher Story. On the other hand the scribe of the Watcher Story may have known a scroll that only contained material similar to the P source to the primeval history, since the correspondences to Genesis can all be explained on the basis of the priestly material. SJOT 18/2 (2004) 163–183

1402

Andrei A. Orlov, The Enoch-Metatron Tradition This excellent study of 2 Enoch (= Slavonic Enoch) agrees with scholars such as P. Alexander, J. VanderKam, and G. Boccacini that in Early Judaism we find two competing notions of divine revelation: one that places Moses and Sinai at the center, and one that emphasizes an earlier, visionary revelation linked to the name of Enoch. (Chapter 7 would have benefited from the idea that the original Hebrew name of the Deluge hero was not Noach but Enoch, see the article “Noah” by B. Lang in Neues Bibel-Lexikon, ed. Manfred Görg, vol. 2, 1995, cols. 932–933.) TSAJ 107; Mohr Siebeck, Tübingen (2005) XII/1–383 (BL)

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1403 Christoph Burchard, Joseph und Aseneth. Eine jüdisch-hellenistische

Erzählung von Liebe, Bekehrung und vereitelter Entführung Der Artikel fasst zunächst den Inhalt von Joseph und Aseneth zusammen und bespricht dann die literarische Gestalt (Gliederung, Verhältnis von Erzählzeit und erzählter Zeit), die verarbeitete Tradition (Sprache und Stil, Stoff ) und die Herkunft. Am Ende stehen drei Anmerkungen zur Asenethgestalt als Identifikationsangebot: sie legitimiert die ägyptische Diaspora als Teil des Zwölfstämmevolkes, sie ist vorbildliche Proselytin, Anschluss an sie verbürgt Bewahrung in Zeit und Ewigkeit (vgl. Mt 16,17f.). ThZ 61/1 (2005) 65–77

1404 Susan Docherty, Joseph and Aseneth: Rewritten Bible or Narrative

Expansion? This study is concerned with the literary genre of Joseph and Aseneth in particular and the genre of rewritten Bible in general. To date, no real scholarly consensus has emerged as to the date and purpose of Joseph and Aseneth, and it is assumed by many commentators to be based only loosely on the Hebrew Bible. I have undertaken a detailed examination of the text and its relationship to the Joseph Story as narrated in Genesis. This has led me to the conclusion that the work is most appropriately classified as an example of rewritten Bible, thereby shedding some new light upon both the purpose of Joseph and Aseneth and the genre of rewritten Bible. JSJ 35/1 (2004) 27–48

1405 Helge S. Kvanvig, Jubilees – Between Enoch and Moses. A Narrative

Reading In this article some common tools in narratology are applied to focus on Jubilees as a whole. In the narrative structures it appears that the Enochic traditions are formative. Moses is placed in the front of the narrative as a witness not to the torah of the Pentateuch, but to a narrative shaped to give room for the Enochic traditions. Thus Jubilees mediates between the Mosaic and Enochic traditions, using Moses to emphasise the importance of Enoch. The two figures represent two different attitudes toward revelation, the unique concentration on Sinai as the centre of history and the common mythical world-view that the foundational events took place in primeval time. JSJ 25/3 (2004) 243–261

1406 David Lambert, Last Testaments in the Book of Jubilees That Jubilees has an ideological program cannot be denied, but it was a program that thrived upon close interpretation of Scripture, not free composition. DSD 11/1 (2004) 82–107

1407 Cory D. Crawford, On the Exegetical Function of the Abraham/Ravens Tradition in Jubilees 11 It is possible that Jubilees itself educed the link between Gen 15:11 and the pre-Jubilees form of the ravens tradition by using the latter to illuminate the former. HThR 97/1 (2004) 91–97 (WSch)

1408 David Rothstein, Sexual Union and Sexual Offences in Jubilees In two recent articles A. Shemesh has argued that the Qumran community viewed the act of sexual intercourse alone as affecting the marital bond. The present paper demonstrates that Jubilees, in its reformulation of the biblical narrative, maintains a position very similar, and possibly identical, to that proposed by Shemesh. On this fundamen-

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tally ontological view, the physical union itself is determinative in connection with both permitted and proscribed unions, as reflected in several aspects of Jubilees’ narrative. JSJ 35/4 (2004) 363–384

1409

Rafa„ Zarzeczny, Legenda grecka o m\cze…stwie proroka Izajasza (CIApNT 316; BHG 958) In this article the author presents the first Polish translation of the Greek Legend of the Martyrdom of Isaiah. This work is a Byzantine re-fashioning of the apocryphal Ascensio Isaiae (cf. CIApNT 315). The translation is preceded by a short introduction. StBob 1 (2003) 179–191 (SS)

1410

Robert G. Hall, Disjunction of Heavenly and Earthly Times in the Ascension of Isaiah In the Ascension of Isaiah, the descent and ascent of the Beloved decisively bisects heavenly time around a past crisis, but earthly time runs through five periods with the crisis at the future overthrow of Beliar. The disjunction between these two views of time defines a soteriology of glory, summoning the reader to live in the experience of heavenly glory and to eschew Beliar’s earthly glory. JSJ 35/1 (2004) 17–26

1411

Loren T. Stuckenbruck, The Holy Spirit in the Ascension of Isaiah In the Ascension of Isaiah, while the equivocation of the Holy Spirit with ‘angel’ may ultimately derive from an exegetical tradition to Isa. 63:9–11 that allows for such a link, the document nonetheless goes well beyond the rubrics of such an interpretive tradition when it introduces the notion that this Holy Spirit is to be worshipped. As such, this worship is an extension of binitarian devotion which had become so characteristic of Christian faith. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 308–320

1412

Otto Kaiser, Beobachtungen zur Komposition und Redaktion der Psalmen Salomos Die 18 Lieder umfassende Sammlung der Psalmen Salomos zeigt mit dem Proömium einer dienenden Klage Jerusalems und dem Epilog eines Hymnus über Gottes ewige Barmherzigkeit als “Rahmenpsalmen” und den Geschichtspsalmen 2; 8 und 17 eine gestaltete Komposition. Auch thematisch lässt sich diese Sammlung als durchdachte Komposition begreifen. Dies zeigt die Verknüpfung der Lieder durch wiederkehrende Motive wie den Erweis der Gerechtigkeit Gottes und die Zuwendung zu denen, die ihn lieben, sowie die Gerichtsdoxologien, die ein zentrales Leitmotiv darstellen. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 362–378 (EB)

1413

Christian Wolff, Die Paralipomena Jeremiae und das Neue Testament Various passages in the Paralipomena Jeremiae, a writing largely neglected by NT scholarship so far, may shed further light on the background in early Judaism of the theological terminology of the NT. This is exemplified below: euaggelizesthai is seen to stand for the preaching of eschatological salvation, katèchein for catechetical instruction, anapausis for the quiet between death and resurrection, the ‘Jerusalem above’ for the eventual place of salvation, ‘tent’ and ‘fleshly house’ for the mortal body. ‘Steward’ is

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employed metaphorically; the metaphor of fragance and light symbolism are used. A certain interpretation of the site mentioned at Mk 15.21 is confirmed also. NTS 51/1 (2005) 123–136

1414 John Zhu-En Wee, The meaning of hwqr lbb in Ahiqar saying 15 The verb hwqr (Ahiqar saying 15) means “to cause to appear rare.” This meaning of yqr (H stem) also occurs in Prov. xxv 17 and is suggested by the ABAB parallelism of this Ahiqar saying. VT 54/4 (2004) 556–560

1415 Jutta Leonhardt-Balzer, Fragen Esras Two Armenian versions of this brief dialogue between Ezra and the Angel of the Lord concerning the fate of the dead are here translated into German and annotated. Both versions seem to have originated in the sixth century CE, but may incorporate older material. The texts as such are clearly Christian, but they echo earlier Jewish notions. There is an interesting reference to the seven stages of the celestial world. Jüdische Schriften aus hellnistisch-römischer Zeit, Neue Folge 2/9; Gütersloher Verlagshaus, Gütersloh (2005) VII/1–28 (BL)

1416 James H. Charlesworth, Die Schrift des Sem This very short pseudepigraphon (five to six printed pages) is here offered in a new annotated German translation. Charlesworth translates a fifteenth-century Syriac manuscript, but the text seems to have been composed ca. 20 BCE. Here we have a most important source for understanding ancient Jewish astrology. Appropriately, the introduction refers to astrological fragments found among the Qumran manuscripts, and briefly comments on the “star of Bethlehem” in Matt 2:9. – All libraries specializing on ancient Judaism and Christianity should purchase this new series. Jüdische Schriften aus hellnistisch-römischer Zeit, Neue Folge 2/9; Gütersloher Verlagshaus, Gütersloh (2005) VIII/1–35 (BL)

1417 Sara Raup Johnson, Historical Fictions and Hellenistic Jewish Identity:

Third Maccabees in Its Cultural Context 3 Maccabees, as here analyzed in detail, dates from ca. 100 BCE and mixes historical reportage with fiction in the interest of speaking to a Jewish audience committed to the ways of the fathers but at the same time willing to reap the benefits of participation in the cosmopolitan world of Hellenistic Alexandria. The long introductory part of this study focuses on other books of ancient Jewish fiction: Esther, the Aristeas Letter, Daniel 1–6, 2 Maccabees, Judith and Tobit. All of these writings promote a new Hellenistic Jewish identity that accommodates both Greek culture and traditional Jewish piety. – An important contribution to understanding a type of literature recently known as the late biblical novels. University of California Press, Berkeley (2004) XIX/1–253 (BL)

New Testament: general ★ Secret Mark – GThom – GJam – Apocryphal Acts – Acts of Paul and Thecla – PapEgerton 1418 Katharina Ceming et al., Die verbotenen Evangelien. Apokryphe

Schriften Essentially a collection of some early Christian apocrypha in J. Werlitz’s new German translation: Protevangel of James, Infancy Gospel of Thomas, Gospel of the Ebionites, Papyrus Egerton 2, Secret Mark, Coptic Gospel of Thomas, Gospel of Peter, and

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Gospel of Nicodemus. K. Ceming has contributed a readable and reliable general introduction. Marix Verlag, Wiesbaden (2004) 1–207

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Catano Minette de Tillesse (trans.), Extra-canônicos do Novo Testamento The translator offers a generous selection of apocryphal gospels, acts, and apocalypses in Portuguese translation. REB 20/21 (2003/04) 1–575 (BL)

1420

Hubertus R. Drobner, Die biblischen Apokryphen Drobner offers an up-to-date survey of apocryphal gospels, acts, letters, and apocalyptic writings. There are also sections on the Didache, the Papias fragments, 2 Clement, and the Odes of Solomon (102–106). – The work as a whole, in its first edition published in 1994 and now thoroughly revised and bibliographically updated, is Germany’s most authoritative manual of patristic literature. Since the author’s specialities are biblical interpretation and Augustine, researchers working in these two areas should not fail to consult the relevant chapters. H.R. Drobner, Lehrbuch der Patrologie; Peter Lang, Bern (2004) 69–94 (BL)

1421

Barbara Leicht et al. (Red.), Die apokryphen Evangelien Diese Ausgabe der Bibel und Kirche ist den apokryphen Evangelien gewidmet. Nach einer kurzen Begriffsklärung zum Titel des Heftes (K. Huber / B. Leicht) wird in drei entstehungsgeschichtlichen Beiträgen das Thema erörtert: Die Etablierung des Kanons und somit die Festsetzung nichtkanonischer Schriften ( J. Schröter), judenchristliche Evangelienüberlieferungen bei den Kirchenvätern ( J. Frey) und das Verhältnis zwischen den kanonischen und apokryphen Evangelien (K. Huber). Zwei weitere Artikel sind einzelnen Schriften gewidmet: dem Thomasevangelium (H.-J. Klauck) und dem Evangelium nach Maria von Magdala ( J. Hartenstein). Den Abschluss bilden zwei thematische Beiträge zur Askese, Körperfeindlichkeit und der Aufhebung der Geschlechterdifferenz in christlichen Apokryphen (S. Petersen) sowie zu apokryphen Evangelientraditionen im Koran (U. Bechmann). BiKi 60/2 (2005) 65–111 (DL)

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Scott G. Brown, Mark’s Other Gospel. Rethinking Morton Smith’s Controversial Discovery Morton Smith’s publication of a newly discovered letter by Clement of Alexandria that includes quotations from a “Secret Gospel of Mark” (1973) has led to scholarly controversies, but the matter has not been studied very carefully by scholars. Brown offers a thorough restudy, based on the plausible assumption that the text in question is genuine rather than a forgery. For Brown, the gospel fragments (fifteen verses) reflect a longer version of canonical Mark, aversion that Mark himself produced in Alexandria. It was not meant to be secret (as Smith had argued) but mystical in the sense of offering a more spiritual sense of the narrative. Longer Mark, in fact, served to elucidate some of the mysteries that were left veiled in the shorter version. Thus, while the canonical version was meant for the non-initiated, the longer one was for those who were allowed to know more. The longer gospel tells the reader that the naked young man of Mark 14:51 is clad in a linen sheet reminiscent of Jesus’ burial sheet. – An important contribution to understanding early Christian gospel literature. Studies in Christianity and Judaism 15; Wilfried Laurier University Press, Waterloo, Ont. (2005) XXIII/1–332 (BL)

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1423 Peter Nagel, Die Neuübersetzung des Thomasevangeliums in der

Synopsis quattuor Evangeliorum und in Nag Hammadi Deutsch Bd. l Der Vf. bespricht eine Fülle von Logien aus dem Thomasevangelium und kommt zu dem Schluss: “Die Neuübersetzung des Thomasevangeliums ist reich an treffenden Wendungen, Anregungen und neuen Einsichten, doch halten nicht alle Neufassungen (ebenso wie manche ältere) der Überprüfung stand. Für eine mit Sicherheit zu erwartende Neuauflage ist ein insgesamt konservativeres Textverständnis zu empfehlen” (257). ZNW 95/3–4 (2004) 209–257 (MH)

1424 Bernhard Heininger, Jenseits von männlich und weiblich: das Thomas-

evangelium im frühchristlichen Diskurs der Geschlechter. Zugleich ein Beitrag zur Geschichte der Jesustradition Gegenüber EvThom 22, das die Aufhebung der Geschlechterdifferenz zugunsten eines “dritten Geschlechts” für das Eingehen ins Königreich verlangt, plädiert Log. 114 für eine “Geschlechtsumwandlung” des Weiblichen ins Männliche. Das könnte ein Indiz dafür sein, dass Log. 114 dem Thomasevangelium erst nachträglich hinzugefügt wurde. Plausibel ist eine solche Hinzufügung vor dem Hintergrund des frühchristlichen Wanderradikalismus: Um mit Paulus umherziehen zu können, schneidet Thekla ihr Haar und trägt ihre Kleidung nach Männerart (ActThecl 25.40). Neutestamentliche Abhandlungen NF 47; Martin Ebner et al. (Hgg.), Paradigmen auf dem Prüfstand; Aschendorff, Münster (2004) 63–102 (SP)

1425 Tim Horner, Jewish Aspects of the Protoevangelium of James This essay is a reexamination of the Protoevangelium of James and its Jewish imagery and setting. By reading the Protoevangelium of James alongside the Mishnah several interesting parallels arise. The mishnaic teachings on the process by which girls become women and how they are passed from fathers to husbands provide intriguing parallels. Moreover, the concern in each of the texts is for the preservation and assurance of virginity. The implication for this cultural connection is that the assertion of Mary’s postparrum virginity (the real innovation of the Protoevangelium of James) may have come from within a Jewish community (albeit a Christian one). JECS 12/3 (2004) 313–335

1426 Rémi Gounelle, Actes apocryphes des apôtres et Actes des apôtres

canoniques. Ètat de la recherche et perspectives nouvelles (I) The apocryphal Acts of the Apostles are often considered as avatars of the canonical Acts. By way of proof, one generally refers to the fact that the apocryphal stories relate the fate of the apostles, deal with the journeys of their hero’s, have passages with “we”, and are entitled “Acts”. These arguments are particularly problematic as far as the six ancient Acts (Acts of Andrew, Acts of John, Acts of Paul, Acts of Peter, Acts of Peter and the twelve apostles and Acts of Thomas) are concerned. RHPhR 84/1 (2004) 3–30

1427 Rémi Gounelle, Actes apocryphes des apôtres et Actes des apôtres canon-

iques. État de la recherche et perspectives nouvelles (II) It is tricky to study the possible allusions to Luke’s Acts in each of the Apocryphal Acts prior to the 4th century (Acts of Andrew, Acts of John, Acts of Paul, Acts of Peter, Acts of Peter and the twelve Apostles and Acts of Thomas), since there are serious methodological problems. With regard to the extent material, only the Acts of Peter in the version of Verceil witnesses to a real knowledge of the canonical Acts. RHPhR 84/4 (2004) 419–441

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1428

Jeffrey L. Morrow, The “Sign of the Cross” in the Acts of Paul and Thecla? The thesis of this paper is that the typos tou staurou in Acts of Paul and Thecla § 22 might be an idiom for tracing the sign of the cross on one’s forehead, in which case it is being used here as a protective sign, which is consistent with the uses of this symbol in early Judaism and Christianity. This discussion is important for the reconstruction of early Christian iconography because it has been generally assumed that the sign of the cross was not used by Christians until the fourth century. Proceedings EGL & MWBS 23 (2003) 91–100

1429

Timo Vanhoja, Egertonin evankeliumin asema varhaiskristillisyydessä This article presents the fragment known as the Egerton Gospel published in 1935 and its first Finnish translation. The Egerton Gospel, written in Greek, contains material paralleling both the synoptic Gospels and the Gospel of John. The early dating of the Egerton Gospel in the first publication and the appearance in it of material paralleling the canonical Gospels aroused lively debate in the scholarly community. The principal issue was the relationship of the Egerton Gospel to the canonical Gospels. Some scholars consider that the Egerton Gospel is dependent on the canonical Gospels. Others, by contrast, assert its independence from the canonical Gospels. Such diametrically opposed conclusions show that the issue is anything but resolved. The author of the present article discusses the debate on the relationship between the Egerton Gospel and the canonical Gospels and then presents his own evaluation. He considers it possible that a shared tradition best explains the similarities. He considers that the Egerton Gospel should be placed in the context of early Christianity through a careful tradition-critical comparative analysis taking into account all relevant material with no presuppositions about the relationship of the Egerton Gospel to the canonical Gospels. TAik 1094 (2004) 347–363

Qumran/Dead Sea Scrolls: general ★ individual subjects ★ texts from cave 1 – cave 4 ★ Temple Scroll – CD – Qumran and the New Testament 1430

Jean Duhaime et al., Companion to the Qumran Scrolls Now that the Qumran corpus exists in several good English translation the time has come for commentaries and detailed introductions. The “Companion” series will be of great help for those researchers who are either looking for key facts and interpretations or who wish to embark on an independent in-depth-study. The publisher has sent us three volumes: Jean Duhaime, The War Texts (2004; XIV/1–140); Jonathan G. Campbell, The Exegetical Texts (2004; XI/1–132); Hannah K. Harrington, The Purity Texts (2004; X/1–161). The format is as follows: bibliography of editions, translations, bibliographies; general introductory chapter; discussion of the relevant Dead Sea scrolls; thematic chapters; conclusion. Companion to the Qumran Scrolls; T & T Clark International, London (2004) (BL)

1431

Matthias Henze (ed.), Biblical Interpretation at Qumran Nine papers discuss as many aspects of biblical interpretation in the Dead Sea scrolls. The more general papers deal with the re-written Bible (M. Segal), the creation of humanity ( J.J. Collins), Sinai ( J.C. VanderKam), legal interpretation (M.J. Bernstein et al.), and the Pesharim (Sh. Berrin). Studies in the Dead Sea Scrolls and Related Literature; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2005) XIII/1–214 (BL)

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1432 Eugene Ulrich, Our Sharper Focus on the Bible and Theology Thanks

to the Dead Sea Scrolls Die Entdeckung der Schriften am Toten Meer zwischen 1947 und 1956 veränderte radikal das Verständnis der biblischen Schriften und der Eigenart der Bibel in der Antike. Der Verf. beschreibt zunächst einige der größten Überraschungen, welche einzelne Schriftrollen bereitet haben. Danach fragt er nach der Bedeutung der Funde vom Toten Meer für das Christentum. In einem weiteren Schritt wird die Bedeutung der Schriften als eines Zeuges im Entstehungsprozess des biblischen Kanons für die Bibelwissenschaft besprochen. Abschließend folgen einige Beobachtungen zur theologischen Relevanz der Rollenfunde. CBQ 66/1 (2004) 1–24 (DL)

1433 Florentino García Martínez, Apocryphal. Pseudepigraphical and Para-

Biblical Texts from Qumran In diesem die Tagung der International Organization for Qumrân Studies zu den Apokryphen, Pseudephigraphen und außerbiblischen Texten aus Qumran eröffnenden Vortrag werden die genannten drei Textgruppen definiert, wobei v.a. die Schwierigkeiten einer konsequenten Abgrenzung zur Sprache kommen. Anschließend sind die wechselseitigen Beziehungen zwischen den einzelnen Gruppen, zu ihren biblischen Vorlagen und zur kirchlichen Überlieferung skizziert. Abschließend ist dem Beitrag das Programm der Tagung beigefügt. RdQ 21/3 (2004) 365–377 (DL)

1434 David R. Jackson, Enochic Judaism: Three Defining Paradigm Exemplars At the heart of the Qumran sect’s ideology is a doctrine originally set down in the Enochic corpus, especially in 1 Enoch 1–5. The present work reviews the Qumran sectarian writings to conclude that the Qumran sectarians belong to a particular branch of Judaism that can be called “Enochic Judaism”. This Judaism is represented mainly by writings that belong to the Qumran corpus; outside of this corpus, the Enochic paradigm is represented only by two books – Testaments of the XII Patriarchs and Book of Parables (= 1 Enoch 37–71). Library of Second Temple Studies 49; T & T Clark International, London (2005) XII/1–316 (BL)

1435 Isaac Kalimi, The Book of Esther and the Dead Sea Scrolls’ Community This study suggests that the book of Esther is absent in the Qumran manuscripts because it was unaccepteble since it included: (a) intermarriage between the Jewess Esther and the gentile Ahasueruse; (b) by asking the Jews to fast on the thirteenth day of the month Nisan for three days, Esther was asking Jews to fast on Passover and to abstain from eating the unleavened bread and celebrating the holiday. These clear cut transgressions of Esther means, as a matter of fact, that either Esther did not know about the existence of the Torah at all or she knew the Torah’s laws but preferred to ignore its divine commandments. Both cases are far beyond the very fundamental theological principles of the members of the Qumran community who built their entire life around the Torah commandments. ThZ 60/2 (2004) 101–106

1436 Yizhar Hirschfeld, Qumran in the Second Temple Period. Reassessing

the Archaeological Evidence This study concentrates on issues concerning the identification of Qumran and the source of the scrolls discovered in the caves adjacent to the site. It is customary to maintain that Qumran was the religious and ritual center of a sect which was akin to

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the Essenes, whose members lived in the caves and engaged, inter alia, in copying scrolls at the site itself. In recent years, a growing number of scholars support the thesis that the scrolls originated in Jerusalem and were hidden in the caves near Qumran on the eve of Jerusalem’s destruction. A study of the archaeological evidence lends support to this claim. LASBF 52 (2002) 247–296; Pls. 1–8

1437

Jürgen Zangenberg, From the ‘Desert’ to the ‘Sown’. Relocating Khirbet Qumran from Religiously Motivated Isolation to Regionally Based Connectivity New archaeological excavations and continuing research on material excavated by Roland de Vaux increasingly calls for a thorough revision of the standard model of a group of Essene ascetics responsible for building and inhabiting the settlement of Khirbet Qumran. Finds from the settlement suggest more and more that Qumran was an integral part of the economic framework of the Dead Sea region in the late Hellenistic/Early Roman periods. The people who lived at Qumran produced pottery, imported goods from Jericho, Jerusalem and other sites and were in contact with Jews and Nabataeans. While it is evident that the inhabitants of Qumran were Jews, there is no clear indication that they were Essenes. How can this new data be correlated to the fact that the Dead Sea Scrolls were found so near to the settlement? JbDEI 10 (2004) 100–112

1438

Jutta Jokiranta, Qumranin yhteisö ja sosiologisten mallien käyttökelpiosuus The Qumran community was a “sect” – or wasn’t it? More specificity may be reached by looking at the nature of the Qumran movement in the light of the sociology of religion and socio-psychological theories. Categorical church-sect models are not very useful for studying Second Temple Judaism. The models with “tension” with the society as a variable offer a continuum which helps to characterize several groups and also differences within one movement. Furthermore, the inner dynamics of the movement can be illustrated by the social identity theory. The article is followed by a comment by K. Ketola on the concept of “sect” in the sociology of religion, with particular reference to the applicability of the concept to non-Christian traditions such as Islam and early Judaism (524–530). TAik 109/6 (2004) 515–523

1439

Carol A. Newsom, The Self as Symbolic Space: Constructing Identity and Community at Qumran Recent work on Qumran was somewhat preoccupied with textual editions and warfare between scholars and factions of scholars. The present book demonstrates that the relatively well preserved, early published scrolls – the Hodayot and the Serek ha-Yahad (Community Rule) – are still a very fruitful area of research. The Hodayot, in particular, shape the identity of the members, leading them to recognize their innate sinfulness and to acknowledging the hierarchical order of the community. Literature helps create and maintain the sectarian identity by placing them in a symbolic world. Studies on the Texts of the Desert of Judah 52; Brill, Leiden (2004) X/1–376

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✩ 1440 Emanuel Tov, The Writing of Ancient Biblical Texts, with Special

Attention to the Judean Desert Scrolls The rules for the writing of sacred texts recorded in Massekhet Soferim and in earlier rabbinic sources are somewhat misleading, since most details recorded there pertain to aspects of the writing that were practiced identically in nonsacred and sacred texts written in the Second Temple period, while the rabbis were not involved in the writing of nonsacred texts. If the Qumran scrolls are taken at face value as one corpus, little distinction between sacred and nonsacred literary manuscripts is recognizable in scribal conventions, although some notable exceptions are apparent (e.g. large format used especially for the books of Hebrew Bible). However, two groups of texts probably need to be singled out from among the Qumran biblical texts, paleo-Hebrew and proto-Masoretic scrolls, in both of which a paucity of scribal intervention indicates a more careful scribal approach with regard to most of these texts. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 445–458

1441 Corrado Martone, Biblical or not Biblical? Some Doubts and Questions The paper rises some doubts and questions through some examples taken from the Qumran evidence, namely: – the relationship between the LXX mss from Qumran and the Qumran Targumim; – the problem of the lacunae in the biblical mss from the Judaean Desert; – what does it mean “para-biblical” from a Qumranic point of view? – the impact of the DSS on the modern translations of the OT. RdQ 21/3 (2004) 387–394

1442 Dwight D. Swanson, How Scriptural is Re-Written Bible? The purpose of this paper is to approach the question of the authoritative status of the “Rewritten Bible” texts, and their relation to ‘bible’ or ‘scripture,’ from a comparison to 11QTemple. Selected passages from 4QReworked Pentateuch are examined for the way in which the scriptural passage is manipulated, and compared to 11QTemple exegetical methodology. From this comparison we may be able to make some observations which will assist in understanding the role of authoritative texts, and their relation to one another, in the Second Temple Period. RdQ 21/3 (2004) 407–427

1443 James Alan Waddell, Will the Real Judaism Please Stand Up? Ritual

Self-Definition As Ideological Discourse from Qumran to Jerusalem Die von Josephus und Philo beschriebene Gebetspraxis der Essener ‘in Richtung Sonne’ erhielt innerhalb der radikalen ya˙ad-Gemeinschaft in Qumran eine besondere Dimension. Das tägliche Gebet zur Sonne hin mit Jerusalem und dem Tempel (ggf. auch dem vollen Mond) im Rücken wurde zu einem rituellen Akt der Selbstdefinition in Absetzung von den abgelehnten Jerusalemer Autoritäten, die sich nach dem Mondkalender orientierten. Hen. 26/1 (2004) 3–23 (DL)

1444 Ludwig Monti, Attese messianiche a Qumran: una comunità alla fine

della storia This article deals with the messianic expectations of the Qumran community, whom the author suggests a diachronical presentation of. Considering the non-Zadokite priesthood in Jerusalem as illegitimate the “sons of light” developed in the desert their messianic ideas by means of biblical interpretation and reckoning with the contemporary historical situation. In the strongly dualistic and deterministic worldview of the Qumran

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community and compared to its strict periodization of history, the messianic hope emerged as a sort of surplus, as a special mediation of God’s intervention, destined to coincide with the end of time. Hen. 26/1 (2004) 25–61

1445

Ida Fröhlich, From Pseudepigraphic to Sectarian L’analyse des motifs littéraires de l’histoire de la chute des anges, présente tant dans des compositions sectaires (tels Les Chants du Sage [4Q510–511]) que dans des compositions non sectaires (tels 1 Henoch and Jubiées). L’examen de ses origines et de sa finalité soulève des questions sur le rapport des compositions sectaires et non sectaire à Qumrân et sur le rôle et la fonction de compositions pseudépigraphiques dans l’histoire des idées qumrâniennes. RdQ 21/3 (2004) 395–406

1446

Albert Baumgarten, Who Cares and Why Does It Matter? Qumran and the Essenes, Once Again! Der Verf. geht zwar davon aus, dass eine in Qumran lebende Sekte für die Produktion der in den Höhlen am Toten Meer gefundenen Schriftrollen verantwortlich ist, doch er argumentiert gegen die Identifikation dieser Gruppe mit den von Flavius Josephus beschriebenen Essenern. Die grundlegende Evidenz für die Präsenz von Essenern am Toten Meer stammt aus einer sehr zweifelhaften Quelle, nämlich von Plinius dem Älteren, der weder die Geographie Palästinas beherrschte noch die inneren Verhältnisse in Judäa seiner Zeit kannte und die Essener wahrscheinlich als eine eigene Nation auffasste. Zudem sprechen die Differenzen zwischen den archäologischen Erkenntnissen in Qumran und den Beschreibungen von Josephus gegen eine Qumran-Essener Identifikation. DSD 11/2 (2004) 174–190 (DL)

1447

Moshe J. Bernstein, Women and Children in Legal and Liturgical Texts from Qumran Nach einer detaillierten Analyse der dem Eherecht gewidmeten Texten und weiterer Frauen betreffenden Rechtsdokumenten aus den Höhlen um Qumran kommt der Verf. zu der Feststellung, dass diese Texte keine außergewöhnlichen Regelungen enthalten und vor dem Hintergrund der jüdischen Gesellschaft ihrer Zeit gewöhnlich erscheinen. Frauen stehen dabei nicht im Fokus der Texte, vielmehr geht es um das Verhältnis zwischen Männern und Frauen bzw. um den Status einer (potenziellen) Ehefrau. Die konkret formulierten Regelungen sind sehr wahrscheinlich für eine real existierende Gesellschaft und nicht etwa als eine theoretische Übung formuliert. DSD 11/2 (2004) 191–211 (DL)

1448

David Rothstein, Women’s Testimony at Qumran: The Biblical and Second Temple Evidence Among the many aspects of the legal system of the Qumran community studied, and debated, by scholars is the role of women – and wives in particular – in rendering testimony. While some scholars maintain that the sect accepted the testimony of women, others categorically reject the notion. The present study reexamines all of the arguments presented to date and demonstrates that the objections against the possibility of a wife testifying are largely without foundation; indeed, there is good reason to believe that the sect allowed, indeed, required, a wife to be forthcoming with any information pertaining to her husband’s illicit conduct. RdQ 21/4 (2004) 597–614

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Benjamin G. Wright III, Wisdom and Women at Qumran Die hier vorgelegte Analyse weisheitlicher Texte aus Qumran hinsichtlich der Präsenz von Frauen innerhalb der Gemeinschaft führt zu einem negativen Ergebnis: Zwar werden in einigen Fällen Begriffe wie ‘Weisheit’ oder ‘Torheit’ als Frauen personifiziert, doch lässt der metaphorische Gebrauch dieser Begriffe sowie ihre Herkunft als Importe nach Qumran keine Rückschlüsse auf die Anwesenheit von Frauen in der QumranGruppe zu. DSD 11/2 (2004) 240–261 (DL)

✩ 1450

Peter Höffken, Zu der Jesajahandschrift 1QJesb und ihrer Textgliederung The division of the texts in 1QIsab has not found much interest in recent research. A comparison with MT (represented by L and the Twelve-prophets-codex, ed. by H. Strack) and 1QIsaa shows a very independent form of segmentation of the texts in different literary or linguistic units. The difference is stronger than acknowledged before. RdQ 21/4 (2004) 585–595

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Hendryk Drawnel, An Aramaic Wisdom Text from Qumran: A New Interpretation of the Levi Document At the center of this book is a new annotated bilingual edition of the very fragmentary Levi document 4 QLevi (pp. 97–204). Told is story of Levi’s life and his priestly education; the final pages are devoted to a discussion of the future destiny of Levitical priesthood. The text dates from the early Hellenistic period. A special feature of Levi’s education is mathematics, and the emphasis on education motivates Drawnel to classify the Levi text as sapiential. The educated Levites, according to this text, are to be heads, judges, priests, and kings of post-exilic Israel; Israel is here seen as a priestly monarchy. Supplements to JSJ 86; Brill, Leiden (2004) XVIII/1–498, plates (BL)

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Keith Bodner, The Royal Conscience According to 4Qsama 4QSama enthält eine Variante zu 2 Sam 11,3, in der Batsebas Ehemann Uria als Waffenträger Joabs bezeichnet wird. Dies zeugt von einer intensiven Beschäftigung mit der Erzählung über Batseba am Wendepunkt der Davidgeschichte, wo Davids Heeresführer Joab entsprechend der Qumran-Variante auf Geheiß des Königs nicht etwa einen von vielen Soldaten sondern seinen eigenen Waffenträger in den Tod schickt. Außerdem ist die Zweideutigkeit der fragenden Person nach der Identität von Batseba in 2 Sam 11,3 dank dem Qumran-Zusatz von besonderer Brisanz: Handelt es sich um einen an das königliche Gewissen appellierenden Diener oder um den mit seiner Befangenheit angesichts der Person Batsebas ringenden David? DSD 11/2 (2004) 158–166 (DL)

1453

David Katzin, “The Time of Testing”: The Use of Hebrew Scriptures in 4Q171’s Pesher of Psalm 37 This study demonstrates how the content and structure of the interpretive sections of 4Q171 that are derived from Psalm 37 rely on allusions to various biblical texts. After analyzing how the development of the interpretive sections is accomplished through the exegetical technique of “biblical allusion,” the study demonstrates how it is precisely this technique that allows for the recognition of the way in which the Pesher’s thematic structure corresponds to the sectioning of the text imposed by intersected vacats. Next, the study explains how the themes of the sections of the Pesher them-

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selves display a consistency which points to an overarching theme that underlies the pesherist’s interpretation of the psalm in its entirety. This uniting theme of 4Q171 is one of “testing,” based on biblical Exodus/Wilderness typology and its three forms of testing mediated through the root n-s-h. Finally it is shown that the three nets of Belial are also based on these three forms of testing. HebStud 45 (2004) 121–162

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Émile Puech, Le fragment 2 de 4Q337, Pentateuque apocryphe B: l’exaltation de Moïse Cette nouvelle lecture du principal fragment du manuscrit du Pentateuque apocryphe B permet une meilleure approche de son contenu et de la maniere dont s’y prend l’auteur pour réécrire l’histoire. RdQ 21/3 (2004) 469–475

1455

Benjamin G. Wold, Reconsidering an Aspect of the Title Kyrios in Light of Sapiental Fragment 4Q416 2 iii This paper shows that angelology and angel veneration in early Judaism is highly relevant for understanding early Christology. Reading 1 Corinthians in the light of 4Q416 2 iii lines 15–18 strengthens the hypothesis, that the “lords” in 1 Cor 8,5 are “angels”. It is shown that both the terms “gods” (elohim) and “lords” (adonim) are used popularly for “angels” in early Jewish literature. For his Corinthian addressees Paul stresses the fact that there is but one “lord” (adon), Jesus Christ, who is also a creator figure. ZNW 95/3–4 (2004) 149–160 (MH)

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Émile Puech, Morceaux de sagesse populaire en araméen: 4QProverbes araméens (= 4Q569) Some of the Aramaic fragments from Cave 4 have been identified as containing Proverbs, without any known parallel in the biblical or in the Ancient Near East literature. The paper offers the first edition of 4Q569 to which the title of 4QProverbes araméens has been attributed. RdQ 21/3 (2004) 379–386

✩ 1457

Barbara Thiering, The Temple Scroll Courts Governed by Precise Times The Qumran Temple Scroll (11Q19) plans a new temple and its courts which the authors believed should be built in Jerusalem. It follows the concept of Ezekiel 40–43, written with a similar intention. Where Ezekiel’s plan itself reflected Babylonian science, expressing perfection through symmetrical squares, the Temple Scroll added the sophistication that had been developed over subsequent centuries. The courts and gates of the planned temple were, then, intended as an instrument for expressing precise times. The temple acted as a space-time continuum. The duty of telling times precisely is entirely in accord with the emphasis on punctilious observance of set times characteristic of Qumran. DSD 11/3 (2004) 336–358

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1458 Corinna Körting, Theology of Atonement in the Feast Calendar of

the Temple Scroll: Some Observations The feast calendar of the Temple Scroll and the biblical feast calendars of Lev 23 and Num 28–29 are deeply connected and still each one has its own concept and character. All three share the same basic structure. The specific character of the texts is shown by the elements that fill up this basis. The three feast calendars give a frame for the corresponding behaviour of Israel with the deeds of the Lord. Not only the cult personnel but also all the children of Israel are included to celebrate, to bring sacrifices and to rejoice before the Lord. SJOT 18/2 (2004) 232–247

1459 Maxine Grossman, Reading for Gender in the Damascus Document The readings of the Damascus Document presented in this article demonstrate, the Damascus covenant community may have included both men and women as active participants, it may have included women only in secondary roles, or it may – for some members, and in some times – have vilified women as dangerous creatures whose actions and speech were to be kept under constant scrutiny. For historians of the Dead Sea Scrolls, the task is not to settle on a single unitary reading of the text that explains all the evidence and settles all the questions. As appealing as such a conclusion may be, it fails to address adequately the possible complexities at work in a sectarian community and the ways that the community – and its sectarian ideology – might have changed over time. DSD 11/2 (2004) 212–239

1460 George J. Brooke, The Dead Sea Scrolls and the New Testament:

Essays in Mutual Illumination In the 1980s and 1990s, the learned author has published sixteen research papers on Qumran and the NT, and these are now collected into one volume. A bibliography and several indexes help the user to find the author’s commentary on biblical and non-biblical texts. According to Brooke, the similarities between Qumran and the NT are often based on the common reliance on themes derived from a limited number of OT books: Genesis, Deuteronomy, Isaiah, and the book of Psalms, see his illuminating paper entitled “The canon within the canon at Qumran and the NT” (p. 27ff ). SPCK, London (2005) XXII/1–314 (BL)

1461 Robert Eisenman, An Esoteric Relation between Qumran’s ‘New

Covenant in the Land of Damascus’ and the New Testament’s ‘Cup of the New Covenant in (His) Blood’? At first glance there is no relationship at all between “the New Covenant in the Land of Damascus” in the Damascus Document and Paul’s and the Synoptic Gospels’ “Cup” of the “New Covenant in (his) blood,” except the reference to “the New Covenant.” However, on further analysis, there is a linguistic or esoteric one – however tenuous. This will depend on letters that have a certain signification in the Hebrew language moving over into the Greek language to develop a slightly different signification. The article examines the possible connection of the Hebrew word for “blood” (dam) and for “cup” (chos) both of which form the two parts of the Greek word “Damascus.” RdQ 21/3 (2004) 439–456

1462 Hermann Lichtenberger, Spirits and Demons in the Dead Sea Scrolls Lichtenberger analyses four Qumran texts (11QpsApa, 11QPsa 19.1–18, 1QGenesis Apocryphon, 4Q560) that illustrate the demonological convictions of the Qumran com-

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munity in order to provide something of a backdrop for early Christian convictions about influence of the Holy Spirit. The texts show a great variety of aspects concerning the activities of (evil) spirits and demons in humanity. Those spirits and demons inflict suffering, lead to sin, and threaten life in every aspect. In the special case of Pharaoh, their effect is for the benefit of the pious ones. The texts indicate two ways to get rid of the evil spirits or demons: prayer to God and incantation in the name of God. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 14–21

Jewish Authors General ★ Philo – Aristeas 1463

John J. Collins, Jewish Cult and Hellenistic Culture. Essays on the Jewish Encounter with Hellenism and Roman Rule Twelve papers deal with texts such as the Sibylline Oracles, Philo the Epic Poet, Joseph and Aseneth (a story that must be considered Jewish, rather than Christian), PseudoPhocylides, Wisdom of Solomon, and 4Qinstruction. Among more general questions Collins considers the issue of ancient anti-Semitism and the question whether Hellenistic Jewish texts are largely apologetic in character (as was contested by Erich Gruen) and whether it might be helpful to distinguish between assimilation, acculturation, and accommodation (as suggested by John Barclay). Collins is one of the internationally leading specialists on Hellenistic Judaism. JSJ.S 100; Brill, Leiden (2005) VIII/1–231 (BL)

1464

Louis H. Feldman, Philo, Pseudo-Philo, Josephus, and Theodotus on the Rape of Dinah Die biblische Erzählung von der Rache der Jakobssöhne an den Sichemiten nach der Vergewaltigung Dinahs (Gen 34), die von Täuschung und anschließender Ausrottung bzw. Versklavung einer ganzen Sippe berichtet, bereitete jüdischen Exegeten einige Schwierigkeiten. In ihren Nacherzählungen verschweigen daher Philo, Pseudo-Philo und Josephus einige Details der Geschichte, v.a. die durch die Sichemiten erfüllte Bedingung der Beschneidung. Darüber hinaus werden Sichem und seine Sippe bei den genannten Autoren wie auch ganz besonders bei Theodotus schlecht gemacht und verunglimpft, so dass eine durch die Jakobssöhne ausgeführte göttliche Strafe angemessen erscheint. JQR 94/2 (2004) 253–277 (DL)

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Lorena Miralles Macía, La figura del mesías según los historiadores judeo-helenísticos Filón de Alejandría y Flavio Josefo In this paper the author analyses the image of the Messiah as depicted by the JewishHellenistic historians Philo of Alexandria and Flavius Josephus. Philo’s image is basically of an eschatological nature clearly sharing Hellenistic philosophical concepts. In the works of Josephus, however, several types can be distinguished, having all in common the human nature of the Messiah and his influence on historical events. Sef. 64/2 (2004) 363–395

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✩ 1466 Kenneth Schenck, A Brief Guide to Philo Schenck offers surveys of Philo’s biography, explains his background in Hellenistic Judaism, and comments on each of his works. A topical index lists subjects from “adultery” to “world” to give access to key passages of the Philonic corpus. A glossary, notes, a classified bibliography, and several indexes complete this most useful book. Westminster John Knox Press, Louisville (2005) XI/1–172 (BL)

1467 Philo of Alexandria, On the Creation of the Cosmos according to Moses Philo’s De mundi opificio is here offered in a new translation (pp. 47–93) and a thorough scholarly commentary by David T. Runia, one of the leading specialists on Philo. One of the main points explained by Philo is that on Day One, God did not create material reality; rather, he created the (Platonic) world of ideas. Runia regularly engages in debates with specialists such as H.A. Wolfson and David Winston. – An important scholarly resource. Philo of Alexandria Commentary Series 1; Society of Biblical Literature, Atlanta, Ga. (2005) XVIII/1– 443

1468 Noah Hacham, The Letter of Aristeas: A New Exodus Story? A common opinion views the purpose of the Letter of Aristeas as strengthening the selfidentity of Egyptian Diaspora Jewry by sanctifying the Greek translation of the Torah. This view is supported by linguistic and thematic parallels between Aristeas and biblical descriptions of the giving of the Torah. The linguistic and thematic associations, however, do not only apply to this specific biblical episode, but also to the entire book of Exodus including the exodus story itself. The author, of Aristeas transformed the biblical stories of the exodus and the giving of the Torah into a new foundation story of Egyptian Jewry. In doing so, the new story disregards the biblical hostility to Egypt and instead expresses sympathy for the Ptolemaic king who released the Jews from slavery, settled them in Egypt and initiated the Torah translation into Greek. The aim of Aristeas was to offer a religious justification for the residence of Jews in Egypt. JSJ 36/1 (2005) 1–20

1469 Edno Almeida, Los orígenes de la LXX según la carta de Aristeas The letter of Aristeas is the principal, historical and documental evidence for the Septuagint, though many scholars believe that it is a farce. This “apocryphal” work pretends to be written by Aristeas, a funtionary of Ptolomeo II Philadelpho, king of Egipt (28–245 BC) to his brother Philocrates, narrating to him the translation of the Penteteuch to Greek. It is worthy to mention that this legend is incorporated in the Talmud. We should also bear in mind the indirect tradition of Flavio Josephus and Esebius of Cesarea, who mention it. However, this is the most ancient witness of the origin of the Septuagint. Theologika 19/2 (2004) 284–300

Josephus 1470 Flavius Josephus, Judean Antiquities. Translation and Commentary.

Vols. 4 and 5 In volumes 4 and 5 of Brill’s annotated English Josephus, C.T. Begg, assisted by P. Spilsbury (for book 10), gives his own, fairly literal translation of books 5–10 of the Jewish (now restyled as Judean) Antiquities. This section of the Antiquities comprises the time from the death of Moses to the Babylonian exile and the prophets Jonah,

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Nahum, and Daniel. Commentary and bibliography are substantial, and the notes, set in smaller print than the main text, takes up half of every page. Here we learn, for example, that Josephus thought of himself as a Daniel-like figure (vol. 5, 265). As can be seen from the bibliographies, Begg’s own contributions to research on Josephus have been overwhelming, and it is good to have the result of his research condensed into this valuable edition. In fact, this is the only annotated edition of Josephus currently available. May it be completed before long. – Indispensable for all research libraries. Brill, Leiden (2005) XIX/1–373; XV/1–392 (BL)

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Flavius Josèphe, Les Antiquités juives. Livres VIII et IX Another instalment (in fact, the fourth volume) of Etienne Nodet’s annotated bilingual edition of the Jewish Antiquities. Books 8 and 9 deal with the period from Solomon to the end of the kingdom of Israel (ca. 722 BCE). Nodet’s long introduction deals mainly with Josephus’s textual sources, while in the notes he occasionally refers to the influence of Thukydides on the style of Josephus (see esp. p. XVI note 8) and to Herodotus. All serious students of Josephus will use this authoritative edition and commentary. Editions du Cerf, Paris (2005) LXXXII/1–208, 1*–208* (BL)

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Annette Yoshiko Reed, Abraham as Chaldean Scientist and Father of the Jews: Josephus Ant. 1.154–168, and the Greco-Roman Discourse about Astronomy/Astrology This article analyzes Josephus’ approach to Abraham and astronomy/astrology in Ant. 1.154–168. This retelling of Genesis 12 describes Abraham as inferring the one-ness of God from the irregularity of the stars, thereby implying his rejection of “the Chaldean science” for Jewish monotheism. Soon after, however, Josephus posits that the patriarch transmitted astronomy/astrology to Egypt, appealing to the positive connotations of this art for apologetic aims. Towards explaining the tension between these two traditions, I first map the range of early Jewish traditions about Abraham and the stars, and then consider the Hellenistic discourse about astral wisdom as the domain of ancient “barbarian” nations, as it shaped Hellenistic Jewish traditions that celebrate Abraham’s astronomical/astrological skill. I conclude with Josephus’ own cultural context, proposing that the attitudes towards astronomy/astrology among his Roman contemporaries may help to account for the ambivalence in his characterization of Abraham as both Chaldean scientist and father of the Jews. JSJ 35/2 (2004) 119–158

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Peter Höffken, Die Rolle Jesajas und seines Buches bei Josephus in den Antiquitates An zwei ausgewählten Beispielen zeigt Josephus auf, wie bedeutsam für ihn der Prophet Jesaja als wahrhafter Ankündiger kommender Dinge ist. Jesaja wird nicht nur in der Interaktion mit Hiskia in seiner Zeit, dort freilich deutlich als zukunftsbestimmende Figur im irdischen Geschehen, sondern auch als Prophet eines Buches gewürdigt, dessen sich später auswirkende Wahrheit zweimal direkt (bei Kyros an entscheidender Stelle) und bei Daniel indirekt konstatiert wird. Jesaja kündigt also nicht nur das Ende der assyrischen Aspirationen gegen Juda-Jerusalem und das babylonische Exil mit einer Katastrophe für die Davididen an, sondern auch dessen gottgesetztes Ende durch Kyros samt dem Neubeginn in Palästina und dem neuen Tempel. Er sagt auch einen Tempel in Ägypten voraus, dessen Ende in die Zeitgenossenschaft des Josephus gehört. ThZ 60/4 (2004) 308–318

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1474 Mark Roncace, Another Portrait of Josephus’ Portrait of Samson This paper challenges the work of Louis Feldman by raising some questions about his methodological approach to the study of Josephus’ Antiquitates Judaicae and then by reconsidering Josephus’ story of Samson. Against Feldman, the paper demonstrates that Josephus does not emphasize Samson’s wisdom, courage/bravery, and moderation; neither does Josephus protect Samson against the charge of injustice nor diminish the role of God so as to present Samson as a human hero. Rather, Josephus’ image of Samson is akin to the one found in the book of Judges, and the biblical Samson is hardly a virtuous character. JSJ 35/2 (2004) 185–207

1475 Stephen Catto, Does proseuchas poieisthai in Josephus’ Antiquities of the

Jews 14.257–58, mean ‘build places of prayer’? In Antiquities of the Jews 14.257–58, Josephus records a decree by the people of Halicarnassus in which the Jews are, according to the Loeb translation by Marcus, allowed to “build places of prayer.” However, this could also be translated as “offer prayers.” In this article I first assess the arguments made by scholars who propose translating it in either of these ways, arguing that the solutions offered are inadequate. I then discuss Josephus’ use of poi°v in the middle voice pointing out that he never uses it to describe the construction of a whole building, only parts of a building. A comparison with the use of poi°v in the New Testament, Philo and other sources confirms that in this decree “offer prayers” is the translation that should be adopted. JSJ 35/2 (2004) 159–168

1476 Nicole Kelley, The Cosmopolitan Expression of Joesphus’s Prophetic

Perspective in the Jewish War Josephus was considered a traitor by both Jews and Romans but apologetically he defends his prophetic destiny (War 3.354; Life 416). His position was difficult between his position as Jewish patriot and as a historian writing under the auspices of the Flavian dynasty. In Biblical prophetic tradition he was convinced: God (interchangeably: Fortune) was on the side of the Romans to punish the Jews for their sins. The punishment of the Wicked is demonstrated at Masada (War 7.323–388), the reward of the Righteous by the events of Jotapata (3.351–391). HThR 97/3 (2004) 257–274 (WSch)

Rabbinical Literature – Nonrabbinical Literature 1477 David Instone-Brewer, Traditions of the Rabbis from the Era of the

New Testament. Vol. 1: Prayer and Agriculture This is the first installment of a six-volume set that translates and comments on a selection of the Mishnah, focusing on those traditions that can be dated to the period before the destruction of Jerusalem and are therefore contemporaneous with Jesus and the first generation of Christian believers. Of the several indexes, the subject index and the index of NT passages provide easy and reliable access to the relevant rabbinic material. Once completed, this will be the worthy successor to the old German Billerbeck volumes. It is a pleasure to note the fact that the volume was compiled at Tyndale House, Cambridge, now Britain’s leading research institute on the Bible. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2004) XXV/1–456 (BL)

1478 Jacob Neusner, Neusner on Judaism. Volume II: Literature This is a convenient collection of 19 papers mainly on the Mishnah, Midrash Leviticus Rabbah, and the Talmuds, reflecting more than three decades of scholarship. Given

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the recent interest in the matter, the paper on the development of the Merkavah tradition ( JSJ 2 1971, 149–160, here p. 66ff.) is again worthy of attention. – There will be a third volume of Neusner’s papers. Ashgate Contemporary Thinkers on Religion, Collected Works; Ashgate Publishing, Aldershot (2005) XXV/1– 477

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Michael Tilly et al. (transl.), Die Tosefta. Seder II: Moëd. 5: Moëd katan – Re’ijja (Hagiga) Compiled in late antiquity, the Tosephta is one of the major sources of our knowledge of ancient Jewish law and practice. Two tractates of Moëd are here presented in a new, annotated German translation. It is especially the copious notes on parallels and realia that Judaica scholars who normally use languages other than German will appreciate and consult with profit. The two translators, Michael Tilly and Günter Mayer, both of the University of Mainz, are to be congratulated on their fine work. Rabbinische Texte; Verlag W. Kohlhammer, Stuttgart (2004) VII/1–135 (BL)

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Frédéric Manns, Rabbinic Literature as a historical source for the study of the Gospels’ background In diesem Artikel über rabbinische Literatur als eine historische Quelle wird zunächst in einem methodologischen Abschnitt gezeigt, wie diese Literatur andere Quellen ( Josephus, Archäologie, Bibel etc.) ergänzen bzw. korrigieren kann. Anschließend werden einige Bereiche erörtert, in denen rabbinische Literatur ihren Beitrag zum Verständnis der NT Umwelt beitragen kann. Die Schlussforderung des Verf. lautet: “If talmudic literature is important to study the linguistic, the economic, the geographical, the sociological, the liturgical, the hermeneutical and theological background of the New Testament, it has a historical value and should be integrated in the ratio studiorum of the Christian Faculties of theology and Scripture” (246). LASBF 52 (2002) 217–246 (DL)

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Menachem Kellner (translator), The Code of Maimonides. Book Two: The Book of Love The most authoritative manuscript of Maimonides’ Mishneh Torah, “Huntighton 80” of Oxford, is translated into idiomatic English and elucidated by explanatory notes. The translator omits the actual prayer texts appended by Maimonides to Book 2, but otherwise offers the complete text. Maimonides deals with laws relating to the recitation of the Shma, to the priestly blessing, tefillin, the Torah scroll, the fringes (tassels), and circumcision. All of these rules relate to acts that foster our love of God. With the present volume, most of the Mishne Torah is now available in the Yale series (books 2–14). – An essential scholarly resource, a must for all Judaica collections. Yale Judaic Series 32; Yale University Press, London (2004) XXIII/1–236 (BL)

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Edward Reichman, The Incorporation of Pre-Modern Scientific Theories Into Biblical Literature: The Case of Innate Heat This essay deals with one unique pre-modern physiological notion, the doctrine of innate heat, which finds its expression throughout rabbinic literature. After providing a brief overview of this physiological principle, the author provides examples of rabbinic passages of biblical exegesis in which it has been employed: The creation of man, the fainting of Jacob, the aging and illness of king David, resuscitation episodes of Elijah and Elisha, the healing of Na'aman from Zara'at and cheese analogy of Job. This exercise illustrates how an understanding of medical history can be a valuable supplement for the study of biblical literature. JBQ 32/2 (2004) 73–83

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A. Peter Hayman, Sefer Yesira. Edition, Translation, and Text-Critical Commentary In 1971, I. Gruenwald published a preliminary critical edition of this short, but elusive Hebrew text (Israel Oriental Studies 1, 1971, 132–177), but this edition is now superseded by the present book that builds on all the available manuscript evidence. Hayman divides the text in 64 short paragraphs and offers a thorough text-critical commentary. He promises two more volumes: one with his collected papers on Sepher Yetsira, and one offering a detailed commentary on the famous treatise. Departing from the current practice of not reconstructing original versions of Jewish texts from late antiquity, Hayman includes his own tentative reconstruction of the earliest recoverable form. TSAJ 104; Mohr Siebeck, Tübingen (2004) IX/1–206 (BL)

1484

Irina Wandrey, “Das Buch des Gewandes” und “Das Buch des Aufrechten”. Dokumente eines magischen spätantiken Rituals ediert, kommentiert und übersetzt This thesis, directed by Peter Schäfer of Berlin and Princeton, is a substantial addition to the growing literature on late ancient Jewish magic and theurgy, a literature that continues G. Scholem’s research. The three compilations here edited (Sepher haYashar, Sepher ha-Malbush, Thort ha-Malbush) are known from medieval manuscripts and Geniza fragments. One of the most exciting aspects of the theurgy here revealed is a ritual that aims at clothing a human person with the name of God, paralleling the New Testament notion of being clothed with Christ (Gal 3:27); the clothing with the name parallels baptism, for the person to be clothed is required to sit in water (up to the throat). TSAJ 96; Mohr Siebeck, Tübingen (2004) XII/1–354 (BL)

PHILOLOGY General ★ Hebrew: general ★ lexicography ★ names 1485

William W. Hallo, Again the Abecedaries The West Semitic writing system, for all its debt to Egyptian hieroglyphics, emerged on soil steeped in the tradition of Mesopotamian cuneiform learning. It reacted against the cumbersome character of both Egyptian and Mesopotamian logo-syllabic systems of writing, the former moreover too tied to tradition to exploit to the full the potential inherent in the Egyptian syllabic orthography. It took a rupture with both systems to do this, and the West Semitic invention provided just such a rupture. The author argues that it inherited or repeated the Mesopotamian spirit of experimentation, applying it to the form of the signs, the direction of writing, and the names and order of the signs. Both principles, the acrophonic and the syllabic, operated in the traditional system of letter names. With this compromise solution Hallo leaves the question of the relative priority of the respective systems for future discoveries. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 285–302

1486

Ernst Axel Knauf, Writing and Speaking in Galilee A survey of evidence, especially from epigraphic sources, for the languages used in first-century Galilee. This area was multilingual, with Aramaic and Greek being the most common languages, but at least some people could also read the Hebrew Bible. The apostles, or at least some of them, were conversant with Greek. According to

339

Knauf, Jesus could read the Hebrew Bible, and Peter and (the former tax official) Matthew must have been fluent in Greek. Texte und Arbeiten zum neutestamentlichen Zeitalter 42; S. Alkier et al. (eds.), Zeichen aus Text und Stein; Francke Verlag, Tübingen (2003) 336–350 (BL)

✩ 1487

Jacobus Naudé, A Perspective on the Chronological Framework of Biblical Hebrew Hebrew is traditionally divided into chronological periods corresponding to the different linguistic corpora, namely pre-exilic or Early Biblical Hebrew, post-exilic or Late Biblical Hebrew, Qumran Hebrew, Mishnaic Hebrew, etc. In recent years this chronological framework has been challenged and a new agenda has been set for the next phase of the debate. This agenda is outlined and assessed within the assumptions of language change and diffusion. JNSL 30/1 (2004) 87–102 (PAK)

1488

Jenniffer S. Green et al., Handbook to A Grammar for Biblical Hebrew C.L. Seow, A Grammar for Biblical Hebrew (Abingdon Press) has always been accompanied by a book that gave the answers to the study questions students have to answer when going through its 30 lessons. The present handbook is a thorough revision of earlier handbooks, and both students and teachers will appreciate the care with which it has been compiled. Abingdon Press, Nashville, Tenn. (2005) X/1–134 (BL)

1489

Nava Bergman, The Cambridge Biblical Hebrew Workbook. Introductory Level Complete with student exercises and a key at the end of the volume, this is a reliable study guide for everyone who wishes to learn biblical Hebrew – alone or with the help of a teacher. One of the pedagogical devices here used is the analysis of well-known Hebrew names that can often serve as helps for memorizing. – The original edition was in Swedish. Cambridge University Press, Cambridge (2005) XVI/1–375

1490

Ernst Jenni, Studien zur Sprachwelt des Alten Testaments II Dem 1. Band von 1997 folgt nun ein zweiter Band mit kleinen Studien zur hebräischen Sprache. Die elf Beiträge tragen folgende Titel: Vollverb und Hilfsverb mit Infinitiv-Ergänzung; Epistemische Modalitäten im Proverbienbuch; Einleitung formeller und familiärer Rede im AT durch amar äl und amar le; Subjektive und objektive Klassifikation im althebr. Nominalsatz; Aktionsarten und Stammformen im Althebräischen: das Piel in verbesserter Sicht [Revisionen zu: Jenni, Das hebr. Piel, 1968]; Textinterne Epexegese im AT; Eine hebr. Abtönungspartikel: al-ken; Semantische Gesichtspunkte des Hebräischen und dt. Übersetzungen am Beispiel von Num 10,29–31; Höfliche Bitte im AT; Untersuchungen zum hebr. Kohortativ; Verwendungen des Imperativs im Biblisch-Hebräischen. Verlag W. Kohlhammer, Stuttgart (2005) 1–351

1491

Gershon Hepner, Scatology in the Bible A close reading of biblical texts indicates that the biblical authors often couched their scatological language in language that makes it difficult to recognize. While the words

340

ß"h and ˙rh are widely recognized as the main Biblical Hebrew words for dung or feces, a close reading of other biblical texts indicate that the words kbd and zbl have similar connotations. Such analysis suggests that the hardening of Pharaoh’s heart in Exodus denotes its satirical transformation to feces in what is in effect a fecal heart syndrome. The scatological innuendos in the narrative of the death of Eglon are widely understood, close reading of the description of the death of Sisera in the narrative that follows it indicates that it alludes to the Deuteronomic law mandating the removal of feces from the camp. In a similar manner, when Gaal challenges Zebul, Abimelech’s captain, the author implies that he wishes to remove Abimelech as though he, too, were feces, so that the author of Judges links the challenges to Eglon, Sisera and Abimelech by scatological innuendos. The analysis in this paper suggests that recognition of scatological innuendos in the bibles is often necessary in order that the narratives’ full significance be recognized. SJOT 18/2 (2004) 278–295

✩ 1492

Wilhelm Gesenius, Hebräisches und aramäisches Handwörterbuch über das Alte Testament. 18. Auflage, 3. Lieferung This is the clothbound third instalment of the New Gesenius, edited by Herbert Donner of the University of Kiel, now an emeritus, and prepared by Johannes Renz. All words beginning with the letters kaf and mem are included in the present book. The format has remained the same, and all those working with ancient Hebrew will congratulate the editor and the compiler for their fine work, especially for the careful classification of the semantic values and the many references to relevant scholarly literature, including the Zeitschrift für Althebraistik, Anchor Bible Dictionary, the Theological Dictionary to the OT, and the Neues Bibel-Lexikon. While the editor’s preface seems pessimistic about the continuation of the project, it is to be hoped that it will be continued. Springer Verlag, Berlin (2005) XII/519–766 (BL)

1493

Christo Van der Merwe, Towards a Principled Working Model for Biblical Hebrew Lexicology The challenges that face BH lexicology are enormous. It is hypothesized in this paper that one of the complicating factors in this regard is the inadequacies of the semantic models that underpin existing dictionaries as well as current lexicographical projects. The grounds of this hypothesis are substantiated by means of a critical review of a number of existing dictionaries. From these critical reviews it is evident that recent insights into the ways that humans process meaning challenge BH lexicologists to go beyond the description of the syntagmatic distributional patterns associated with BH lexemes or the construction of inductively formulated semantic fields. However, the application of insights from these developments in the field of cognitive semantics poses a new set of problems. The contribution of De Blois in this regard is discussed. It is concluded that De Blois’s approach may be regarded as a well-justified attempt to meet many of the challenges of BH lexicology in the 21st century. This will be the case to an even greater extent if a few unsettled issues can be addressed. JNSL 30/1 (2004) 119–137

1494

Hans Rechenmacher, Kognitive Linguistik und althebräische Lexikographie Cognitive linguistics has developed especially in the field of semantics. This contribution examines the relevance of certain aspects of this new and increasingly important linguistic field for Classical Hebrew lexicography. Taking the lexeme ’arî as an example, it aims to demonstrate how the new insights that have been gained into the complex

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structure of taxonomical categories can help to prevent incorrect entries, and, how word content, traditionally indicated by glosses, can be described adequately. JNWSL 30/2 (2004) 43–59

1495

Reinier de Blois, Lexicography and Cognitive Linguistics: Hebrew Metaphors from a Cognitive Perspective In 2000 the United Bible Societies have launched a new project: A Semantic Dictionary of Biblical Hebrew (henceforth SDBH ). This dictionary is, to a certain extent, comparable to Louw and Nida’s Greek-English Lexicon of the New Testament, even though the methodology is somewhat different. Louw and Nida’s dictionary is based on the semantic model that is usually referred to as componential analysis of meaning. This new dictionary is primarily based (in insights from cognitive linguistics. As a result of this, the methodology underlying SDBH is based on a distinction between lexical and contextual semantic domains. This paper will focus primarily on the way SDBH will handle metaphors. First a description will be given of metaphors and other figurative extensions of meaning from a cognitive point of view. The second part of this paper deals with the cognitive perspective on metaphors in biblical Hebrew. Finally, some examples are given of the way SDBH intends to handle metaphors. DavarLogos 3/2 (2004) 97–116

1496

Aharon Dolgopolsky, Hebrew Etymology in Comparativistic Perspective Vor dem Hintergrund der ‘Nostratic theory’, die von einer Makrofamilie von zusammengehörigen Sprachen ausgeht, erörtert der Verf. vier Beispiele aus der hebr. Etymologie: kallàh, “û'àl, qore" und ßàbû’. Michael Heltzer et al. (eds.), T eshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 47*–50* (DL)

1497

Chaim Cohen, Ugaritic Lexicography and Comparative Semitic Philology (1) This article includes four short comparative philological studies on various unrelated Ugaritic terms beginning with the consonant ": " i (I) / " iy ‘where’; " i (II) ‘surely, truly, verily’; " adm ‘man, mankind, people’; " ap (IV) ‘then, therefore’. Most of the comparative material is from biblical Hebrew. Michael Heltzer et al. (eds.), T eshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv (2004) 13*–23* (DL)

1498

Manfred Dietrich u.a., “Singen” und “sich freuen” im Ugaritischen und Hebräischen. Zum Parallelismus ‘ny | Ódy und seinem Reflex in der Lexikographie Diese Untersuchung grenzt zunächst das semantische Feld der beiden Verben 'ny (II) ‘singen, jubeln’ und ˙dy ‘sich freuen’ ab. Auf dieser Grundlage wird festgestellt, dass die Substantive m’n und ‘n mit dem Verb ‘ny (I) ‘antworten’ etymologisch verbunden sind. Abschließend werden einige Folgerungen für die ugaritische und hebräische Lexikographie aus dem Nachweis der beiden untersuchten Verben gezogen. Michael Heltzer et al. (eds.), T eshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv (2004) 29*–46* (DL)

1499

P.J.N. Lawrence, B^rô“ – A Study in Translational Inconsistency B^rô“ is a generic term referring to a class of trees rather than a specific species. The Bible Translator 55/1 (2004) 102–107

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1500 Niels Stokholm et al., Geza' Through a material and exegetical analysis of the texts in question (Isa 11,1; 40,24; Job 14,8) the thesis demonstrates that from a horticulotural point of view, gz' displays the characteristics of a cutting (contextually perhaps a root sucker): gz' is a shoot taken from a tree (though its being cut off is not explicitly stated), planted in the soil where it takes root, it grows up, and in the religious imagery it is watered by the gardener who decides its fate. SJOT 18/1 (2004) 147–156

1501 Chaim Cohen, The Enclitic-mem in Biblical Hebrew: Its Existence and

Initial Discovery Fifteen classic cases of the enclitic-mem in BH (unrecognized in the MT) are dealt with in the present study according to a clearly described method. The following three major uses of the BH enclitic-mem have emerged from these textual analyses, the last of which seems to be unique to BH: (1) to separate a construct from its dependent genitive; (2) for the purpose of variation when biblical passages are repeated; (3) allowing for an additional secondary meaning. The fifteen examples show clearly that the enclitic-mem, as first discovered by ibn Janach nearly a thousand years ago, did indeed exist in the BH. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 231–260

1502 Hayim Tawil, Hebrew jsr, Akkadian esèru: A Term of Forced Labor

(Lexicographical Note IX) Unlike Akkadian esèru / ussuru ‘to press for payment due, to collect tribute, to put a pressure upon a person’, the Hebrew verb jasser in 1 Kgs 12:11, 14; Deut 22:18 and the noun mûsàr in Prov 13:24; 22:15; 23:13 have the basic meanings of ‘to pressure for taxes, fines due’ and ‘pressure’ by means of using a ‘whip, rod’, respectively. The semantic development of Heb. jasser was ‘to pressure a person (by means of whip, rod)>to chastise>discipline>to instruct’. Michael Heltzer et al. (eds.), T eshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 185*–190*

1503 Philip N. Ginsbury, “Dover” and “M’daber” Die Verbwurzel dvr wird im Hebräischen als Partizip in der (einfachen) Qal-Konjugation verwendet, wenn es sich um allgemeingültige Aussagen – v.a. bei Gott oder seinen Boten – handelt, während die (aktive) Piel-Konjugation in speziellen, konkreten Situationen verwendet wird. Sollte ein Qal-Partizip in einer solchen konkreten Situation gebraucht sein, so – wie an einigen Beispielen demonstriert – beinhaltet seine Verwendung die Idee göttlicher Autorität bzw. des Gehorsams gegenüber dieser Autorität. JBQ 33/1 (2005) 40–46 (DL)

1504 Russell Jay Hendel, The Meanings of Akh This paper examines the multiple meanings of the biblical word akh. It argues for the translation of akh as “probably”, “most of ” and “nevertheless”. JBQ 33/2 (2005) 100–107

1505 Hayim Tawil, The Semantic Range of the Biblical Hebrew ˙ll.

Lexicographical Note X The physical nominal derivations from a single root ˙ll is as follows: ˙àlàl “pierced (by sword)” > “slain”; ˙allôn “empty space (in a wall)” > “window”; me˙illàh “hole”; ˙àlîl

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“hollow cylinder” > “pipe, flute”; ˙allàh “a loaf of bread pierced with holes”; ˙alàlàh “deflowered woman” > “profaned”. The root ˙ll likewise develops to the transferred abstract nominal meaning as follows: ˙ol “profaneness” (employed 4x as the antonym of qodœ“ “holy, sacredness”); ˙àlîlàh “to that which is profane”; t e˙illàh “beginning”. ZAW 117/1 (2005) 91–94

1506

Françoise Mirguet, Les titres “p˙h et ’mh. Recherche de lexicographie biblique The present article deals with the question of the meaning of the terms "mh and “p˙h which each denote the same reality “female Servant”. After a brief overiew of earlier studies, it analysis in a synchronic perspective six key texts for this problem, seeking to discover a reason for the alternating use of the two terms. It also clarifies the relation between reader and text which such an interplay presupposes. ZAW 116/2 (2004) 242–250

✩ 1507

Idan Breir, The Personal Name ‘Akhbar’ in the Ancient Near East (Hebr., Engl. summary) This article deals with the name ‘Akhbar’, i.e. ‘Mouse’ as a first name in the Bible and in the Ancient Near East. Name books show that within the non-theophoric name group, animal names are very significant. We can presume that the animals’ characteristics have had the main influence on the decision of naming a child such a way. Within the genre of animal names there is a group of negative animal names. The name ‘Mouse’ is one of those names. The name ‘Akhbar ’ as a first name, with its variations, appears in the Bible and in north-west Semitic inscriptions. It also appears in cuneiform texts from Mesopotamia beginning from the Old Babilonian period. This article studies also the geographical and archeological distribution of the name ‘Akhbar’ in the literary works in Antiquity. Beit Mikra 179 (2004) 144–158

1508

Thomas A.G. Hartmann, Mose und Maria – “Amuns Kind und Liebling” – Auf den ägyptischen Spuren zweier biblischer Namen In the past the ideas on the Egyptian root of the name “Mose” were numerous. Again and again both vocal and consonantal disharmony between Egyptian and Hebrew were considered. Beside that the unnecessary cultural link in biblical names to Egyptian example was contradicted. New linguistic proves have made the link more probable, not only for the name of Mose but also for the name of sister Miriam. “Mose” is surely the abbreviation of the full name “Child (of god)”, “Miriam” is meant to be the full form of “Beloved by Amun”. ZAW 116/4 (2004) 616–622

1509

John Crawford, Caleb the Dog. How a Biblical Good Guy Got a Bad Name Despite the fact that Caleb – together with Joshua – is confident to enter the land with God’s help (Numbers 13:18–19) so he gets heavenly reward out of this (Numbers 14:24) his name stems from the Hebrew root klb, what means “dog”. In Bible this seems to be a name with very bad reputation, but supported by extrabiblical sources this is explained as a shortened theophoric form of klb-el, meaning “Dog of God”, which praises the loyalty to YHWH. Another reason could be in the meaning of dogs as outsiders (cf. Exodus 22:30). Caleb is no Israelite (cf. Numbers 32,12) and is given control only over the fields bordering Hebrew, not over the town itself (cf. Joshua

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15:13–19 and 21:11–12). Ever loyal to his master, yet always an outsider. This is what Caleb shares with other dogs. BiRe 20,2 (2004) 20–27.45 (CB)

Hebrew: syntax – tenses – colloquialisms 1510

Carl Brockelmann, Hebräische Syntax First published after the author’s death in 1956, the present book still constitutes Germany’s major contribution to the study of the syntax of biblical Hebrew. The present book is a reprint in paperback format. Neukirchener Verlag, Neukirchen-Vluyn (2004) XV/1–216

1511

Jan H. Kroeze, Towards a Multidimensional Linguistic Database of Biblical Hebrew Biblical Hebrew clauses can be and have been studied from many different angles. Over the past forty years much of this knowledge has been captured in various computer software systems and databases. Having all these electronic aids for the study of the Hebrew Bible is wonderful, but also overwhelming and even frustrating, because various tools have to be used to study different layers and to get various perspectives. Therefore, systems have been suggested or are being developed to display multi-layer analyses of Hebrew clauses, integrating the various dimensions of clausal analysis in an interlinear table format on one screen. This type of interlinear table is in fact a two-dimensional subset of three- (or multi-)dimensional linguistic data structures. The knowledge that is represented by a collection of interlinear tables can be conceptualised three-dimensionally as an information cube consisting of a cluster of clauses and analyses. Such a clause cube can be implemented on a computer using a three-dimensional array, which can be called a cyber cube. Processing arrays with nested loops makes it possible to view and manipulate the stored information in an efficient way. JNSL 30/2 (2004) 121–130

1512

Yaakov Gruntfest, ’t with “Nominative” in Terms of Fillmire’s Theory of Cases In every sentence two structures are present: a verbal and a predicational. On the surface the predicational structure prevails over the verbal in that the subject is expressed by the Nominative, irrespective of the semantic case of the subject in the verbal structure. Nevertheless, the verbal structure remains semantically intact and in certain cases can come to the fore, and, contrary to grammatical standards, impose its formal sign on the subject. A by-product of this process is the development of certain stylistic functions of the Accusative sign. Obviously, this could only happen in the relatively early stages of the development of the literary language, When the literary language becomes more elaborate and the sentence structure more complex, and especially after normalization of the grammar, such a breakthrough of the deep structure to the surface becomes less and less possible. Michael Heltzer et al. (eds.), Teshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 63*–79*

1513

John A. Cook, The Semantics of Verbal Pragmatics: Clarifying the Role of wayyiqtol and weqatal in Biblical Hebrew Prose Biblical Hebrew does not employ wayyitol exclusively to express foreground, and neither are departures from the wayyiqtol in narrative always to be construed as marking background information. Rather, deviations from wayyitol may be motivated by any number

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of factors, including word order, avoidance of a temporally successive interpretation, marking of a new discourse section, and the signalling of background information. Journal of Semitic Studies 49/2 (2004) 247–273 (BL)

1514

Nicholas A. Bailey, A Second Look at Double Preverbal Constituents Rezension von Walter Gross, Doppelt besetztes Vorfeld: Syntaktische, pragmatische und übersetzungstechnische Studien zum althebräischen Verbalsatz, Berlin 2001. Bailey kritisiert insbesondere Gross’ Definition von “Fokus” und “Topik”. HebStud 45 (2004) 253–276 (SP)

1515

Scott B. Noegel, The “Other” Demonstrative Pronouns: Pejorative Colloquialisms in Biblical Hebrew The cumulative evidence bears two ramifications for the understanding of biblical Hebrew diglossia. First, it suggests that these diglossic demonstrative pronouns are employed by the biblical writers with an eye toward underscoring the ordinary. When employed by humans, the usage carries a pejorative nuance perfect for insulting of contemptuous speech. When placed in the mouths of angels and God, this same usage perhaps emphasized the mundane nature of humans and the world in the presence of Divinity. Second, the results of this research suggest a greater deliberateness in the employment of such colloquialisms within the literary language, at least for those usages that appear in the directs discourse of humans. Doubtless, while some elements of the vernacular have crept stealthily and accidentally into the Hebrew text, others have been appropriated knowingly with artful sophistication. JBQ 33/1 (2005) 23–30

1516

Paul Sanders, So May God Do To Me! In the Hebrew Bible we find the self-imprecation “So may God do to me and more also!” (2 Sam 3,35, 1 Kgs 2,23, etc.). In many cases, the phrase is immediately conditioned: “So may God do to me and more also, if you will not be the commander of the army” (2 Sam 19,14). God may punish the speaker, if the latter fails his promise. Ancient Mesopotamian sources suggest that the word “So” in the Hebrew expression originally referred to a gesture in use when taking an oath: the touching of the throat. The biblical passages where the expression occurs do not display any resistance to the use of the formula as such, even though it was often pronounced inconsiderately. However, the textual alteration in 1 Sam 25,22 shows that there was opposition to the idea that the pious king David failed a promise that he had reinforced using the selfimprecatory phrase. Bib. 85/1 (2004) 91–98

Greek 1517

Jeremy Duff, The Elements of New Testament Greek Although reminding the user, by calling this book the third edition, of a long tradition of Cambridge textbooks on NT Greek, this is actually a new book, compiled by an experienced teacher. The book is a complete guide to the study of the language, for it includes not just elementary lessons, but also exercises (with the answers placed at the end of the book) and grammar reference tables. Students will also find the indexes most helpful. Cambridge University Press, Cambridge (2005) XIII/1–340 (BL)

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1518

Margaret Sim, Undeterminacy in Greek Participles: How Do We Assign Meaning? Partizipialkonstruktionen sind im Griechischen grammatisch undeterminiert. Die temporalen, kausalen u.a. Bezüge lassen sich (sofern keine Partikel die Bezüge klären) meistens nur aus dem Kontext erschließen. Beispiele aus den synoptischen Evangelien, der Apg und dem Phil veranschaulichen diese These. The Bible Translator 55/3 (2004) 348–359 (SP)

1519

Vern Sheridan Poythress, Male Meaning in Generic Masculines in Koine Greek In Greek a male “flavor” attaches to occurrences of third person masculine pronouns and other masculine forms referring to human beings in generic statements. This proves a thorough analysis of the writings of Plutarch and Philo. WThJ 66/2 (2004) 325–336 (SP)

1520

David J. Clark, A Discourse Marker in the Synoptic Gospels: amèn legò humin/soi Etwa zwei Drittel aller Vorkommen der Formel amèn legò humin/soi begegnet am Ende einer Texteinheit, ein Drittel am Anfang einer solchen. Nur ein Beispiel (Lk 12,37) passt nicht in dieses Schema. Für die Übersetzung der Formel empfiehlt der Verf., die strukturierende Funktion der Formel in der Zielsprache auf Kosten einer einheitlichen Übersetzung der Formel zu unterstreichen. The Bible Translator 55/3 (2004) 318–328 (SP)

1521

Al Wolters, A Semantic Study of authentês and Its Derivatives The word has two meanings: “kin-murderer” and “master”. The second eventually prevailed over the first one. Later, the notion of “murderer” was no longer associated with the word, as can be seen from ancient mistranslations of Wisd 12:6. By the first century CE, the meaning “murderer” was largely forgotten. JGRChJ 1 (2000) 145–175 (BL)

1522

J. Keith Elliott, The Aorist Middle of apokrinomai Given the normal practice of the Biblical and related sources in respect of this grammatical feature, it behoves editors of the Greek New Testament to be alert, here as elsewhere, to readings to be found in an apparatus. By using textual variation wisely, further examples of the aorist passive of apokrinomai may well be restored by readers to the New Testament text as the original readings. ZNW 96/1–2 (2005) 126–128

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CIVILIZATIONS OF THE BIBLICAL WORLD General ★ Mesopotamia: general ★ history – religion ★ texts 1523

Bernd Janowski et al. (eds.), Texte aus der Umwelt des Alten Testaments. Neue Folge, Bd. 1: Texte aus dem Rechts- und Wirtschaftsleben The TUAT series is Germany’s scholarly equivalent to the well-known American collections of ancient Near Eastern and Egyptian texts relating to the OT, edited by J.B. Pritchard and W.W. Hallo, respectively. The present volume is the first instalment of a new series, and the editors have chosen to devote it to economic and juridical texts of Mesopotamia, Ugarit, Egypt, Persia, Israel, Arabia, and Greece. Here one can find, among many other documents, an adoption document from among the Mari letters, the institution document of a marzihu club from Ugarit, the legal code of Hermoupolis in Egypt (sixth century BCE), and some Aramaic legal papyri from the Elephantine archives. The annotated translations are excellent, as are the introductions to each of the items presented. No scholars working in the field can ignore this fine scholarly resource. Highly recommended! Gütersloher Verlagshaus, Gütersloh (2004) XV/1–372 (BL)

1524

Walter Eder et al. (eds.), Herrscherchronologien der antiken Welt For reliable, up-to-date lists and dates of the kings of ancient Egypt, Mesopotamia, the Hittites, Ugarit, the Persians, Romans (Roman consuls, etc.), one can now turn with confidence to the present book. Major specialists such as W.H. van Soldt, J. Oelsner, and J. Wiesehöfer have contributed annotated lists of dynasties as well as comparative chronological tables. Generally, dates relating to late antiquity are included up to the eighth century CE. – A major scholarly resource of great value. Der Neue Pauly. Supplemente 1; Verlag J.B. Metzler, Stuttgart (2004) XVII/1–360 (BL)

1525

Claus Ambos et al. (eds.), Die Welt der Rituale. Von der Antike bis heute Originating in Heidelberg’s flourishing research group on “ritual dynamics”, this volume includes many short contributions some of which are by specialists on Egypt (A. Kucharek), Mesopotamia (S.M. Maul, C. Ambos), and ancient Greece (E. Stavrianopoulou). Of particular interest to biblical scholars will be Ambos’s update on the Babylonian New Year celebrations and the same author’s essay on the substitute king in the royal ritual of Assyria. Kucharek’s and Maul’s essays on ritual weeping also merit close attention. – Unfortunately, there is no index. Wissenschaftliche Buchgesellschaft, Darmstadt (2005) VII/1–276 (BL)

✩ 1526

Henry W.F. Saggs, Völker im Lande Babylon Ancient Mesopotamia included (at least) three different cultures: that of the elusive Sumerians, that of the intellectual Babylonians, and that of the empire-building Assyrians. The present book deals only with the Babylonians whose culture the learned author imagines. Here the reader can meet figures such as Gilgamesh (the Epic is re-told, pp. 129–133) and King Hammurabi. Originally written in English for a series of popular books published by the British Museum Press, the German edition reads equally well. It includes a short chapter by J. Bär on archaeological research in present-day Iraq. Konrad Theiss Verlag, Stuttgart (2005) 1–224 (BL)

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1527

Elisabeth Meier Tetlow, Women, Crime and Punishment in Ancient Law and Society. Vol. 1: The Ancient Near East Tetlow offers an encyclopaedic survey of the legal position of women in the legal traditions of Sumer, Babylonia, Assyria, and the Hittites. The author detects a decline of the rights of women; among the Sumerians and the earliest Assyrians, women enjoyed almost equal rights with men. Notions of punishment also varied; one could think of it as a method of education, but also as one of revenge. Vol. 2, scheduled to appear soon, will be on ancient Greece. Continuum, London (2004) XIV/1–338 (BL)

1528

Ursula Seidl, Bronzekunst Urartus Art from Urartu is mainly the art of small objects made of bronze and decorated in Mesopotamian style. It dates from the first half of the first millennium BCE. In her exhaustive survey Seidl pays particular attention to the iconography – human and mythological figures, birds, lions, and other animals figure prominently. Excellently produced by the publisher, this is a fine archaeological publication. Verlag Philipp von Zabern, Mainz (2004) IX/1–218, plates (BL)

✩ 1529

Michael Jursa, Die Babylonier. Geschichte, Gesellschaft, Kultur A well-written introduction to the cultural and political history of ancient Babylonia, with special emphasis on economic history, the author’s special field of academic competence. Babylonian religion and its focus on ritual is briefly and competently surveyed, and special mention is made of the spirituality relating to the “personal god”. C.H. Beck Wissen; Verlag C.H. Beck, München (2004) 1–128 (BL)

1530

Bill T. Arnold, Who Were the Babylonians? A reliable, well-written survey of Mesopotamian political, cultural and religious history, accompanied by notes and an annotated bibliography. The book is highly recommended for it often refers to the Bible and so serves the needs of the biblical scholar. Highly recommended to both scholars and students. Archaeology and Biblical Studies 10; Society of Biblical Literature, Atlanta, Ga. (2004) XI/1–148 (BL)

1531

Georges Roux, Irak in der Antike In its first incarnation entitled “Ancient Iraq” (1964) and often reprinted and once thoroughly revised (for the French edition), this book has become a classic of semipopular writing on ancient Mesopotamian history and culture. Interestingly, the late author is an amateur Assyriologist rather than a professional scholar (he has worked as a physician in Iraq), but he has received much professional help from specialists. The present German edition has benefited from the advice given by Johannes Renger. The publisher is to be congratulated for making this fine, well-illustrated work available to a German audience. Philipp von Zabern, Mainz (2005) 1–292 (BL)

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1532

Reinhard Achenbach, Zum Sitz im Leben mesopotamischer und altisraelitischer Klagegebete. Teil I: Zum rituellen Umgang mit Unheilsdrohungen in Mesopotamien Mesopotamian lament prayers have their origin in a Sumerian tradition which extends far back in time. Their collection and association with ritual is gradual and takes place in complex and changing situations. They serve to overcome the threat of disaster from illness, enemies and deities and have their Sitz im Leben (in addition to individual uses) in rituals for exorcism and the aversion of curses in both the temple cults and also the royal cults of the Assyrians and Babylonians. Despite a measure of Assyrian and Babylonian influence on the culture and religion of Judah and some structural analogies caution is required in the comparison of these texts with laments in the Old Testament. ZAW 116/3 (2004) 364–378

1533

Tallay Ornan, Idols and Symbols: Divine Representation in First Millennium Mesopotamian Art and Its Bearing on the Second Commandment First-millennium Mesopotamian art reveals a strong tendency to avoid the representation of human-shaped deities. Considering the historical framework, such a tendency may suggest Mesopotamian inspiration in the ancient Israelite negation of divine representation as articulated in the biblical image ban. This inspiration may indicate that biblical repudiation of the image of the divine was not necessarily shaped as a response to opposed alien religious imagery but was rather inspired by related prevalent seventhfifth century Assyro-Babylonian concepts. Tel Aviv 31/1 (2004) 90–121

1534

Eva Cancik-Kirschbaum, Hierogamie. Eine Skizze zum Sachstand in der Altorientalistik Assyriologists are still debating whether there was hierogamy in ancient Mesopotamia, and, if it did exist, what were its rituals. There is some slight evidence for such an institution around 2000 BCE, suggests Cancik-Kirschbaum, but certainly not for an institution that marked (as has been claimed) Mesopotamian ritual through many centuries down to Hellenistic times. Hildegard Piegeler et al. (eds.), Gelebte Religionen. Festschrift für H. Zinser, Königshausen & Neumann, Würzburg (2004) 65–72 (BL)

✩ 1535

Andrew R. George, The Babylonian Gilgamesh Epic. Introduction, Critical Edition and Cuneiform Texts The publication of A. George’s “The Epic of Gilgamesh” (Penguin Books, 1999) whetted the appetite for the definitive edition, transcription, and exhaustive study now made available by Oxford University Press (in, alas, a somewhat fragile binding or rather gluing). The most important part to be read by OT specialists is the introductory chapter on the epic’s literary history. Here we learn much about various recensions and speculations about the epic’s “setting in life” (“sung or recited at funerals and in memorial cults”, 54) and the influence the epic had beyond the cultural realm of Mesopotamia. While many scholars will be familiar with the notion that certain episodes of the Odyssey and the Iliad echo Gilgamesh traditions, few will have heard of references to Gilgamesh and the monster Humbaba in the Qumran “Book of Giants”, if only as incidental characters. A. George’s “Synopsis and Exegesis of the Standard Babylonian

350

Epic” (444ff ) is required reading for all who wish to be au courant in the study of one of the ancient world’s most famous epic texts. Oxford University Press, Oxford (2003) vol. 1, XXXV/1–741; vol. 2, 742–986, plates (BL)

1536

Stefan Maul, Das Gilgamesch-Epos For many years, Germans have been well served by translations of the Gilgamesh Epic by Albert Schott and W. von Soden as well as the one by H. Schmökel. All of these have accumulated a certain amount of dust, and so a new version is called for, especially after A.R. George has offered both a critical edition of the cuneiform text and a Penguin translation. A new version has already been attempted by R. Schrott, but for reliability, commentary, and interpretation, German readers will no doubt prefer the version of Maul who teaches Assyriology at the University of Heidelberg. Maul is well aware of the fact that the best interpretation must have narrative form, and so he offers his own intelligent summary (24–42), a text that merits reading in its own right. C.H. Beck, München (2005) 1–192 (BL)

1537

Stefano Seminara, Guerra e pace ai tempi di Hammu-rapi, vol. 1 After a long introduction, the author offers fresh Italian translations of short Old Babylonian (ca. 2000–1600 BCE) inscriptions that attest to the notion of the “king as builder” or “royal architect”. Test del Vicino Oriente antico 2,7; Paideia Editrice, Brescia (2004) 1–225

1538

Stefano Seminara (ed.), Guerra e pace ai tempi di Hammu-rapi, vol. 2 This is vol. 2 of an annotated translation of the Old Babylonian royal inscriptions. The copious introductions and notes, the glossary, and the index make this an indispensable tool for scholars working on Bronze-Age Mesopotamia. Test di Vicino Oriente antico; Editrice Paideia, Brescia (2004) 241–461

1539

Jean-Jacques Glassner, Mesopotamian Chronicles The annals of Assyrian and Babylonian kings are here given in Akkadian transliteration and English translation, together with a long introduction and explanatory notes. Although there are only two explicitly biblical references (the destruction of Samaria by Tiglat-Pileser, p. 195; the taking of Jerusalem in 589 BCE, p. 231), there is much material here to elucidate the details of Western Asiatic history in an age of imperialism. – An earlier, French edition (1993) has been revised for the present translation. Writings from the Ancient World 19: Society of Biblical Literature, Atlanta, Ga. (2004) XX/1–365 (BL)

Egypt: general – history ★ religion – texts 1540

Margarete Stoof (hg.), Der Nil Diese Ausgabe der WUB ist dem Fluss Nil und seiner Rolle im kultischen sowie alltäglichen Leben des alten Ägyptens gewidmet. Der Einfluss des Flusses auf die religiöse Vorstellungen und Vollzüge ist durch die Beiträge zum Nil als Quelle des Lebens (L. Gallet), zum Kult des Krokodilgottes Sobek (E. Bresciani) und durch die Analyse von Darstellungen der Schifffahrt nach Abydos (D. Bröckelmann) aufgezeigt. Sein ausdrücklicher Lobpreis in einem Hymnus (D. van der Plas) sowie impliziter Eingang in die Sprache in der Form von Wasserbildern (F. Haikal) zeugen von der Bedeutung des Flusses für die Ägypter. Der konkrete Gebrauch seiner Ressourcen wird in der Beschreibung einiger alltäglichen Szenen (S. Laurant) und der staatlichen Maßnahmen

351

um den Fluss (M.-A. Bonhême) deutlich. Seine Ausstrahlung über Ägypten hinaus bezeugen biblische Texte (M. Görg) und römische Expansionspläne (P. Lenoble). Doch nicht nur der Nil sondern auch weitere Ströme wurden im Alten Orient kultisch verehrt (F. Joannès). Im archäologischen Teil des Heftes befindet sich ein Interview mit W. Zwickel zur aktuellen Situation der Biblischen Archäologie in Deutschland sowie Kurzberichte über Grabungen auf dem Tell el-Adschul bei Gaza, die Großtalsperre Sadd el-Kafara in Wadi Garawi, die Rettungsgrabung in Tall Bazi, die deutschen archäologischen Unternehmen auf der Insel Elephantine und Keilschrifttafelfunde im altsyrischen Qatna. WUB 31 (2004) 1–73.76 (DL)

1541

Renate Müller-Wollermann, Vergehen und Strafen. Zur Sanktionierung abweichenden Verhaltens im alten Ägypten Sh. Allam, F. Bluche, W. Boochs (and others) have contributed papers on crime and punishment in ancient Egypt, but this is the first comprehensive study of the subject. Even not-so-well documented features such as torture receive extensive discussion, and the author ably comments on the absence of prisons; what to us may look like a prison is actually a place of forced labour (see e.g. the story about the biblical Joseph in an Egyptian prison, Gen 39:20ff ). An important manual likely to be consulted frequently. Probleme der Ägyptologie 21; Brill, Leiden (2004) X/1–343 (BL)

1542

Maulana Karenga, Maat. The Moral Ideal in Ancient Egypt In this remarkable PhD thesis, an African American philosopher seeks to describe, understand, and appropriate the ancient Egyptian concept of “maat”, a term the meaning of which he paraphrases as “natural and moral law and order” (p. 9), and it operates in the three realms of the divine world, the social world of humans, and the individual person. J. Assmann, who has contributed a foreword, notes only one minor difference between the author’s and his own interpretation (relating to the ancient Egyptians’ political philosophy). What Karenga seeks to establish is an ancient concept of African origin that can be described, systematized, and used for modern philosophy – for much of philosophy, including Western philosophy, is based on the reception and rethinking of ancient (often Greek and Latin) notions. African Studies; Routledge, London (2004) XXII/1–458 (BL)

1543

Kenneth A. Kitchen, Egyptian Interventions in the Levant in Iron Age II In der Zeit zwischen 1100 und 580v. ist es keinem ägyptischen Herrscher gelungen eine dauerhafte Hegemonie über Palästina zu etablieren. Möglicherweise standen die Philister im Vasallenverhältnis zu Pharao Siamun in der kurzen Periode 970–960v. Schoschenks Eroberungen führten angesichts des Todes des Pharao zu keiner dauerhaften Herstellung ägyptischen Einflusses in Palästina. Assyrische und neobabylonische Expansionsbestrebungen führten zur endgültigen Beseitigung ägyptischer Ambitionen in der Levante. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 113–132 (DL)

✩ 1544

George Hart, The Routledge Dictionary of Egyptian Gods and Goddesses Now thoroughly revised and with an introductory essay, this is a reliable and convenient guide to the gods and goddesses of ancient Egypt. The longest entries deal with

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Aten (the sun-god), Horus, and Osiris. All the names are given in hieroglyphical writing, and there are many excellent line drawings as well as a good bibliography. Routledge, London (2005) XIII/1–170 (BL)

1545 Jan Assmann, Theologie und Weisheit im alten Ägypten Republication of five essays that were originally published between 1979 and 2003. The themes of creation (cosmogony), the Egyptian notion of a “high god”, polytheism, sapiential thought and political loyalty are dealt with by an internationally recognized master of his field. Wilhelm Fink Verlag, München/Paderborn (2004) 1–188

1546 Bernd Janowski, Sehnsucht nach Unsterblichkeit. Zu J. Assmann, Tod

und Jenseits im alten Ägypten In dem im Untertitel genannten Werk (2001, vgl. IRBS 47:1334) sowie weiteren Veröffentlichungen entwickelte J. Assmann seine Kulturtheorie, wonach der Unsterblichkeitstrieb, der die menschliche Begrenztheit zu überwinden sucht, den kulturell relevanten Teil des menschlichen Handelns verursacht. Den Ausgangspunkt eines ägyptischen Sonderweges zur Unsterblichkeitsidee sieht Assmann im ägyptischen Königsbild. Wie wohl die These einer Fortsetzung dieses Weges im Christentum plausibel erscheint, so ist Assmanns Beschränkung des Alten Testaments auf Diesseitshoffnungen angesichts mancher weisheitlicher und apokalyptischer Texte seit der Exilszeit nicht nachvollziehbar. JBTh 19; Martin Ebner u.a. (Hgg.), Leben trotz Tod; Neukirchener Verlag, Neukirchen-Vluyn (2005) 431–445 (DL)

1547 Zeinab Sayed Mohamed, Festvorbereitungen. Die administrativen und

ökonomischen Grundlagen altägyptischer Feste “Feasts and their preparation: administrative and economic foundations of feasts in ancient Egypt” shows that rather than being merely an elite, temple, and state affair, feasts involve large sections of the population. They are a major force in economic life and contribute to the cohesion of society. Invited guests who came from far away were presumably housed in tents in the vicinity of the place of celebration – to quote just one of the many detailes to be learned from this Tübingen thesis. OBO 202; Academic Press Fribourg, Fribourg (2004) XV/1–185 (BL)

1548 Ludwig D. Morenz, Bild-Buchstaben und symbolische Zeichen. Die

Herausbildung der Schrift in der hohen Kultur Altägyptens Morenz surveys and re-evaluates the earliest Egyptian evidence for pictographic writing that precede the actual phonetic writing of texts (ca. 2800/2700 BCE). One can study a period of ca. 500 years in which forms of proto-writing developed. Morenz also comments on the emergence of writing in some other early cultures such as the Sumerian and Aztec ones. An important contribution to the understanding of one of humanity’s most successful cultural techniques. OBO 205; Academic Press, Fribourg (2004) XXI/1–373 (BL)

1549 Marco Zecchi, Inni religiosi dell’Egitto antico Thirty-three ancient Egyptian hymns are here translated and annotated. The author has also written a fine introduction and compiled a research bibliography as well as a useful glossary. Testi del Vicino Oriente Antico 1,5; Paideia editrice, Brescia (2004) 1–206

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1550

Bernd U. Schipper, Die Erzählung des Wenamun. Ein Literaturwerk im Spannungsfeld von Politik, Geschichte und Religion Dating from the time of Sheshonq I (946–925 BCE), Wenamun’s travel report is a work of fiction with a religious and political message: Originating in the royal temple in El-Hibe, the god Amun-Re’s deeds are linked to the ruling king rather than to the otherwise influential Theban priesthood. Complete with a photo of the relevant papyrus and an interlinear translation, this is a thorough study of a text often referred to in biblical studies. OBO 209; Academic Press, Fribourg (2005) XI/1–383/plates (BL)

1551

Thomas Schneider, Die Geburt des Horuskindes. Eine ägyptische Vorlage der neutestamentlichen Weihnachtsgeschichte Dieser detaillierte Vergleich zwischen dem ägyptischen Mythos von der Geburt des Horuskindes und den neutestamentlichen Weihnachtsgeschichten zeigt deutliche Übereinstimmungen von Handlungsabfolge und Einzelmotivik. Der Verf. geht davon aus, dass der ägyptische Mythos die unmittelbare Vorlage für die Geburtslegende Jesu abgab. ThZ 60/3 (2004) 254–271 (SP)

Persians – Syria – Ugarit – Phoenicians ★ Hittites – Hivvites – Cyprus ★ Canaanites – Philistines – Ammonites – Nabateans 1552

Josef Wiesehöfer, Das antike Persien. Von 550 v. Chr. bis 650 n. Chr. This reliable, semi-popular survey of Iranian history from the 6th century BCE to the 7th century CE is accompanied by an apparatus of bibliographical essays (pp. 329–400), chronological tables, maps, an index, and illustrations. The original edition of 1993 has been bibliographically updated. It can be recommended to student and scholar alike. Patmos Verlag, Düsseldorf (2005) 1–432 (BL)

1553

David Stronach, Early Achaemenid Iran: New Considerations Einige Funde aus Südarabien sowie aus einem Grab im farsischen Arjan auswertend bietet der Beitrag Beobachtungen zu Entwicklungen im Iran zur Zeit Cyrus II und Darius I. Der Verf. findet Hinweise auf eine materielle Kultur, die der später so bezeichnenden Kunst der Achämeniden ähnelt. Außerdem erlauben die Funde in Arjan eine Vermutung, dass die Vorfahren des Darius I. als ‘Könige’ eigenes Territorium am Rande oder außerhalb des Einflussbereiches des persischen Großkönigs beherrschten. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 133–144 (DL)

1554

Simo Parpola, Assyria’s Expansion in the 8th and 7th Centuries and Its Long-Term Repercussions in the West Angesichts der inzwischen weitgehend erforschten Expansion des assyrischen Imperiums im 8. und 7. Jh.v. wird hier der bleibende assyrische Einfluss auf das intellektuelle Leben in den eroberten Gebieten, v.a. in Westanatolien und Juda erörtert. Der Verf. kommt u.a. zu der Schlussfolgerung, dass die deuteronomistische Gottesvorstellung stark von assyrischer Religion und Königsideologie beeinflusst wurde. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 99–111 (DL)

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1555

Herbert Niehr u.a., Religionen im antiken Syrien Ein Artikel zur Abgrenzung aramäischer Religion und Kulte (H. Niehr) ist der einzige Beitrag zur religiösen Entwicklung Syriens in der vorhellenistischen Zeit. Die Beschreibung der Internationalisierung syrischer Kulte und ihrer Anziehungskraft in der hell.-röm. Welt (M. Sartre, C. Apicella) ist mit weiteren Beiträgen zu Einzelaspekten zu dieser Epoche bereichert: Jupiter Heliopolitanus und die göttliche Trias von Baalbek (S.M.E. Fick), die Vermischung diverser religiöser Traditionen in Palmyra (T. Kaizer) sowie neue Erkenntnisse zum geheimnisvollen Mithraskult angesichts der Freskenfunde in Huarte (M. Gawlikowski). Die byz. Zeit ist durch die Beiträge über das syr. Judentum und Christentum (S.M.E. Fick) sowie zur Entwicklung frühchristlicher Sakralarchitektur (K. Krumeich) vertreten. WUB 36/2 (2005) 8–55 (DL)

1556

Chiara Peri, Poemi ugaritici della regalità. I poemi di Keret e di Aqhat This is a new annotated Italian translation of the Keret poem, the Aqhat poem, and the “Rephaim” fragments, complete with introduction, bibliographies, and indexes. Testi del Vicino Oriente antico 5,1; Editrice Paideia, Brescia (2004) 1–93

1557

Izak Cornelius et al., Götter und Kulte in Ugarit. Kultur und Religion einer nordsyrischen Königsstadt in der Spätbronzezeit A South African (Cornelius) and a German (Herbert Niehr) have teamed up to produce a well-written and lavishly illustrated guide to archaeology, art, history, social life, literature, and religion of Ugarit. Zabern Bildbände zur Archäologie; Verlag Philipp von Zabern, Mainz (2004) 1–92

1558

Nadav Na"aman, Ra"shu, Re"si-ßuri, and the Ancient Names of Ras Ibn Hani This article examines the lists of coastal cities that appear in the inscriptions of Tiglathpileser III. Comparison of the lists indicates that they open with Gubla and end with Re"si-ßuri. The consistent south to north order makes it clear that Gubla is the city of Byblos, not modern Jebleh as scholars have suggested. Re"si-ßuri, the “Cape of Tyre,” which closes the lists, is identified with the Ra"shu of the Ugaritic documents, today Ras Ibn Hani. It indicates that the Tyrians founded their emporium in northern Phoenicia no later than the first half of the eighth century BCE, and probably earlier, at about the same time that they founded Kition on the island of Cyprus. BASOR 334 (2004) 33–39

1559

Edouard Lipi…ski, Phoenician Cult Expressions in the Persian Period In einer Untersuchung über den phönizischen Kult der persischen Zeit analysiert der Verf. die Beerdigungsriten sowie die im kultischen Kontext gefundenen Figurinen. Belegte Beisetzungen mit und ohne Beigaben deuten auf unterschiedliche Auffassung der Bedürfnisse der Verstorbenen, die Sorge um den Erhalt der Körper deutet auf eine Hoffnung an die Fortsetzung der menschlichen Existenz nach dem Tod. Bei der Interpretation der zahlreichen Figurinen aus dem phönizischen Raum wendet sich Lipi…ski gegen eine vorschnelle Identifizierung dieser Figurinen mit Gottheiten. In vielen Fällen dürfte es sich dabei um Votivgaben handeln, die im Kontext einer Bitte oder als Dank vor eine Gottheit gebracht wurden. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 297–308

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1560

Tryggve N.D. Mettinger, Amarna Letter No. 84: Damu, Adonis, and “The Living God” at Byblos The spouse of the Lady of Byblos, the male god denoted Baal of Byblos, seems to have had the epithet Adon, at least from the tenth century BCE on. This male deity is probably the god who is denoted “my Damu” and “(my) living god” (EA 84:33; 129:51) by the king of Byblos. Though difficult to interpret, some evidence from the Pyramid texts (518d) indicates that a god from the hinterland of Byblos was denoted “The Living One.” The present analysis shows that the male god of Late Bronze Age Byblos could, but need not, have been a dying and rising deity. New material from Mari shows that, among the Yaminites, Dumuzi was believed to be a dying and rising god, who spent only part of the year in the Netherworld. This concept of Dumuzi was known in Syria and Lebanon and may have been part of the syncretistic religious milieu at Byblos. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 361–371

✩ 1561

Richard Haase, Über Ritus und Magie in der hethitischen Rechtssatzung Der Beitrag bietet einen Überblick über rituelle und magische Aspekte in der hethitischen Rechtssatzung. Die im Bereich des Ritus erörterten Vorgänge betreffen den Ehebruch, den Pflug und die Pflüger, den Eid, die Grenzverletzung und den Hausfrieden. Im Bereich der Magie betont der Verf. die Furcht vor der Macht der Magier, welche die ‘lebendige Natur’ auf übernatürliche Weise verändern. Darüber hinaus ist die kultische Reinigung nach eingetretener Unreinheit ein wichtiger Aspekt in der Rechtsatzung der Hethiter. ZABR 10 (2004) 278–286 (DL)

1562

Horst Ehringhaus, Götter – Herrscher – Inschriften. Die Felsreliefs der hethitischen Großreichszeit in der Türkei While the ancient Hittite monuments that date from the first millennium BCE are often better preserved than those dating from the fourteenth to twelfth centuries BCE, the latter certainly merit our attention. The photographer and author of the present book offers a photographic survey of all the relevant material. The accompanying text comments on the monuments as well as the inscriptions for which Frank Starke as an expert gave invaluable advice. These Hittite monuments have never been surveyed as extensively as in the present book. One should encourage the learned and enthusiastic author to complete his work by adding another volume on the later Hittite period. Verlag Philipp von Zabern, Mainz (2005) 1–124, maps (BL)

1563

André Lemaire, ‘Maison de David’, ‘maison de Mopsos’ et les Hivvites Vor dem Hintergrund biblischer und außerbiblischer Belege für den Ausdruck ‘Haus Davids’ als Bezeichnung der davidischen Dynastie interpretiert der Verf. den Beleg eines ‘Hauses von Mopsos’ in den Inschriften aus Karetepe als eine Referenz für eine über Zilizien herrschende Dynastie, die sich auf eine von Eusebius belegte Gestalt namens Mopsos als ihren Gründer bezog. Das Schicksal dieser zwischen 1184 und 696v. existierenden Dynastie weist einige Parallelen zu den Ereignissen im von Davididen regierten Juda. Aufgrund sprachlicher Parallelen schlägt Lemaire vor, das Königreich des ‘Hauses von Mopsos’ mit dem biblischen Koë (1 Kön 10:28) bzw. dem Volk der Hiwiter (Gen 34,2; Jos 9,7; 11,19) zu identifizieren. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 303–312 (DL)

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1564

Vassos Karageorghis, The Cult of Astarte in Cyprus The notion of Aphrodite, goddess of love and beauty, is a Greek conception. On Cyprus, she is a goddess of fertility, deeply rooted in the island’s remote past. She is shown as a nude female figure holding her breasts, the type of the Phoenician Astarte. She is represented on funerary monuments, and her terra-cotta figurines are placed in tombs, symbolizing the goddess who ensures the rebirth of the dead. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 215–221

1565

Philip H. Young, The Cypriot Aphrodite Cult: Paphos, Rantidi, and Saint Barnabas At the Cypriot sites of Palaiapaphos and Rantidi there was worship of the female and male forces of natural fertility and sexuality as far back as the third millennium BCE, continuing in various forms into the late Roman era. At Palaiapaphos the cult focused on the female aspects as Aphrodite/Wanassa, while at the Rantidi sanctuary the focus was on the male aspects sometimes personified as Apollo. Cultic activities included ritual bathing and anointing with oils, the burning of incense, oracular pronouncements, orgiastic/nude pilgrimages between the two sites, and sexual interaction of men and women as sympathetic magic to encourage human fertility and that in nature. In the new reading and interpretation of Acts of Barnabas 18–19, the author discovers the only ancient literary reference to the sanctuary of Apollo at Rantidi and one of the few relating to the renowned Aphrodite cult of Palaiapaphos. JNES 64/1 (2005) 23–44

✩ 1566

Michael Heltzer, On Premonarchical Political Units in the Southern Levant in the 12th(?)–11th Century BCE Anhand einer Reihe von Pfeilspitzenfunden, die den Namen 'Abday erwähnen, postuliert der Verf. die Existenz einer vorstaatlichen Landeseinheit im Bereich der BekaaEbene im 9. Jh.v. Das mögliche Siedlungsgebiet der 'Abday-Gruppe ist archäologisch durch das Königreich Amurru im Norden, die philistäische Küste im Westen, die Gebiete von Akko im Süden und die Aramäer im Osten eingegrenzt. 'Abday selbst, der mehrere Söhne sowie Diener – sogar einen Becherträger aus Zypern (!) – hatte, scheint eine zentrale Stellung in dieser Gruppe eingenommen zu haben. Die Gruppe bezeugt die “formation of a Canaanite-Phoenician state [. . .], which later did not undergo any further development” (84f.). Michael Heltzer et al. (eds.), Teshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 81*–86* (DL)

1567

Trude Dothan, The Aegean and the Orient: Cultic Interactions This paper presents several architectural features and material culture elements with cultic connotations associated with the initial settlement of the Sea Peoples in Philistia that reflect their Aegean origins. The settlers tried to recreate their familiar Aegean milieu in their new environment, bringing with them not the artifacts, but the knowhow, traditions, and artisans. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 189–213

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1568

Seymour Gitin, Israelite and Philistine Cult and the Archaeological Record in Iron Age II: The “Smoking Gun” Phenomenon Der Verf. wendet sich gegen eine Methode in der Bibelwissenschaft, die nur zeitgenössische Texte – wie eine Art “smoking gun” – als Quellen zur Rekonstruktion biblischer Religionsgeschichte anerkennt. Weitere Quellen, wie die in situ gefundenen Artefakte, ikonographische Zeugnisse sowie das Zusammenspiel von Texten und ihrem materiellen Kontext werden auf diese Weise vernachlässigt. Wie ein solches Zusammenspiel aussehen und zur Erforschung einer religiösen Kultur sowie zu ihrer Einordnung im bekannten Kontext des Alten Orients dienen kann, wird anschließend anhand der Funde aus Ekron/Tel Miqne demonstriert. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 279–295 (DL)

1569

Robert P. Gordon, The Ideological Foe: The Philistines in the Old Testament Beziehungen zwischen Israel/Juda und den Philistern sind im AT breit belegt. Wie im Buch Gen so ist auch für die prophetische Traditionen das Thema des Territoriums und des Kampfes um das Land zwischen Israel und Philistia vorherrschend. In den historischen Büchern findet die philistäische Religion mehr Beachtung, v.a. im Kontext der verbreiteten ‘Verspottung’ philistäischer Götter und Gestalten. Ein weiteres Thema vor diesem Hintergrund ist Macht und Machtlosigkeit sowohl in der Götter- als auch in der Menschenwelt. Für die Übersetzer der LXX waren die Philister schlicht ‘die Fremden’ bzw. ‘die anderen’. JSOT.S 375; David J.A. Clines et al. (eds.), Biblical and Near Eastern Essays; T&T Clark International/Continuum, London et al. (2004) 22–36 (DL)

1570

Oded Lipschits, Ammon in Transition from Vassal Kingdom to Babylonian Province This article discusses the archaeological data from Ammon during the seventh-fifth centuries BCE, while considering the broader historical picture of the Babylonian period and comparing it with the historical, demographical, and geopolitical processes that occurred during this period in Judah. I will claim that Ammon was subjugated by the Babylonians in 604 BCE and became a vassal kingdom. During the Babylonian expedition of 582/581 BCE, the invading army destroyed the fortified cities near the kingdom’s northwestern border and on the main road to the capital and might also have hit Rabbat-Ammon. The outcome of this expedition was that Ammon became a province of the Babylonian Empire. As part of their methods of ruling and exploiting the hilly conquered territories in Hatti-Land, the Babylonians established a new capital (Tall al-'Umayri), at a site not far from the ancient capital of Rabbat-Ammon, allowing the continued existence of the rural settlement in the area around it. The 'Umayri-Hisbàn region specialized in wine and oil production, used mainly for paying taxes. BASOR 335 (2004) 37–52

1571

Ulrich Hübner, Cura aquarum: Die Nabatäer und das Wasser The Nabateans, an Arabian people whose culture flourished in NT times, were known as specialists in dealing with an extremely scarce resource in an arid environment: water. Hübner offers the complete dossier on the Nabateans and ancient water management. U. Hübner et al. (eds.), Wasser – Lebensmittel, Kulturgut, politische Waffe; EB-Verlag, Hamburg (2004) 77–105 (BL)

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Greco-Roman civilization: general – individual aspects ★ religion ★ texts 1572

Hubert Cancik et al. (eds.), Brill’s New Pauly: Encyclopedia of the Ancient World. Vol. 4: Cyr-Epy; Vol. 5: Equ-Has; Vol. 6: Hat-Jus See IRBS 50:1536, 1537. – While the original German version of this celebrated work is now available as a complete set, the English translation is making steady progress, due to the efforts of Christine Salazar and the staff at Brill’s. It is admirable how efficiently the English editor copes with the difficulties of translation, and only occasionally does one get a glimpse of remaining problems (see the article “economy”, forming an addendum to vol. 5; “frontier”, appended to vol. 6). – Important entries included in vols. 4–6 are: deisidaimonia (a term referring to inadequate religion), epiphany (the manifestation of a deity), epilepsy (with reference to Matth 17:1ff), exegesis, exposure (myths and legends of ), Galilaea (i.e. Galilee), gospels, Greek, gymnasium, hairstyle, halakhah, historiography, homosexuality, Iohannes (the evangelist), Jesus, Judah and Israel, Judaism – to list just a few items of interest to those who consult IRBS. Laudably, some of the bibliographies have been updated (e.g. “Dusares”, “humoral theory”). – This excellent scholarly resource belongs in all libraries. Brill, Leiden (2004) XVIII/1–1202; XVIII/1–1182; XVI/1–1232 (BL)

1573

Hans-Peter Hasenfratz, Die antike Welt und das Christentum. Menschen, Mächte, Gottheiten im Römischen Weltreich The author sketches a wide panorama of ancient cultural history, emphasizing the various attempts to come to terms with personal fate and political situation. He writes about the nostalgia of the age of Augustus, emperor worship as an attempt to promote world-wide integration, private magic as a means of coping, mystery rituals, and Gnosticism as the ideology of those who opted out of society. To all of these people, Christianity offered itself as a new spiritual and social home. Wissenschaftliche Buchgesellschaft, Darmstadt (2004) 1–120 (BL)

1574

Klaus Junker, Griechische Mythenbilder. Eine Einführung in ihre Interpretation The iconography of ancient Greek mythology raises fundamental questions about the status of myth in the Greek world. It must be insisted on the fact that Greek myth should not be identified with Western (Christian) notions of a canonical sacred history, nor are statues and reliefs to be assimilated in our mind to what medieval viewers saw and felt when entering a cathedral. Nevertheless, myths did have an existential quality, and the learned author does much to elucidate the way it was visualized by the ancients. The book may serve as an introduction to the Lexicon Iconographicum Mythologiae Classicae, 8 vols., 1981–1997. J.B. Metzler, Stuttgart (2005) 1–190 (BL)

1575

Cornelia Isler-Kerényi, Civilizing Violence. Satyrs on Sixth-Century Greek Vases Satyrs are half-human figures that display sexual violence, usually in the entourage of god Dionysos. In an introductory note, O. Keel explains that the ‘hairy ones” that appear in several biblical passages (Isa 13:21–22; 34:13–14; see also Lev 17:7 and 2 Chr 11:5) may echo similar notions. OBO 208; Academic Press Fribourg, Fribourg (2004) XI/1–123

1576

Hippocrates, On Ancient Medicine This is bilingual, Greek-English edition of Hippocrates’ famous treatise (pp. 74–109), prefaced by a long introduction and followed by a careful, exhaustive commentary.

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Mark J. Schiefsky, the translator and commentator, dates the text to shortly before 400 BCE and argues that it may actually be by Hippocrates himself. – This most valuable scholarly edition is fully indexed. Studies in Ancient Medicine 28; Brill, Leiden (2005) XIII/1–415

1577

Doron Mendels, Palestine among the Empires from the 4th to the 1st Century BCE: Impact and Reaction Im Unterschied zu den Quellen aus Palästina, die dem Land eine zentrale Rolle auf der Bühne der ‘Weltpolitik’ bescheinigen, findet dieses Land kaum Beachtung in den politische Sachverhalte begründenden mythologischen Texten sowie in politischen Konzepten der Großmächte der hellenistischen und frühen römischen Zeit. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 145–152 (DL)

1578

Hans-Josef Klauck, Religionsgeschichte wider den Strich – ein Perspektivenwechsel? “Religionsgeschichte der römischen Kaiserzeit ist keine Einbahnstraße”. Dies ist der erste Satz des Beitrags, in dem Klauck in Form einer Kritik an G.W. Bowersock (Fiction as History. Nero to Julian, 1994) der Frage nachgeht, inwiefern frühchristliche Literatur pagane Schriftsteller beeinflusst hat. Neutestamentliche Abhandlungen NF 47; Martin Ebner et al. (Hgg.), Paradigmen auf dem Prüfstand; Aschendorff, Münster (2004) 117–140 (SP)

1579

Philippe Borgeaud, Exercices de mythologie The author, who teaches in Lausanne, Switzerland, here collects, revises, and supplements some of his earlier essays on a number of ancient Greek myths, including the theme of the labyrinth. Borgeaud identifies himself as someone interested in a historical and anthropological approach which he distinguishes from that of Eliade under whom he has studied in the 1970s. The final chapter actually deals with Eliade of whose work (and early biography) he is critical. Labor et Fides, Genève (2004) 1–219 (BL)

✩ 1580

John Boardman (ed.), Thesaurus Cultus et Rituum Antiquorum The present volume is the first to appear in a series that supplements and completes the monumental tomes of LIMC (Lexicon Iconographicum Mythologiae Classicae). Now the subject is the ritual of the ancient Greek, Roman, and Etruscan cultures, and again we are offered a quite substantial text accompanied by a generous and next-tocomplete pictorial documentation. The present volume has the following sections: Processions (p. 1–58, by a team of eight specialists); Sacrifices (including human sacrifices; p. 59–235, with thirteen scholars contributing); Libation (p. 237–253, by Erika Simon); Rauchopfer (p. 255, by three scholars); Dedications (p. 269–450, by twelve scholars). No one can immerse oneself in the huge tome without realizing that the study of ancient ritual is revolutionized by this publication. Future scholarship will use this documentation as a basis for more complete and more convincing interpretations of ancient ritual than those that are currently available. – The complete set will have five volumes, and, if the high quality of the first one is maintained, will belong to the best of international scholarship ever published in the field. Getty Publications, Los Angeles, Cal. (2005) XIX/1–612 (BL)

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1581

Apollodoros, Götter und Helden der Griechen The first bilingual (Greek and German) edition of a second-century BCE book that summarizes all the mythology of the ancient Greeks, highlighting theogony, the great heroic families, and everything relating to the Trojan War. While there is a brief introduction and an index of names, the scholarly apparatus is all too brief (an appendix of three pages). A thoroughly annotated critical edition of the same work has been promised by Paul Dräger of the University of Trier, Germany. Edition Antike; Wissenschaftliche Buchgesellschaft, Darmstadt (2004) XII/1–327

1582

Jacco Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) The Greek and Demotic (Egyptian) papyri, commonly known as PGM (for the Greek) and PDM (for the Demotic texts), though available in a reliable translation edited by H.D. Betz, remain neglected by researchers. To remedy this, the author has chosen this corpus for his PhD thesis, and the result is the present book. Based on a close reading of selected passages, the author focuses on the use of priestly titles and bilingualism in his corpus, and comes up with interesting interpretive ideas, e.g. on the ritual power of foreign languages and the function of the Egyptian priesthood in the Greco-Roman period. – Indispensable for any serious study of ancient magical traditions. Religions in the Graeco-Roman World 153; Brill, Leiden (2005) XIV/1–342 (BL)

1583

Theodore S. de Bruyn et al., Naming religious groups in the late Roman empire What are scientifically valid and interpretatively meaningful names for adherents of religious cults or traditions in the Mediterranean world of late antiquity? This question lies behind the articles in this issue of Studies in Religion/Sciences Religieuses, which consider the meaning and validity of five names used in studies of religion in the late Roman émpire: “pagans,” “Jews,” “Christians,” “Gnostics” and “Manichaeans.” SR 33/2 (2004) 147–234

1584

John S. Rundin, Pozo Moro, Child Sacrifice, and the Greek Legendary Tradition Der Ausgangspunkt des Verf. ist ein 1971 in Pozo Moro (Spanien) ausgegrabenes steinernes Grabmonument, wohl phönizisch-punischen Ursprungs, aus dem 5. Jh.v.C. Es trägt eine schwer deutbare bildliche Darstellung: Ein Monster mit zwei Köpfen sitzt vor einem Opfertisch, auf dem ein Schwein liegt, und hält in der rechten Hand eine Schüssel, aus der Kopf und Füße wohl eines Kindes ragen. Rechts davon steht eine Gestalt mit hoch gehaltener Opferschale, und noch weiter rechts ein minotaurusartiges Wesen mit einem erhobenen Messer. Der Verf. erkennt darin einen Zusammenhang mit der griechischen Folklore: Von Thyestes, Tereus und Harpagus wird erzählt, dass sie ihre eigenen Kinder bei einem Mahl als Speise vorgesetzt bekamen. Solche Erzählungen mögen Vorstellungen von kanaanäisch-phönikischen Kinderopfern genährt haben, welche immer noch im Grunde ungedeutet sind, auch da, wo sie in der Hebräischen Bibel erwähnt werden. Anspielungen auf das christliche Abendmahl als “thyestische Mahlzeit” waren in der antiken Christentumskritik nicht ungeläufig. JBL 123/3 (2004) 425–447 (RM)

1585

Folker Siegert, Religionskritik als Mutter der Theologie Einerseits sind die “Theologen” der Griechen ihre Dichter gewesen (Homer ebenso wie Herodot), später auch die Mythographen. Andererseits ließen die Philosophen es sich angelegen sein, das Gedichtete interpretierend in “Logos” zu überführen. Plutarch

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als theologischer Schriftsteller, dessen Mythenkritik stets eher mild war gibt hierbei zu, keine “notwendigen” Wahrheiten des Denkens, sondern nur Wahrscheinliches anzubieten. Christoph Barnbrock u.a. (Hgg.), Gottes Wort in der Zeit; Lit Verlag, Münster (2005) 271–283 (WSch)

1586

Pieter J.J. Botha, Assessing representations of the imperial cult in New Testament studies A distinct conceptualisation of the imperial cult is common in NT scholarship, in which worship of the emperor is portrayed as a “foreign” development which served primarily political aims, with little integrity and no serious religious significance. This depiction does not do justice to the evidence and is basically ethnocentric. That the imperial cult provides us with a crucial window on the mentality of the Roman Period comes closer to the truth. A few aspects of early Christian literature and history which might be reinterpreted in the light of a more comprehensive understanding of the imperial cult are briefly noted. Verbum et Ecclesia 25/1 (2004) 14–45

✩ 1587

Bernhard Zimmermann (ed.), Metzler Lexikon Antike Literatur Short yet relatively detailed entries inform about ancient authors and literary genres as well as some technical terminology used in the analysis of ancient literary works. The tightly packed columns and small print of this slim volume ensure that nothing of importance is missing. Many of the articles include a bibliography, and there is also list of general works. The editor is a well-known specialist on ancient tragedies, and his work will is highly recommended to both libraries and individual users. Verlag J.B. Metzler, Stuttgart (2004) VI/1–216 (BL)

1588

Gustav Adolf Seeck, Homer. Eine Einführung Emeritus professor of Greek classics (University of Frankfurt, Germany), Seeck can draw upon lifelong teaching and research experience to write this lively and detailed introduction to the Iliad and the Odyssey. Noteworthy is the author’s insistence on what he calls the paratactic mode of presentation, a style that pays little attention to making the narrative smooth, consistently motivated, and without internal contradictions. Here is an important message for those who are inclined to believe in literary layers within biblical books. Universal-Bibliothek 17651; Reclam Verlag, Stuttgart (2004) 1–294 (BL)

1589

Simone Weil, The Iliad or The Poem of Force. A Critical Edition Although no direct contribution to Homeric scholarship, Weil’s critical essay merits the attention of those who, like its author, feel that warfare and force (actually, violence) is a bad thing and should be rejected in all its forms. For Weil, the Homeric epic is far from merely celebrating violence; in fact, it exposes its dehumanizing nature. – The present edition is French and English, with a detailed commentary by J.P. Holoka. All students of Weil will find this a most helpful edition. Peter Lang Verlag, Basel (2005) X/1–130 (BL)

1590

David Boyle et al., Troja. Homers Ilias neu erzählt German translation of “Troy: Homer’s Iliad Retold” (The Ivy Press, 2004). All the 24 songs of the Iliad are here retold in prose, though the text is interspersed with poetic passages, in the German edition in the traditional rendering of Voss. A book such as

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the present one will help the uninitiated to get acquainted with one of the world’s foremost epic poems. The book includes an introduction by M.J. Anderson, a “Who’s who”, a glossary, and an index. – In an age in which classical literature is no longer automatically taught at school, this is a necessary book. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–224 (BL)

1591

Philostratos, Die Bilder. Griechisch – deutsch Vielleicht um 220 n. Chr. in Athen entstanden, bilden die “Eikones” ein Werk, das aus lauter Bildbeschreibungen besteht, z.B. der Beschreibung von Herkules, der Geburt der Athene oder einfach einer Sumpflandschaft. Heute glaubt man, dass Philostratos tatsächlich existierende (und nicht nur imaginierte) Bilder beschreibt. Otto Schönbergers zweisprachige Ausgabe mit Kommentar und Abbildungen, zuletzt 1968 gedruckt, wird hier in einem Nachdruck zugänglich gemacht. Ein wichtiges Werk zum Verständnis der spätantiken Kultur! Königshausen & Neumann, Würzburg (2004) 1–524 (BL)

1592

Plinius der Ältere, Naturalis historia – Naturgeschichte Edited by Marion Giebel, this is a bilingual edition of a selection of texts from Pliny’s monumental Natural History. The selections are taken from the general preface, the sections on cosmology (books 2 and 18), animals, materia medica, the art of healing, metals, and the praise for nature (from book 37). Introduction, notes, and commentary make this a delightful book. Universal-Bibliothek; Reclam, Stuttgart (2005) 1–165 (BL)

1593

Jens Halfwassen, Plotin und der Neuplatonismus A professional historian of philosophy introduces the work of an ancient master thinker whose thinking (as is explained in the book’s final chapter) was rediscovered in German romanticism. Neoplatonism’s attitude toward and interpretation of religion receives thorough treatment. Chronological table, bibliography and index make this a most valuable scholarly resource. (The table of contents suffers from some serious printing errors.) Becksche Reihe; C.H. Beck, München (2004) 1–199 (BL)

1594

Thukydides, Der Peloponnesische Krieg. Auswahl Griechisch/Deutsch When classical Greek belonged to the languages taught at the humanistic high schools of Germany, Thukydides figured prominently, and young people were given a sense of history as driven by ambition and war as caused by the craving for power. Now that Greek is rarely taught, this bilingual edition of some of the highlights of the Peloponnesian War accompanied bynotes, an afterword by H. Flashar, and a bibliography) is most welcome. A close reading will reveal the author’s extraordinary mind and sharpen the sense for ancient history. Universal-Bibliothek 18330; Philipp Reclam, Stuttgart (2005) 1–100 (BL)

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ARCHAEOLOGY AND TOPOGRAPHY Biblical Archaeology: general – history of research ★ historical periods 1595

James K. Hoffmeier et al. (eds.), The Future of Biblical Archaeology. Reassessing Methodologies and Assumptions Dieser Sammelband präsentiert Beiträge eines im August 2001 abgehaltenen Symposiums an der Trinity International University in Deerfield, Ill., über die Zukunft biblischer Archäologie. Die meistens aus evangelikalen bzw. konservativen christlichen Kreisen stammenden Autoren folgen gegen eine allgemeine Skepsis der positivistischen Sicht in Hinblick auf mögliche Erträge Biblischer Archäologie. Die Disziplin wird dabei ausdrücklich nicht als ‘Archäologie Palästinas’ verstanden sondern sehr eng auf “times and places, the physical remains and written documents from across the Near East that relate to the biblical text either as background and context or by more direct contact” (XI) eingegrenzt. Die 19 Beiträge des Bandes sind in vier thematische Gruppen gegliedert: (1) Biblical Archaeology: The Recent Debate and Future Prospects (3–66); (2) Archaeology: Approaches and Application (69–160); (3) Using Texts in Biblical Archaeology (163–305); (4) Hermeneutics and Theology (309–385). W.B. Eerdmans Publishing Co., Grand Rapids, Mich., u.a. (2004) I–XVIII.1–385 (DL)

1596

William G. Dever, Syro-Palestinian and Biblical Archaeology: Into the Next Millennium Der Verf. erörtert einige Entwicklungen und aktuelle Probleme der Biblischen Archäologie des vergangenen Jahrhunderts. Nach der Auflösung einer selbstverständlichen Allianz zwischen den biblischen und archäologischen Studien hat sich die syro-palästinische Archäologie zu einer säkularen, hoch spezialisierten und professionellen akademischen Disziplin entwickelt. Weitere Fortschritte sind nach Devers Einschätzung stark abhängig von finanziellen Rahmenbedingungen, politischer Situation im Nahen Osten, einiger ungeklärter erkenntnistheoretischer Fragen und der Verdeutlichung der Relevanz sowie Brisanz archäologischer Befunde für die Rekonstruktion der Kulturgeschichte. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 513–527 (DL)

1597

Carol Meyers, Engendering Syro-Palestinian Archaeology: Reasons and Resources According to Meyers, the field of Syro-Palestinian archaeologists has been “barely touched by the paradigm shift in the academy that has brought gender into the mainstream of scholarly discourse in most humanities and social science disciplines.” Meyers offers reasons for this “intellectual lag.” She critiques previous macro-level investigations (often elite/male centered) and offers directions for resetting the agenda – including, in particular, the way in which data are recovered and published. NEAr 66/4 (2003) 185–197

1598

Frederick L. Downing, Rewriting the History of Israel. A Review Essay Dieser Beitrag zeichnet gegenwärtige Tendenzen im Bereich der Interpretation biblischer Texte vor dem Hintergrund archäologischer Erkenntnisse. Besprochen werden drei Werke: (1) A. Marcus The View From Nebo, das einen Überblick über archäologische Forschungen in Israel bietet, (2) I. Finkelsteins u.a. The Bible Unearthed (vgl. IRBS 49:1586), das trotz berechtigter Kritik v.a. bezüglich Datierungsfragen dennoch als eine Pionierarbeit zu den Ursprüngen Israels bezeichnet wird, und (3) W. Devers What Did The Biblical Writers Know And When Did They Know (IRBS 46:1559), das an einem his-

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torischen Kern der biblischen Erzählungen über die Frühzeit Israels als Staat festhält. In den Kontext der Debatte zwischen den unterschiedlichen Positionen werden weitere Beiträge von P.R. Davies und G.E. Wright eingeordnet und kurz besprochen. PRSt 31/3 (2004) 325–341 (DL)

1599

Udo Worschech, Das Land jenseits des Jordan. Biblische Archäologie in Jordanien In recent years, archaeological research in the land east of the Jordan river has made much progress, and Worschech, himself an experienced archaeologist, offers a thorough survey of whatever has been found and whatever is worth noting from very early times up to the NT period and the Nabateans. All the relevant inscriptional material, including the Mesha stela, the Siran bottle inscription, the Amman Citadel inscription, the Der Alla inscription etc., is carefully presented. Some of the author’s dating are rather conservative (e.g. the exodus date is given as ca. 1445 BCE), but this does in no way diminish the value of this little book. Biblische Archäologie und Zeitgeschichte 1; Brunnen Verlag, Giessen (2004) 1–240 (BL)

1600

Jürgen Zangenberg, Archäologie und Neues Testament. Denkanstöße zum Verhältnis zweier Wissenschaften Der Dialog zwischen Archäologie und Neuem Testament wurde lange Zeit vernachlässigt. Eine neutestamentliche Archäologie bezieht sich nicht nur auf Palästina, sondern untersucht unterschiedliche Kulturen im Kontext des frühen Christentums. Zur Zeit gibt es mehrere interessante Projekte: Grabungen in Phrygien, der Wurzel des Montanismus, Forschungen zu Philippi und anderen paulinischen Stätten, Untersuchungen zu nabatäischen Denkmälern und ein Projekt zu Archäologie und Kultur Galiläas. ZNT 13 (2004) 2–10 (MW)

1601

Markus Tiwald, Biblische Archäologie im Schwerefeld von Geisteswissenschaften, Politik und Theologie Talking about “Biblical Archaeology” is a contradiction in itself, because archaeology is neither biblical nor religious, but an autonomous science. Nevertheless, the close interrelation between biblical exegesis, historical sciences, archaeology and sometimes even politics often creates interpretation patterns, that might falsify the results. Mainly this goes for biblical ideologies, like biblical fundamentalism or biblical revisionism. But also among serious scholars a certain “abuse” of archaeological data in favor of their own ideas can be notified. Showing up some of the most common misinterpretations in the interplay between exegesis, historical sciences, politics und archaeology, this article wants to promote a more cautious use of archaeological data by exegetes. PzB 13/2 (2004) 69–82

1602

Marianne Grohmann, Der “Massada-Mythos”. (Biblische) Archäologie im heutigen Israel zwischen Wissenschaft, Politik und Religion This paper takes Masada as a model for illustrating the tension between science, politics and religion influencing archaeology in Israel today. It mainly presents studies of the Israeli sociologist Nachman Ben-Yehuda about the “Masada Myth”: The historical narrative of Josephus has been shaped and changed in the 20th century to form an influential myth of heroism in today’s Israel. PzB 13/2 (2004) 83–92

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1603

Erasmus Gass, Die Ortsnamen des Richterbuchs in historischer und redaktioneller Perspektive While this is largely a topographical and archaeological dictionary of the many place names found in the book of Judges (complete with maps and site identification), the author also surveys how recent interpreters understand the various textual layers of the biblical book. Scholars now have a useful guide to the toponyms of the book of Judges, and it is to be hoped that other scholars (or perhaps Gass himself ) continues this kind of work for other biblical books – the book of Joshua and the books of the Pentateuch. Abhandlungen des Deutschen Palästina-Vereins 35; Harrassowitz Verlag, Wiesbaden (2005) XII/1–683

1604

Markus Kirchhoff, Deutsche Palästinawissenschaft im letzten Viertel des 19. Jahrhunderts: Die Anfänge und Programmatik des Deutschen Vereins zur Erforschung Palästinas Founded in 1877 and supported by the German emperor, the Deutscher PalästinaVerein rivalled the Britisch Palestine Exploration Fund. Kirchhoff sketches the German, international and Palestinian settings of this scholarly organization and the reception of its maps by Zionist organizations. Pariser Historische Studien 53; Dominique Trimbur (ed.), Europäer in der Levante; R. Oldenbourg Verlag, München (2004) 31–55 (BL)

1605

Felicity J. Cobbing, The American Palestine Exploration Society and the Survey of Eastern Palestine The Survey of Western Palestine, carried out from 1871 to 1878 by the Palestine Exploration Fund, has become one of the central pieces of scientific research for this region. From its outset, it was conceived as one half of a two-fold project, the other being a survey conducted in the same manner in Transjordan. The Society that was to undertake this, in collaboration with the PEF and their work in Western Palestine, was the American Palestine Exploration Society (APES), founded in 1870. However, by the autumn of 1877, the APES had ceased to exist, and their survey was never widely published. As the first American Society to focus on the Levant as an area of study, the APES is significant, despite its failure to produce a map of lasting value. Many of the founding members went on to be significant players in later, more successful American ventures, notably the American School of Oriental Research. The PEF’s archives hold a record of the relationship between the APES in New York, and the PEF in London, and chart the fortunes of the two societies, and their endeavours to map the region east of the Jordan. PEQ 137/1 (2005) 9–21

1606

Hermann Michael Niemann, Von toten Steinen und vom lebendigen Haus Europa im 21. Jahrhundert. Biblische Archäologie an der Universität Rostock in den letzten 100 Jahren Dieser forschungsgeschichtliche Beitrag würdigt v.a. die Arbeit des Mecklenburgers E. Sellin, der in den Jahren 1908–1913 an der Universität Rostock den Lehrstuhl für biblische Studien innehatte. Besprochen werden dessen Ausgrabungen in Taanach, Jericho und Sichem, die z.T. (v.a. Jericho) neue methodische Maßstäbe innerhalb biblischer Archäologie setzten. In dieser Tradition nimmt der Lehrstuhl für das Alte Testament der Universität Rostock seit 1995 an archäologischen Projekten in Palästina wieder teil, u.a. in Megiddo und auf Tell el-Far'a Süd. Traditio et Innovatio 9/1 (2004) 44–47 (DL)

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1607

Siegfried Kreuzer, Die Ausgrabungen des Wiener Alttestamentlers Ernst Sellin in Tell Ta'annek (Taanach) von 1902 bis 1904 im Horizont der zeitgenössischen Forschung Towards the end of the 19th century biblical archaeology developed from exploration of locations, geography, and ethnology towards excavations. One of the pioneers of archaeological excavations in Palestine was Ernst Sellin, then teaching at Vienna, Austria. This paper describes the development of biblical archaeology into “the science of the spade”, and presents Sellin’s excavations at Tell Ta'annek (biblical Taanach) in the years 1902–1904, i.e. the excavation procedure, the excavation results and also the discovery of the first – though small but until present only – archive with cuneiform texts in Palestine. Finally, the results are placed into the context of later excavations (esp. by Paul W. Lapp) and other research. PzB 13/2 (2004) 107–130

✩ 1608

E.B. Banning, Housing Neolithic Farmers The world’s earliest houses were not merely shelters from the elements or the setting for food preparation, childrearing and other domestic activities, but mysterious places rich with symbolism and even magic. The author synthesizes decades of research on the Neolithic, one of the most critical stages in human development, and addresses the many questions that remain about the relationship of early farmers to their domestic environment and the impact of settled life on the development of civilization. NEAr 66/1–2 (2003) 4–21

1609

Shlomo Bunimovitz et al., Revealed in Their Cups: Syrian Drinking Customs in Intermediate Bronze Age Canaan Proponents of EB III–IV continuity have downplayed cultural changes following the urban collapse in Canaan. Questioning this trend, we argue for a significant ceramic shift, highlighted by the introduction of the teapot and cup/chalice. This reflects a change from status definition through feasting in the Early Bronze Age to drinking in the Intermediate Bronze Age. As the expression of status through drink was prevalent in contemporary urban Syria, mobile groups from the urban periphery could have introduced drinking paraphernalia into northern Canaan in emulation of the Syrian elite. Farther south, a secondary emulation occurred, reflected in the creation of a local drinking repertoire. BASOR 334 (2004) 19–31

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Avraham Faust, Abandonment, Urbanization, Resettlement and the Formation of the Israelite State Während des 11. und am Anfang des 10. Jh.v. trat zunächst im Gebirge und später auch in benachbarten Randgebieten eine Veränderung in der Siedlungsstruktur Palästinas auf. Fast alle ländlichen Siedlungen wurden verlassen oder sind zu Städten geworden. Hinter dieser Entwicklung vermutet der Verf. den Prozess der Staatswerdung. Aufgrund einer äußeren Gefahr (welche nach Fausts Interpretation biblischer Erzählungen die wachsende Macht der Philister darstellte) wurden kleinere Siedlungen aufgegeben, während größere, unter zentraler Verwaltung stehende Ortschaften den benötigten Schutz boten. Diese zentrale Verwaltung reorganisierte die gesamte Siedlungsstruktur und wurde zur Grundlage eines Territorialstaates. NEAr 66/4 (2003) 147–161 (DL)

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1611

Avraham Faust, ‘Mortuary Practices, Society and Ideology’: The Lack of Iron Age I Burials in the Highlands in Context Das Fehlen aufwendig gestalteter Grabstätten der Eisenzeit I im Hochland Palästinas schreibt der Verf. einer “ideology of egalitarianism” und dem damit verbundenen “ethos of simplicity” zu. Dieses soziologische Phänomen sei ebenfalls durch die fehlende Ausschmückung der Keramik und ihr einfaches Repertoire, nicht vorhandene Importware, Abwesenheit der Tempel und königlicher Inschriften sowie die zahlreichen VierraumHäuser mit ihrem für alle Bewohner gleich offenen Raumangebot bestätigt. IEJ 54/2 (2004) 174–190 (DL)

1612

Elizabeth Bloch-Smith, Resurrecting the Iron I Dead Several factors, some specific to Iron I and others more general, likely contributed to the disparity between the number of recovered burials and the estimated Iron I population. First, mid-twelfth- through tenth-century BCE highland abandonment has not been adequately addressed in connection with the small number of recovered Iron I burials. Second, difficulties in distinguishing Iron I from LB material remains and the propensity to assign burials with ‘Canaanite’ affinities to the Late Bronze Age compromise the number of Iron I burials. Third, tomb robbing both by humans and wild predators, practiced over the millennia, masks the true number of individuals originally consigned to cave and chamber tombs. While not resolving the problem of the ‘invisible dead’, the proposed reconstructions of Iron I settlement and burial are grounded in archaeological evidence and Israel’s own literary tradition. IEJ 54/1 (2004) 77–91

1613

Agnethe Siquans, Archäologie und die israelitische Gesellschaft der Königszeit Considerable parts of the Old Testament are concerned with Israel and Judah as monarchies. The historical books as well as the prophets show a critical view on the society of this time. This essay wants to point out the contributions of archaeology to the question of the Israelite society in monarchic times. Especially the size and equipment of the buildings, public ones as well as private houses, and different agricultural installations in the villages must be considered dealing with this problem. PzB 13/2 (2004) 93–106

1614

Steven M. Ortiz, Deconstructing and Reconstructing the United Monarchy: House of David or Tent of David (Current Trends in Iron Age Chronology) Der Beitrag ist eine Kritik an der von I. Finkelstein eingeführten ‘low chronology’ in der Datierung eisenzeitlicher Keramik. Nach einer Skizze der wissenschaftlichen Diskussion um dieses Thema versucht der Verf. anhand der Befunde aus der Region des Aijalon Tals (vgl. Tabellen und Keramiktypologie im Anhang) zu demonstrieren, dass das von Finkelstein verwendete Prinzip der Homogenität der Keramiksammlungen falsch ist und dass archäologische bzw. historische Rekonstruktionen mit einer gewissen Variabilität des Befundes an gleichzeitigen Orten rechnen müssen. Unter Beibehaltung traditioneller Keramikchronologie lasse sich das Vereinigte Königreich Davids anhand des archäologischen Befundes als ein für seine Zeit typischer Territorialstaat in Palästina interpretieren. James K. Hoffmeier et al. (eds.), The Future of Biblical Archaeology; W.B. Eerdmans Publishing Co., Grand Rapids, Mich., u.a. (2004) 121–147 (DL)

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Ze"ev Herzog et al., Redefining the Centre: The Emergence of State in Judah Analysis of settlement traits in Judah during the Iron Age IIA generates fresh insight into the process of state formation in the Kingdom of Judah. The conclusions are based on observation of the settlement patterns, combined with detailed review of the pottery typology. Instead of assigning the Iron Age IIA to a single century the authors maintain that the period covers about 150–200 years, from the mid 10th to the late 9th or mid 8th centuries BCE. The period is further divided into two sub-phases: the Early Iron Age IIA, characterized by rural settlements, mostly organized in an ‘enclosed settlement’ pattern, and Late Iron Age IIA, which presents the first introduction of fortifications and water supply systems. Such understanding reduces the gap between the debated low and high chronology. Furthermore, the process did not emerge in the Judean hill country but rather in the Shephelah and in the Beersheba Valley to the south. Presented analysis points to a long and gradual process of socio-economic crystallization of the monarchy. Tel Aviv 31/2 (2004) 209–244

1616

Elisabeth Yehuda, Tradition oder Konservatismus: Siedlungsplanung und Wohnungsbaumuster in jüdischen Dörfern Obergaliläas und der Grad ihrer römischen Beeinflussung There are many discussions about the rate of Roman influence on Jewish villages of the Upper Galilee. An analysis of dwelling patterns and village planning in selected Jewish villages of this region and its comparison to imported roman house styles and city layouts shall therefore help to clarify kind and nature of a Jewish adoption of Roman culture. This comparative study adds new aspects to the ongoing debate about Roman culture and Jewish village life in Upper Galilee. JbDEI 9 (2003) 9–25

Palestine: regions ★ sites (alphabetically) 1617

Hermann Michael Niemann, Kern-Israel im samarischen Bergland und seine zeitweilige Peripherie: Megiddo, die Jezreel-Ebene und Galiläa im 11. bis 8. Jh. v. Chr. Archäologische Grundlegung, biblische Spiegelung und historische Konsequenzen Megiddo und die Orte am Südrand der Ebene Jezreel bis an ihren Nordrand und bis Galiläa waren zeitweise selbständig und zeitweise funktional integriert in wechselnde Herrschaftsgefüge des weiteren Umfeldes. Zwischen Aram, Bergland-Israel und der phönizischen Küste bilden die Jezreel-Ebene und Galiläa, eine mehrfache, eigenständige Peripherie. Das samarische Bergland beherrschte dieses Gebiet nur ca. 100 Jahre (ca. 880–840 und 800–738/733 v. Chr.) mit Unterbrechung von ca. 40 Jahren durch die andere interessierte Macht im Nordosten: die Aramäer. Die westliche interessierte Macht brauchte kein Militär einzusetzen. Die lokalen Eliten in der Ebene und Galiläa waren klug genug, um die Potenzen der phönizischen Wirtschaft und Kultur/Religion zu erkennen und ggf. die funktionalen Rollen zu übernehmen. UF 35 (2003) 421–485

1618

Katharina Galor, Domestic Architecture in Roman and Byzantine Galilee and Golan Since the early 1970s, the Golan has become one of the most archaeologically studied areas in the region. The outstanding quality and quantity of the architectural remains of both private and public structures provides a vivid picture of life in the Jewish communities of northern Palestine from the time of Herod to the Arab conquest. NEAr 66/1–2 (2003) 44–57

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1619

Mark Rapinchuk, The Galilee and Jesus in Recent Research In the continuing study of the life and historical context of Jesus, many contemporary scholars have begun to focus attention on the region known as the Galilee. Since the Galilee was the location of much of Jesus’ life and ministry, accurate information about this region is essential for an informed understanding of Jesus. The use of recent archaeological evidence along with the application of various sociological and economic models has produced differing reconstructions of the Galilee and, as a result, a variety of viewpoints regarding the teaching and intentions of Jesus. This essay, which is confined to the past two decades of research, presents an overview of the work of some of the leading scholars in this contemporary effort. CuBR 2/2 (2004) 197–222

1620

Oded Lipschits, The Rural Settlement in Judah in the Sixth Century BCE: A Rejoinder The present paper claims that the major and most conspicuous archaeological phenomenon in Judah after the destruction of Jerusalem is the sharp decline in urban life, which is in contrast to the continuity of the rural settlements in the region of Benjamin and in the area between Bethlehem and Beth-Zur. These archaeological investigations demonstrate that a new pattern of settlement was created in Judah, in which the core settlements were destroyed or abandoned while, at the same time, the surrounding region continued to exist almost unchanged. The differences between the various regions of this small kingdom should be understood as the outcome of a planned Babylonian policy of using some of the rural highland areas as a source for agricultural products. The settlement in those areas became a place of specialized wine and oil production, and was used both for paying the taxes and supplying the basic products for the Babylonian administration and forces stationed in the area. A similar situation is detectable in the area south of Rabbath-Ammon, around Tell el 'Umeiri and Tell Hesbân, and perhaps also in the Baq'ah region, north of Rabbath-Ammon. PEQ 136/2 (2004) 99–107

1621

Israel Finkelstein et al., The Judahite Shephelah in the Late 8th and Early 7th Centuries BCE In a recent article, Blakely and Hardin (2002) reviewed the results of excavations at several sites in the Shephelah and Beersheba Valley and interpreted them as evidence of an early Assyrian attack by Tiglath-pileser III on Judah (IRBS 49:1325). This study questions their proposal from both the archaeological and textual perspectives. It suggests an alternative interpretation, according to which the sites under discussion were devastated by Sennacherib in 701 BCE and partly reoccupied in the early 7th century, in the days of Manasseh. Tel Aviv 31/1 (2004) 60–79

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Erasmus Gass et al., In Search for the Judean Achzib For ages the search for the Judean Achzib has been a conundrum. Different sites have been proposed. Neither has unequivocal evidence. A new literary and archaeological investigation has found some indications for the right location within this difficult issue. The literary investigation yielded the following: In the first place, the Judean Achzib is located near Keilah and Mareshah. Secondly, it might have been a royal workshop for the production of lmlk-jars. Thirdly, the Judean Achzib lies near Adullam as Achzib is most probably identical with Chezib/Chasbi. In case Achzib is Chozeba one could search for Achzib in the environs of Netaim and Gederah. Five previously proposed locations have been revisited. In the vicinity of 'Èn el-Kizbe both authors found a site

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previously unmentioned which fulfills topographically the location of the biblical place Achzib. The site is in good condition and awaits a comprehensive survey. JbDEI 10 (2004) 66–76

1623

Assaf Yasur-Landau et al., A Cypro-Minoan Potmark from Aphek An amphora handle incised with a possible Cypro-Minoan sign from 13th century BCE Aphek provides new evidence for the Cypro-Canaanite trade during the Late Bronze Age. Manufactured in the Acco plain, this amphorah may have travelled to Cyprus, been marked there, and then re-filled and sent to Canaan, to be deposited in the Egyptian Governor’s residency at Aphek. Tel Aviv 31/1 (2004) 22–31

1624

Israel Finkelstein et al., “Ashdod Revisited” – Maintained In a recent issue of this journal, Ben-Shlomo (2003, IRBS 50:1600) disputed our main conclusions regarding the excavations at Ashdod (Finkelstein et al. 2001, IRBS 48:1367) and reaffirmed Dothan’s stratigraphy and historical interpretation almost to the word. In this article we deal with his arguments period by period, to show that our observations should be maintained. We also deal with Ben-Shlomo’s methodology regarding pottery assemblages, stratigraphy, regionalism and historical interpretation. Tel Aviv 31/1 (2004) 122–135

1625

Ehud Weiss et al., Weeds & Seeds. What Archaeobotany Can Teach Us Eine Analyse der zahlreichen Überreste von Saatgut in der neubabylonischen Zerstörungsschicht Aschkalons bezeugt nicht nur eine breite Vielfalt der angebauten und verwendeten Kulturpflanzen, sondern auch einen umfangreichen Import und damit ein ausdifferenziertes Handelsnetz sowohl entlang der Küste als auch in Richtung des judäischen Berglandes. BArR 30/6 (2004) 32–37 (MDK)

1626

Lily Singer-Avitz, ‘Busayra Painted Ware’ at Tel Beersheba A painted vessel of the ‘Busayra Painted Ware’ group was discovered at Tel Beersheba. This paper discusses its implications for the chronology of the Edomite pottery in Edom and for that of Tel 'Ira in the Negev. Tel Aviv 31/1 (2004) 80–89

1627

Alexander Fantalkin, The Final Destruction of Beth Shemesh and the Pax Assyriaca in the Judahite Shephelah: An Alternative View Recently, Bunimovitz and Lederman suggested that the final destruction of Beth Shemesh illuminates Assyrian policies in the Judahite Shephelah (IRBS 50:1605). According to their reconstruction of new data unearthed at Beth Shemesh, the Judahite Shephelah was devastated and depopulated during the pax Assyriaca. This study questions Bunimovitz and Lederman’s reconstruction from both the archaeological and historical perspectives. It is suggested that the renewal of the Shephelah, which might have already began in the days of Manasseh, shows signs of cooperation between Judah and Ekron under both the pax Assyriaca and the pax Aegyptiaca, rather than the other way round. This fruitful cooperation was halted as a result of Babylonian destructions, as reflected inter alia in the renewed excavations of Beth Shemesh. Tel Aviv 31/2 (2004) 245–261

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Kenneth G. Holum, Building Power. The Politics of Architecture Rundgang durch das herodianische Caesarea mit Konzentration auf das architektonische Zusammenspiel von Palast, Hippodrom und Theater als Zentren der Herrschaftsrepräsentation. Sodann Präsentation der Ergebnisse der seit 1989 unter der Leitung des Autors durchgeführten Grabungen im Bereich des Tempelareals. BArR 30/5 (2004) 36–45.57 (MDK)

1629

Yosef Porath, Vegas on the Med. A Tour of Caesarea’s Entertainment District Mit reichem Photomaterial ausgestatteter Rundgang durch das herodianische Caesarea Maritima. Berücksichtigt werden vor allem die Ergebnisse der unter der Leitung des Autors durchgeführten Grabungen der Jahre 1994–2000 im Bereich des sog. herodianischen Circus und des Amphitheaters. BArR 30/5 (2004) 24–35 (MDK)

1630

Matthew Ziegler, Excavating a Neolithic Peace at Dhra' ( Jordan) Die Ausgrabungen im jordanischen Dhra' brachten eine neolithische Ortslage hervor, anhand derer der Übergang von Sammlern zu Bauern und somit zur Sesshaftigkeit beobachtet werden kann. Die in Dhra' nachgewiesenen ersten Schritte dieser Entwicklung bestanden v.a. im Experimentieren mit Lagerungstechniken des geernteten Wildgetreides. Besonders aufregend erwies sich die Freilegung eines Getreidespeichers, in dem die Vorräte für die ganze Siedlung gesammelt wurden. Offensichtlich hatten sich in dieser frühen Phase der Sesshaftigkeit noch keine gravierenden Unterschiede in den ökonomischen und sozialen Strukturen dieser Gemeinschaft des präkeramischen Neolithikums A herausgebildet. NEAr 66/3 (2003) 140–142 (DL)

1631

Ayelet Gilboa et al., Dor and Iron Age Chronology: Scarabs, Ceramic Sequence and 14C Recently, Stefan Münger proposed that Egyptian so-called ‘mass-produced’ stamp-seal amulets may be traced to a Tanite origin and dated to the late 21st-early 22nd Egyptian Dynasties (IRBS 50:1684). Among these, it has been suggested that some scarabs bear the name of Siamun of the late 21st Dynasty, who ruled in the first half of the 10th century BCE. Since in Palestine these scarab seals first occur in late Iron Age I contexts, Münger suggests that they corroborate the ‘low Iron Age chronology’, which incorporates most of the 10th century in Iron Age I rather than in Iron Age II. The site of Tel Dor, on Israel’s Carmel coast, produced the best stratified group of these scarabs, including one that was identified as bearing the name Siamun. This paper elucidates the archaeological context of these finds and discusses their chronological repercussions vis-à-vis Münger’s proposal. Tel Aviv 31/1 (2004) 32–59

1632

Yizhar Hirschfeld, Excavations at 'Ein Feshkha, 2001: Final Report Der Artikel bietet einen Abschlussbericht der 2001 durchgeführten Grabungskampagne in 'Ein Feshkha und der Oberflächenuntersuchung zwischen 'Ein Feshkha und Qumran. Diese beiden mit einer Mauer verbundenen Orte gehörten zum gleichen landwirtschaftlich genutzten Komplex. Angesichts zahlreicher auf wohlhabende Schichten hinweisender Kleinfunde vermutet der Verf., dass die Besitzer dieses im 1. Jh.v. bis 2. Jh.n. bewohnten Komplexes dauerhaft in Jerusalem residierte, während diese v.a. für die BalsamParfüm Industrie errichtete Ansiedlung von einem Verwalter geleitet wurde. Weder Qumran noch 'Ein Feshkha legen aus archäologischer Sicht die Annahme einer kultischen Gemeinschaft, etwa der Essener, an diesen Orten nahe. IEJ 54/1 (2004) 37–74 (DL)

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Gabriela Bijovsky, A Hoard of Coins of Mattathias Antigonus form 'Ein Feshkha Als Ergänzung des Grabungsberichtes von Y. Hirschfeld (37–54) sind hier acht in 'Ein Feshkha gefundene Münzen aus der Zeit des letzten hasmonäischen Königs Mattatias Antigonus (40–37v.) publiziert. Solche mit paleo-hebräischen und griechischen Inschriften versehene Münzen befanden sich im Umlauf zwischen Jerusalem und dem Toten Meer bis zur Machtübernahme durch Herodes 37v., wonach sie wertlos geworden sind. IEJ 54/1 (2004) 75–76 (DL)

1634

Aren M. Maeir, The Tell es-Safi/Gath Archaeological Project Der Beitrag bieten einen kurzen Einblick in das 1996 begonnene Ausgrabungsprojekt auf dem vermutlich als philistäisches Gat zu identifizierenden Tell es-Safi. Besonders interessant erscheinen dabei die zahlreichen Überbleibsel aus der EZ IIA, da diese Phase der philistäischen Kultur an anderen Stätten fehlt. JbDEI 10 (2004) 185 (DL)

1635

Amnon Ben-Tor, Tel Hazor: Die Grabungskampagnen 2003 und 2004 In einem sehr sachlichen Stil und auf Schlussfolgerungen verzichtend beschreibt der Verf. die in den Jahren 2003 und 2004 erzielten Fortschritte bei den Ausgrabungen im Bereich der Oberstadt des antiken Hazor. Als eine besondere Struktur darf der sog. Orthostaten-Palast der MB-Zeit gelten, der nun gänzlich frei gelegt wurde. Besondere Beachtung verdient auch das aus zahlreichen Mazzeben und Kultplatten bestehende Kultareal im Bereich A–4 (Abb. 2). Eine dicke Schicht aus Asche und Tierknochen über diesem Areal deutet auf intensive kultische Aktivitäten an dieser Stätte. JbDEI 10 (2004) 182–184 (DL)

1636

Jane Peterson, Khirbet Hammam (WHS 149): A Late Pre-Pottery Neolithic B Settlement in the Wadi el-Hasa, Jordan Our knowledge of the archaeological landscape from the Late Pre-Pottery Neolithic B (LPPNB) of the southern Levant has expanded considerably as a result of survey and excavation projects carried out over the last two decades. As a result, cultural reconstructions of these early agricultural societies have become more complex and multifaceted. The social and economic solutions forged by farmers within the Levantine Corridor included some widely shared practices while, at the same time, reflected considerable regional variation. Here the results from the first excavations at Khirbet Hammam in the Wadi el-Hasa, dating to at least 8,300 radiocarbon years b.p., are reported. The site contains impressive standing architecture, well-preserved faunal remains, and diverse lithic assemblages. These materials are helping to paint an accurate picture of life in the upland agricultural villages. BASOR 334 (2004) 1–17

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Andrew Overman, Khirbet Omrit Die am Fuße des Hermonmassives lokalisierte archäologische Stätte Khirbet Omrit wurde zwischen 50 v. und 363 n. besiedelt. Die imposanteste Struktur an diesem Ort ist der hier beschriebene röm. Tempel, in dem der Verf. das von F. Josephus in Ant. 15.363ff. erwähnte Augusteum vermutet. Das noch im 1 Jh.v. errichtete Heiligtum wurde in der Zeit Trajans erweitert und blieb als eine prominente imperiale Stätte im Gebrauch bis zum Erdbeben im Jahre 363. Sein Fund lässt auf die röm. Präsenz, Einfluss und Dominanz in diesem Raum schließen. JbDEI 10 (2004) 192–194 (DL)

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Adam Zertal, Taanath Shiloh ( Joshua 16:6) Archäologische Oberflächenuntersuchungen deuten auf eine ungewöhnliche Konzentration von kultischen Stätten in der Gegend von Khirbet Tana, dem biblischen Taanat-Schilo ( Jos 16,6). Vor dem Hintergrund der Bedeutung des hebr. Verbes “ "l (‘sich erkundigen, befragen’) vermutet der Verf. in der ergänzenden Bezeichnung ‘Schilo’ den Hinweis auf eine an dieser Stätte ansässige religiöse Institution mit Orakelfunktionen. Michael Heltzer et al. (eds.), Teshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 229*–237* (DL)

1639

Nir Lalkin, A Ramesses IV Scarab from Lachish This paper discusses an overlooked scarab from Lachish that bears the name of Ramesses IV. The scarab was found in Tomb 570, which is dated to the final days of Late Bronze Age Lachish. This scarab supports a lower date for the destruction of Level VI at Lachish to the time of Ramesses IV rather than to the time of Ramesses III. Tel Aviv 31/1 (2004) 17–21

1640

Volker Henning Drecoll, Die Kirchen Jerusalems auf der Madabakarte Es lässt sich für die Darstellung der Kirchen Jerusalems auf der Madabakarte insgesamt sagen: es gibt die typisierende Darstellung einer Basilika. Kennzeichen sind: Darstellung des großen, ziegeleingedeckten Spitzdaches mit einem (gelben, auch weißen) Giebeldreieck, das durch ein auf die Spitze gestelltes Quadrat betont ist. Keine Darstellung von Fenstern o.ä., aber Hervorhebung der Tür durch gelbe Tesserae (eventuell vereinfachende Darstellung mit nur einer [doppelwangigen] Eingangstür im Westen). Von dieser Typologie aus lassen sich nur die drei großen Kirchen aus dem Jerusalem des 6. Jahrhunderts mit Sicherheit identifizieren: der Anastasiskomplex, die Nea Maria Theotokos und die Hagia Sion. Alle anderen Identifikationsversuche sind mit erheblichen Unsicherheiten belastet. JbDEI 9 (2003) 26–41

1641

David Jacobson, Marisa Tomb Paintings. Recently Discovered Photos Show Long-Lost Details In der Nähe von Tell Sandahannah (bibl. Marescha, hell. Marisa) wurden 1902, im Rahmen eines Survey des Palestine Exploration Found, Photographien und Nachzeichnungen von Wandmalereien in Tomb I gemacht, die jedoch nicht vollständig publiziert wurden. Einige der bisher unveröffentlichten Fotos (u.a. eine Darstellung des Zerberus und einer Giraffe) werden gezeigt und die Malereien in ptolemäische Zeit datiert. BArR 30/2 (2004) 24–39 (MDK)

1642

Ehud Netzer, The Rebels’ Archives at Masada Aufgrund des archäologischen Befundes zur Belagerung und Zerstörung Masadas durch die Römer vermutet der Verf. in dem neben dem sog. Wassertor liegenden Raum das ehemalige Archiv der Rebellen, in dem die Bewohner registriert wurden und wo die einzelnen Verteidigungsaufgaben bestimmt wurden. Die in den benachbarten Räumen gefundenen Ostraka stammen aus diesem Raum, der gleichsam wie das Wassertor später geräumt wurde, um den siegreichen Legionären bequemen Zutritt zu ermöglichen. Netzers Annahme eines Massenselbstmordes und der dafür verwendeten Ostraka aus dem Feldarchiv bleibt hingegen archäologisch unbegründet. IEJ 54/2 (2004) 218–229 (DL)

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Israel Finkelstein, Megiddo, Season 2004 Der Beitrag ist ein kurzer Report über die Ergebnisse der Grabungskampagne 2004 in Megiddo. Die sieben Wochen dauernde Feldarbeit wurde in den Arealen J, K, L und M durchgeführt. Besonders interessant sind die Ergebnisse aus dem Areal K, wo der Übergang zwischen der SB und der EZ I untersucht wurde. Im Unterschied zu den zentralen Arealen Megiddos wurde hier keine Brandschicht nachgewiesen. Der Ort scheint daher nur in bestimmten Bereichen beschädigt aber nicht gänzlich zerstört gewesen zu sein. Offensichtliche Kontinuität in Architektur und in materieller Kultur zwischen SB und EZ I zeigt, dass dieser Übergang kein besonderer Einschnitt in der Geschichte Megiddos war. JbDEI 10 (2004) 178–181 (DL)

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Ulrich Hübner, Neue Entdeckungen in Edom Bei einer Grabung im Herbst 2000 wurde in der Region um Petra in Südjordanien eine bisher unbekannte eisenzeitliche Stadt entdeckt. Die Ortsanlage, arab. Quarayyat al-Mansur, liegt in einer schwer zugänglichen Region nördlich von Petra und gilt als die am besten erhaltene edomitische Stadt. Die Architektur stammt nach dem Keramikbefund aus dem 8.–6. Jh. v. Chr. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 259–264 (EB)

1645

Yizhar Hirschfeld, Qumran in Context: Reassessing the Archaeological Evidence The sites of Qumran and Ain Feshkha were not the home of an Essene monastic community (as suggested by R. de Vaux and often repeated). Instead, it was actually the prosperous estate of a well-to-do member of the Jewish society – a local version of the Roman villa rustica. The author suggests a new chronology of the sites. The most striking feature of Herodian Qumran is the industrial installations (complete with storerooms and workshops) found in various parts of the sites. Moreover, there is increasing evidence for the presence of women: cosmetic vessels, spindle whorls, and combs. Hirschfeld also re-assesses the interpretation of many of the objects found. Thus, he suggests that the famous disk-shaped object, often identified as a sophisticated sundial, is simply a potter’s wheel. The many drawings and photos give new life to the Qumran estate. – One of the implications of Hirschfeld’s study is that the famous scrolls found near Qumran have nothing or little to do with the villa rustica. Hendrickson Publishers, Peabody, Mass. (2004) XXVI/1–270 (BL)

1646

Stephanie Harter et al., Toilet practices among Members of the Dead Sea Scrolls Sect at Qumran (100 BC–68 AD) Von der Annahme einer Essenersiedlung in Qumran sowie der Beschreibungen von F. Josephus, wonach die Essener ihre Toiletten ca. 1,4 km von ihren Siedlungen entfernt einrichteten, ausgehend erörtern die Verf. die mögliche Funktion des während der Ausgrabungen innerhalb der Siedlung als Toilette bestimmten locus 51. Da mikroskopische Untersuchungen der Sedimente aus diesem Bereich tatsächlich die Verwendung dieses Raumes als Toilette bestätigten, werden zwei Schlussfolgerungen vorgeschlagen: (1) Die von Josephus überlieferte Vorschrift bezog sich auf das biblische Ende der Tage in Jerusalem; (2) Die kleine Toilettenanlage in Qumran war für “Notfälle” eingerichtet, die bei bestimmten Krankheiten auftreten. RdQ 21/4 (2004) 579–584 (DL)

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1647

Manfred Lindner, Water Supply and Water Management at Ancient Sabra, Jordan The oasis town of Sabra, situated about 7.5 km SSW from the Nabataean capital Petra in present-day Jordan, was explored by the author and groups of the Naturhistorische Gesellschaft Nürnberg (Germany) in 1982 and 1990. The little town boasts a kind of acropolis, a temple, a theatre and a number of presumably private lodgings. Architectural remains and still rare pieces of sculpture together with pottery finds date Sabra to the first century of the Nabataean period and to the Late Roman time. Of special interest are the water supply systems and the water management for an apparently growing population, which is compared with similar constructions in other Nabataean places, such as es-Sadeh, Umm Ratam, the ed-Deir plateau at Petra and, thus suggesting the construction date, with the Hasmonaean hydraulic works of c. 120 and 76 BC. PEQ 137/1 (2005) 33–52

1648

Yosef Garfinkel, The Sha"ar Hagolan Excavations – The End of the Project Die im Jahre 2004 abgeschlossenen Ausgrabungen in Sha"ar Hagolan führten zur Entdeckung einer neuen materiellen neolithischen Kultur, die unter dem Begriff ,YarmukKultur’ in der Forschung bekannt wurde. Dieser Beitrag fasst die beiden letzten Grabungskampagnen (2003–2004), die Abschlussarbeiten und die Bedeutung dieser Stätte zusammen. Besonders beeindruckend ist die Größe der Besiedlung mit einem offensichtlich geplanten Straßennetz. Häuser des ‘Hof-Haus’ Typus mit z.T. sehr großen Innenhöfen sind hier zum ersten Mal belegt. Berühmt geworden ist auch die Sammlung der 70 meistens weiblicher Stein- bzw. Tonfigurinen, die wohl eine oder mehrere Göttinnen darstellten. JbDEI 10 (2004) 172–177 (DL)

1649

Larry G. Herr et al., Madaba Plains Project – Tall al-'Umayri, 2002 Der Beitrag ist ein Bericht über die Ergebnisse der Ausgrabungskampagne des Jahres 2002 auf dem südlich von Amman gelegenen Tall al-'Umayri. Die fortschreitenden Arbeiten erlaubten u.a. Freilegung von zwei sb Räumen und späterer Strukturen in Areal B, Untersuchung eines ez I–II Heiligtums samt einem zugehörigen Hof in Areal H sowie Aufdeckung weiterer Teile des hell. landwirtschaftlichen Komplexes in Areal L. Den schriftlichen Bericht ergänzen einige Pläne sowie Fotos der ausgegrabenen Strukturen und einzelner Kleinfunde. AUSS 42/1 (2004) 113–127 (DL)

1650

Ram Gophna et al., Tel 'Ashir: An Open Cult Site of the Intermediate Bronze Age on the Bank of the Poleg Stream Den Fund einer Reihe von sich abwechselnden runden Kurkar-Steinen und länglichen Kalkstein-Mazzeben auf Tel 'Ashir in der Küstenebene interpretieren die Verf. angesichts des Fehlens jeglicher Siedlungsspuren als ein offenes Kultheiligtum. Die gefundene Keramik, Feuerstein- und Kupferwerkzeuge lassen die Anlage in die nichturbane Zwischenzeit datieren, wobei dicke Ascheschichten auf eine lange Benutzung hindeuten. Zuvor, in der Mittelbronzezeit (MB IIA), wurde an dieser Stätte eine kleine Siedlung errichtet, die möglicherweise zu einem System befestigter Wachposten entlang des Südufers des Flusses Poleg gehörte. IEJ 54/2 (2004) 154–173 (DL)

376

1651

Raphael Greenberg et al., An EB IA-EB III Stratigraphic Sequence from the 1946 Excavations at Tel Beth Yera˙ Der Beitrag ist eine späte Publikation der 1946 durchgeführten Probegrabung – des sog. ‘deep cut’ – auf Tel Beth Yera˙. Als Quellen für diese nachträgliche Publikation dienten Tagebücher eines Mitglieds des Grabungsteams, publizierte Pläne, gefundene bzw. auf Listen zusammengestellte Keramik und Kleinfunde sowie Fotografien aus der Zeit der Ausgrabung. Ein auf dieser Grundlage erstellter schematischer Schnitt durch die Probegrabung sowie eine tabellarische Stratigraphie weisen Tel Beth Yera˙ als eine frühbronzezeitliche Stätte aus, an der sich v.a. die Übergänge zwischen den einzelnen Perioden der FB-Zeit besonders gut beobachten lassen. IEJ 54/1 (2004) 1–23 (DL)

1652

Doron Ben-Ami, The Casemate Fort at Tel Harashim in Upper Galilee This article examines the early Iron II remains at Tel Harashim. Focusing primarily on the remnants of the fort constructed at the summit, the article maintains that the need for such a structure must be understood as a reflection of the cultural and political developments affecting northern Israel at that time. The results of the excavation at Tel Harashim, as well as of the other sites discussed here, contribute to a better understanding of the nature of the relationships between the Kingdoms of Israel and Tyre at the beginning of the first millennium BCE. Tel Aviv 31/2 (2004) 194–208

1653

Jürgen Zangenberg et al., Excavations on the Sea of Galilee – The 2004 Season of the German-Finnish-Swiss Expedition to Tel Kinrot Der kurze Bericht beschreibt Fortschritte des Kinneret Regional Project, die während der Grabungskampagne in August 2004 erzielt wurden. Die in Arealen D, R, U und W durchgeführten Arbeiten betrafen v.a. Siedlungsschichten der SB und der EZ I–II. Mit seinem großen archäologischen Potenzial dürfte Tel Kinneret wesentlich zur laufenden Debatte um den Übergang von der SB in die EZ beitragen. JbDEI 10 (2004) 187–191 (DL)

1654

Stefan Münger, Of Pots and Strata . . .: A Reply to “Kinneret and Early Iron Age Chronology” by E.A. Knauf The article reassesses the Early Iron Age stratigraphy of Tel Kinrot/Tell el-Oreme in Northern Israel. Recent suggestions by E.A. Knauf (BN 113, 2003, 18–23; IRBS 49:1355) to reorganize the stratigraphic correlation of the two major excavation fields, i.e. the work carried out on the hill’s summit in the 1980’s and the excavations on the South-western slope during the 1990s, call for a critical reevaluation of the available ceramic data of the two distant excavation areas. Therefore, all the published pottery from the hill’s summit is compared to the rich ceramic assemblage from the hill’s incline and discussed against the background of the Iron Age I pottery repertoire of the Southern Levant. As result, it is suggested that for the time being the current nomenclature should be – with all due caution – retained unchanged until a solid stratigraphic join of the two excavation fields is available. JbDEI 10 (2004) 77–91

1655

Amihai Mazar, Greek and Levantine Iron Age Chronology: A Rejoinder In Ergänzung eines Beitrags zur griechischen Importkeramik vom Tel Re˙ov (IEJ 53/1, 2003, 29–48; IRBS 50:1640) werden hier drei Sachverhalte erörtert: (1) Publikation drei weiterer Scherben aus Sub-Protogeometrischer Zeit; (2) Bestreitung der These von N. Coldstream (Tel Aviv 30/2, 2003, 247–258; IRBS 50:1590), wonach die sog. ‘low chronology’ am besten mit der traditionellen Chronologie für Griechenland korre-

377

spondiert; (3) Infragestellung der von A. Gilboa und I. Sharon vorgeschlagenen chronologischen Sequenz für die EZ I und IIA in Tel Dor (Radiocarbon 43, 2001, 1343–1352). Mazar sieht die Ergebnisse aus Tel Re˙ov als Bestätigung der “extended conventional chronology”, während eine Spätdatierung der EZ seiner Ansicht nach zu ungerechtfertigten Änderungen in griechischer Chronologie führen müsste. IEJ 54/1 (2004) 24–36 (DL)

1656

Rachael Thyrza Sparks, The Lost Loci of Tell El-'Ajjul: Petrie’s Area C Flinders Petrie excavated the site of Tell el-'Ajjul in southern Palestine over five seasons between 1930 and 1938, with publication of his finds following swiftly on the heels of his fieldwork. These reports were only ever meant to be a preliminary investigation into the potential of this rich site, and often raised as many questions as they answered. This material is now the subject of the Petrie Palestinian Project, based at the Institute of Archaeology, University College London, which aims to re-evaluate Petrie’s finds in the light of more recent research. In the course of this work a detailed study of Petrie’s field practices has helped clarify a number of issues relating to this site, which remains of major importance to the Bronze Age archaeology of Southern Palestine. One of the more problematic of these issues has been chosen for discussion here: the location of Petrie’s area C. PEQ 137/1 (2005) 23–29

1657

Christin M.A. Engstrom, The Neo-Assyrians at Tell el-Hesi: A Petrographic Study of Imitation Assyrian Palace Ware The research described here was conducted to determine the geographical provenance of selected imitation Assyrian Palace Ware sherds unearthed at Tell el-Hesi in strata of the eighth and seventh centuries BCE. The goal was to establish if the unusually large numbers of Assyrian Palace Ware sherds found at Hesi were imported from Assyria proper or “imitation” pieces manufactured at or near Hesi. To that end, selected samples of imitation Assyrian Palace Ware from Hesi were thin-sectioned and their petrographic profiles compared with samples of Assyrian Palace Ware from Khirbet Qasrij, Iraq, with the geomorphology of the region surrounding Tell Jemmeh, and with petrographic descriptions of Tell Jemmeh pottery. Data presented here indicate that the Hesi Palace Ware samples were manufactured local to Hesi in the loess depositional region of the Beersheva basin. BASOR 333 (2004) 69–81

Jerusalem – temple 1658

David Ussishkin, Jerusalem as a Royal and Cultic Center in the 10th–8th Centuries BCE. Das seit der Frühbronzezeit kontinuierlich besiedelte Jerusalem war aus archäologischer Sicht im 10.–9. Jh.v. eine bescheidene nicht befestigte Siedlung, eine “highland stronghold” (534) inmitten eines kleinen Königreiches. Das Fehlen der Fortifikationen und der Siedlungsaktivitäten im Bereich der Gihonquelle sowie die bescheidenen Keramikfunde aus dieser Zeit lassen keine Veränderung dieses Bildes in der Zukunft erwarten. Im 9.–8. Jh.v. wurde die Stadt wesentlich vergrößert und mit einer massiven Mauer umgeben. Im Hinblick auf eine königliche Akropolis rechnet der Verf. mit einer den Anlagen aus Jezreel und Samaria ähnelnden Einrichtung im nördlichen Bereich des Tempelberges, dem idealen Ort für eine eisenzeitliche königliche Palastanlage. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 529–538 (DL)

378

1659

Jane Cahill, Jerusalem in David and Solomon’s Time. It Really Was a Major City in the Tenth Century BCE Die für den Abschlussbericht der Grabungen Y. Shilos in der Davidsstadt verantwortliche Autorin rechnet mit einer Weiterbenutzung der Befestigungsmauer und des neu entdeckten mittelbronzezeitlichen Wasserversorgungssystems bis weit in die EZ II hinein. Die “stepped-stone-structure” wird in den Übergang von der SB zur EZ I datiert. Das davidisch-salomonische Jerusalem stand somit ganz in Kontinuität zur bronzezeitlichen Stadt. BArR 30/6 (2004) 20–31.62–63 (MDK)

1660

Aryeh Shimron, Warren’s Shaft: No, It Really Was Not Used to Draw Water Auf der Basis einer neuen geologischen Untersuchung des Schachtsystems im Bereich der Gihon-Quelle wird die alte These, derzufolge der sog. “Warren’s-Shaft” Teil der Wasserversorgung des eisenzeitlichen Jerusalem gewesen sei, widerlegt (Antwort auf: A. Faust, Yes, It Really Was Used to Draw Water, BArR 29/5, 2003, 70–76; IRBS 50:1651). BArR 30/4 (2004) 14–15 (MDK)

1661

Brian Schultz, The Archaeological Heritage of the Jerusalem Protestant Cemetery on Mount Zion Ever since the purchase of land in 1848 for the establishment of the Jerusalem Protestant Cemetery on Mount Zion, the south-western brow of the hill has attracted the attention of scholars. Initiated by the discovery of a series of rock-hewn steps in a scarp that was traced for over 200 metres and thought to be the line of Jerusalem’s ancient fortifications, archaeological investigation within the confines of the cemetery continued for some 150 years. In this paper, the results of a century and a half of excavations are summarized and synthesized, providing important evidence regarding the development and chronology of Jerusalem’s fortifications from the Iron Age to the Ayyubid Period. Also, the idea of an Essene Quarter on Mount Zion during the Second Temple Period, based on the discovery of a gate believed to be Josephus’ ‘Gate of the Essenes’, is re-examined in light of the rest of the archaeological evidence from the cemetery. PEQ 136/1 (2004) 57–74

1662

Hershel Shanks, John the Baptist’s Cave? The Evidence Is Thin Ein Wasserreservoir der EZ II in der Nähe Jerusalems, das um die Zeitenwende in Verwendung war und Ritzzeichnungen aus byzantinischer Zeit aufweist, wurde in den Medien zur Höhle Johannes des Täufers stilisiert. Hierbei handelt es sich um pure Spekulation. BArR 30/6 (2004) 18–19 (MDK)

1663

Eilat Mazar, Temple Mount Excavations Unearth the Monastery of the Virgins Während der zwischen 1968 und 1978 von Benjamin Mazar durchgeführten Grabungen an der Südwestseite des Tempelbergs entdeckte man eine byzantinische Klosteranlage, die in zwei Bauphasen vom späten 4. Jh. bis zur Mitte des 6. Jhs. sowie von der Mitte des 6. Jhs. bis zur persischen Eroberung 614 bestand. Sie wird mit dem bei Theodosius genannten “Kloster der Jungfrauen” identifiziert. Populäre Aufbereitung eines Teils des 2003 publizierten Grabungsberichts. BArR 30/3 (2004) 20–33 (MDK)

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1664

Jérôme Murphy-O’Connor, Badania archeologiczne na wzgórzu ≤wiAtynnym Haram al-Sharif Recent studies have permitted greater certainty regarding the architectural evolution of the Temple of the Jews in Jerusalem. The Salomonic Temple had been rebuilt twice before it was greatly extended by Herod the Great. Archaeological evidence shows that he extended the previous Temple on the northern, western and southern sides. After being destroyed by the Romans, this temple remained in ruins until the caliph Omar appropriated the site in 628. Islam glorified the great esplanade by the erection of the Dome of the Rock in 691, and by the construction of beautiful buildings around the periphery of Mamluk sultans (1260–1517). Both Herod and his Muslim successors used religious structures to make political statements. RocT 50/1 (2003) 5–14 (SS)

1665

George Wesley Buchanan, Running Water at the Temple of Zion Als eine Fortführung seiner Argumentation in The Tower of Siloam (ET 115/2, 37–45, IRBS 50:1658) präsentiert der Verf. weitere Argumente für die Lokalisierung des Jerusalemer Tempels oberhalb der Gihonquelle in der sog. ‘Davidstadt’. Literarische Quellen wie Ez 47,1, Test. des Aristeas, Tempelrolle u.a. zeugen von dem enormen Wasserbedarf des Tempelbetriebes, und die Erzählung des Josephus über Simon in Bel. 7,28–30 deutet auf einen Fluchtweg unterhalb des Tempels. Diesen Fluchtweg vermutet der Verf. im mit dem Warren Schacht verbundenen Tunnel, durch den das kanalisierte Wasser der Gihonquelle bis auf die angenommene Plattform des Tempels am Ausgang des Tunnels hinaufgeleitet werden konnte. ET 115/9 (2004) 289–292 (DL)

Sites outside of Palestine – holy places 1666

David G. Horrell, Domestic Space and Christian Meetings at Corinth: Imagining New Contexts and the Buildings East of the Theatre Most scholars who have tried to understand the divisions that arose at the Lord’s Supper in Corinth in the light of their concrete domestic setting have done so with regard to the physical structure of the Roman villa, with its triclinium, atrium, etc., often following the work of Jerome Murphy-O’Connor. However, there are a number of reasons, related both to the nature of the archaeological evidence and to the likely socio-economic level of the Corinthian Christians, why such a setting is far less plausible than is generally thought. Certainly, other possible kinds of domestic space should also be carefully considered. The excavations east of the theatre at Corinth carried out during the 1980s provide just one case study of a different kind of domestic space, which, it is argued, offers a more plausible background. NTS 50/3 (2004) 349–369

1667

Benjamin Edidin Scolnic, A New Working Hypothesis for the Identification of Migdol Den biblischen Bericht über das Wunder am Schilfmeer literarisch verstehend versucht der Verf. durch die Lokalisierung des in Ex 14,2 erwähnten Migdols den Ort dieses Ereignisses zu bestimmen. Die Untersuchung biblischer und außerbiblischer Quellen führt ihn zu der Hypothese, dass das Migdol des Neuen Reiches in der Nähe des Tell el-Borg, zu suchen ist, wo er den in Reliefs von Karnak erwähnten ‘Wohnort des Löwen’ vermutet. In späteren Zeiten dürfte der Name Migdol auf Tell el-Her oder Tell Kedua übertragen worden sein, worauf sich sowohl biblische Texte wie Jer 44,1 als auch griechische und römische Quellen beziehen dürften. James K. Hoffmeier et al. (eds.), The Future of Biblical Archaeology; W.B. Eerdmans Publishing Co., Grand Rapids, Mich., u.a. (2004) 91–120 (DL)

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1668

Colin Morris, The Sepulchre of Christ and the Medieval West. From the Beginning to 1600 Attractively presented with explanatory boxed inserts, this is a detailed study of the impact the (empty) Tomb of Christ has made in late ancient and medieval Christianity. Morris surveys the results of previous research but develops it in many ways so as to offer a coherent account. The themes discussed include the desire to “bring the Holy Sepulchre to the West” by providing monumental copies, and the bringing of relics of the “true cross” and of the instruments of Christ’s passion to Western Europe. The actual story starts in the fourth century with Constantine’s building activities in Jerusalem, and Morris goes as far as asserting that it is “likely that Constantine was in truth carrying out his work at the biblical Golgotha” (p. 29). – A key publication on the subject. Oxford University Press, Oxford (2005) XXV/1–427 (BL)

REALIA Museums – iconography 1669

Matthias Köckert, Mit der Bibel nach Babel im Vorderasiatischen Museum Berlin The essay demonstrates in which way items from the collection from the Vorderasiatisches Museum in Berlin can illuminate biblical texts. This is done by using characteristic iconography such as water, mountain and tree as well as the combinations attacked and protected tree or king and tree. Gen 2–3 combines the imagery of the divine garden with the tree of the world. Job 26:10–13 and other texts use the tradition of the combat between the storm-god and the forces of chaos. Dan 4 subverts the combination of king and tree into a critical perspective, while in Ben Sira 24 the king is replaced by the Torah. BThZ 21/1 (2004) 98–123

1670

Martin Metzger, Vorderorientalische Ikonographie und Altes Testament. Gesammelte Aufsätze Eight papers on various aspects of ancient Near Eastern iconography are here republished, complete with illustrations and a general preface that comments on the use of iconography in biblical studies. The motifs analyzed include mountain, vegetation, the goddess who feeds animals, ceder tree, vine, Weltenbaum, cherubs, throning above the cherubim, the zodiac, and others. The final paper studies the fifth-century CE mosaic inscription of the synagogue of En Gedi. The book includes topographical, subject, and scriptural indexes. Jerusalemer theologisches Forum 6; Aschendorff Verlag, Münster (2004) XVI/1–225 (BL)

1671

Othmar Keel et al., Eva – Mutter alles Lebendigen. Frauen- und Götteridole aus dem Alten Orient This is a scholarly catalogue, compiled by O. Keel, of 240 small objects (including seals and figurines) showing women and goddesses of ancient Egypt, Mesopotamia, Palestine, and other areas of the Middle East; all now kept in private collections in Switzerland or in the museum Bibel + Orient in Fribourg. The bibliographically annotated catalogue is framed by a long introduction by Silvia Schroer (pp. 8–43) and an afterword on Marian iconography by O. Keel. Lavishly illustrated in colour and rich in bibliography, O. Keel and S. Schroer have created another scholarly resource on ancient Near Eastern art. Academic Press Fribourg, Fribourg (2004) 1–288

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1672

Izak Cornelius, The Many faces of the Goddess: The Iconography of the Syro-Palestinian Goddesses Anat, Astarte, Qedeshet, and Asherah, c. 1500–1000 BCE Cornelius catalogues 127 objects and establishes a typology of the Palestinian goddess. The iconography of the Asherah, the goddess of Ugarit, remains unclear. Most of the objects may be identified as representing Qedeshet, a goddess popular in non-elite circles. While the interpretation of this iconography is still in its infancy, it is clear that one has to move away from traditional notions of Canaanite cultic eroticism and the cult of fertility. OBO 204; Academic Press, Fribourg (2004) 1–207, plates (BL)

1673

Thomas Staubli, Land der sprießenden Zweige Zweige sind das wichtigste Symbol der sich regenerierenden Natur in der Ikonographie der südlichen Levante – im Unterschied zu benachbarten Regionen – über Jahrtausende hinweg. Sie verweisen auf das hohe Bewusstsein der Menschen für die Regenerationskraft und Kostbarkeit der wasserbefruchteten Erde im südlichsten Zipfel des Fruchtbaren Halbmondes, eingekeilt zwischen Meer und unfruchtbaren Wüsten. Anhand von 49 Bildträgern wird die Allgegenwart des Zweigmotivs in der südlichen Levante seit der frühen Kupfersteinzeit demonstriert. Das auf das numinose Regenerationspotenzial der Erde verweisende Motiv entwickelte sich zum Symbol der ihren Segen fördernden Herrscher. BiKi 60/1 (2005) 16–22

1674

F. Nigel Hepper et al., Date Palms and Opobalsam in the Madaba Mosaic Map The Madaba mosaic map shows two main vegetal motifs: the date palm and a mysterious bush. The inclusion of the date palm testifies to its economic importance in the region, and it would follow that the bush should also have a similar importance. This bush is best identified as the Judaean balsam or opobalsam, which we know from literary sources to have been grown in the lower Jordan Valley, and elsewhere, in the Roman period. This was a lucrative product. In the Madaba mosaic map, the bush is situated on both sides of the Jordan, which gives us an indication of the extent of its cultivation in the sixth century CE. PEQ 136/1 (2004) 35–44

Architecture 1675

Christopher Höcker, Metzler Lexikon antiker Architektur. Sachen und Begriffe Not only technical terms relevant to the understanding of ancient Graeco-Roman architecture are explained in this dictionary. Longer entries are devoted to more general subjects such as: Architektur, Bauwesen, Gewölbe- und Bogenbau, Städtebau, Wasserversorgung, and these entries include substantial bibliographies. The attractive book also includes more than 200 illustrations, mostly line drawings. Ancient Jewish architecture is not considered, but specialists will no doubt feel invited to compare their evidence with the one elucidated in the present book. Verlag J.B. Metzler, Stuttgart (2004) XII/1–300 (BL)

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1676

Douglas R. Clark, Bricks, Sweat and Tears: The Human Investment in Constructing a “Four-room” House Anhand zweier Beispiele vom Tall al-'Umari demonstriert der Verf. einzelne Elemente wie Mauer, Fußböden, Decken, Stockwerke etc. einer Vierraum-Haus Konstruktion. Sein besonderes Interesse gilt dabei dem zur Errichtung eines solchen Hauses notwendigen Aufwand an menschlicher Energie angesichts der gegebenen technischen Möglichkeiten. NEAr 66/1–2 (2003) 34–43 (DL)

1677

Shlomo Bunimovitz et al., Building Identity: The Four-Room House and the Israelite Mind Als eine von vielen bekannten architektonischen Varianten einer Hausform entwickelte sich das Vierraumhaus im Verlauf der Eisenzeit zu einem allgegenwärtigen ethnischen Symbol der israelitischen Gesellschaft. Der Beitrag analysiert die Verbreitung dieser Hausform und versucht das hinter dieser Form stehende ethnische Verhalten zu ermitteln. “Internally, the four-room house successfully negotiated Israelite values and way of life” (420), wie seine steigende Popularität belege. Äußerlich habe sich diese Form zu einem israelitischen Charakteristikum entwickelt, auch wenn sie sporadisch innerhalb anderer materieller Kulturen Verwendung fand. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 411–423 (DL)

1678

Avraham Faust et al., The Four-Room House: Embodying Iron Age Israelite Society The four-room house was the Age. Its widespread use both gins, its function, and mostly house form the quintessential question is yes! NEAr 66/1–2 (2003) 22–31

1679

typical dwelling in the southern Levant during the Iron in time and space raises many questions about its oriintriguingly, about who lived in it. Did the four-room Israelite home? The authors believe the answer to this

Manfred Bietak, Temple or “Bêt Marzea˙”? Anhand von vier Beispielen öffentlicher Gebäude im kultischen Kontext postuliert der Verf. den architektonischen Typus eines bêt marzea˙, das für die Trauerfeier und die oft damit verbundenen rituellen Mahlzeiten errichtet wurde. Da solche Gebäude in ihrem Grundriss einem Wohnhaus entsprechen, sollten sie nicht als Tempel bezeichnet werden, auch wenn bei darin stattfindenden rituellen Versammlungen auch Götter ihren festen Platz hatten. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 155–168 (DL)

1680

Carsten Claussen, Synagogen Palästinas in neutestamentlicher Zeit Archaeologists claim to find evidence for a number of synagogues of the Second Temple period: Capharanum, Magdala, Horazin (in Galilee), Gamla, Jerusalem (according to the Theodotos inscription), Masada, Herodium, and others. All of the relevant archaeological documentation is discussed, complete with plans. Although the evidence is relatively meagre, it is not altogether discouraging. Texte und Arbeiten zum neutestamentlichen Zeitalter 42; S. Alkier et al. (eds.), Zeichen aus Text und Stein; Francke Verlag, Tübingen (2003) 351–380 (BL)

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Seals – amulets ★ figurines – coins 1681

Joseph Yellin et al., Rosette-stamped Handles: Instrumental Neutron Activation Analysis Die hier vorgestellte chemische Analyse der Rosetten-Siegel-Henkel (RSH) führt zur einer Unterscheidung von zwei Gruppen dieser Objekte: (1) Die 79 RSH I Funde stammen aus einem Produktionszentrum der späten EZ II in der Schefela, wo auch die lmlk-Henkel hergestellt wurden; (2) Die 8 RSH II Funde wurden in Jerusalemer Gegend hergestellt, wobei vier dieser Henkel in die EZ II zu datieren und somit dem gleichen historischen Phänomen wie die erste Henkelgruppe zuzuschreiben sind, während vier weitere Henkel einem anderen, aufgrund des unsicheren archäologischen Kontextes der Funde nicht näher bestimmbaren historischen Phänomen zugeordnet werden. IEJ 54/2 (2004) 191–213 (DL)

1682

Michael Heltzer, New Evidence about the Judge in Pre-Exilic Judah Als einen Hinweis auf Veränderungen im judäischen Rechtswesen im 8. Jh.v. präsentiert der Verf. zwei Objekte: (1) Einen Siegelabdruck mit der Inschrift lm 'jhw/h“p† (für M'“jhw, den Richter); (2) Ein Siegel mit geflügeltem Skarabäus und der Inschrift l“p† (für ”p† oder für den Richter). Beide Funde sieht Heltzer vor dem Hintergrund der Rechtswesenreform des Königs Joschafats, welche – nach Heltzer authentisch, wenn auch im Bereich der Dialoge redaktionell bearbeitet – in 2 Chr 19,5–11 beschrieben ist. In dem Skarabäus auf dem o.e. Siegel (Heltzer entscheidet sich für die zweite Übersetzungsvariante) sieht er sogar eine Bestätigung der Verbindung zwischen dem Siegelbesitzer und der königlichen Verwaltung. ZABR 10 (2004) 287–291 (DL)

1683

Michael Heltzer, A Recently Invented ‘Queen’ of Jerusalem Der Verf. bestreitet die These von G. Garbini in Il sigillo di Aliya, regina di Gerusaleme (Academia Nationale dei Lincei, Rendiconti, ser. 9, vol. 13 (2002) 589–598) die Inschrift für Alija, die Magd des Hananel auf einem Siegel mit geflügelten Skarabäus würde sich auf einen bisher unbekannten König Hananel von Jerusalem und dessen arabische Frau Alija beziehen, die in Jerusalem während der Kindheit Joschijas regierte. Heltzer vermisst sachliche Argumente für die Annahme der Existenz eines solchen Königs und vermutet unwissenschaftliche, politische Ideen als Hintergrund für Garbinis These. IEJ 54/2 (2004) 214–217 (DL)

1684

Robert Deutsch, Two Personal Hebrew Seals Als eine Ergänzung des Korpus der westsemitischen Personensiegel präsentiert der Verf. zwei besonders qualitätsvolle Exemplare aus dem Antikenhandel. In beiden Fällen wird nach Parallelen zu den auf den Siegeln enthaltenen Namen gesucht, die Namensbedeutung und das ikonographische Programm der Siegel erörtert: (1) Ein Karneol-Siegel samt einem Skarabäus mit vier Flügeln und dem Namen zk" (vgl. Zakkay in Esra 2,9; Neh 7,14); (2) Ein Achat-Skaraboid samt einem geflügelten Greifen mit ägypt. Doppelkrone und dem Ausdruck l"“n" (“(zugehörig) zu "Uschna"”). Michael Heltzer et al. (eds.), Teshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 25*–28* (DL)

1685

Elaine A. Myers, Two small finds and the Ituraeans This article discusses two small finds discovered at two different excavations yet linked by association to the Ituraeans: A brass ring with an image of a “fish-human” from Har Sena"im (Hermon ridge) and a fragment of Neo-Babylonian seal found in Mainz. Although in themselves these finds do not provide direct information on Ituraeans,

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they do challenge the imagination and offer a glimpse into personal choices made by individuals. JbDEI 10 (2004) 92–99

✩ 1686

Sakkie Cornelius, A Preliminary Typology for the Female Plaque Figurines and Their Value for the Religion of Ancient Palestine and Jordan. This article looks at female terracotta plaques from Palestine and Jordan. These have been studied from the pioneering works of Pilz and Pritchard to the contribution of Zevit. The author is at present producing a detailed updated source catalogue for these plaque figurines. A preliminary typology for the plaques identified five types: arms extended, hand(s) holding breast(s), arms in other positions, holding a child and holding a disk. These terracottas are important sources for visible religion because they reflect popular religion. Only one type, the figure holding plants, can be identified with a known goddess with certainty. It depicts the goddess Qedeshet, who was a “mistress of animals”. JNSL 30/1 (2004) 21–39

1687

Ilan Shachar, The Historical and Numismatic Significance of Alexander Jannaeus’s Later Coinage as found in Archaeological Excavations The coins attributed to Alexander Jannaeus include a very common type that was apparently struck during the last four years of his 27-year reign, or possibly after his death. The presence or absence of these common coins, at sites where there is a relevant gap in the sequence of the numismatic archaeological finds, can sometimes indicate whether the site was destroyed and abandoned for a period at the end of the second century and/or during the first half of the first century BCE. Analysis of this presence or absence can also, in some instances, help to resolve a long-standing question about the attribution of certain other Hasmonean coins to Jannaeus. These contentions are demonstrated through case studies of the numismatic finds at Samaria, Pella, Bethsaida, Khirbet esh-Shuhara, and Gibeon. PEQ 136/1 (2004) 5–33

1688

Stefan Alkier, “Geld” im Neuen Testament. Der Beitrag der Numismatik zu einer Enzyklopädie des frühen Christentums A survey on the introduction and early development of coins, and how they functioned in ancient society and appear in the text of the NT. Greek, Roman, and Tyrian coins are mentioned in the NT. Special attention is given Mark 12:13–17 (par.), and here the author argues that exegetes should not only refer to coins showing the portrait of Tiberius, but also those showing Augustus. Such coins were actually rare around 30 CE, and so the immediate availability of the coin in question is revealing – those who spoke to Jesus were actually friends of the Romans and sought to challenge Jesus. (See also M. Reiser, Biblica 81, 2000, 457–488.) Texte und Arbeiten zum neutestamentlichen Zeitalter 42; S. Alkier et al. (eds.), Zeichen aus Text und Stein; Francke Verlag, Tübingen (2003) 308–335 (BL)

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Objects: ceramic – clay – wood – bones ★ metal – stone 1689

Avraham Faust, Pottery Talks. What Ceramics Tell Us About the Social World of Ancient Israel Der Autor versucht, aus der Gestalt der für die EZ IIA typischen sog. “red-slip-ware” Folgerungen für die soziale Struktur Israels zu Beginn des 1. Jt. v.Chr. zu ziehen. BArR 30/2 (2004) 52–55.62 (MDK)

1690

Trude Dothan et al., A Preliminary Study of the Mycenaean IIIC:1 Pottery Assemblages from Tel Miqne-Ekron and Ashdod This article presents a detailed typological analysis of the locally produced Mycenaean IIIC:1 pottery assemblages from Tel Miqne-Ekron and Ashdod. Various aspects of the decoration and technology of this pottery group are examined, along with its stratigraphic context, regional distribution, and subsequent development. This synthesis of the initial phase of the Philistine ceramic corpus allows to establish firm typological links between this assemblage and the Late Helladic IIIC. Early and earlier part of the Late Helladic IIIC Middle periods in the Aegean, and with the transitional Late Cypriote IIC/IIIA and Late Cypriote IIIA periods on Cyprus. In absolute terms, the authors propose a date during the second quarter of the 12th century BCE for the beginning of Philistine settlement on the southern Coastal Plain of Israel. The typology, chronology, and regional distribution of Mycenaean IIIC:1 pottery refute the notion that it was produced as a substitution for the Late Bronze Age Aegean imports. In addition, the identification of the stylistic development of this ware in Philistia, paralleled in the Aegean and eastern Mediterranean, indicates continued contacts between the two regions in the first half of the 12th century BCE. BASOR 333 (2004) 1–54

1691

David Ben-Shlomo et al., Late Philistine Decorated Ware (“Ashdod Ware”): Typology, Chronology and Production Centers Following the excavations at Tel Ashdod, a class of Iron Age II decorated pottery was identified that became known as “Ashdod Ware.” In the present study, this pottery is defined as Late Philistine Decorated Ware. Based on its typology, decoration, distribution, chronology, and provenience, it is suggested that this class of vessels, which first appears in Iron IIA and continues through at least the Iron IIB period, is typical of Philistia and was most probably produced at a limited number of Philistine sites (e.g., at Ashdod and Tell eß-Íâfi/Gath). It is also demonstrated that the decorative style of this group represents a development of Iron I Philistine decorative traditions and the influence of late Iron I/early Iron IIA Phoenician decorated ceramics. Although the overall function and significance of this group cannot be definitively determined, it appears to have served as local “prestige ware” in Iron II Philistine culture. BASOR 335 (2004) 1–35

1692

Martin Metzger, Ständer – Realfunde aus Kàmid el-Lòz und Darstellungen auf altorientalischen Bilddokumenten Die im Bereich der Hauptzella des MB-Tempelbezirks in Kàmid el-Lòz gefundenen Überbleibsel von 19 Ständern aus gebranntem Ton sind der Gegenstand dieser Untersuchung. Ein Vergleich dieser Funde bezüglich der Größe, Form und der damit verbundenen möglichen Funktion mit Darstellungen von Ständern auf Bilddokumenten der altsumerischen und der akkadischen Zeit (s. Abb. im Text und Tafeln im Anhang) legt die Verwendung der Ständer von Kàmid el-Lòz als Libationsaltäre nahe, wenn auch die Funktion der Räucheraltäre oder Deposittische nicht völlig ausgeschlossen

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werden kann. Ein kurzer Schlussabschnitt erörtert die Relevanz der behandelten Opferthematik für das Alte Testament. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 23–90 (DL)

1693

Michael R. Shurkin, Fruits of the Sea Rezensionartikel zu E. Black (Hg.), The Ma"agan Mikhael Ship: The Recovery of a 2,400Year-Old Merchantman, Jerusalem (Israel Exploration Society) 2003. BArR 30/5 (2004) 46–51 (MDK)

1694

Michelle Bonogofsky, Including Women and Children: Neolithic Modeled Skulls from Jordan, Israel, Syria and Turkey Das Modellieren der Schädel verstorbener Menschen mit Lehm ist ein in der Levante verbreitetes Phänomen des Neolithikums. Doch die Tatsache, dass Schädel von Frauen und Kindern sowie der im jungen Alter verstorbenen Männer nach ihrem Tod präpariert wurden, spricht gegen den Ahnenkult als den einzigen Zweck solcher ‘Modelle’. Vielmehr handelte es sich um einen mit dem Tod verbundenen Ritus, durch den eine fortdauernde Präsenz der Toten – möglicherweise mit apotropäischen Funktionen oder Fruchtbarkeitssymbolik verbunden – gesichert werden sollte. NEAr 67/2 (2004) 118–119 (DL)

✩ 1695

Othmar Keel, Eine chalkolithische Harfenspieler-Figur Während für das biblische Palästina lediglich zwei Arten von Leiern (kinnor und nebæl) als Seiteninstrumente archäologisch und ikonographisch nachgewiesen sind, hat es in der Levante schon im Chalkolithikum auch Harfen gegeben, die sich aus dem beim Zupfen Laute erzeugenden Pfeil- bzw. Jagdbogen entwickelt hatten. Der Beitrag bietet eine Erstpublikation einer kupfernen dreidimensionalen Figur eines Harfenspielers aus dieser Periode. Diese aus dem Antikenhandel stammende Figur dürfte als Votivgabe den Harfenspieler an einem heiligen Ort dauerhaft vergegenwärtigt haben. Neben der Beschreibung und den Abbildungen der Figur bietet der Verf. einige stilistische Parallelen aus dem Chalkolithikum. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 481–492 (DL)

1696

Diethelm Conrad, Zwei spätbronzezeitliche Figurinen vom Tel Akko Der Artikel präsentiert zwei kleine Bronzefiguren, die bei der Ausgrabung am Tel Akko unter der Leitung des Verf. 1983 gefunden wurden: (1) Die an der Unterseite hohle Figur eines Tieres wurde nach Bedarf mit Blei gefüllt und als ein Gewicht verwendet. Wegen dieser Funktion wird sie vom Verf. als ein liegender Löwe (und nicht etwa ein Hund) bestimmt. (2) Die kleine Figur eines schreitenden Gottes mit erhobener rechten Hand (‘smiting god’) ist typologisch in der Levante sehr gut belegt. Angesichts des Fehlens eindeutiger ikonographischer Merkmale kann die Akko-Figur jedoch keinem konkretem Gott wie Baal oder Reschef zugeordnet werden. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 493–509 (DL)

1697

Klaus Koenen, Zum Stierbild von Îahret e†-ˇawìle und zum Schlangenbild des Hörneraltars von Tell es-Seba' Cultic artifacts are frequently connected with far reaching hypotheses. The bull statute found in Îahret e†-ˇawìle is supposed to have been the centre of a cult in which Israelites

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honoured Yahweh. A scratching in the altar of Tell es-Seba' is interpreted as snake. The present paper critically evaluates both hypotheses and calls them in question. BN 121 (2004) 39–52

1698

Yoel Elitzur et al., Four-Horned Altar Discovered in Judean Hills In der Nähe des biblischen Schilo wurde ein aus dem Felsen gehauener Hörneraltar entdeckt. Die Größe entspricht in etwa der des priesterschriftlichen Altars des Wüstenheiligtums, die Hörner sind nach den Himmelsrichtungen ausgerichtet. Das Fehlen von Keramik und organischem Material verhindert eine exakte Datierung. Der Altar wird von den Autoren vorexilisch angesetzt. BArR 30/3 (2004) 34–39 (MDK)

1699

Dina Avshalom-Gorni et al., Grooved Upper Grinding Stones of Saddle Querns in Israel Grooved upper grinding stones of saddle mills are rare in the southern Levant. The grooves are either hand-grips or are meant to hold a rod used to move the stone back and forth. Two stones with grooves from Tel Tannim are very similar to one from Tell Qasile dated to the Iron Age and to those from Tell Halaf in Mesopotamia where they are the main type, suggesting that this type originated in the north. An unusual stone from Horvat ‘Ein Koveshim is identical to one from Sarepta in southern Lebanon, suggesting that these are of a Phoenician type. Tel Aviv 31/2 (2004) 262–267

INSTITUTIONS AND RITUALS Social institutions General ★ kinship – house – family – marriage – women – birth 1700

Jürgen van Oorschot, Die Stadt – Lebensraum und Symbol. Israels Stadtkultur als Spiegel seiner Geschichte und Theologie Die Geschichte des Vorderen Orients (mit Ausnahme Ägyptens) stellt sich weithin als Geschichte von Städten dar, wozu auch die Städte Israels gehören. Der Verf. behandelt detailreich die unterschiedliche, oft ambivalente Einstellung der biblischen Traditionen hinsichtlich der “Stadt als Lebensraum und Symbol” (historisch-archäologischer Befund; Erfahrungen im soziokulturellen und religiösen Kontext von Städten; Entwicklung einer “Städtetheologie” in der Zeit der Königreiche Israel und Juda; Gegensatz von Jerusalem und Babel als eine in der nachexilischen Zeit enhwickelte Symbolik). BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 155–179 (RM)

1701

Klaus Scherberich (ed.), Neues Testament und antike Kultur. Band 2: Familie – Gesellschaft – Wirtschaft The social and institutional world in which the early Jesus movement originated and came to flourish has never been more accurately portrayed in German than in this systematically organized handbook. About 40 German and Austrian specialists have contributed to this compendium on: customs and manners, clothing, house and family, the phases of life, illness, friendship and club life, social classes, the village, town

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and country, urban life, theatre and entertainment, economy and occupations, technology and science, medicine, education and scholarship, and the arts (including music). All chapters are annotated, though an index is missing. – This is a healthy antidote to the mere literary and theological study of NT literature. Neukirchener Verlag, Neukirchen-Vluyn (2005) IX/1–263 (BL)

1702

Wayne Grudem, Should We Move Beyond the New Testament to a Better Ethic? An analysis (based on the evangelical point of view) of the book of William J. Webb: Slaves, Women and Homosexuals. Exploring the hermeneutics of cultural analysis. (Serie: Hermeneutics. Downers Grove, III: InterVarsity Press 2002, ISBN: 0–8308–1561–9). JETS 47/2 (2004) 299–346 (BF)

1703

Zeba Crook, BTB Readers Guide: Loyalty This article looks at the nature of ancient loyalty, stressing its external (relationship) as opposed to its internal (emotional) features, and confirms this through an analysis of loyalty within three types of Graeco-Roman patronage – client kingship, manumission, and relationships with philosophical teachers. It then looks at examples of loyalty in the First and Second Testaments, noting the extent to which the former are similar or different from the latter, and makes some observations concerning the vocabulary of biblical loyalty. BTB 34/4 (2004) 167–177

1704

F. Gerald Downing, In Quest of First-Century C.E. Galilee Der Beitrag übt Kritik an diversen vor dem Hintergrund der friedlichen Gesellschaften des 20. Jh. entstandenen anthropologischen Studien zu Verhältnissen in Galiläa des 1.Jh.n. Das Bild der galiläischen Gesellschaft zur Zeit Jesu ist viel komplizierter und eigenständiger gewesen als in diesen Studien, was durch biblische Texte angedeutet und von moderner Archäologie bestätigt wird. Nur wenige Details des gesamten Bildes sind bisher bekannt, so dass der Kontext des Auftretens Jesu im Dunkel der Vermutungen verborgen bleibt. CBQ 66/1 (2004) 78–97 (DL)

✩ 1705

Vitaly Voinov, Observations on Old Testament Kinship Relations and Terminology Bei der Übersetzung von Begriffen aus der Verwandtschaftsterminologie müssen kulturanthropologische Einsichten berücksichtigt werden. Dies wird anhand zweier Verwandtschaftsbeziehungen im AT veranschaulicht: der Beziehung zwischen Parallelcousins und der Beziehung zwischen einem Mann und seinem Onkel mütterlicherseits. The Bible Translator 55/1 (2004) 108–119 (SP)

1706

H.G.M. Williamson, The Family in Persian Period Judah: Some Textual Reflections Die nachexilischen Schriften der Bibel gebrauchen unterschiedliche Begriffe bei der Bestimmung bzw. Abgrenzung einzelner Personen oder diverser Bevölkerungsgruppen, was angesichts der gemischten Gesellschaft im frühpersischen Juda verständlich erscheint. Eine einfache Definition der Familie als Basiseinheit einer solchen Gesellschaft ist nicht möglich. Die soziale Selbstdefinition konnte zwar durch die im Exil weiter entwickelte

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Institution des ‘Vaterhauses’ bestimmt sein, doch genauso konnten sich einzelne Personen durch die Zugehörigkeit zu einem lokalen, an einen geographischen Ort gebundenen Haushalt bestimmen. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 469–485 (DL)

1707

Eric M. Meyers, Roman-Period Houses from the Galilee: Domestic Architecture and Gendered Spaces As a result of a consideration of domestic space at ancient Meiron and Sepphoris and in light of parallels from the classical world, the author concludes that it is difficult to defend any notion that Jewish houses and households were areas of confinement or concealment for women. Although women were advised and even required by rabbinic norms and practice to go out to the marketplace and streets in modest demeanor and dress, the archaeology of domestic space and town or urban life require a much greater flexibility of understanding. Rigid rabbinic constructions of gender that masculinize Torah study and feminize women at home, to oversimplify matters, were a way of legitimizing the rabbinic reconstruction of Judaism without the Temple; and in so doing the rabbis created a myth concern the house hold or children. But changing world order that shaped Roman-period Judaism led ultimately to an alternative ordering of society and to a greater participation of women in the full range of social and professional activities. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 487–499

1708

Peter Richardson, Towards a Typology of Levantine/Palestinian Houses This analysis proposes a typology of domestic architecture, within the context of earlier efforts at a Palestinian typology and the background of Greek and Roman house typologies. It draws on recent evidence from Roman-period archaeological sites, especially from the Galilee but including examples from other regions of the Levant (Gaulanitis, Samaritis, Judea, Peraea, the Negev). JSNT 27/1 (2004) 47–68

1709

Michele George, Domestic Architecture and Household Relations: Pompeii and Roman Ephesos Domestic architecture has been used by classical archaeologists and historians to trace aspects of social relations in the Roman world. As the context for diverse activities, both private and public, the Roman domus was also a critical locus for domestic relations among members of the nuclear family, dependants such as freedmen and slaves, as well as non-residents. Yet much of the texture of daily life within the household remains beyond our grasp. Through discussion of house types from Pompeii and Ephesos the value and the limitations of this social analysis of domestic architecture is examined, with particular focus on family life. JSNT 27/1 (2004) 7–25

1710

David L. Balch, Rich Pompeiian Houses, Shops for Rent, and the Huge Apartment Building in Herculaneum as Typical Spaces for Pauline House Churches This article reevaluates previously held assumptions that the atrium house was the primary setting for Pauline house churches, and includes insulae in the discussion. There were massive social contrasts within Roman domus, so that many rich and poor lived in the same domestic spaces. Meggitt’s argument that 1 percent lived totally different lives than the other 99 percent was not the case in Pompeii. Both domus and insulae

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(apartment buildings) often incorporated shops, again relating owners and slaves to the same spaces. Women owned some domus, the foreign goddess Isis was influential in some wealthy Pompeiian domus, and many owners displayed gorgons to ward off evil influences. JSNT 27/1 (2004) 27–46

1711

Santiago Guijarro, Domestic Space, Family Relationships and the Social Location of the Q People In the Q Document there are about twenty references that provide information about family life. Most of them mention different types of houses that are observed from different perspectives. By locating these references and the point of view they presuppose in the context of the different types of families that existed in first-century Galilee, this article will illustrate how they can help identify more precisely the social location of the Q people. JSNT 27/1 (2004) 69–81

1712

Santiago Guijarro, The Family in the Jesus Movement The purpose of this study is to explore the possible continuity between the Jesus movement before Jesus’ death and the movement of his disciples after his resurrection in their attitude towards the family. The “anti-familial” sayings of Jesus are studied, together with other gospel traditions which suggest a positive attitude towards family. By placing these sayings in the framework of the mass peasant movement launched by Jesus, we can be more precise about the goals of the disciples within that movement. This research reveals the importance of the Jesus group and of the households that their preaching reached, in explaining the continuity between the pre- and postEaster periods of the Jesus movement in their attitude towards family. BTB 34/3 (2004) 114–121

1713

Mary J. Winn Leith, First Lady Jezebel One should exercise caution in reading the Bible as a source of guidance for modern partnerships. Comparing two biblical couples in particular W.L. points out that the “couple” Israel-YHWH follows the rules of an old-fashioned marriage-idea as economic transaction, whereas the couple Ahab-Isebel has surprisingly better marriage skills in our modern perspective as shown here in quite a lot of ways. BiRe 20/4 (2004) 8.46 (CB)

1714

Gunnar Lehmann, Reconstructing the Social Landscape of Early Israel: Rural Marriage Alliances in the Central Hill Country This paper explores long-term trends underlying alliances and marriage coalitions in early Iron Age highland villages of Palestine. In applying generalizations of social interaction such as endogamy and exogamy, spatial analysis attempts to outline and explain territorial differentiations in the early Israelite society, stressing the significance of the family as one of the most important structures underlying the organization of the society and its mode of production in ancient Israel. Through an application of archaeological, historical and anthropological data on marriage patterns in ancient Israel and non-industrial societies, settlement archaeology is able to analyze and to explain not only aspects of subsistence economy in the settlement pattern of Iron Age I communities in the central hill country, but also aspects of the social fabric that tied these very small villages together. Tel Aviv 31/2 (2004) 141–193

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1715

Dvora E. Weisberg, The Widow of Our Discontent: Levirate Marriage in the Bible and Ancient Israel The Hebrew Bible contains little information about the practice of levirate marriage in ancient Israel. The passages that touch on levirate marriage offer conflicting descriptions of the institution. This article explores those passages and argues that what connects all of them is a sense of discomfort with levirate marriage, particularly on the part of men. This discomfort may relate to concerns about paternity or the preservation of property. It does not apparently extend to women, whom the Hebrew Bible portrays as willing, and even eager, to promote levirate unions. This sense of discomfort or anxiety suggests a concern for the desires of the living that supersedes obligations to the dead. The discomfort displayed in the Hebrew Bible may influence later Jewish responses to and constructions of levirate marriage. JSOT 28/4 (2004) 403–429

1716

Rüdiger Haude, Geschlechterverhältnisse im biblischen Israel beim Übergang zum Staat Those who have studied early Israel’s metamorphosis from pre-state society to monarchy have generally pointed out that this development affected the position of women. Two basic paradigms have been suggested. According to the first, the position of women was enhanced, for the state guarranteed certain female rights (G. Lerner, S. Schroer); according to the second, the position of women dramatically deteriorated with the advent of the state (C. Meyers, H. Washington). AOAT 316; Christian Sigrist (ed.), Macht und Herrschaft; Ugarit-Verlag, Münster (2004) 59–83 (BL)

1717

Yair Mazor, “Cherchez La Femme,” or Sex, Lies and the Bible: Exposing the Anti-Feminist Face of the Biblical Text The article’s title both unearths and introduces the article’s prevailing proclivities on ideological grounds: unveiling and displaying the way the Biblical text cultivates an unworthy credo that embraces and internalizes indecent norms of abusing women by depriving them of their elementary rights and freedom, by belittling their intellectual faculties, by considering the woman as nothing a passive womb, or a piece of merchandise, devoid of any rights, appreciation, compassion. Indeed, the Bible exhibits some example that may contest the above. Nevertheless, those examples are very few in comparison with the “myriads” cases in which the Biblical woman is humiliated, exploited, hoaxed, “enslaved”, both helplessly and hopelessly “harnessed” to a male oriented agenda, derogated, animadverted, put to shame, robbed of her most basis needs, wishes and an opportunity to define and materialize her own role and place in society. SJOT 18/1 (2004) 23–59

1718

Cheryl B. Anderson, Women, Ideology, and Violence Subtitled: Critical theory and the construction of gender in the Book of the Covenant and the Deuteronomic law, this is a study of OT laws relating to women. Both legal codes inscribe a patriarchal ideology that constructs masculinity as male dominance and, correspondingly, female subordination, are inherently a form of violence. Although the two law codes may not indicate that a rape culture actually existed in ancient Israel, the view that Deuteronomic law shows a particularly humanistic attitude toward women (M. Weinfeld, E. Otto) is to be rejected. JSOT.S 394; T & T Clark International, London (2004) XII/1–148

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1719

Susan Ackerman, Digging Up Deborah: Recent Hebrew Bible Scholarship on Gender and the Contribution of Archaeology The author notes how feminist scholarship of the last twenty-five years has tended to focus on literary studies of the Hebrew Bible rather than historical studies. Preferring more attention being given to the latter, Ackerman, a biblical scholar, looks to archaeology to fill the gap where texts are incomplete: Building on Carol Meyers’ work, Ackerman suggests that the portrait of women in the book of Judges can resonate with village-based demographics of the Iron I period. For the Iron II period, she finds that texts and archaeology alike support women’s roles in bread-making and textile production, with certain texts suggesting these to be acts of religious devotion. NEAr 66/4 (2003) 172–184

1720

Irmtraud Fischer, Rut als Figur des Lebens. Ein Einspruch gegen die Konstruktion des Zusammenhangs “Frau und Tod” Ein Durchgang durch einschlägige Stellen im ersten Teil dieses Artikels erweist gegen eine christliche Tradition, dass es keinen biblisch geprägten Motivzusammenhang “Frau und Tod” gibt. “Menschen bringen den Tod über andere, nach dem Zeugnis des Alten Testaments sowohl (allerdings seltener) Frauen als auch Männer” (110). Als “Figur des Lebens” wird eine Frau im Buch Rut gezeichnet, das im zweiten Teil thematisiert ist. An Frauen, insbesondere an der Hauptperson dieses Buches, hängt das Überleben einer Familie. Durch Zähigkeit, gemeinsame Hilfestellung, Liebe und Treue wird im Buch Rut der Zusammenhang von Hunger, Hoffnungslosigkeit und Tod überwunden. JBTh 19; Martin Ebner u.a. (Hgg.), Leben trotz Tod; Neukirchener Verlag, Neukirchen-Vluyn (2005) 103–120 (DL)

1721

Helen Schüngel-Straumann, Zwei weibliche Gegensatzpaare: Ester und Waschti – Lilit und Eva Die Parallelen zwischen Ester und Waschti bestehen vor allem in ihrem gemeinsamen Schicksal der Verheiratung mit demselben Mann und dem Blick auf das Ende, wobei Ester von ihrem Erfolg, Waschti von ihrem Misserfolg her gesehen wird. Ein wesentlicher Unterschied der beiden Figuren ist jedoch, dass Ester sich den gegebenen Verhältnissen anpasst, sich damit aber eines subversiven Widerstands nicht entzieht, während Waschti offenen Widerstand leistet. Auch Lilit und Eva sind auf denselben Mann bezogen, wenn auch nicht in Form einer Ehe. Der größte Unterschied der beiden besteht in der Frage der Mütterlichkeit. Gilt Eva als “Mutter aller Lebendigen”, wird Lilit als die kindermordende, gefährliche Frau gezeichnet. Verblüffend sind die Gemeinsamkeiten beider Frauenpaare in der Thematik von Widerstand und Unterwerfung, ihrer Definierung zu dem jeweiligen Mann und ihrer Positionierung als Verliererin oder Gewinnerin. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 511–531 (EB)

1722

Naomi Steinberg, Romancing the Widow: The Economic Distinctions between the "almànâ, the "i““â-"almànâ and the "è“et-hammèt This article shows the harsh realities of the economic distinctions reflected in the use of the word "almànâ, a woman with limited economic resources, in contrast with other terms of widows ("i““â-"almànâ, "è“et-hammèt). Building upon distinctions between these terms, it can be demonstrated that the common denominator in understanding widowhood in biblical Israel revolves around the existence or absence of ancestral land in the estate of the deceased husband. The use of "almànâ in the Hebrew Bible indicates the plight of the lowest end of the financial spectrum of widows in biblical Israel. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 327–346

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1723

F. Scott Spencer, Dancing Girls, Loose Ladies, and Women of the Cloth: The Women in Jesus’ Life Franklin Scott Spencer offers six papers on women in the gospels and the book of Acts: Those riotous – yet righteous – foremothers of Jesus: exploring Matthew’s comic genealogy; Shall we dance? Women leading men in Mark 5–7; You just don’t understand (or do you?): Jesus, women, and conversation in the Fourth Gospel; Passions and passion: the “loose” lady, woman wisdom, and the Lukan Jesus; Out of mind, out of voice: slave-girls and prophetic daughters in Luke-Acts; Women of “the cloth” in Acts: sewing the word. – The book includes a good survey of current work on women in early Christianity; so the author lists, among many other things, R. Bauckham’s suggestion that in Rom 16:7, Junia is Joanna, the wife of Herod’s steward Chuza. Continuum International Publishing, London (2004) XI/1–196 (BL)

1724

Véronique Dasen (ed.), Naissance et petite enfance dans l’Antiquité Twenty-four papers ranging from ancient Mesopotamia and Egypt to the Byzantine world study almost all aspects of birthing and the care of infants in the ancient world. Access to specific subjects is facilitated by a good subject index and a thematicaly arranged bibliography. Regrettably, though, there is no contribution on the relevant biblical evidence. OBO 203; Academic Press, Fribourg (2004) 1–417

Gender relations – friendship – sexuality 1725

Karin Heller, Mann und Frau: so eins und doch verschieden. Biblischtheologische Hintergründe für ein theologisches Verständnis der Geschlechter Dieser Beitrag zeigt zunächst, auf welche Art und Weise das Verhältnis zwischen Mann und Frau in den antiken Kulturen grundsätzlich mit den Göttervorstellungen verbunden ist. Die Vermischung von Götter- und Menschenvorstellungen macht die geschlechtliche Existenz der Menschen zu einem besonderen Ausdruck der Hierogamie, d.h. der “heiligen Hochzeit” zwischen Himmel und Erde. Anschließend geht es darum, wie die Theologen Israels die wichtigsten Themen der Hierogamie aufgegriffen haben und auf welche Art und Weise die religiöse Erfahrung des göttlichen Bundes mit Abraham das System der Hierogamie umgewandelt hat. Schließlich wird die fortdauernde theologische Bedeutung des Verhältnisses zwischen Mann und Frau aufgrund der in Christus geoffenbarten agape erläutert. MThZ 55/3 (2004) 207–221

1726

Patricia K. Tull, Jonathan’s Gift of Friendship Jonathan’s friendship with David has never time for joy. It is beset with conflict from the very start 1 Sam 18:1–4 (cf. 20:1–21:1; 23:16–18) Jonathan means what he says and never surprises us with a lie. He asks nothing of David in the present; all he asks for the future is to be remembered for the sake of his descendants. David helps Jonathan’s son when Jonathan is dead (2 Sam 4:4; 9:1–13; 16:1–4; 19:25–31). Interp. 58/2 (2004) 130–143 (WSch)

1727

Luke Timothy Johnson, Making Connections: The Material Expression of Friendship in the New Testament The definition of Cicero (De Amicitia 6,20: “an accord in all things”) is reflected in Lk 11:5–8; 23:12 and practised in Acts 2:42–45; 4:32–37; 11:29f.; 24:17 as well as in

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Pauline’s Philippians and his collection for Jerusalem and in John’s community of friends as well as in James’ (2:23; 4:4) open-handed sharing of possessions. Interp. 58/2 (2004) 158–171 (WSch)

1728

Ian K. Duffield, The Clear Teaching of the Bible? A Contribution to the Debate about Homosexuality and the Church of England This paper is a brief attempt to address the few biblical texts that are often quoted about homosexuality. These texts are not easily interpreted but an attempt is made here to show that they are not automatically to be regarded as hostile to the inclusion of gays and lesbians in the church and its ministry. Appended to the brief discussion of each passage is a list of resources that can be helpfully consulted. ET 115/4 (2004) 109–115

1729

Ron Cassidy, The Clear Teaching of the Bible on Homosexual Practice. A Response to Jan K. Duffield The cumulative impression gained by reading the work of Duffield (ET 115/4, 109–115) and others is that the interpretations of key passages concerning homosexuality are all forced and unnatural, and would indeed never have seen the light of day had there not been an ulterior motive, that is, of softening the Bible’s rejection of homosexual practice as a legitimate Christian life style. There is no case for using the Bible as a blunt instrument to subjugate any group of people. As far as possible the Bible’s emphasis on inclusiveness should be followed. It is simply the case that following this objective, how ever noble it may be, in the face of the evidence of the text, does not make for good scholarship. ET 115/9 (2004) 298–301

1730

Knut Alfsvåg, Tradisjon og modernitet. En vurderingen av argumentasjonen for endring av det kirkelige standpunkt til homofili In accordance with the teaching of the Old and New Testaments, the Christian church has never found same-sex sexual activity ethically acceptable. This view has been challenged by the modern concept of homosexuality and its growing cultural acceptance. Various argumentative strategies have then been employed to make homosexuality defensible even theologically. In this article it is argued that neither of these strategies are compatible with the basic rule that a doctrine of the church should be based on a natural reading of the biblical text with the confession of faith and the commandment of love as hermeneutical principles. Acceptance of homosexuality, then, seems to be incompatible with the Christian faith. TTK 75/1 (2004) 20–34

1731

Manuel Villalobos, La Prohibición de la Homosexualidad en Lev 18,22 y 20,13 Verf. setzt sich für die Akzeptanz von Homosexualität in der katholischen Kirche ein. Das “Verbot” von männlicher Homosexualität in Lev ist vor dem Hintergrund religionsgeschichtlicher Entwicklungen zu erklären. Verf. nennt drei Gründe, die für die Formulierung des “Verbotes” den Ausschlag gegeben haben könnten: (1) Homosexualität wurde mit Götzenverehrung in Zusammenhang gebracht. (2) Homosexualität führt nicht zur Fortpflanzung. (3) Homosexualität stand im Widerspruch zu der gesellschaftlichen Position von Männern. Qol 34 (2004) 41–72 (SP)

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1732

Robert A.J. Gagnon, A Comprehensive and Critical Review Essay of Homosexuality, Science, and the “Plain Sense” of Scripture, Part 2 Die Fortführung des mit dem ersten Teil begonnenen Überblicks über die genannten Themen (HBT 22/2, 2000, 174–243; IRBS 47:1490) bespricht folgende Arbeiten: (1) C. Seitz, Sexuality and Scripture’s Plain Sense: The Christian Community and the Law of God, (2) R. Jewett, The Social Context and Implications of Homoerotic References in Romans 1:24–27, (3) D.E. Fredrickson, Natural and unnatural Use in Romans 1:24–27: Paul and the Philosophic Critique of Eros, (4) D.L. Balch, Response to Robert Gagnon, The Bible and Homosexual Practice. HBT 25/2 (2003) 179–275 (DL)

1733

Penina Galpaz-Feller, You Shall not Commit Adultery. Adultery in the Bible and in ancient Egypt (Hebr., Engl. summary) In the Bible, adultery was considered a religious prohibition. In such cases, the public was to be involved in carrying out the judgment. Egyptian documentation indicates that although the act of adultery was viewed as a sin against the gods, cases of adultery were dealt with privately and usually did not go beyond the relevant parties. Beit Mikra 179 (2004) 159–173

1734

William Loader, Sexuality and the Jesus Tradition Despite its somewhat vague title, this is a complete handbook on sexuality in the NT. All the relevant biblical passages are examined and explained from their ancient social, cultural, and religious contexts. The material is systematically organized in three sections that deal with immorality, marriage (and divorce), and celibacy. Interestingly, most space is given to the subject of celibacy. According to the author, the most likely background to Jesus’ celibacy is that of John the Baptist which it turn reflects the notion of the celibate prophet. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2005) VIII/1–288 (BL)

Illness – old age – death – burial 1735

Klaus Haacker, Krankheit, Gebet und Heilung Der Beitrag erörtert zunächst gesamtbiblische Grundlagen und existentielle Aspekte des im Titel genannten Themas. Dabei werden u.a. Problemfelder wie ‘Krankheit und Sünde’ oder ‘Krankheit und Sterben’ angesprochen. Der Verf. stellt anschließend das besondere Interesse des Neuen Testaments an der Thematik heraus, das er durch die vielen Erzählungen über Krankenheilungen Jesu und durch dessen Auftrag zu Heilungen an seine Jünger begründet sieht. In dieser Tradition ist für ihn der Auftrag heutiger Christen zum Dienst für Kranke – Dienst am Leben – verankert. TBe 36/2 (2005) 60–79 (DL)

1736

Enzo Bianchi (ed.), Le età delle vita The ten biblical contributions to this volume deal with old age and, to a minor extent, childhood and youth in the Bible. A. Nepi comments on the limits of human life according to Gen 6:1–4; R. Vignolo writes on the polarity of youth and old age in Koheleth, and S. Légasse on “being like children” in Matt 18:1–5, to quote just some of the articles. PSV 49; Centro editoriale dehoniano, Bologna (2004) 1–245 (BL)

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1737

Klaus Bieberstein u.a., Angesichts des Todes das Leben formulieren. Abschiedsworte Sterbender in der biblischen Literatur Die Untersuchung einiger biblischer Abschiedsreden angesichts des Todes besonderer Gestalten (Isaak, Jakob, Josef, Mose u.a.; besonders ausführlich die letzten Worte Jesu) zeigt, dass solche Reden eine einheitliche Rahmung aufweisen: Konstatierung des bevorstehenden Todes, die Versammlung der Zuhörerschaft, die Rede selbst, die Todesund Bestattungsnotiz. Während sich die Rede in frühen Texten auf die Regelung der Bestattung bezieht, beinhalten tendenziell spätere, um Segenssprüche erweiterte Texte eine paränetische Absicht als Vermächtnis an die Zuhörerschaft vor dem Hintergrund der Lebensgeschichte des Sterbenden. JBTh 19; Martin Ebner u.a. (Hgg.), Leben trotz Tod; Neukirchener Verlag, Neukirchen-Vluyn (2005) 3–47(DL)

1738

Bernd Kollmann, Totenerweckungen in der Bibel – Ausdruck von Protest und Zeichen der Hoffnung Die Totenerweckungsgeschichten in der Bibel sind ein Zeichen des Protestes gegen die menschliche Grenzerfahrung des Sterbens und eine Form des Begehrens nach der Wiederherstellung des heilen Lebens. Die besonders drastisch dargestellten Notsituationen (einziger Sohn einer Witwe, frisch vermählte Braut etc.) drücken das menschliche Aufbegehren gegen den Tod besonders intensiv aus und fordern ein Eingreifen Gottes in der Gestalt eines Mittlers. Zentrale Rolle spielt dabei das Gebet, durch das die Wundertat allein Gott zugeschrieben wird. Die temporären Siege über den Tod in biblischen Wundergeschichten vermitteln dabei die Hoffnung auf eine dauerhafte Überwindung seiner Macht. JBTh 19; Martin Ebner u.a. (Hgg.), Leben trotz Tod; Neukirchener Verlag, Neukirchen-Vluyn (2005) 121–141 (DL)

1739

Ruth Hachlili, Jewish Funerary Customs, Practices and Rites in the Second Temple Period Well known for her contributions to the study of ancient Jewish art and ancient Jewish personal names, Hachlili has compiled another major manual. Documented and discussed are the religious and social aspects connected with Jewish burial customs, the origins of funerary practices, burial rites and their development, change, and continuation. The earlier custom, practiced during the first century BCE was the individual burial in a wooden coffin. The second burial custom involved the intentional secondary burial of the bones, either placed in individual ossuaries or in communal ones. The sites that offer most evidence are in the Jerusalem and Jericho areas. – A major achievement. JSJ.S 94; Brill, Leiden (2005) XXIX/1–588, plates (BL)

1740

Eyal Regev, Family Burial, Family Structure and the Urbanization of Herodian Jerusalem Epigraphic, archaeological, and historical data indicate that most of the population in Herodian Jerusalem was buried in family caves. In several cases, however, Diaspora Jews and proselytes were buried together, replacing the family by an alternative reference group of other immigrants or proselytes. Furthermore, the Qumran sectarians, and perhaps also some early Christians and pharisaic haverim, chose to withdraw from their families and to be buried in the sphere of the sect. This distinctive burial practice results from the ideological tension between the sect and the family (of the sectarian member). Analysis of the number of niches in 306 burial caves (presumably familial caves) in light of the skeletal remains from some of these caves leads to a tentative reconstruction of the family structure in Herodian Jerusalem. Most prevalent were the nuclear and the small extended families, whereas hamulas were distinctively rare. It seems that the average family became smaller during the Herodian period. It

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is suggested that this process was due to the urbanization of Jerusalem, and that the change in family structure accelerated the growth of individualism in Jerusalem society. PEQ 136/2 (2004) 109–131

1741

Silvia Schroer, Beobachtungen zur Aktualisierung und Transformation von Totenweltmythologie im alten Israel. Von der Grabbeigabe bis zur Rezeption ägyptischer Jenseitsbilder in Mal 3,20 The contribution tries to recognize and to order the different modes of ancient Israelite usage of mythology of the underworld and to understand them as actualizations and transformations. After some preliminary hermeneutical remarks the author moves from the meaning of Judaic burial gifts to Old Testament conceptions of Sheol, biblical personifications of death, Israelite application of Old Oriental mythology of the underworld to the world of the living ones and, finally, to a more detailed analysis of the question of background of the enigmatic solar metaphoric of Mal 3:20. This background could be sought in Egyptian conceptions of the Hereafter, particularly in ‘the book of the dead’, which must have not only been known to the authors of Mal 3:20, but also theologically understood by them. In this way they could supply, at an important position in the canon, a topical eschatological predication with a literarily artificial cross-reference to the Egyptian sun-theology. Quaestiones Disputatae 209; Hubert Irsigler (Hg.), Mythos in biblischer Bildsprache; Herder, Freiburg u.a. (2004) 290–317

Economic life – work – slavery ★ jubilee – year – leisure 1742

Susan Sherratt, The Mediterranean Economy: “Globalization” at the End of the Second Millennium BCE Die Verf. versteht den Zerfall der sb Großmächte samt den etablierten ökonomischen Systemen des 2. Jtsds.v. sowie die allmähliche Adaption eiserner Gegenstände im praktischen Gebrauch (insbesondere auf Zypern) als ein Ergebnis ökonomischer Entwicklungen des 13. Jhs. Die vermehrte Nutzung eiserner Geräte steht dabei im Zusammenhang mit der Erhöhung der Quantität und der Zirkulation von Bronze im östlichen Mittelmeerraum – einer Entwicklung, welche die Nachfrage nach den Luxusartikeln aus Eisen steigerte. Der überregionale Seehandel des 13. Jhs. wurde nach dem Zerfall der zentralen politischen Strukturen – wenn auch in einer veränderten Form und Umfang – im 12 Jh. weiter geführt. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 37–62 (DL)

1743

Baruch A. Levine, The Clan-Based Economy of Biblical Israel The Bible’s interest in kinship, clan, and land ownership is understandable in terms of its own agendas, which were primarily social and religious, in affirming the peoplehood of Israel and its common history and destiny in the land. The most prominent feature of biblical traditions in this regard is the primacy of patrilineage in establishing ownership of land. The major variable in the equation is political development, which brought the land owned by families and clans (and maybe tribes) under ever-increasing governmental control. It would be a mistake to underestimate the power of real kinship, or to fail to appreciate the strength of the kinship metaphor applied to all of Israel. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 445–453

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1744

Hayah Katz, Commercial Activity in the Kingdoms of Judah and Israel This article deals with commerce as it was conducted in the Kingdoms of Israel and Judah. The author questions the existence of edifices intended for commerce and concludes that it was the open markets that played the central role in the economy. Basing her argument on the fact that the majority of marked weights characteristic of 7thcentury assemblages were found in dwelling contexts, she reasons that merchants kept their weights at home since it was unsafe to leave scales unguarded in open markets. The author also poses a possible alternative: that the weights found in living quarters suggest small-scale commercial activity within the home. Tel Aviv 31/2 (2004) 268–277

1745

Hermann Spieckermann, Gott und Mensch am Markt. Krise des Glaubens und Sprache der Ökonomie in der Bibel God and money do not belong to completely separate realms. But even though, economy and the crisis of faith are pretty close together. The question what believers will gain or lose is being put to the test by Ecclesiastes – with quite an unfavourable result. Paul, however, considers such an economic balancing of life as worthless. In his view, Christ is all man can gain. The dawning of the kingdom of God in Christ leads to a special kind of “new economy” in the Gospels. Man can seize God’s offer of life with courage, thereby going beyond all conventions. Beiheft 2004 zur BThZ; Christof Gestrich (Hg.), Gott, Geld und Gabe, Wichern Verlag, Berlin (2004) 32–51

1746

Sandra A. Scham (ed.), Eating and Drinking in the Ancient Near East ‘Essen und Trinken’ ist das übergreifende Thema dieser Ausgabe der NEAr. A. Leonard Jr. erörtert die Bedeutung der Essensgewohnheiten und Nahrungsbedürfnisse für den technologischen Fortschritt (64–70). J.W. Hardin veranschaulicht am Beispiel eines VierRaum-Hauses vom Tel Halif die räumliche Nutzung eines typischen Gebäudes der EZ II zur Vorbereitung von Speisen (71–83). Bierproduktion, -lagerung und -konsum im antiken Syrien-Palästina sind das Thema der Untersuchung von M.M. Homan (84–95). O. Borowski erörtert unter dem Stichwort ‘Mediterranean Diet’ die Essensgewohnheiten in diesem geografisch-zeitlichen Raum (96–107). J.R. Ebeling und Y.M. Rowan fassen die Erkenntnisse über die Nutzung von steinernen Geräten zur Nahrungsherstellung vom Oberen Paläolithikum bis in die persische Zeit zusammen (108–117). NEAr 67/2 (2004) 64–117 (DL)

1747

Carlos Maciel Del Río, La Tekné y la Sofia o la Sabiduría de Jesús el Carpintero In Sir 38,24–39,11 steht eine Tätigkeit, die mit körperlicher Arbeit verbunden ist (Ackerbau, Viehzucht, Handwerk) dem Streben nach Weisheit im Wege. Jesus ist (dem Markusevangelium zufolge) Handwerker und Weisheitslehrer. Qol 35 (2004) 11–18 (SP)

1748

Josef Pichler, Arbeit und Arbeitsethos im Neuen Testament. Positionen und Entwicklungen Bezüglich der Arbeitsthematik gibt es vielfältige Entwicklungen im NT. Das radikale Ethos des engsten Kreises um Jesus war bereits wenige Jahre später nicht mehr akzeptabel und wird schon in den Evangelien widerrufen. Lebte die Jesusbewegung von der Fürsorge der anderen, so tritt diese Dimension immer mehr zurück. Zunehmend werden die Amtsträger und die Gemeinde durch die eigene Arbeit zur Caritas verpflichtet.

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Der Artikel zeichnet diese Entwicklung nach indem er (a) Jesus als Handwerker, Lehrer und Wanderprediger herausstellt, (b) die Nachfolgeworte und die Brotbitte des Vaterunsers in ihrer sozialgeschichtlichen Dimension betrachtet, und (c) das Abweichen vom Wanderradikalismus bei Paulus und die Pauluserinnerung in 2 Thess 3,10–12 bespricht. SNTU 29 (2004) 5–21 (Pichler)

1749

Raúl H. Lugo Rodríguez, La Autosuficiencia: Una respuesta Paulina al Neoliberalismo Paulus hat u.a. deswegen als Handwerker gearbeitet, um autark zu sein. Dieser Beitrag zeigt die Facetten der paulinischen Autarkie auf und richtet den Blick auf die Frage, inwiefern eine solche Autarkie auf gesellschaftliche Gefüge übertragbar ist und einen Ausweg aus neoliberalen Argumentations- und Handlungsketten bietet. Qol 35 (2004) 19–33 (SP)

1750

Jaques Briend u.a., Geld und Handel Das seit dem 7. Jh.v. in Kleinasien belegte Münzwesen setzte sich nur langsam gegen den üblichen Warentausch im Vorderen Orient durch, bis das Geld im 4. Jh.v. zum selbstverständlichen Zahlungsmittel wurde. J. Briend zeichnet hier diese Entwicklung in alttestamentlicher Zeit nach, während M. Quesnel das Münzsystem im neutestamentlichen Palästina beschreibt. WUB 36/2 (2005) 65–67 (DL)

1751

Joshua Buch, Neshekh and Tarbit: Usury from Bible to Modern Finance Biblical law prohibits charging interest on loans, whether neshekh or tarbit. There have been numerous attempts by biblical scholars to differentiate between these two terms. This paper, analysing relevant biblical verses viewing the Christian approach and using modern financial concepts, shows that there were different ways of charging interest on loans and that these resulted in differing true costs to the borrower. With neshekhtype loans the borrower actually payed a higher rate of interest and this type had a negative emphasis in the Bible. JBQ 33/1 (2005) 13–22 (DL)

1752

R.G. Branch, ‘Your humble servant.’ Well, maybe. Overlooked onlookers in Deuteronomistic History This article explores the concept of servant/slave. It argues that stories in which servants/slaves appear, advance the theological and political development of Israel and that passages about even anonymous servants/slaves reveal characteristics which allow them to emerge with discernible personalities. OTE 17/2 (2004) 168–189

1753

Bernadette J. Brooten, Der lange Schatten der Sklaverei im Leben von Frauen und Mädchen In ActAndr 17–22 wird die Sklavin Euklia vom Hausherr gefoltert und ermordet, weil sie entgegen der Verabredung mit ihrer Herrin Maximilla nicht geheim gehalten hat, dass sie diese im Ehebett vertrat. Brooten liest die in ActAndr geschilderten (sexuellen) Machtverhältnisse auf dem Hintergrund der Haustafeln (der Schwerpunkt liegt dabei auf Kol 3,18–4,1). Letztere konnten auch unabsichtlich dazu führen, die sexuelle Kontrolle der SklavenhalterInnen über die SklavInnen zu unterstützen. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 488–503 (SP)

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✩ 1754

John S. Bergsma, Once Again, the Jubilee, Every 49 or 50 Years? The Jubilee cycle should be 49 years in length, since the Jubilee Year counts as both the fiftieth year of the previous cycle and the first of the next. VT 55/1 (2005) 121–124

1755

Dennis E. Smith, Dinner with Jesus & Paul. The Social Role of Meals in the Greco-Roman World Throughout the Greco-Roman World the banquet was a basic resource for social formation and maintenance of groups. Creating a detailed picture of it by using archaeological evidence helps understanding a lot of scenes in the New Testament (i.e. Luke 7:36–50; 14:7–10; Mark 2:15–17; 7:24–30; 1 Corinthians 8:4–10; etc.) and allows to gain a more accurate picture of how the first Christians developed socially and theologically with their own adaptation of the banquet-traditions. BiRe 20/4 (2004) 30–39.45 (CB)

1756

Sandra Scham (ed.), Dance in the Ancient World Dem Thema ‘Tanz in der Antike’ ist diese Ausgabe der NEAr gewidmet. Die ältesten Zeugnisse von Tanzritualen aus dem Nahen Osten lassen sich bei frühen Agrargesellschaften beobachten (Y. Garfinkel). Bild- und Textbelege aus antikem Mesopotamien (D. Collon, U. Gabbay) und Ägypten (P. Spencer) zeugen von breiter Popularität dieser Institution bei unterschiedlichen Anlässen. Zypriotische und iranische Traditionen werden anhand der Sammlungen im Louvre erörtert (A.E. Dunn-Vaturi). Der palästinische Raum ist durch vier Beiträge erschlossen: die Zeugnisse der phönizischen Kultur mit dem ältesten Beleg eines spezifischen Gottes des Tanzes ( J. Tubb), eine Abhandlung über den rituellen Tanz im eisenzeitlichen Palästina anhand biblischer Texte und archäologischer Funde (A. Mazar), eine kurze Notiz über einen konkreten Fund – die Abbildung des ‘Tänzers aus Dan’ auf einer Lehmtafel (A. Biran) und eine Untersuchung zum unterschiedlichen Sprachgebrauch bei der Beschreibung tanzender Frauen und Männer (T. Ilan). Der universale Horizont des Heftthemas wird abschließend anhand einzigartiger Funde aus dem Java des 9. Jhs.n. verdeutlicht. NEAr 66/3 (2003) 84–139 (DL)

1757

Jorge Piedad Sánchez, Alimentos y Banquetes en la Sagrada Escritura Dieser Beitrag gibt einen groben Überblick über Essgewohnheiten (Nahrungsmittel und Konventionen) in der hebräischen Bibel und im Neuen Testament. Qol 34 (2004) 23–40 (SP)

1758

Estee Dvorjetski, Healing Waters. The Social World of Hot Springs in Roman Palestine Ein Gang durch Ausgrabungen von Hammat-Gader nebst einer Einführung in die antike Bäderkultur. BArR 30/4 (2004) 16–27.60 (MDK)

Kingship – state 1759

Markus Saur, Königserhebungen im antiken Israel The author reviews all OT reports on royal investitures (the fable of Jotam, the cases of Saul, David, Solomon, Jehu, Joas; the royal psalms). He feels that G. von Rad’s

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reconstruction of the actual royal ritual is problematic, for it mixes evidence from scattered sources that may reflect more than one period. – The volume also includes a paper on the croning of the elect in heaven, according to the Ascensio Isaiae (by E. Norelli, pp. 75–90). Marion Steinicke et al. (eds.), Investitur- und Krönungsrituale; Böhlau Verlag, Köln (2005) 29–42 (BL)

1760

Siegfried Kreuzer, Gott als Vater des Königs. Die Namen der Thronfolger Abija (I Reg 14,1.31; 15,1.7f.) und das Selbstverständnis der frühisraelitischen Könige (II Sam 7,14) Der Verf. geht aus von der “Beistands- und Bestandszusage”, wie sie in 2 Sam 7,14a zum Ausdruck kommt (14b ist als Einschränkung ein sekundärer Zusatz). Die Auffassung von einem Vater-Sohn-Verhältnis zwischen Gott und König war im Alten Orient geläufig (nicht nur in Ägypten). Darauf weisen auch "àb-haltige Königsnamen wie Abija (so heißen die Söhne Rehabeams und Jerobeams, beide Kronprinzen am Ende des 10. Jh.v.Chr.). Diese Namen sind “unabsichtlich überliefert” (aus Annalen) und nicht für einen bestimmten Text erst künstlich geschaffen. Der Name Abija (“Jahwe ist mein Vater”) ist – wie auch Joab – historisch belegt und gewiss “explizit auf Jahwe hin neu formuliert”; er passt “insofern bestens in die religionsgeschichtliche Entwicklung”. Solche "àb-haltigen Namen wurden später auch für gewöhnliche Israeliten verwendet, also “demokratisiert”. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 425–438 (RM)

1761

Ahuva Ashman, ‘And Athaliah did reign over the land’ (2 Kgs. 11:3). On the Israelite Queens in the Bible (Hebr., Engl. summary) One Judean Queen Mother, Athaliah, is described in the Bible as a ruler, and three Israelite/Judean Queen Mothers – Maachah, Jezebel and Nehushta – bear the title G ebira, which refers, perhaps to a regent, a de facto ruler. In this article the author deals with the literary and historical aspect of female leadership, as expressed in the story of two queens who have literary representations in the Bible: Jezebel and Athaliah. The Bible uses two central literary strategies in order to identify the queens as strange women: a strategy of dehumanization by which a mirror image of a “good” woman is put in place, and by parodying the Woman of Substance (Prov. 31:10–32) and the figure of the Queen Mother. However, the comparison to documents related to the status of the Queen Mother in the Ancient Near East, reveals the historic character of the G ebira in Israel, which is closer to the origin the parody refers to. Beit Mikra 177 (2004) 178–193

Legal institutions: property – inheritance ★ crime and punishment 1762

Abraham Ofir Shemesh, Water Sources in the Bible Proprietorship, Drawing Rights and Allotment (Hebr., Engl. summary) In this article the author discusses the biblical and non-biblical ancient proprietary rights on the water sources, as well as the criteria for proprietorship, drawing rights, water distribution. While in the cities the inhabitants and even foreigners could draw water from the public wells, in other places, outside the cities some groups would take possession of a well. Sometimes also, wells could be privately owned, and the owner, generally a rich person, would agree to sell water when drought stroke. The tensions would be felt at many levels: the right to dig could be questioned when the place chosen for a well had no defined status, and the problems appeared also for drawing priority rights. Tension developed often because water was scarce, especially during summer time, and tensions could also awaken when water sources had been indirectly damaged. Beit Mikra 180 (2004) 55–73; 181 (2005) 99–108

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1763

Joseph Fleishman, Inheritance of the Dowry in Ancient Near Eastern Law Codes This research focuses on eight sections of five different ancient Near Eastern law codes that establish inheritance laws regarding the dowry that a bride brings along from her father’s house upon her marriage. In practice the dowry became part of the woman’s husband’s possessions: that is, he managed the property his wife brought from her father’s house, and he benefited from it during their married life as well as after her death. Nevertheless, he was not the legal status, and therefore the inheritance laws that determined the rights of the father’s children to inherit his property did not apply to the dowry. Also, not all the husband’s heirs had the right to inherit the dowry. The dowry was divided only among the woman’s children. ZABR 10 (2004) 232–248

1764

Kathleen E. Corley, Women’s Inheritance Rights in Antiquity and Paul’s Metaphor of Adoption Women both could be adopted and could be made heirs under the Roman legal system. However, women probably did not have equal access to their father’s estates except in cases of intestacy (which was unusual). Therefore, although a woman, if adopted, would be equally an heir with her adoptive brothers if her father died intestate, it would be unlikely that he would have adopted her with a view to will her his estate. Further, although the language describing the adoption of female children was different from that describing male children, language concerning heirship was not. Accordingly, Corley suggests, Paul’s metaphor in Rom 8.15 is a gender-specific one, as it probably presupposes the priority of the privileges of sons over those of daughters. Even though Paul may not intend to exclude women from the rank of the sons of God, for a woman to appropriate this metaphor, there is one more step to be taken before she can participate in the ‘adoption’ Paul describes: She must have maleness conferred to her before she can be made a son. Feminist Companion to the New Testament and Early Christian Writings 6; Amy-Jill Levine (ed.), A Feminist Companion to Paul; T & T Clark/Continuum, London et al. (2004) 98–121

✩ 1765

Pamela Barmash, Homicide in the Biblical World This Harvard dissertation studies all aspects of the phenomenon of homicide in the OT, and all the relevant evidence is carefully compared with, and elucidated by, cuneiform law. Seven chapters deal with: Cain and Abel, blood feud and state control, places of refuge, pollution as an effect of homicide, types of homicide (including involuntary killing), lex talionis, the killing of a foreign citizen. Narrative texts often reveal aspects not incorporated in legal codes. Barmash demonstrates that biblical law differs much from cuneiform legal practice, in part because the urban-based Mesopotamian society was different from the rural, family-based Israelite society. Places for refuge, for instance, did not exist outside of Israel. – An important contribution to understanding legal thought an practice in the Bible. Cambridge University Press, Cambridge (2005) XVI/1–253 (BL)

1766

Pamela Barmash, Blood Feud and State Control: Differing Legal Institutions for the Remedy of Homicide during the Second and First Millennia BCE In Babylonia, homicide was dealt with by the royal authorities. In biblical Israel, by contrast (a society less marked by urbanism and the state), the king had little influence on the issue of homicide that remained in the hands of traditional familial institutions.

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As can be seen from legal texts, Assyrian families were less state-controlled than Babylonian ones. JNES 63/3 (2004) 183–199 (BL)

1767

Rolf P. Knierim, On Punishment in the Hebrew Bible Das in der alttestamentlichen Exegese bekannte Konzept des Tun-Ergehen-Zusammenhangs umfasst Knierim zufolge nicht nur die Wirkung, die einem Naturgesetz gleichend über den (Falsch-)Handelnden hereinbricht, sondern auch Interventionen anderer Menschen. Knierim zufolge unterwandern solche Interventionen nicht den Tun-ErgehenZusammenhang, sondern sind Bestandteil desselben. Das Rechtsystem der hebräischen Bibel versteht Knierim vor diesem Hintergrund. Er fragt, inwiefern Regelungen zur Strafe als Interventionen zu verstehen sind, die den Tun-Ergehen-Zusammenhang in der israelitischen Gesellschaft gewährleisten und somit eine frühere, eher naturgesetzmäßige Auffassung von Tun-Ergehen-Zusammenhang in ein gesellschaftspolitisches Konzept überführen. JSOT.S 389; J. Harold Ellens et al. (eds.), God’s Word for Our World Vol. II; T & T Clark International/Continuum, London (2004) 216–232 (SP)

1768

Thomas Hieke, Das Alte Testament und die Todesstrafe Rather than understanding the Old Testament sanction tmwy twm (“he shall surely be put to death”) as a death penalty edict, one should see it as a parenetic warning. Comparing the verses which contain mot yumat with the few references to death sentences and executions, it is to be doubted whether this condemnation was indeed applicable. The ‘death edicts’ are therefore not ‘law,’ but divine dicta functioning as deterrents. They formulate things that should not happen under any circumstances. Hence, they underscore the most important ethical and cultic maxims. Bib. 85/3 (2004) 349–374

1769

Bruce Wells, The Law of Testimony in the Pentateuchal Codes The laws of testimony, found in Lev 5:1.20–26; Exod 20:16/Deut 5:20; Exod 23:1–3; Deut 17:2–13; 19:16–21, are elucidated with the help of Neo-Babylonian legal documents. While there are a few minor differences, this book demonstrates that biblical law does belong to the same kind of legal culture as Babylonia. One section discusses the Hebrew term “ed”, highlighting the fact that it means both observing and testifying witness. In his appendix, the author offers translated and annotated editions of ten Neo-Babylonian legal documents relevant to his study. Beihefte zur ZABR 4; Harrassowitz Verlag, Wiesbaden (2004) X/1–226 (BL)

1770

Pamela Barmash, The narrative quandary: cases of law in literature Narrative texts that address legal matters in the Hebrew Bible must be approached with caution. An author has freedom to create and shape characters and events, and the law that is touched upon in such narratives is subject to the needs of narrative art. Can such texts be used to reconstruct legal history? I will examine three approaches to law in literature, and I will argue that the literary texts in the Bible are critical to the study of biblical law because they reflect essentials of legal practice omitted from legal texts. They exhibit what is perceived to be the inadequacies of a legal system and what type of problems arose in putting the law in practice. They address issues of justice and governance that are omitted in legal texts. VT 54/1 (2004) 1–16

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The world of learning: writing – astronomy – calendar 1771

William M. Schniedewind, How the Bible Became a Book: The Textualization of Ancient Israel According to the received version, literacy first arose in Greece during the fifth century BCE. Recent research leads to the conclusion that literacy in ancient Israel developed between the eighth and the sixth centuries BCE; punctuated by Josiah’s reform and “textual revolution”, this was the formative period of most of the OT. The author begins his account with a chapter on the numinous power of writing and ends with one on writing in early Christianity. Many interesting details are noted along the way, and scholars will wish to ponder the author’s suggestion that the revelation given to Moses was seen, originally, as an oral event, and the stone tablets gave the divine plan for the tabernacle (and temple). Cambridge University Press, Cambridge (2004) XIII/1–257 (BL)

1772

Alan Millard, Zechariah Wrote (Luke 1:63) Unless there is clear evidence, it may not be assumed that writing was restricted to small, elite circles in the principal cities. Many people never needed to write and rarely needed to read. Some could do the latter in a limited way; most writing was done by professional scribes or other educated professionals, like the priests. Yet the distribution of such people across the land meant that no one was likely to be far from someone who could read or write for him. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 46–55

1773

Baruch Halpern, Late Israelite Astronomies and the Early Greeks Der Beitrag erörtert die Entwicklung astronomischer Vorstellungen und Erkenntnisse in der hebr. Bibel vor dem Hintergrund zeitgleicher Entwicklungen in Mesopotamien und Griechenland. Seit dem 8. Jh.v. beeinflussten assyrische Astralisierungstendenzen die Kultreformen in Palästina, während der Exilszeit wurden kosmologische Vorstellungen in Mesopotamien zum geistigen Horizont biblischer Autoren. Die intensiven Kontakte zwischen Jerusalem und Athen seit dem 5. Jh.v. brachten die Möglichkeit zur Voraussage einer Sonnenfinsternis mit sich und trugen somit zur Veränderung der Auffassung über die Stellung der Erde im Kosmos bei. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 323–352 (DL)

1774

David Talshir et al., The double month naming in late biblical books: A new clue for dating Esther? Hebrew epigraphy evidences that the Babylonian-Aramaic month names replaced the numeral names toward the end of the Second Temple period. The use of the BabylonianAramaic month names in the books of Nehemiah and Esther reflects the language of the Aramaic administration at the court of the Persian king, not earlier then the middle of the 5th century BCE. The author of Esther employs, in addition, a compound formula that combines both name types. It also occurs in two glosses in the book of Zechariah. Since in this formula the numeral names are explained by their Babylonian equivalents – and not the other way round – it must have originated in a late period in which the ordinals were already replaced by the Babylonian names. The compound formula under discussion, therefore, cannot be a clue for an early date for Esther. VT 54/4 (2004) 549–555

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Religious institutions General ★ priesthood – (im)purity 1775

Ziony Zevit, False Dichotomies in Descriptions of Israelite Religion: A Problem, Its Origin, and a Proposed Solution Eine schematische Zweiteilung der israelitischen Religion in einen offiziellen, staatlichen Kult und die Volksreligion entspricht nicht den sozialen Verhältnissen der Antike, die eine Grundlage für religiöse Äußerungen bildeten. Eine solche Dichotomie spiegelt vielmehr die Situation der Glaubenskonflikte im mittelalterlichen Europa wider. Ein Bewohner des antiken Palästina gehörte gleichzeitig zu verschiedenen sozialen und möglicherweise auch religiösen Gruppierungen mit ihren jeweils eigenen kultischen Pflichten und Zeremonien, die einen minimalen religiösen Konsens bewahrten. Die israelitische Religion ist daher als ein Ausdruck bekannter sozialer Wirklichkeiten aufzufassen und zu definieren. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 223–235 (DL)

1776

Karel van der Toorn, Nine Months among the Peasants in the Palestinian Highlands: An Anthropological Perspective on Local Religion in the Early Iron Age Auf der Basis wissenschaftlicher archäologischer Erkenntnisse aber in einer populären Form der Traumerzählung berichtet der Verf. über neun Monate eines fiktiven Aufenthaltes in einem frühisraelitischen Dorf im Hügelland. Von den äußeren Lebensbedingungen der Dorfgemeinschaft ausgehend beschreibt er die sozialen Strukturen, Aufgabenverteilung, Rolle der Familie, den Tages- und Jahresablauf in dem beispielhaften Dorf. Sein besonderes Interesse gilt dabei den religiösen Vorstellungen der Dorfbewohner, deren Gottesvorstellungen, der Ahnenverehrung, den Kultorten, besonderen Festen sowie den alltäglichen religiösen Praktiken. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 393–410 (DL)

1777

Susan Ackerman, At Home with the Goddess Der Beitrag bietet eine Untersuchung des Göttin-Kultes in drei verschiedenen religiösen Räumen des antiken Israels: Tempel, Palast und privates Familienhaus. Es zeigt sich dabei, dass die sog. ‘Volksreligion’ keineswegs in Opposition zum offiziellen Staatskult stand. Im Fall des Aschera-Kultes, der oft als Volksglaube interpretiert wird, hat es in Israel klare Überschneidungen und Beziehungen zwischen den offiziellen und populären Kultformen gegeben, wie es am Beispiel der besonderen Rolle von Frauen innerhalb dieses Kultes gezeigt wird. Es sind vielmehr bestimmte biblische Autoren ( Jes, Jer, Mi, Dtr), die als Minderheit in Opposition zu diesem in allen gesellschaftlichen Schichten praktizierten Kult traten. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 455–468 (DL)

1778

Carol Meyers, Households and Holiness: The Religious Culture of Israelite Women This is a revised and slightly expanded form of an article published previously in VT.S 92, 2002, 277–303; see IRBS 49:1474. Fortress Press, Minneapolis (2005) VIII/1–105 (BL)

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1779

Ephraim Stern, The Phoenician Source of Palestinian Cults at the End of the Iron Age Die Grundthese dieses Artikels besagt, dass der Kult aller Völker des ez Palästinas vom phönizischen Kult abstammt und die Fortsetzung einer älteren kanaanäischen Tradition ist. Der Verf. demonstriert diese These anhand eines Vergleichs zwischen den archäologisch nachgewiesenen Artefakten des phönizischen und judäischen Kultes. Dabei können Parallelen sowohl im Bereich der einen Hauptgott und seine Partnerin erwähnenden Votivinschriften, der Überbleibsel von Heiligtümern als auch der Funde zahlreicher Tonfigurinen, die Stern als Abbildungen der Gottheiten identifiziert, festgestellt werden. Lediglich der Name des Hauptgottes sowie die lokale Machart der Figurinen unterscheidet die verwandten Kulte. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 309–322 (DL)

1780

Frederick E. Greenspahn, Syncretism and idolatry in the Bible The terms “idolatry” and “syncretism” are widely and sometimes promiscuously used to describe ancient Israelite religious practices; however, the biblical evidence itself is not always clear. Given the Bible’s central role in determining the nature of Israelite history, any study of Israelite syncretism and idolatry must begin by asking whether these terms accurately characterize the biblical account. Although images are a widespread feature of many religions, they are not always used as objects of worship. Aside from occasional descriptions of royal practice, biblical references to actual idol worship are largely confined to the prophets, whose tone is heavily polemical. As for syncretism, only 1 Kgs. xviii 21, 2 Kgs. xvi 10, and Zeph. i 5 explicitly condemn the blending of separate traditions. Other biblical authors were primarily concerned with Israel’s worshipping the wrong god altogether. VT 54/4 (2004) 480–494

1781

Tally Ornan, The Triumph of the Symbol: Pictorial Representation of Deities in Mesopotamia and the Biblical Image Ban The received view on the biblical ban on divine images is that it is a specifically Israelite commandment, one that renders Israel distinct from its surrounding cultures. Ornan demonstrates that while there is some truth in this notion, it clearly exaggerates Israel’s distinctiveness. Ornan convincingly demonstrates that in Mesopotamia there was a recognizable trend toward not depicting deities in anthropomorphic form, or depicting deities at all. Apparently, some of the Jews who lived in Babylonian exile adopted this idea and sharpened it into the well-known biblical ban on divine images. – An excellent contribution to understanding one of the foremost biblical commandments. OBO 213; Academic Press, Fribourg (2005) XII/1–284 (BL)

✩ 1782

Thomas B. Dozeman, The Priestly Vocation Origin of the priestly vocation is the holiness of God. It has two kinds of separation between God and humans: (1.) the sacred and the profane (ontological), (2.) the pure and the impure (Gen 4 as a result of sin). If God were not holy, there would be no priestly vocation. The book of Exodus is a story of how a holy God enters our profane world: Exod 1–15 explores the destructive power of holiness. Ex 16–40 explores how Yahweh might take up residence on earth without destroying humans. Ex 19– Num 10 provides the premier example of the central role of a sanctuary (Ex 25:1–9; 35–39) and an ordained priesthood (Ex 28–30; Lev 8–9) in briding the separation between God in heaven and humans on earth. According to Ex 19:6 the people of God must take on the role of priests to the entire world. Interp. 59/2 (2005) 117–128 (WSch)

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1783

Leah Himelfarb, On the Role of the Priests and Levites in the Teaching, Copying and Reading of the Biblical Text (Hebr., Engl. summary) The paper focuses on the connection between the priests, and the tribe of Levi in general, to the Bible. Following a study of Rashi’s commentary on a verse from the Song of Songs, the author proposes that the priests were the first to engage, initially orally and afterwards in writing, in the preservation of the Biblical text and its exact language from the time that it had been received. Beit Mikra 180 (2004) 20–31

1784

Lester L. Grabbe, Were the pre-Maccabean High Priests Zadokites? While the high priests of the Second Temple period were considered descendants of Zadok, there is no evidence that the high priestly line was regarded as uniquely Zadokite. Rather, all altar priests were regarded as “sons of Zadok” by some Jews. At the time of the Maccabean revolt, some regarded any high priest outside the Oniad line as illegitimate. JSOT.S 373; J. Cheryl Exum et al. (eds.), Reading from Right to Left; Sheffield Academic Press/Continuum, London (2003) 205–215

1785

Heinz-Josef Fabry, Zadokiden und Aaroniden in Qumran Unter der Annahme, dass das zadokidische Priestertum eine politische, das aaronidische Priestertum eine theologische Linie ausprägt, lässt sich eine je unterschiedliche Entwicklung in den essenischen Gemeinden von Qumran und Damaskus verfolgen. Hatte sich im 3. und 2. Jh. v. Chr. die aaronidische Linie theologisch hervorgetan, insbesondere in der Ausprägung der Messiaserwartung “aus Aaron”, führte die Sistierung der zadokidischen Linie durch Antiochus IV. zu einer Trennung der Jerusalemer Priesterschaft. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 201–217 (EB)

1786

Eyal Regev, Moral Impurity and the Temple in Early Christianity in Light of Ancient Greek Practice and Qumranic Ideology In Greek religion moral impurity affected the cult as in Qumran the morally defiled people outside were rejected. In Early Christianity there is no indication that moral impurity has any bearing on the Temple and its cult. The danger of moral contamination of the Temple cult is the context for Jesus “cleansing” of the Temple. In Mk 11:15–17 the object of Jesus wrath was the money itself without anti-temple and antipriestly criticism. The vehicle of corruption was wealth. Even in early Christianity the concept of the defiling force of sin was interwoven with an openness towards new members without regard to their morally background. HThR 97/4 (2004) 383–411 (WSch)

Ritual acts: sacrifice – human sacrifice – oracle – divination – prayer – fasting – prostitution 1787

Gerald A. Klingbeil, Altars, ritual and theology – Preliminary thoughts on the importance of cult and ritual for a theology of the Hebrew Scriptures Israelite religion is characterized by manifold references (both prescriptive and descriptive) to the cult and its smaller building blocks, rituals. Utilizing a mainly diachronic and historical approach, past generations of theologians of the Hebrew Scriptures have often relegated these texts to the margin or an early primitive phase of the Hebrew religion

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or just simply ignored these texts altogether. However, with the renewed interest in ritual studies and a more balanced understanding of the importance of public (and also private) rituals in the context of the cultic experience of ancient Israel, more theological studies are at least including a section on ritual/cult. This study firstly reviews the treatment of cult/ritual in the discussion of recently published theologies, thus describing the status quo. Secondly, basic principles for the fruitful integration of results stemming from ritual text research into theological work of the Hebrew Scriptures will be outlined. Finally, in the form of a trial cut, several Pentateuchal texts describing altar construction rituals will be studied in terms of their theological significance and contribution. VT 54/4 (2004) 495–515

1788

William K. Gilders, Blood Ritual in the Hebrew Bible: Meaning and Power The core of this book is in the detailed exegetical chapters that consider: the blood of the burnt offering, blood manipulation in the shelamim-sacrifice, the ordination offering, and the asham-offering; the hatta’t blood manipulation in P; and Lev 17:11. The main obstacle to an interpretation of the handling of blood is that the biblical texts themselves do not offer such an interpretation, and Lev 17, though often appealed to by modern commentators, is of little help. There is little evidence that the ancients understood the ritual manipulation of blood symbolically; according to them, it simply purifies, cleanses, makes holy, produces a mark for God to see. At a deeper level, however, functions can be recognized. As can be shown, blood is used to establish and reinforce priestly status and identity. The Johns Hopkins University Press, Baltimore, Md. (2004) X/1–260 (BL)

1789

Bernd Janowski, Noahs Erbe. Tiere als Opfer und Mitgeschöpfe im Alten Testament Für viele Zeitgenossen hat das Tieropfer etwas Anstößiges, weil es materiell – und blutig – vollzieht, was spirituell wirken soll: die Begegnung mit dem heiligen Gott. Widerspricht das nicht der Mitgeschöpflichkeit der Tiere und der “Reinheit der Gottesidee”? Immer wieder wird deshalb die prophetische Kultkritik bemüht, um die Parole vom “überhöhten Opferkult” des Alten Testaments zu propagieren. Der Beitrag plädiert demgegenüber für größere Sorgfalt im Umgang mit einem komplexen Aspekt der biblischen Religion. Der theologische Anstoß, den das Tieropfer bereitet, wird dadurch zwar nicht beseitigt; es bietet sich aber die Chance, verstehend mit einem wichtigen, wenn auch schwierigen Erbe umzugehen. BiKi 60/1 (2005) 32–37

1790

Bernd Janowski, Das Dankopfer. Theologische und kultgeschichtliche Aspekte Ausgehend von einer kurzen Bestimmung der alttestamentlichen Begriffe für “Dank”, “Dankopfer” und “Danklied” wendet sich der Beitrag anhand von Ps 116,12–19 zunächst dem kultischen Vollzug der Danksagung, sodann dem Einzelmotiv des “Bechers der Rettungstaten” (Ps 116,13) und schließlich anhand von Ps 116,13–19 dem Problem der Raum- und Zeitebenen im individuellen Danklied zu. In der Zusammenfassung werden drei Grundformen des Opfermahls – das Schlachtopfer, das sakrale Mahl, das Gemeinschafts-(Schlacht)Opfer – unterschieden, von denen das Gemeinschafts(Schlacht)Opfer im Dankopfer mit seinem Bezug auf die Errettung vom Tod und seiner Verschränkung mehrerer Raum- und Zeitebenen eine signifikante Weiterentwicklung erfahren hat. Beim Dankopfer geht es zentral um die Entstehung von Heil aus Unheil und aus der Perspektive des vom Tod Erretteten darum, daß er sein verwirktes Leben kultisch neu begründen kann. WUNT 169; Christian Grappe (ed.), Le Repas de Dieu. Das Mahl Gottes; Mohr Siebeck, Tübingen (2004) 51–68

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1791

Christian A. Eberhart, A Neglected Feature of Sacrifice in the Hebrew Bible: Remarks on the Burning Rite on the Altar The burning rite on the altar is an element common to all five types of sacrifice (Lev 1–7), as well as the feature that distinguishes the sacrifice as an “offering for YHWH”, communication with God. Three terms are used for the burning rite: “to burn”, “fire offering”, and “pleasing odor”. Only the “grain offering” consists of vegetable materials. Blood applications (only in “sin offerings” Lev 4:1–5:13) are not part of the actual offering but cultic purification rites. HThR 97/4 (2004) 485–493 (WSch)

1792

Bryan Bibb, What’s a Pleasing Sacrifice? The article mainly offers a history of the practices of sacrifice in ancient Israel, an exegesis of the Priestly order of sacrifices given in Leviticus 1–7, and according to Patrick Miller a four-part rubric for understanding the various functions of sacrifice. The overall scheme of the Priestly Code incorporates individual traditions that functioned within this system, but are not explained totally by it. BiRe 20/5 (2004) 32–41.44–45 (CB)

1793

Francesca Stavrakopoulou, King Manasseh and Child Sacrifice: Biblical Distortions of Historical Realities While much of the recent writing on the religion of ancient Israel focussed on the emergence of monotheism, the ritual practice of pre-canonical Israel has been neglected. The author of the present book takes a close look at traditions relating to child sacrifice and concludes that at one time it must have been practiced in Judah regularly. Three forms can be distinguished: the sacrifice of the firstborn to Yahweh in Jerusalem, the royal “mlk” sacrifice to Yahweh (and not to a deity called Molek, as has been argued by recent authors) in Jerusalem, and the sacrifice to the shadday gods. The functions of these sacrifices are far from certain, though fertility and funerary associations can be recognized. The biblical writers have deliberately distorted the relevant evidence from the viewpoint of later orthodoxy. – A major contribution to the study of ancient Hebrew paganism. BZAW 338; W. de Gruyter, Berlin (2004) XV/1–405 (BL)

1794

Yitschak Sefati et al., The Law of the Sorceress (Exodus 22:17[18]) in the Light of Biblical and Mesopotamian Parallels In Mesopotamia there was a clear distinction between exorcism, which was considered to be a legitimate and useful art, on the one hand, and sorcery, which was considered to be an illegitimate and harmful practice, on the other. In Israel, in contrast, every type of magical practice was officially prohibited, and the distinction between white magic and black magic was blurred. A survey of the historical sources that report actual events related to divination and magic reveals that, in Israel as well as in Mesopotamia, it was common belief that women were engaged in the practice of sorcery than men. This popular belief is particularly reflected in the law of the sorceress (Ex 22:17), which is an apodictic law, incorporated into the Book of the Covenant, the oldest biblical law code. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 171–190

1795

Pieter W. van der Horst, Ancient Jewish Bibliomancy In the second century BCE, the Torah was first called “holy”. This date coincides with the first attestation of the synagogue and with the earliest examples of the use of the Torah for bibliomantic purposes (1 Macc 3:48; 2 Macc 8:23). JGRChJ 1 (2000) 9–17 (BL)

410

1796

Klaus-Peter Adam, “Wendet sich nicht ein Volk an seine Götter, zugunsten der Lebenden an die Toten?” ( Jes 8,19). Unterwelt und Totenbefragung im Jesajabuch und in 1 Samuel 28 Weder das Jesajabuch (besonders Jes 19,3 und 8,19f ) noch 1 Sam 28 belegen Nekromantie mit dem Zweck der Zukunftsdeutung in Israel. Eine Hinwendung zu den Toten bzw. zur Unterwelt in exorzistischer Abzweckung war jedoch bekannt. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 103–120 (SP)

1797

Eyal Regev, Temple Prayer as the Origin of the Fixed Prayer: On the Evolution of Prayer during the Period of the Second Temple (Hebr., Engl. Summary) Evidence from Second Temple sources as well as rabbinic literature indicates that Jewish fixed prayer began at the Temple long before it penetrated the synagogue. It was only at the Temple, rather than at the local community synagogue, that it was possible to institutionalize prayer. Prior to the end of the Second Temple period, prayer was fixed outside the Temple only among organizations with a distinct social structure and ideology – the Qumranites, the Essenes and Therapeutai. The context and character of the prayers from Qumran attested to their sectarian origin and outlook: they were related to the revolutionary solar calendar and mystical conceptions, and aimed to substitute the sacrificial cult. Zion 70/1 (2005) 5–29

1798

Gérard Siegwalt, Du jeûne: données bibliques Worum geht es beim Fasten? Dieser Beitrag geht den biblischen Grundlagen dieser Frage nach. Drei Bereiche werden dabei gestreift: (1) Schöpfung (2) Sünde und Buße sowie (3) spirituelle Aspekte. PosLuth 52/2 (2004) 129–148 (SP)

1799

John Day, Does the Old Testament Refer to Sacred Prostitution and Did it Actually Exist in Ancient Israel? In dieser dem Thema ‘sakrale Prostitution’ gewidmeten Untersuchung wendet sich der Verf. zunächst den biblischen Belegen zu. Wegen der Parallelität der Begriffe qedè“â (‘die Heilige’) und zônâ (‘Prostituierte’) an drei unabhängigen Stellen ordnet er den ersten der beiden Begriffe in den Bereich der kultischen Prostitution ein. Dementsprechend erwähnt das AT sakrale Prostitution in Verbindung mit Israels Kult sowohl auf den Anhöhen als auch im Jerusalemer Tempel. Mehrere Belege aus rechtlichen, prophetischen und weisheitlichen Texten sowie außerbiblische Belege, v.a. aus der hell.-röm. Zeit, bestätigen dieses wohl als einen Bestandteil des Kultes verstandene Phänomen. JSOT.S 375; David J.A. Clines et al. (eds.), Biblical and Near Eastern Essays; T & T Clark International/Continuum, London et al. (2004) 2–21 (DL)

Festivals – pilgrimage 1800

Tamara Prosic, The Development and Symbolism of Passover until 70 CE This book represents the text of a thesis on the biblical Passover. The author sketches the history of recent interpretation to suggest that Passover, originally an agricultural fertility rite of passage, opened a period which was comprehended as the season of order, salvation and perfection. See also IZBG 45:1228 and 1471. JSOT.S 414; T & T Clark International, London (2004) X/1–144 (BL)

411

1801

William Johnstone, The Revision of Festivals in Exodus 1–24 in the Persian Period and the Preservation of Jewish Identity in the Diaspora Originally, Exod 1–24 included a prescribed Passover festival analogous to Deut 16:1–6. In other words: there was a deuteronomic version of Exod 1–24. The present text is reworked and now prescribes two more practicable festivals: Passover (Exod 12) and Pentecost (Exod 19–24). Rainer Albertz and Bob Beckiong (eds.), Yahwism after the Exile; van Gorcum, Assen (2003) 99–114 (BL)

1802

Margaret H. Williams, Jewish Festal Names in Antiquity – A Neglected Area of Onomastic Research Naming children to reflect the occasion of their birth is found in many cultures and Jewish culture in antiquity was no exception. Although Sabbath-derived names have been studied, no comprehensive treatment of Jewish festal names exists. This paper attempts to fill that gap by examining in turn each name used by Jews during the Persian, Hellenistic and Roman periods with a definite or possible festal connection. The study concludes with an attempt to explain why the category of Jewish festal names expanded in late antiquity. It is suggested that the most likely reason was the enhanced festal role enjoyed by the synagogue at that time. JSJ 36/1 (2005) 21–40

1803

Othmar Keel, Was charakterisiert das alttestamentliche Wallfahren? “Kommt wir ziehen hinauf zum Berg des Herrn” Mit Naturphänomenen bzw. mit historischen Ereignissen verbundene Orte sind im AT das Ziel der Wallfahrten. Bekannte Heiligtümer wie Schilo oder Bet-El wurden von Jahwe anbetenden und ihm opfernden Pilgern aufgesucht und sind zum Schauplatz einiger Prophetenerzählungen geworden. Der wichtigste Wallfahrtsort der hebräischen Bibel ist aber Jerusalem, das seine Stellung den Kulturerrungenschaften seiner Geschichte verdankt. “Die ganze Stadt ist ein Monument der wehrhaften, jeden feindlichen Ansturm überwindenden Gegenwart JHWHs” (19). Die drei im Bundesbuch (Ex 23,17) für eine Wallfahrt zum Tempel vorgeschriebenen Erntefeste wurden hier zunehmend mit politischen Ereignissen der biblischen Geschichte verbunden gefeiert. WUB 33/3 (2004) 16–21 (DL)

Early Judaism: Sabbath – synagogue – circumcision – mission 1804

Robert Sherman, Reclaimed by Sabbath Rest All time is created and governed by God, but it is the Sabbath, being distinguished from all other days with its true meaning of holy time, time “set apart” for communication with God and one another. It tells us about God’s understanding of time. It is not pointless movement, nor an endless cycle of motion, nor a sand slipping through the hourglass nor determined by blind fate, nor destined for mere entropy. Time is God’s good creation and has also been redeemed and reoriented back to God’s ultimate purposes, it has a telos, a goal. The weekly observance of Sabbath serves as a foretaste and foreshadowing of this eschatological orientation. Interp. 59/1 (2005) 38–50 (WSch)

1805

Gareth Lloyd Jones, The Biblical Sabbath: An Oasis in Time Die ältesten Überlieferungen des Sabbatgebotes finden sich in Ex 23,12 und 34,21. Der Sabbat wird hier als Ruhetag aufgefasst. Die Einhaltung des Sabbatgebotes markierte – insbesondere während des babylonischen Exils – Israels Zugehörigkeit zu Gott. Da das Sabbatgebot für alle Gesellschaftsschichten gleichermaßen gilt, unterstreicht es die

412

Gleichheit aller Menschen. Das Sabbatgebot veranschaulicht in besonderer Weise, dass die Gebote keine Forderungen, sondern Zusagen beinhalten. ScrB 34/1 (2004) 14–23 (SP)

1806

A. Schart, The Sabbath: In the Law, in the Prophets, and in Mark Different versions of the Sabbath law (Exodus 20:8–11; 23:12; 31:12–17; 34:21; 35:1–3; Leviticus 23:3; Deuteronomy 5:12–15) and several prophetic texts (Amos 6:1–7 – the name “Sabbath” is text-critically reconstructed in verse 3 with the help of the Septuagint; Amos 8:4–7; Ezekiel 20; Jeremiah 17:19–27; Isaiah 56:1–8) reflect a vivid struggle over the centuries as to how the Sabbath should be understood and practised. Jesus’ position towards the Sabbath (Mark 2:23–28) pursues the prophetic intention: the goal is decisive. The last part states that Sabbath and Sunday contribute to a sustainable development, because they counterbalance greed and short-sightedness by self constrain and openness to God’s time rhythm. Verbum et Ecclesia 25/1 (2004) 253–273

1807

Shubert Spero, Shabbat: Three Stages in Israel’s Experience Die biblische Exoduserzählung als einen historischen Bericht wörtlich nehmend postuliert der Verf. für drei Entwicklungsstufen des Sabbats: (1) Erste Einführung eines Ruhetages in Ägypten; (2) Die Sabbatlektion während des Auszugs aus Ägypten angesichts des Ausbleibens der Manna an jedem siebten Tag; (3) Die Verankerung des Sabbats im Dekalog auf dem Sinai. JBQ 32/3 (2004) 167–170 (DL)

1808

Anders Runesson, The Origins of the Synagogue in Past and Present Research – Some Comments on Definitions, Theories, and Sources This study analyses the history of scholarship on the origins of the synagogue, from the first century writings of Philo to the recent work of Lee Levine. It takes a new approach where four different aspects – liturgical, social, institutional and spatial – are taken into account in the effort to understand how synagogues came into being. The author states that the defining feature of synagogues was the public reading and teaching of Torah. His conclusion is that what is called synagogue was of two different kinds: one developed in relation to a local village assembly, the other was coupled to a semi-public voluntary association. These roots developed with time into the synagogue of the Diaspora. ST 58/1 (2004) 45–59

1809

William H.C. Propp, Circumcision. The Private Sign of the Covenant The collective implication of Genesis 17:24–25, Genesis 34, Exodus 4:24–26, 1 Samuel 18:17–27 and Joshua 5:2–9 combined with ethnographic parallels and scholarly theories of the composition of the Pentateuch, is that the Israelites did not originally practice infant circumcision. Instead this operation originally functioned as a boy’s rite of passage into adulthood, into the world of men. Presumably with the detribalization of Israelite society in the eighth century B.C.E. not only sacrifice became a centralized affair but circumcision became a family celebration and the age of circumcision was lowered. BiRe 20/4 (2004) 22–29.44–45 (CB)

413

1810

Anders Runesson, Particularistic Judaism and Universalistic Christianity? Some Critical Remarks on Terminology and Theology A more precise terminology than the one normally used would help to avoid historical errors. One should distinguish the following dimensions: ethnic (closed, open, or non-ethnic religion), salvation (which may be inclusive or exclusive of others), and mission (which may be a proselytizing, an ethical-religious, or an inward mission). It seems that certain groups within Judaism promoted a proselytizing mission, while others rejected it. JGRChJ 1 (2000) 120–144 (BL)

Early Christianity: baptism – Eucharist – prayer – Sabbath – teacher – mission 1811

Morna D. Hooker, John’s Baptism: A Prophetic Sign Hooker analysiert die Bedeutung der Wassertaufe durch Johannes den Täufer und ihr Verhältnis zur angekündigten Geisttaufe durch Jesus in den kanonischen Evangelien. Allen Traditionen gemeinsam ist, Hooker zufolge, dass die Wassertaufe als symbolische Repräsentation der folgenden Geisttaufe durch Jesus verstanden wird, die Sündenvergebung und Gericht bringen wird. Anhand der Unterschiede zwischen den Traditionen weist Hooker auf Probleme und Widersprüche in der Überlieferung hin, so zum Beispiel die Frage, an wen sich jeweils humas richtet und ob die Adressaten der Wasser- und Geisttaufe in den verschiedenen Traditionen identisch sind. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins; W.B. Eerdmans, Grand Rapids, Mich. (2004) 22–40 (SP)

1812

Yves Labbé, L’économie symbolique du baptême Supporting a previous research which concerned the formation of meaning in the symbols, the article shows its usefulness when looking for an interpretation of baptismal symbolism in its liturgical situation (as, in this case, in the ritual of the christian initiation of adults). This philosophical approach of the liturgy of baptism first distinguishes the natural and cultural conditions of its symbolic forms and then discovers the way the meaning of these forms is effectively realised in the totality of the liturgical act, through different compositions between symbols, and thanks to a cooperation of the word, which removes the indetermination and the indecision of the symbols, while allowing the recognition of the way baptism identifies: through alliance and through assimilation. Should we not conclude that a conceptual analysis applied to liturgy is required so that liturgy becomes theology? NRT 127/2 (2005) 200–225

1813

Anthona N.S. Lane, Did the Apostolic Church Baptise Babies? A Seismological Approach The direct evidence from the first century is insufficient to establish conclusively whether or not the apostolic church baptised babies. An alternative approach is to look at the practice of the post-apostolic church and to ask what must have happened in apostolic times to account for this later development. Unequivocal evidence is not found until the beginning of the third century and for the next two centuries and more we see a variety of practice, with the children of Christian homes being baptised at any and every age. Significantly, no one claimed that anyone else’s practice was unapostolic or wrong in principle. Given that oral tradition offered real, though limited, access to the past, the most natural explanation is that this acceptance of a variety of practice goes back to apostolic times. TynB 55/1 (2004) 109–130

414

1814

Anna Maria Schwemer, Das Problem der Mahlgemeinschaft mit dem Auferstandenen Unter den verschiedenen Erscheinungen des Auferstandenen war die vor den “Zwölfen” bzw. den Elfen mit einer Mahlsituation verbunden. Problematisch erschien dabei schon früh, ob der Auferstandene menschliche Speise gegessen hat. Daß der Auferstandene menschliche Speise zu sich nimmt, ist ein Phänomen analog zum “leeren Grab”. Beides scheint in modernen Augen leichter verständlich als späte Legende, erweist sich jedoch bei genauerem, historischem Nachprüfen als ein Anstoß, der die Überlieferung in Gang gebracht hat. Die “Erscheinungsmahle” trugen entscheidend zum urchristlichen “Brotbrechen” als täglichem Mahl unter eschatologischem Jubel in der Urgemeinde in Jerusalem bei, auf der anderen Seite galten sie als ein gemeindegründendes Privileg der Urapostel, denen der Auferstandene seine Vergebung durch seine Gegenwart als Gastgeber gezeigt hatte. Deshalb wurde in der judenchristlichen Legende die Erscheinung vor dem Herrenbruder Jakobus mit der Mahlthematik verbunden. WUNT 169; Christian Grappe (ed.), Le Repas de Dieu. Das Mahl Gottes; Mohr Siebeck, Tübingen (2004) 187–226

1815

Martin Hengel, Das Mahl in der Nacht, “in der Jesus ausgeliefert wurde” (1 Kor 11,23) Der für Paulus ungewöhnliche biographische Hinweis in 1 Kor 11,23 auf das letzte Mahl Jesu in der Nacht vor seinem Tod deutet auf ein der Gemeinde früher erzähltes Ereignis. Aufgrund der relativen Zeitnähe zu diesem Mahl ist bei Paulus wie bei Markus noch wirkliche Erinnerung und nicht eine durch hellenistische Kultmahle beeinflusste literarische Fiktion vorauszusetzen. Paulusbriefe wie synoptische Leidensgeschichte lassen ein Passamahl als historischen Hintergrund für das letzte Mahl Jesu erkennen. Die Kreuzigung am Rüsttag zum Passafest bei Joh ist hingegen eine christologische Korrektur im Hinblick auf die Gleichsetzung Jesu mit dem wahren Passalamm. WUNT 169; Christian Grappe (ed.), Le Repas de Dieu. Das Mahl Gottes; Mohr Siebeck, Tübingen (2004) 115–160 (DL)

1816

Marc Philonenko, “Ceci est mon corps”, “ceci est mon sang”. La préhistoire d’une formule cultuelle Où il est montré que la formule eucharistique ‘ceci est mon corps’, ‘ceci est mon sang’ a tout à la fois un arrière-plan targumique et philonien. WUNT 169; Christian Grappe (ed.), Le Repas de Dieu. Das Mahl Gottes; Mohr Siebeck, Tübingen (2004) 177–186

1817

C. John Collins, The Eucharist as Christian Sacrifice: How Patristic Authors Can Help Us Read the Bible Der Verf. erörtert einige patristische Grundlagen und Traditionen um die frühchristliche Eucharistiefeier. Sein Interesse gilt dabei besonders der Sprache der Kirchenväter, in der er eine konsequente Fortsetzung des alt- und neutestamentlichen Sprachgebrauchs erkennt. Erläutert werden weiter einige Einzelaspekte wie die Bedeutung der Eucharistie, die Häufigkeit der Feier, biblische Formulierungen wie ‘der neue Bund’ oder ‘zu meinem Gedächtnis’, die Person des Eucharistievorstehers und die Teilnahme der Kinder an der Eucharistiefeier. WThJ 66/1 (2004) 1–23 (DL)

415

1818

Christian Grappe, Le repas de Dieu de l’autel à la table dans le judaïsme et le mouvement chrétien naissant Ch. Grappe met en relation différents types de “repas de Dieu” que l’on rencontre dans l’Ancien Testament: le repas cultuel au sanctuaire; le festin de la Sagesse et le repas offert en tout lieu par Dieu à son peuple; le banquet eschatologique. Il analyse l’influence que ces différents repas ont eue dans le passage que l’on peut observer, de l’autel à la table, dans le judaïsme ancien et le mouvement chrétien naissant. Il part du constat selon lequel, si, dans le judaïsme rabbinique, le repas a pu être conçu, du Temple de Jérusalem à la sphère domestique et de l’autel à la table, comme le lieu privilégié d’une communion avec Dieu, ce fut en transposant le système traditionnel de séparations requises en vue d’une possible communion (“pensée du Temple”), du sanctuaire à la sphère domestique. WUNT 169; Christian Grappe (ed.), Le Repas de Dieu. Das Mahl Gottes; Mohr Siebeck, Tübingen (2004) 69–113

1819

Karl-Heinrich Ostmeyer, Das Vaterunser: Gründe für seine Durchsetzung als ‘Urgebet’ der Christenheit Entscheidend für die Durchsetzung des Vaterunsers war weniger sein Inhalt als seine Funktion. Durch seine schon in den Evangelien grundgelegte Kennzeichnung als ‘Gebet des kyrios’ wirkte das Vaterunser nach innen integrierend und nach außen abgrenzend. Eine weitere Christianisierung seines Inhaltes erübrigte sich. Daraus ergeben sich neue Perspektiven auf das Herkunftsproblem. NTS 50/3 (2004) 320–336

1820

Manfred Seitz, Die Grundhaltung des Mönchtums: “Betet ohne Unterlass!” (1. Thessalonicher 5,17). Ein Beitrag zur Wirkungsgeschichte Der Satz “Betet ohne Unterlass” (1 Thess 5,17) hat zwei unterschiedliche Gebetstraditionen hervorgebracht: In der einen Linie steht das ‘Jesus-Gebet’ des christlichen Ostens und der im Westen bekannte ‘Rosenkranz’, die ihre Wurzeln in den ‘Weisungen der Väter’ begründet haben und bei welchen die Gebetsworte mit dem Atemzyklus verschmelzen. Die andere Linie betonte die wiederholte Meditation gewählter Bibelworte als ein unablässiges Gebet. In dieser Tradition entwickelte sich das sog. Stundengebet, welches bis heute seinen Ort im liturgischen Leben der Kirche hat. TBe 36/2 (2005) 80–91 (DL)

1821

Henry Sturcke, Encountering the Rest of God: How Jesus Came to Personify the Sabbath A perplexing aspect of early Christianity is the rapid abandonment of the practice of Sabbath rest, even though the seven-day week was retained for time-keeping purposes. In order to elucidate the matter, Sturcke surveys our knowledge of Sabbath practice in OT and intertestamental times and comments on Gal 4:8–11 and the relevant gospel passages (Mark 2:23–28; Matth 12:1–8; John 5:1–18; 9, etc.). The author identifies three factors that contributed to the abandonment of the Sabbath: the success of the Gentile mission, the cooling of the ardour of the first generations, and the impossibility of returning to the Sabbath when the need for a structured pattern of worship made itself felt. The author also offers a survey of relevant research on the Sabbath published since the 1970s. Theologischer Verlag Zürich, Zürich (2005) 1–393

416

1822

Sharon H. Ringe, “Holy, as the Lord Your God commanded You”: Sabbath in the New Testament Particularly in the Synoptic but also in the Fourth Gospel Sabbath is linked to good news to the poor and the wholeness and integrity of life. Sabbath holiness expresses both who God is and what God requires of God’s people. Interp. 59/1 (2005) 17–24 (WSch)

1823

Dorothy C. Bass, Christian Formation in and for Sabbath Rest Sabbath observance is an element in forming and nurturing the faith of Christian persons and communities. The Sabbath has kept the Jews more than the Jews have kept the Sabbath. Sabbath crystallyzes Torah’s portrait of who God is and what human beings are most fully meant to be. Sabbath observance fosters a difference that permits faithful people to practice the freedom that is theirs in Christ. Interp. 59/1 (2005) 25–37 (WSch)

1824

Thomas A. Wayment, Christian Teachers in Matthew and Thomas: The Possibility of Becoming a “Master” During the latter half of the first century CE the communities of Matthew and Thomas began to consider the proper role of the Christian teacher within the community. As each community sought to develop its own model, it drew upon available sayings of Jesus. The author of Matthew had access to Q 6.40, which offered an incomplete model of what a Christian teacher should do. Matthew sought to expand this model using the figure of Peter as the ideal disciple for the community. The authors of Thomas found this model completely untenable and offered their own model in direct conversation with Matthew 16. The model of the Thomas community was that the teacher could supplant and become equal to the master teacher Jesus. In a final clarifying effort the author of Matthew 23 sought to establish the proper role of teachers using the context of Jewish sectarian controversies. The correction offered by Matthew 23 intended to clarify many ambiguities associated with Christian teachers, including the contradictory model offered by Thomas Christians. JECS 12/3 (2004) 289–311

1825

Georg Schelbert, Die urchristliche Mission. Zur Darstellung von E.J. Schnabel hundert Jahre nach A. von Harnack Schnabel’s huge tome on early Christian missions (IRBS 49:1508), while being a rich compilation of materials, is not of much value for understanding first-century missionary activities. Here the cautious account of W. Reinbold is more reliable. Neue Zeitschrift für Missionswissenschaft 60/4 (2004) 323–338 (BL)

1826

Roger W. Gehring, House Church and Mission: The Importance of Household Structures in Early Christianity English translation of the German thesis (Tübingen, supervised by P. Stuhlmacher) abstracted in IRBS 47:1539. Hendrickson Publishers, Peabody, Mass. (2004) XXII/1–408

417

BIBLICAL PERSONS Persons: general ★ alphabetically 1827

Fred Blumenthal, Samson and Samuel: Two Styles of Leadership Während die Geburtsgeschichten von Samuel und Samson große Ähnlichkeiten aufweisen, sind ihre jeweiligen Führungsstile doch sehr unterschiedlich. Samuel kommt in der biblischen Erzählung größere Wertschätzung zu, weil er das Königtum Davids zustande bringt. JBQ 33/2 (2005) 108–112 (SP)

1828

Elie Assis, The Choice to Serve God and Assist His People: Rahab and Yael This paper presents a series of analogies between Rahab and Yael, both gentiles, who unexpectedly choose to assist Israel against the Canaanites. The analogies are designed to illustrate the surprising and unanticipated means through which divine providence operates. Noteworthy differences between the two heroines indicate the specific significance of each story. Rahab’s conduct is motivated by her recognition of God’s absolute power. Yael’s motives, however, are unclear. Their concealment is meant to detract attention from Yael’s appealing character and focus on the prophetic role played by Deborah who had predicted Yael’s behaviour. Bib. 85/1 (2004) 82–90

1829

Edward L. Greenstein, Job’s Wife – Was she right after all? In the present article, interpretive approaches to Job’s wife, including the favorable approach of some Jewish exegesis of antiquity, as well as the somewhat middle road of medieval Jewish exegesis, are surveyed. A critical discussion of feminist treatments of Job’s wife deals primarily with the work of Newsom, Pardes and van Wolde. The place of Job’s wife in the book is assessed with regard to how her theological views compare to those of the Satan on the one hand, and Job on the other, as well as to her role as a catalyst in the plot. Beit Mikra 178 (2004) 19–31

1830

Meik Gerhards, Über die Herkunft der Frau des Mose The quest for the historical Moses has to start from two motifs in the biblical account, which are not deducible from the interests of later times, i.e., the Egyptian name of Moses and his non-Israelite wife. Concerning the latter motif the Old Testament account includes three versions about the origin of the woman (Midianite, Cushite, Qenite). The paper wants to show, how these differences could be explained as variations of an originally unique information, so that they can be taken as an indication of the long tradition the motif has undergone. The two non-deducible motifs indicate that the historical Moses was indeed the leader of the Exodus as well as the mediator of the revelation of Yahweh. VT 55/2 (2005) 162–175

✩ 1831

Raúl Duarte Castillo, Abner, General and Kingmaker Abner gilt als zentrale Gestalt in der Errichtung des Königtums Sauls, da ihm eine bedeutende Rolle in der Formation des Heeres zukommt. Abner war die einflussreichste und mächtigste Figur unter Saul während seiner Königsherrschaft. Nach Sauls Tod entschied sich an seiner Person die Königsnachfolge. BEAT 51; Matthias Augustin u.a. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 117–123 (EB)

418

1832

Jorg Christian Salzmann, Rekurs auf Abraham im Alten Testament Die Frage nach der Funktion der Abrahamrezeption außerhalb der Genesis lenkt den Blick darauf, dass sie immer mit dem Gedenken aller Väter in exilischer und nachexilischer Zeit in Verbindung steht, wo die Existenz des Volkes und des Landes in Frage steht. Christoph Barnbrock u.a. (Hgg.), Gottes Wort in der Zeit; Lit Verlag, Münster (2005) 245–260 (WSch)

1833

Isabelle Chareire (ed.), David, le berger devenu roi A collection of six papers, in French, on the image of David in the Bible and beyond. Of interest to the biblical scholar are the following essays: A. Wénin, David: histoire, légende et fiction; Ph. Abadie, Le roi devenu prêtre: David dans le livre des Chroniques; J. Cazeaux, Le légende de David. The authors agree that the figure of David, though essentially historical, is present in the biblical text as a figure of legend and fiction. LV(L) 53/3 = 263 (2004) 1–76 (BL)

1834

Kenneth E. Pomykala, Images of David in Early Judaism Der Artikel bietet eine Zusammenfassung der Entwicklung und der Verwendung von David-Bildern in den frühjüdischen und christlichen Quellen (400v. bis 100n.). Acht David-Gestalten werden dabei herausgearbeitet: (1) Stammvater des Messias, (2) siegreicher Krieger, (3) idealer Herrscher und König, (4) Psalmist, (5) Prophet, (6) Gründer des Jerusalemer Kultes, (7) frommer und rechtschaffener Mensch und (8) Exorzist. Der Verf. betont, dass diese David-Bilder, die z.T. miteinander kombiniert wurden, sich deutlich vom David der Sam-Bücher (“biblical David” in der Sprache des Verf.) unterscheiden. Für Juden der nachexilischen Zeit und für Christen war David eine durch die Tradition interpretierte Gestalt. LSTS 50; Craig A. Evans (ed.), Of Scribes and Sages. Vol. 1: Ancient Versions and Traditions; T. & T. Clark International/Continuum, London (2004) 33–46 (DL)

1835

William H.U. Anderson, David as a Biblical “Goodfella” and “The Godfather”: Cultural-Social Analogies with Monarchy and La Cosa Nostra Scholars search for analogies with which to better understand biblical texts. David has been compared to the “outlaw”, “refugee”, “vassal”, “renegade”, “guerrilla”, “bandit chief ”, “fugitive” and “fugitive hero”. This article suggest that there are better cultural-social analogies, i.e., David as a “goodfella” while in exile from Saul and in the land of the Philistines, and upon accession to the throne, “The Godfather”. This article also has, as a part of its purpose, the intent to unmask some of the behavior of David and of monarchy for what they are: essentially organized crime maintained in large part by the use of indiscriminate violence – supported by nonsensical myths and obvious hypocrisy. Cross-cultural comparisons are made throughout between the David stories, gangster movies and systems of monarchy – especially the ad hoc feudal type. Historical questions aside: The David stories can be “cross-culturally” compared with gangster films as “art”. SJOT 18/1 (2004) 60–76

1836

Margaret Daly-Denton, David the Psalmist, Inspired Prophet: Jewish Antecedents of a New Testament Datum In several places in the New Testament David is referred to as a prophet, or in prophetic terms. David was seen as inspired by God’s spirit and one to whom and through whom God spoke. In this guise he was seen to have Jesus in mind or speak about his as yet unborn descendant. Some have seen this as a particularly Christian

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appropriation of the Old Testament figure motivated by apologetic interests and with little connection to the tradition of David as psalmist. However, similar views on David’s prophetic status can be found in early Jewish traditions. The paper outlines this evidence and argues that the prophetic tradition associated with David was not simply a Christian invention. It was part of the common pool of tradition Christianity shared with its parent Judaism, and which was surely cultivated through a reading of the psalms as David’s songs. ABR 52 (2004) 32–47

1837

Ralph W. Klein, The Last Words of David An verschiedenen Stellen im deuteronomistischen Geschichtswerk und den Chronikbüchern finden sich vermeintliche “letzte Worte” des Königs David (2 Sam 23,1–7; 1 Kön 2,2–9; 1 Chr 22,7–16.17–19; 23,27; 28,2–10.20–21; 29,1–5.10–19). Die Analyse der Worte zeigt wie der Deuteronomist bzw. Chronist in ihnen ihre jeweilige Theologie zum Ausdruck bringen. CThMi 31/1 (2004) 15–23 (SP)

1838

Hans-Peter Müller, Der Name “David” Vermutlich ist der Name “David” ursprünglich als dôd zu vokalisieren, in der Bedeutung “Liebling, Freund”, gleichsam “Liebling JHWHs”, allerdings nicht im wörtlichen Verständnis wie beispielsweise bei zwischenmenschlichen Beziehungen, sondern im übertragenen Sinne des besonderen Gottesverhältnisses des Namensträgers. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 430–446 (EB)

1839

Yairah Amit, I Delilah – A Victim of Interpretation This paper follows the various scholars through the ages, from the sages to modern interpreters, some of them artists, who had tackled the personality of Delilah. The author gives Delilah herself an opportunity to conduct a dialogue with her interpreters and to tell her story (built mainly on materials found in the Bible and its interpretations). Beit Mikra 178 (2004) 1–18

1840

Moshe Reiss, Elijah the Zealot: A Foil to Moses Der biblischen Erzählung über den Propheten Elija folgend arbeitet der Verf. Unterschiede zwischen dessen Gestalt und Mose heraus. Dabei interpretiert er Elija als einen Zeloten und Fundamentalisten, der sich weder in seiner Beziehung zum Volk noch zu Gott als lernfähig erweist. “Moses is known for his humility, his refusal to allow God to destroy the people and his continual praying for the people. Elijah is not humble and prays for and uses the power of God, sometimes for his own aggrandizement” (179). JBQ 32/3 (2004) 174–180 (DL)

1841

J. Edward Wright, Whither Elijah? The Ascension of Elijah in Biblical and Extrabiblical Traditions Heavenly ascents figure prominently only in “late” biblical materials; in earlier texts, the notion is that the super-mortals such as Enoch and Noah lived somewhere at the ends of the earth. JSJ.S 89; Esther G. Chazon et al. (eds.), Things Revealed; Brill, Leiden (2004) 123–138 (BL)

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1842

Bruce Chilton, James, Brother of Jesus James, son of Joseph from an earlier marriage, was the half-brother of Jesus. Although the gospels marginalize his position, he may well have been one of the most authoritative figures during the first generation of the Christian movement after the death of Jesus. Scot McKnight et al. (eds.), The Face of New Testament Studies; Apollos/Intervarsity Press, Leicester (England) (2004) 251–262 (BL)

1843

Yaron Z. Eliav, The Tomb of James, Brother of Jesus, as Locus Memoriae The figure of James remains largely obscure. Clear are the centrality of Jerusalem and the temple (1Apk.Jas, 2Apk.Jas, Hegesippus, PsClemRec). The pterygion of the temple (T.Sol.22:8) as the place of death and tomb (2Apk.Jas.61:20) – if there ever was one, remains unknown – got different landscapes according to “conceptional geography” disengaged from the original temple context shifting to the southeastern corner of the Temple Mount enclosure and to the final establishment of the tomb at the Valley of Jehoshapahat. HThR 97/1 (2004) 33–59 (WSch)

1844

James A. Kelhoffer, Did John the Baptist Eat Like a Former Essene? Locust-Eating in the Ancient Near East and at Qumran John the Baptist’s and the Essenes’ eating of locusts/grasshoppers in Mark 1:6c//Matt. 3:4c and CD 12:11b–15a belongs to a cultural heritage shared for centuries by many Jews, other peoples of the Ancient Near East, and Islamic traditions from Muhammed (allegedly) to al-Damìrì at the turn of the fifteenth century CE, and beyond. That certain Jews ate locusts is attested by not only Lev 11:20–23 but also – and closer to the time of the Essenes and the Baptist – the Letter of Aristeas and Philo. What is unusual for Mark 1:6c//Matt 3:4c is the absence of some qualification of which locusts John ate or how he ate them. To argue for a direct connection between John and the Essenes because of the references to eating of locusts in the rather different passages of Mark//Matt and CD, however, is an unfortunate instance of ‘parallelomania’. DSD 11/3 (2004) 293–314

1845

Steve Delamarter, The death of Josiah in scripture and tradition: wrestling with the problem of evil? This study in comparative midrash traces the accounts of the death of Josiah through more than a dozen texts and translations. These include the two Biblical texts, as well as texts from Apocrypha, Pseudepigrapha, Septuagint, Vulgate and early rabbinic writings. The evidence suggests that the later tradents may have been wrestling with the problem of evil that lies at the core of the Biblical accounts of the death of Josiah. As such, the study represents a fascinating look into the ongoing relationship between canon and the communities that looked to it for identity and ethos. VT 54/1 (2004) 29–60

1846

William John Lyons, On the Life and Death of Joseph of Arimathea Recent studies have raised significant questions about where the historical Joseph of Arimathea ends and the Joseph of legend begins. Here it is argued that the Markan Joseph was a devout Jew who buried Jesus for reasons of either personal piety or communal duty. He was subsequently either ‘defended’ as a sympathizer (Luke), explicitly ‘converted’ (Matthew, John), or suppressed by ‘harmonizing’ commentators. Both Crossan’s argument that Mark created his Joseph ex nihilo to solve the problem of the loss of Jesus’ body, and Brown’s argument that the pious Joseph must have subse-

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quently become a believer, are considered and rejected. It is suggested that Mark found Joseph’s name in earlier tradition and retained it because it suited a specific motif, the appearance of exemplary characters who provide a critical contrast to the Markan disciples. The historical Joseph almost certainly lived and died a pious Jew. JSHJ 2/1 (2004) 29–53

1847

Lawrence Briskin, Tanakh Sources of Judas Iscariot The authors of the christian Gospels had no direct knowledge of the life of Jesus. Therefore, they made heavy use of ‘eisegesis’ interpreting the text of the Tanakh by reading into it that which they wished to find. The betrayal of Jesus by Judas in the Gospels was probably based on two events form the Tanakh: (1) Judah and his brothers’ sale of Joseph to Ishmaelite traders, and (2) the revolt of Absalom against his father King David. JBQ 32/3 (2004) 189–197

1848

Ben Witherington III, Joanna. Apostle of the Lord – or Jailbait? In Romans 16:7 Paul is writing about a Jewish woman called Junia, who was in Christ before him and apostle, what means that she was numbered among Jesus’ earliest followers and probably has seen the risen Lord himself, been commissioned by him and now serves as a missionary. Because of this and some further reasons W. believes that Junia and Joanna (the Hebrew name equivalent to Junia) named in Luke 24:11, who was one of the followers of Jesus and one of the women arriving at the tomb on Easter morning, are the same person. BiRe 21/2 (2005) 12–14.46–47 (CB)

1849

Esther A. de Boer, The Gospel of Mary: Beyond a Gnostic and a Biblical Mary Magdalene The “Gospel of Mary” is a second-century Gnostic text, but de Boer not only studies this text on the figure of Mary Magdalene, but offers substantial chapters on the same person in Mark, Matthew, Luke, and John. It is suggested that M.M. was an important personality in the early Christian community, but that the gospel traditions keep her relatively silent – for a number of reasons studied in this interesting book. JSNT.S 260; T & T Clark, London (2004) X/1–248 (BL)

1850

Deirdre Good (ed.), Mariam, the Magdalen, and the Mother Although several of the ten papers included in this volume deal with Mary, mother of Jesus, the book’s central theme is Mary of Magdala, in the gospels a marginal figure, but an important one in post-biblical tradition. Central papers deal with Mary Magdalene as a beloved disciple in the gospels (A. Marjanen), Mary Magdalene as a visionary (M.R. d’Angelo, with reference to John 20:14–18), and Mary Magdalen in early Christian and Byzantine art (D. Apostolos-Cappadona). Much attention is given to apocryphal literature. The book includes a general bibliography and a subject index. Indiana University Press, Bloomington, Ind. (2005) XVII/1–240

1851

Émilien Lamirande, Marie-Magdaleine disciple, témoin et apôtre, d’après l’ancienne littérature chrétienne. I. Données évangéliques et littérature apocryphe ou gnostique In the context of women’s appropriation and transmission of knowledge in the early Church, after referring to the New Testament gospels, the first part of this essay deals with apocryphal and gnostic writings which offer of Mary Magdalene, for her assimi-

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lation of Jesus’ message and the mission she received, an exceptional image of witness, disciple and apostle. ScEs 56/2 (2004) 153–170

1852

Brian Britt, Rewriting Moses: The Narrative Eclipse of the Text Arranged in three parts, this collection of the author’s studies on Moses focus on (1) the image of Moses in fiction, film, and exegesis; (2) the veil of Moses in art; (3) an analysis of a few biblical texts (Exod 4:10–17; Deut 31–33; the birth and death of Moses). Very useful is the section entitled “Legend and history in modern scholarly portraits of Moses” ( J. Wellhausen, H. Gressmann, M. Noth, G. von Rad, M. Buber). JSOT.S 402; T & T Clark International, London (2004) XI/1–208 (BL)

1853

Moshe Reiss, The Women Around Moses Möglicherweise ist die Tatsache, dass Frauen im Leben des Mose eine große Rolle spielen, ihn ernähren und beschützen, ein Grund dafür, dass er zu einer so bedeutenden Figur wurde. JBQ 33/2 (2005) 127–130 (SP)

1854

Christine Renouard, Le personnage de Nicodème comme figure de nouvelle naissance A man in the dark, nearly ridiculous because of his misunderstanding of Jesus’s words, these are the features Nicodemus is sometimes reduced to. Christine Renouard, paying attention to the way followed by this character in the Gospel of John, attempts to show his highly more complex identity, built by his narrative course in the Fourth Gospel. She proposes to consider him as a figure of rebirth as well as the paradigm of faith as reception. ETR 79/4 (2004) 563–573

1855

Pheme Perkins, Peter: How a Flawed Disciple Became Jesus’ Successor on Earth Perhaps the most striking characteristic of the image of Peter in the gospels is his hesitance and failure of faith. But each gospel has its own perspective of how he became for all that a leader. Mark highlights his shortcomings (i.e. Mark 8:31–33) but never let Jesus tell Peter that he will become the leader of the Twelve. In Luke Peter is told to strengthen brothers (Luke 22,31–34) and in the Book of Acts he becomes a bold witness for the gospel. For Matthew he serves as an example of faith in situations of challenge. In the gospel of John the transformation from an uncertain disciple into the revered apostle and martyr takes place in chapter 21. So generally the gospels wanted to reassure a suffering church: Like Peter the believer can come through weak faith. And even in the letters of Paul it can be seen that Peter’s call can’t be pinned down to a single event but includes several turning points. BiRe 20,1 (2004) 12–23 (CB)

1856

Franco Manzi, Segni di dio e maturazione “drammatica” della vocazione di Simon Pietro In this essay on the maturation of Peter’s vocation the author reviews all the relevant NT passages. ScC 132/3 (2004) 479–517

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1857

Michael D. Goulder, Did Peter ever Go to Rome? Paul and Acts suggest that after Easter Peter lived in Jerusalem and had special responsibility for the mission to Palestine. 1 Clem places him second of seven chronologically ordered victims of jealousy between 40 and 70 CE, but does not imply his martyrdom. By 100 CE legends were forming about his sojourn in Rome (1 Peter) and his martyrdom ( John 21). He probably died in his bed in Jerusalem, ca. 55 CE. Scottish Journal of Theology 57/4 (2004) 377–396

1858

Christfried Böttrich, Petrus-Bischofsamt-Kirche Petrus ist im NT als exponierter Funktionsträger mit ambivalenten Zügen eingebunden in das Kollektiv der anderen Funktionsträger (Mt 16, 17–19). Im antiochenischen Konflikt ist er um Integration bemüht, bedarf aber ebenfalls der Kritik und Korrektur durch andere. Für den ökumenischen Dialog heißt das: Auf protestantischer Seite wäre die Notwendigkeit einer die Einheit repräsentierenden Instanz anzuerkennen. Auf römisch-katholischer Seite wäre der Anspruch einer Lehr- und Jurisdiktionsvollmacht, der Sukzessionsgedanke sowie die Unfehlbarkeit lehramtlicher Entscheidungen preiszugeben. ZNT 13 (2004) 44–51 (MW)

1859

Martin Ebner, Petrus-Papstamt-Kirche (Römisch-katholische) Replik auf Christfried Böttrich, Petrus-Bischofsamt-Kirche, ZNT 13 (2004) 44–51. Petrus ist im NT in ein Gremium eingebunden (Gal 2, 9) oder einem Gegenüber zugeordnet. Bei Joh ist dies die joh. Theologie, bei Mt die Schlüsselgewalt der Gesamtkirche. “So gesehen zeigen (die ntl. Schriften) . . . bereits Widerstände gegen die Machtkonzentration auf eine einzelne Figur” (57). ZNT 13 (2004) 52–58 (MW)

1860

Esther Yue L. Ng, Phoebe as Prostatis As prostatis Phoebe did not render help to many in a servile manner. Yet we cannot say that she was a leader or congregational president. Nor should we envisage her as a patron to Paul in a juridical sense. Also Paul’s statements about his financial independence of people in Achaia would preclude the possibility that he was a client to Phoebe in typical Roman fashion. It is best to conceive of Phoebe as having provided hospitality to Paul and many others and having rendered practical help congruent with her duty as a deacon in the church of Cenchreae. Conceivably she was a woman of some wealth, but she was probably not a member of the upper social class, nor extremely wealthy and influential. TrinJ 25/1 (2004) 3–13

1861

Paul L. Maier et al., Pilate in the Dock. For the Defense/For the Prosecution The historian Maier (Defense) and the exegete Patterson (Prosecution) debate the role of Pilate in the trial of Jesus. The different positions mainly strike the credibility of New Testament record versus the nonbiblical evidences, especially Flavius Jospehus and Philo, and the question whether the Gospels have anti-Semitic tendencies or not. BiRe 20,3 (2004) 27–32.44 (CB)

1862

Andreas Kunz-Lübcke, Salomo. Von der Weisheit eines Frauenliebhabers Rather than actually painting a portrait of the elusive son of the equally elusive King David, the present book presents a very readable review of the relevant biblical texts, discusses the historical background (of which we know next to nothing), and adds a substantial section on Solomon’s echo in the foundation myth of the Ethiopian monar-

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chy, in modern literature and film (with much emphasis on the Queen of Sheba). The author points out that the Egyptian report on Sheshonq’s Palestinian campaign (ca. 930 BCE) does not mention Jerusalem or the Israelites, a fact that is relevant for assessing the fictional character of much of the Solomon tradition. Biblische Gestalten 8; Evangelische Verlagsanstalt, Leipzig (2004) 1–310 (BL)

1863

Georg Hentschel, Auf der Suche nach dem geschichtlichen Salomo Die hier vorgestellte Suche nach historischen Details in den biblischen Erzählungen über Salomo führt den Verf. zu einer Reihe offener Fragen bzw. zur Zusammenstellung sich widersprechender Positionen in der Forschung. Behandelt werden folgende Themen: Der Beginn Salomos Herrschaft, seine Verwaltung, die Fronarbeit, salomonische Bauten sowie Beziehungen zu Ägypten und Phönizien. Gerade in der Erwähnung der Namen bekannter ausländischer Könige sieht der Verf. Hinweise auf einen historischen Hintergrund der biblischen Salomogeschichte. ABG 16; Rüdiger Lux (Hg.), Ideales Königtum; Evangelische Verlagsanstalt, Leipzig (2005) 91–105 (DL)

1864

Eben Scheffler, Die nie al te wyse Salomo In this article it is argued that although the mere existence of Solomon is in contention in contemporary Old Testament scholarship, a historical Solomon can be accepted. However, this Solomon differs widely from the positive image of him that abounds not only in the Bible itself, but also in general Christian thought. In this article the relevant issues concerning the historical Solomon are put on the table and it is argued that a critical stance towards Biblical and other hero figures, which searches for a balance between individual and collective interests, befits more the attitude of a mature and responsible religion. HTS 60/3 (2004) 769–789

1865

Irmtraud Fischer, Salomo und die Frauen The paper not only looks at Solomon’s many wives, the king’s famous judgment between two women, and the Queen of Sheba; it also considers the figure of Wisdom as Solomon’s co-regent, the protection he received from his mother, and Abishag, who during David’s terminal illness seems to have been more than just David’s personal attendant. Frank-Lothar Hossfeld et al. (eds.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 218–243 (BL)

1866

Tammi J. Schneider, Sarah: Mother of Nations According to the standard reading of the book of Genesis, Abraham is the father of many nations. In her revisionist, and in part feminist, reading of the biblical story, Schneider disagrees. A close reading of the biblical story reveals that not Abraham but Sarah is the real protagonist of the plot. Abraham is given God’s promise, but he responds poorly. Moreover, he does not treat Sarah, his wife, the way he should. Unlike Abraham, it is Sarah who stays faithful to the divine demands and promises, going to extremes to help make those promises a reality. God recognizes Sarah’s efforts and in return saves and protects her continually from Abraham’s actions. Eventually, God presents her with a son who provides her the status of matriarch. Sarah’s son, Isaac, clearly appreciates his mother’s role, and even several years after her death still mourns her, until his wife, Rebekah, comforts him. Continuum International Publishing, London (2004) XII/1–146 (BL)

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1867

Maren R. Niehoff, Mother and Maiden, Sister and Spouse: Sarah in Philonic Midrash Against the tendency of Josephus to write Sarah out of the biblical account, Philo rewrote Sarah’s story with a sympathetic view applying his creative imagination to the matriarch as well. Gen 16 (Hagar) is treated and Sarah’s death to illustrate her virtues as a wife (Abr 245–251). Abr 90–98 Sarah in Egypt makes the couple’s relationship looking much better than it appears in the Bible (Gen 12). Even Abr 111–113 Sarah’s education as child (against Gen 18) shows her as a competent Jewish woman. Sarah as a figure of allegory is more dependent on tradition but he introduces innovative allegorical readings to the report of Sarah’s menopause (Gen 18:11) in Cher 41–50 and his curious insistances on Sarah’s parthenogenesis (Gen 20:12) in Ebr 60–61 and Mos 2.210 as the masculine daughter of a masculine God. HThR 97/4 (2004) 413–444 (WSch)

1868

Moshe Reiss, Samuel and Saul: A Negative Symbiosis Saul war aufgrund seiner Persönlichkeitsstruktur nicht geeignet, als König den verschiedenen gesellschaftlichen Kräften seiner Zeit integrativ entgegen zu wirken. Gebraucht wurde eine starke Persönlichkeit, die eine neue Beziehung zwischen Gott, König, Priestern und Propheten etablieren konnte. Zudem fand Saul in dem Propheten Samuel keine Unterstützung, sondern einen starken Gegenspieler. JBQ 32/1 (2004) 35–43 (SP)

1869

S.D. Snyman, Shamgar Ben Anath: A Farming Warrior or a Farmer at War Shamgar is a farmer at war rather than a farming warrior. This point of view heightens the extraordinary character of the event as well as the humour of the tale. VT 55/1 (2005) 125–129

1870

David R. Cartlidge, Thecla. The Apostle Who Defied Women’s Destiny Cartlidge portrays Thecla using ancient Christian scriptures beginning with the Acts of Paul and ancient iconography to show her important role close to Paul and her importance for the role of women in early Christianity and the Greco-Roman world. BiRe 20/6 (2004) 24–33 (CB)

Paul 1871

Philippe Wargnies, Chronique paulienne Dieser Beitrag bespricht acht in den Jahren 1998–2003 erschienene Studien zum Apostel Paulus: A. Decaux, J. Guillet, D. Marguerat, J.-M. Poffet und M. Quesnel behandeln das Leben und Werk des Apostels, die übrigen drei Werke sind eher den Arbeitsmitteln zuzurechnen: ein theologisches Wörterbuch, in dem 100 Schlüsselbegriffe, der paulinischen Theologie verzeichnet sind ( J. Côté), eine Einführung in die paulinische Theologie (V. Wiles) und einen Kommentar (G.-B. Montini). NRT 126/2 (2004) 236–250 (SP)

1872

Bruce Chilton, Rabbi Paul: An Intellectual Biography Meant as a sequel to Chilton’s well-known “Rabbi Jesus” (2000), the author offers a fresh and very readable interpretation of Paul’s life and thought. As the title indicates, Chilton emphasizes Paul’s Jewish background. Gamaliel, Saul’s teacher in Jerusalem and himself devoted to the discipline of mysticism, was reluctant to dismiss the vision-

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ary claims made by early Christians; later, Paul himself would be a man of visionary experience – someone called into the service of Christ by a command given in visionary experience. This is only the beginning of a story that has rarely been told as convincingly as by one of the world’s foremost experts on early Christianity. Doubleday, New York (2004) XVI/1–335 (BL)

1873

Margaret M. Mitchell, Paulus in Amerika Tendenzen der Paulusforschung in Nordamerika und Kanada in den letzten Jahrzehnten. Der Beitrag nennt literarische Ansätze (Paulus und antike Briefliteratur), Sozialgeschichte, Religionsgeschichte, Rezeptionsgeschichte, paulinische Theologie sowie Paulus im Kontext der sozialen Ordnung von Antike und Moderne. ZNT 14 (2004) 10–21 (MW)

1874

Nils Krückemeier, Paulus als Mensch und Theologe. Die paulinische Biografie und Theologie im Lichte von Dissonanz und Dissonanzreduktion Als Mensch besitzt auch der Theologe Paulus ein Gefühlsleben, das nicht unverbunden neben seiner Theologie steht, sondern sich mit ihr verbindet. Das sogenannte Damaskuserlebnis wirft Paulus in eine extreme emotionale Spannungssituation hinein: mit der Annahme des Christusglaubens verändert sich für Paulus der Kern seines Selbstbildes. Selbst die Jahre später verfassten Paulusbriefe lassen noch deutlich die Spuren des Verarbeitungsprozesses erkennen, der zur Milderung dieser emotionalen Spannung führt. Die psychologische Theorie von der “kognitiven Dissonanz” leistet dabei einen wertvollen Dienst für das Verständnis der paulinischen Aussagen. ThZ 60/4 (2004) 319–336

1875

James Constantine Hanges, “Do We Really Need to Take the Damascus Road?” Ancient Epiphanies and Imagining Paul’s Conversion Experience Die Christusvision des Paulus ist vermutlich nicht historisch. Dagegen spricht, die apologetische Funktion der Erzählung und die Tatsache, dass sie in Form und Funktion anderen Epiphanien im kulturellen Umfeld gleicht. Proceedings EGL & MWBS 23 (2003) 65–77 (SP)

Jesus: comprehensive studies ★ particular aspects 1876

John P. Meier, Un certain Juif: Jésus. Les données de l’histoire. Tome 1 Meier’s opus magnum “A Marginal Jew” (3 vols., 1991, 1994, 2001) will be translated into French, and here is the first volume. The subtitle explains that the volume deals with sources and dates, and the reader will immediately see that this is a book primarily for the scholar, for about half of the space is taken up by notes in small print, lists of abbreviations, indexes, and the like (pp. 265–491). Jesus is seen as beginning his public ministry in 28 CE (with the years 27 and 29 as equally valid options), and his death is dated to April 7, 30. Lectio Divina; Editions du Cerf, Paris (2004) 1–496 (BL)

1877

Giuseppe Barbaglio, L’attuale ricerca storica su Gesù: un’opera monumentale The three volumes of J.M. Meier’s “A Marginal Jew” (published in Italian translation in 2002 and 2003) are here presented and critically analysed and set in the context of current research. The reviewer also indicates his own position, as developed in the book: Gesù ebreo di Galilea (Bologna, 4th edition, 2003). CrSt 25/3 (2004) 877–896 (BL)

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1878

Jonathan Knight, Jesus: An Historical and Theological Investigation This presentation of what we know about the historical Jesus includes a chapter on scholarly interpretations of the figure of Jesus by many twentieth-century authors, including R.A. Horsley, Morton Smith, Ed Sanders, Geza Vermes, G. Theissen, and others. The author ascribes “messianic consciousness” to Jesus, arguing that the Markan messianic secret is not just a literary device. Understanding the Bible and Its World; T & T Clark International/Continuum, London (2004) XIII/1–310

1879

Klaus Berger, Jesus Written without notes and only an occasional scriptural reference, this is a monumental popular account. Berger makes no effort to reconstruct the biography of Jesus but simply ponders subjects such as Jesus and happiness, what does Jesus think of God, etc. Berger’s enemy is liberal (Protestant) theology, and he insists on Jesus being the intercessor for his believers. The author’s admiration for medieval and monastic mysticism often comes to the fore, e.g. when he insists that new revelation may not be impossible after Christ. While it is certainly good to know where to look for Berger’s comment on a variety of issues, he addresses the non-theologians rather than the specialist. Pattloch Verlag. München (2004) 1–704

1880

Sean Freyne, Jesus, a Jewish Galilean: A New Reading of the JesusStory While he writes much on Galilee as the place in which the message of Jesus originated (see esp. chapter 1), Freyne seems to see Jesus as someone primarily inspired by Scripture. His view of God is indebted to the book of Genesis (rather than the book of Exodus), and his message echoes the book of Isaiah as well as that of 1 Enoch. “Jesus’ primary inspiration was based on his understanding of Israel’s God as the creator God. . . . This perspective determines the manner in which he appropriates certain aspects of his tradition, in contrast to various other strands of Jewish thinking in his day” (138). T & T Clark International/Continuum, London (2004) XIII/1–212 (BL)

1881

Peter Hirschberg, Jesus von Nazareth. Eine historische Spurensuche A semi-popular book on Jesus, written by a German Protestant minister who is much interested in the local Galilean colouring of much of the NT. – Notes, bibliography, index. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2004) 1–208

1882

Donald L. Denton, Historiography and Hermeneutics in Jesus Studies: An Examination of the Work of John Dominic Crossan and Ben F. Meyer The author examines the work of two historical Jesus scholars who stand out in the field for their rigorous attention to method, and makes a case for the late Ben Meyer’s method as presenting advances over that of Crossan. JSNT.S 262; T & T Clark International, London (2004) VI/1–239

1883

J. Harold Ellens et al. (eds.), From Christ to Jesus Fourteen papers explore the figure of Jesus from a psychological perspective: J.H. Ellens and W.G. Rollins, Introduction; J.H. Ellens, From Christ to Jesus; J.H. Charlesworth, Psychobiography: a new and challenging methodology in Jesus research, D. Capps, A

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psychobiography of Jesus; J.W. Miller, Jesus: a psychological and historical portrait; D. Capps, Beyond Schweitzer and the psychiatrists: Jesus as fictive personality; D. Capps, J. Haley’s psychological portrait of Jesus; D. Capps, E. Erikson’s psychological portrait of Jesus; W. Wink, The original impulse of Jesus; A.G. van Aarde, Social identity, status envy, and Jesus as fatherless child; P.N. Anderson et al., A way forward in the scientific investigation of gospel traditions: cognitive-critical analysis; H. Childs, The myth of history and the evolution of consciousness: a Jesus scholar [ J.D. Crossan] in psychological perspective; P.N. Anderson, Jesus and transformation; S. Brown, The Bible and the alchemy of language in psychological perspective. – An important collection. Psychology and the Bible 4; Praeger/Greenwood, Westport, Conn. (2004) XVII/1–375 (BL)

1884

John S. Kloppenborg et al. (eds.), Apocalypticism, Anti-Semitism and the Historical Jesus. Subtexts in Criticism The following papers can be found in this collection: J.S. Kloppenborg, As one without a name? Co-opting the apocalyptic Jesus; W. Arnal, The cipher “Judaism” in contemporary historical Jesus scholarship; P. Frederikson, Compassion is to purity as fish is to bicycle, and other reflections on constructions of Judaism in current work on the historical Jesus; J.W. Marshall, Apocalypticism and anti-Semitism; A.-J. Levine, The earth moved: Jesus, sex, and eschatology [ Jesus’ view on sexuality is shaped by his eschatological beliefs]; D.C. Allison, The problem of apocalyptic; R.J. Miller, Theological stakes in the apocalyptic Jesus debate. – There is a sharp disagreement as to the extent to which Jesus shared apocalyptic beliefs. The contributors discuss in what way researchers commenting on the apocalyptic or non-apocalyptic Jesus have been influenced by personal theological convictions. The contributors to present volume favor the notion of an apocalyptic Jesus. JSNT.S 275; T & T Clark International, London (2005) XI/1–141 (BL)

1885

Andreas Lindemann, Wer ist Jesus Christus? Zur neutestamentlichen Jesusüberlieferung Vom Glauben an den erhöhten und auferstandenen Herrn bestimmt, erschweren die neutestamentlichen Texte den Zugang zu der historischen Person Jesu von Nazareth. Lindemann erörtert die methodischen Voraussetzungen und die Eigenart vorhandener Quellen für die Frage nach dem historischen Jesus und rekonstruiert anschließend einen wahrscheinlichen Lebenslauf Jesu sowie die Schwerpunkte seiner Verkündigung, sein Selbstverständnis und sein Wirken. GlLern 19/1 (2004) 15–28 (DL)

1886

Luke T. Johnson, The Search for the (Wrong) Jesus A critique of historical-Jesus research done in the early 1990s, here denounced as problematic. What historians such as M. Borg and J.D. Crossan fail to see is that they incorporate their critical assessment of Jesus with a historical reconstruction. In other words: instead of attacking Jesus, they use some elements of the NT tradition to form a non-historical image of Jesus to their liking. L.T. Johnson, The Living Gospel; Continuum, London (2004) 149–159 (BL)

1887

Córdula Langner, Otra vez el Jesús Histórico Diese kritische Auseinandersetzung mit der Geschichte und gegenwärtigen Ausprägung der historischen Jesusforschung kommt zu dem Ergebnis, dass das erkenntnisleitende Interesse für die Frage nach dem historischen Jesus das Ergebnis maßgeblich prägt und deswegen expliziert werden sollte. Qol 34 (2004) 97–126 (SP)

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1888

Pierre Gisel, La question du Jésus historique chez Ernst Käsemann revisitée à partir de la “troisième quête” During the 1950s, under the influence of Ernst Käsemann, a “second quest of the historical Jesus” resumed in its own way the quest which occupied liberal theology and secular culture from the Enlightenment throughout the 19th century. Pierre Gisel, outlines its profile, its context, and outcomes, thus revisiting 19th century research (Strauss, Harnack, etc.) and what stopped it after WWI. Situating this from the perspective of the “third quest” initiated in the United States two decades ago, characterised by a non-canonical approach and a deeper understanding of the diversity within 1st century Judaism, he raises some fundamental theological questions. ETR 79/4 (2004) 451–463

1889

Edgar V. McKnight, The Historical Shaping of a Heroic Jesus: Theological Implications Diese recht ausführliche Auseinandersetzung mit den verschiedenen Epochen der historischen Jesusforschung fragt nach der Relevanz dieser Forschung für die gegenwärtige Theologie. Diese kann im Rahmen einer postmodernen Hermeneutik darin bestehen, die religiöse Imagination historisch rückzubinden. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International/Continuum, New York (2004) 1–29 (SP)

1890

Riaan Ingram, Objektivisme en relativisme: Die wetenskap-filosofiese problematiek met betrekking tot historiese Jesus-studies While many recent historical Jesus studies have been done from theological and methodological viewpoints, this article focuses on the perspective of the philosophy of science. It aims to view some contemporary historical Jesus studies with regard to the philosophy of science from the angle of philosophical hermeneutics inaugurated by Heidegger’s reflection on fundamental ontology. The article criticises both an objectivistic view about knowledge that data can be known in ways that correspond to actual objective existence and a relativistic mentality that undermines the value of truth-seeking. HTS 60/4 (2004) 1333–1354

1891

Riaan Ingram, Verby objektivisme en relativisme: Op weg na nuwe fondamente vir historiese Jesus-studies In light of the contemporary epistemological discussion with regard to historical Jesusstudies and historiography in general, recent scholarship proposes that historical criticism and creativity should be combined to form a contemporary relevant picture of Jesus as historical figure. Some philosophical insights produced during the last century also suggest that western civilisation has become preoccupied with the essence of things and has forgotten that people are essentially ethical beings in need of wisdom. This tendency is also revealed in the recent preoccupation with the “truth” regarding Jesus’ life. In this article these issues are elaborated upon in discussion with especially Heidegger, Bernstein and Gadamer. Eventually the insights gained by this discussion are illustrated with regard to historical Jesus studies. HTS 60/3 (2004) 1007–1028

1892

Steven H. Golden, A Jewish Perspective of Jesus On an essential level, the writer’s Jewish perspective of Jesus is a personal reading of the relevant ancient texts. It focuses heavily on the trial because the question of Jewish involvement in Jesus’ trial is key to this perspective. The article also examines the view of modern scholars who reckon the disputes recorded in the Gospels between Jesus and other teachers as the major cause for his arrest and death. It is the writer’s con-

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tention that those disputes between the Jerusalem leadership and Jesus ring true enough; but neither individually nor yet cumulatively do they explain the enormity of the crucifixion. In order to elucidate this point the author examines some of the purportedly contentious teachings, such as those to do with the Temple, ritual purity, filial piety, Messiahship, and vicarious atonement. BTB 34/2 (2004) 54–68

1893

Donald Capps, Jesus as Power Tactician Psychological studies of Jesus have been neglected, but they may, in fact, make a contribution to historical Jesus studies. Jay Haley’s 1969 essay, ‘The Power Tactics of Jesus Christ’, is suggestive in this regard. Haley emphasizes Jesus’ appeal to the poor through healings, his rhetorical skills against the establishment, and his creation of an organization of dedicated men. His views that Jesus’ organization was hierarchically ordered and that Jesus made a fateful miscalculation leading to his execution are evaluated and reinterpreted in light of more recent scholarship. JSHJ 2/2 (2004) 158–189

✩ 1894

Pierre Grelot, Les frères de Jésus The “brothers” of Jesus, occasionally mentioned in the gospels (Marc 3:31–34; John 7:5, etc.), are not his biological brothers. The only explanation to be taken seriously is that the expression refers to his close relatives in general. Revue Thomiste 103/1 (2003) 137–144 (BL)

1895

Henry I. MacAdam, Domus Domini: Where Jesus Lived (Capernaum and Bethany in the Gospels) Kafarnaum am See Gennesaret und das nahe am Jerusalem gelegene Betanien dienten Jesus als Operationsbasen für seine öffentliche Wirkung in Galiläa bzw. in Judäa. Der Beitrag erörtert die Informationen aller Evangelien zum Aufenthalt Jesu an diesen Orten und – im Falle von Kafarnaum – die Ergebnisse archäologischer Untersuchungen. Die Heilungen Jesu in Kafarnaum, wo er mit der Familie des Simons/Petrus lebte, etablierten seinen Ruf am Anfang seiner Tätigkeit. Betanien, wo er in Gemeinschaft mit Simon dem Aussätzigen sowie/oder Maria, Marta und Lazarus weilte und von wo aus er regelmäßige Exkursionen zu Festen nach Jerusalem unternahm, war der Ort seines letzten großen Wunders vor der Passion. ThRev 25/1 (2004) 46–76 (DL)

1896

Birger A. Pearson, Did Jesus Marry? Answering to the popular press of these days P. points out that there is no evidence in the New Testament or the apocryphal gospels that Jesus ever married. Further, Jesus’ own teachings from his days as a prophet of the kingdom of God rule out the possibility that he could have been married to Mary Magdalene – or to any other woman – at that time. BiRe 21/2 (2005) 32–39.47 (CB)

1897

William Lane Craig, Was Jesus Buried in Shame? Reflections on B. McCane’s Proposal Zwar ist ein ehrenvolles Begräbnis Jesu historisch unwahrscheinlich, die Evangelien legen ein solches jedoch trotzdem nahe. ET 115/12 (2004) 404–409 (SP)

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1898

Tom Holmén, Jesus, Judaism and the Covenant This article seeks to illuminate Jesus’ Jewishness by introducing the perspective of covenant and a new concept, covenant path searching. The concept reflects a phenomenon discernible in all Judaism of the time: the activity of trying to find out how to keep faithful to the covenant. The analysis suggests that Jesus refrained from such an activity thus remarkably departing from the contemporary covenant thinking. This does not necessarily mean detachment of Jesus from Judaism or that he should be pictured as an antinomian. The so-called eschatological covenant of later Old Testament prophetic books could offer an explanation. The texts foretell an inner knowledge of God’s will which renders pursuing questions of covenant loyalty futile. JSHJ 2/1 (2004) 3–27

1899

Bernard Reitsma, The Jewishness of Jesus: Relevant or Essential Dass Jesus Jude war, hat für Christinnen in der sogenannten “westlichen” Welt eine andere Bedeutung als für die im Nahen Osten. Vor dem Hintergrund dieser Problematik nimmt der Verfasser die “Jewishness of Jesus” in den Blick. Sein Fazit: Die Tatsache, dass Jesus Jude war, ist für den christlichen Glauben nicht essentiell im Sinne von heilsrelevant (ebenso wenig wie die Tatsache, dass er ein Mann war). Sie ist aber auch nicht optional. Gott hat das Volk Israel auserwählt um sich zu offenbaren, und dass Jesus diesem Volk angehört, ist durchaus relevant. ThRev 25/1 (2005) 55–69 (SP)

1900

Christian Grappe, Jésus et l’impureté Jesus’ attitude towards impurity and his relative indifference concerning the ritual law are to be understood in the context of the dynamics of the coming Kingdom and of the manifestation of the Holy Spirit. Wherever the radical newness of the imminent Kingdom comes to light, one can see a new understanding both of space and of human responsibility. Holiness invades the secular sphere and opens up space, which brings about a radical change in the attitude towards impurity. In return, this gracious occupation of space by holiness results in high ethical standards. RHPhR 84/4 (2004) 393–417

1901

Douglas E. Oakman, The Radical Jesus: You Cannot Serve God and Mammon Based on philological considerations and contextualization of the very earliest Jesus traditions, especially Luke 16:13, this article argues that at the core of the concern of Jesus of Nazareth was a critique of Mammon, carried on under the proclamation of God’s ruling power, that may still today leave Christians in an Age of Mammon with an uneasy conscience. BTB 34/3 (2004) 122–129

1902

Barry S. Crawford, Christos as Nickname Merill P. Miller has suggested that “christos” may originally not have been a messianic title, but a nickname or honorific given to Jesus by his early followers (or his school). Crawford collects much material from ancient sources to illustrate this explanation. Symposium Series 28; Ron Cameron et al. (eds.), Redescribing Christian Origins; Society of Biblical Literature, Atlanta (2004) 337–348 (BL)

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1903

Andreas Grünschloss, Buddhistische Jesusbilder The author presents and discusses the figure of Jesus as seen by four contemporary Buddhist writers. Jesus is seen, e.g. as a Zen master, while another author appreciates the Sermon on the Mount, etc. Ulrich Berner et al. (eds.), Das Christentum aus der Sicht der Anderen; Verlag Otto Lembeck, Frankfurt (2005) 133–166 (BL)

HISTORY OF ISRAEL General – problems of historiography 1904

Julius Wellhausen, Israelitische und jüdische Geschichte Wellhausen, in the second half of the nineteenth century the leading German expert on the OT, condensed the results of his research in an eminently readable textbook of ancient Israelite history. The present book is a reprint of the author’s final (1918) version. It includes new material: an excellent biographical account by Rudolf Smend (now the leading specialist on Wellhausen) and an index to ancient sources, compiled by T. Schultheiss. Although Wellhausen’s view of early Judaism is now considered outdated, as have some certain points of his chronology of ancient Israelite writings, the account is still worthwhile reading. Smend’s afterword is most instructive, and we are looking forward to seeing his biography of Wellhausen. De Gruyter Studienbuch; W. de Gruyter, Berlin (2004) 1–401 (BL)

1905

John Day (ed.), In Search of Pre-Exilic Israel E. Nicholson, Current revisionism and the literature of the OT; G. Davies, Was there an exodus? (yes!); A.J. Frendo, Back to basics: a holistic approach to the problem of ancient Israel; W.G. Dever, Histories and non-histories of ancient Israel: the question of the united monarchy; J. Barton, Dating the succession narrative (defends an “early” dating); J.A. Emerton, The date of the Yahwist (defends an early dating: ninth to seventh cent. BCE); W. Houston, Was there a social crisis in the eighth century? (yes, there was); G.N. Knoppers, In search of post-exilic Israel: Samaria after the fall of the northern kingdom; H.G.M. Williamson, In search of the pre-exilic Isaiah (this search does lead to findings); D.J. Reimer, Jeremiah before the exile?; J. Day, How many pre-exilic psalms are there? (while a number cannot be given, the royal psalms are pre-exilic); K.J. Dell, How much wisdom literature has its roots in the pre-exilic period?; B.M. Levinson, Is the Covenant Code an exilic composition? A response to J. Van Steters (the CC is pre-exilic); B.A. Mastin, Yahweh’s Asherah, inclusive monotheism, and the question of dating; W.G. Lambert, Mesopotamian sources and pre-exilic Israel; A. Lemaire, Hebrew and West Semitic Inscriptions and pre-exilic Israel; T. Frenton, Hebrew poetic structure as a basis for dating. – Taken together, these papers make a good case against the minimalists and reaffirm the evidence of pre-exilic Israel. JSOT.S 406; T & T Clark International, London (2004) XV/1–432 (BL)

1906

M. Christine Tetley, The Reconstructed Chronology of the Divided Monarchy Tetley offers a thoughtful reconstruction of Judean chronology from 981 BCE (beginning of the reign of king Rehoboam) to 724 BCE (beginning of the reign of king Hezekiah), and the Israelite chronology from 981 BCE (beginning of the reign of king Jeroboam I) to 718 BCE (end of the reign of king Hoshea). The fall of Samaria is tentatively dated to a time between 721 and 719 BCE. According to Tetley, as according to practically all other writers on biblical chronology, certain passages have to be emended. The most dramatic emendation proposed by Tetley is in 2 Kgs 15:23, where

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she suggests to read 12 instead of 2 years. Pul, moreover, in 2 Kgs 15:19 is identified as Shalmaneser IV (not Tiglat-Pileser III), and Pharaoh Shoshenq’s accession is raised from 945 to 997, which makes him conquer Jerusalem in 977 (rather than in 925, as generally assumed). It is to be hoped that Tetley’s carefully argued book will generate new interest in the chronology of biblical Israel. Eisenbrauns, Winoa Lake, Ind. (2005) XIV/1–194 (BL)

1907

Rüdiger Liwak, Israel und Juda The author offers an annotated chronological table of the kings of ancient Israel and Judah, followed by a list of important dates of post-exilic and NT times, including a list of the Maccabean and Herodian leaders. The earliest historical date given is 926 BCE; kings Saul, David, and Solomon are (wisely) said to be undatable. Der Neue Pauly. Supplemente 1; Walter Eder u.a. (Hg.), Herrscherchronologien der antiken Welt; Verlag J.B. Metzler, Stuttgart (2004) 55–58 (BL)

1908

Zecharia Kallai, Political Doctrines and Ideology in Biblical Historiography. A Programmatic Review Schreiber und Redaktoren biblischer Texte folgten bei der Darstellung geschichtlicher Ereignisse bestimmten gängigen politischen Konzepten. Der Verf. benennt und erörtert fünf solche als Grundlagen des biblischen Geschichtsverständnisses anerkannte Größen: Die Entstehung des Volkes, das Land, die Staatsideologie, Israels Position unter seinen unmittelbaren Nachbarn und Israels überregionale Bedeutung. Die Zeit der frühen Monarchie, v.a. das Vereinigte Königreich von David und Salomo, wird abschließend als der “major formative background” (115*) für die Entstehung der erörterten politischen Doktrinen und Ideologien postuliert. Michael Heltzer et al. (eds.), T eshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 107*–115* (DL)

1909

Charles Isbell, Minimalism: The Debate Continues Der Verf. kritisiert den sog. Minimalismus als eine nicht gerechtfertigte absolute Skepsis gegenüber biblischen Quellen. Im ersten Teil werden einige allgemeine Bemerkungen zu Interpretationsmustern der Minimalisten und den sich daraus ergebenden Problemen für die spät datierten biblischen Geschichten gemacht. Im zweiten Teil setzt sich Isbell in einer z.T. polemischen Weise mit den Thesen T.L. Thompsons auseinander, für den das AT eine ideologisch bestimmte Geschichtsauffassung der hell. Zeit sei. Betont wird Thompsons Missachtung exegetischer Erkenntnisse wie außerbiblischer Quellen sowie fehlende Skepsis in der Interpretation nt-licher Passagen, die als Schlüssel zum Verständnis des ATs gebraucht sind. JBQ 32/3–4 (2004) 143–147.211–223 (DL)

1910

Alan Millard, Amorites and Israelites: Invisible Invaders – Modern Expectation and Ancient Reality Entgegen den Zweifeln an der Historizität der biblischen Landeseroberung angesichts des Fehlens von Zerstörungsschichten oder eines archäologisch greifbaren Bruchs in materieller Kultur an entsprechenden Orten zieht der Verf. eine Analogie zwischen der amoritischen Eroberung Babyloniens um 2000v. und der israelitischen Eroberung Kanaans. Beide Vorgänge hätten keine archäologisch greifbaren Spuren hinterlassen und seien nur literarisch belegt. Dies hänge mit den Verhältnissen im antiken Nahen Osten zusammen, da die Eroberer selbst die unterworfenen Gebiete besiedelten, deren materielle Kultur fortsetzend, und daher auch kein Interesse an großflächigen Zerstörungen der Siedlungen gehabt hätten. James K. Hoffmeier et al. (eds.), The Future of Biblical Archaeology; W.B. Eerdmans Publishing Co., Grand Rapids, Mich., u.a. (2004) 148–160 (DL)

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1911

J.-M. Van Cangh, “La Bible dévoilée” de Finkelstein et Silberman On the basis of recent archaeological discoveries, the book by Finkelstein and Silberman, “The Bible Unearthed”, raises the question of the historicity of some biblical data (the Patriarchs, the Exodus, the conquest of Canaan, the empire of David and Solomon). These discoveries deserve indeed consideration but one must distinguish these results from the literary study of the texts. The scribes of Josiah (622 BC) could not invent stories which are in contradiction with their own political and theological ideas. One must also take into account more ancient texts (like Hos 12, around 750 BC) which bear witness, in a very coherent manner, to the existence of these traditions. NRT 126/3 (2004) 446–457

Premonarchical period 1912

Norbert Mendecki, Gab es einen Exodus aus dem Land am Nil? Ausgehend von Überlegungen zur historischen Einordnung der in den Texten vom Toten Meer beschriebenen Zerstreuung Israels wird hier die These vorgestellt, wonach in einigen biblischen (v.a. Ez 29,13–14; Jer 46) und außerbiblischen Texten mit ‘Ägypten’ das Nordreich Israel bzw. die von Ägypten unterstützten und 107v. endgültig deportierten Samaritaner gemeint seien. Dementsprechend seien mit ‘Pitom’ und ‘Ramses’ die Orte Garizim und Sichem gemeint und hinter der Josefsgeschichte verberge sich die Geschichte des Nordens im 2./1. Jh.v. Zahlreiche weitere auf einen Exodus anspielende Passagen (u.a. Jes 19,12ff.; 49,12; Jer 43–44; 31,7–14; Ps 51; 147; Mi 2,12–13) seien als Beschreibungen dieser Zeitperiode zu interpretieren. BEAT 51; Matthias Augustin et al. (Hgg.), “Basel und Bibel”; Peter Lang, Frankfurt a.M. (2004) 19–38 (DL)

1913

Anson F. Rainey, Amarna and Later: Aspects of Social History Die Amarna-Korrespondenz und weitere ägyptische Quellen erlauben einen guten Einblick in politische und soziale Strukturen der südlichen Levante in der SB. Man kannte in Ägypten eine klar abgrenzbare Provinz Kanaan und unterschied sogar diverse soziale Gruppen in dieser Region. Bei seiner Analyse der Quellen spricht sich der Verf. gegen die Gleichsetzung der sog. ‘apîru mit der ethnischen Gruppe der Hebräer und für die Annahme der Entstehung der frühisraelitischen Besiedlung durch die Sesshaftwerdung nomadisierender Gruppen auf beiden Seiten des Jordans. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 169–187 (DL)

1914

Pekka Pitkänen, Ethnicity, Assimilation and the Israelite Settlement Based on comparative studies of ethnicity, the author suggests the possibility that a group from Egypt gained a foothold in the Canaanite highlands, and assimilated and amalgamated local people(s) over the course of ensuing centuries. In this way, Israel came to exist. Such a model is reasonably in accord with the biblical data, archaeological evidence from the Israelite hill country, and the main contours of ethnic studies. TynB 55/2 (2004) 161–182

1915

Silvia Linington, Recent trends in the study of the history of premonarchic Israelite religion with particular emphasis on the concept of the covenant The purpose of this paper is to critically evaluate and compare some of the recent and not so recent works on Israelite history regarding their methodology. Particular

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emphasis is placed on their treatment of the covenant theme. The time periods under discussion are the primordial, patriarchal and settlement eras. Verbum et Ecclesia 25/1 (2004) 125–151

1916

Robert D. Miller, Identifying Earliest Israel There has been much discussion in the past decade regarding identifying Israel in the archaeological remains in ancient Palestine. The Iron I period (ca. 1200–1000 BC), in particular, poses great problems as scholars attempt to locate the earliest Israelite community in the settlements that emerged in the highlands at this time. Connecting this settlement with the label “Israel” requires a statement about ethnic identity, yet studies of the topic rarely reckon critically with the comparative literature on the nature of ethnicity. This study surveys contemporary theory on ethnic identity and then uses this theory to determine whether the Iron I highlands constitute a unique ethnicity. It is shown that identifying early Israel can be done without reference to the biblical text at all. Stylistic homogeneity and, more especially, settlement patterns reveal the distinctive identity of this community. The Merneptah stele and material culture continuity with Iron II support the designation of that community as Israel. BASOR 333 (2004) 55–68

Period of the monarchy 1917

Amihai Mazar, Remarks on Biblical Traditions and Archaeological Evidence concerning Early Israel Der Beitrag plädiert für die Anerkennung des historischen Gehaltes einiger biblischer Erzählungen zur Frühzeit Israels. Bestimmte archäologisch nachgewiesene Sachverhalte wie die Stellung der Stadt Hazor, Kenntnis des sb Stadt-Staaten Systems, Zeugnisse philistäischer Kultur u.a. aus dieser Zeit haben ihren Eingang in die viel später verfassten biblischen Texte gefunden und gehen möglicherweise auf ältere schriftliche Quellen zurück. Die ‘Vereinte Monarchie’ ist in ihrem Kern als eine historisch zutreffende Beschreibung des israelitischen Staates in der Frühphase seiner Entwicklung zu interpretieren, auch wenn zahlreiche ausschmückende fiktive Details erst später hinzugefügt wurden. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 85–98 (DL)

1918

Jan Christian Gertz, Konstruierte Erinnerung. Alttestamentliche Historiographie im Spiegel von Archäologie und literarhistorischer Kritik am Fallbeispiel des salomonischen Königtums The Old Testament’s description concerning the early history of the Israelite people is increasingly considered to be a constructed memory, which – in neo-assyrian times – offered a new answer to the question about Israel’s origins, thus forming a tradition. An analysis of the relevant depictions using criticism of sources shows that the same applies to the Solomonic kingdom as portrayed in the Old Testament. The results from the archaeological examination of Palestine are similar: according to the so-called “low chronology”, the strata of the Iron Age are about 100 years younger than previously assumed. Of course, even following the traditional dating, the uncritical reading of the description of the Solomonic kingdom could hardly be sustained, neither from an archaeological point of view, nor relating to literary history. BThZ 21/1 (2004) 3–29

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1919

Lawrence E. Stager, The Patrimonial Kingdom of Solomon Der Beitrag bietet eine Sammlung von Hinweisen sehr unterschiedlicher Art aus biblischen und außerbiblischen Texten, aus Archäologie und sogar politischer Theorie für die Entstehung eines israelitischen Königreiches der Stämme im 10. Jh.v. Als Hauptstadt dieses Staatsgebildes bestimmt der Verf. Jerusalem, wobei nicht die Größe der Siedlung sondern ihre symbolische Bedeutung als Regierungs- und Kultort zu dieser Funktion geführt haben sollen. Mit der Zuordnung einiger Zerstörungsschichten v.a. in Megiddo und Taanach dem Eroberungszug des Pharao Schischak erhalten die vermuteten Überbleibsel des postulierten vereinigten Königreichs eine absolute Datierung. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 63–74 (DL)

1920

Kitty Schneider, The Omrids: Too much theology, too little context? The much-maligned Omrids, especially Ahab, are presented to us via later redaction. The authors, probably due to social, political and religious circumstances, such as the loss of the two kingdoms of Judah and Israel and the exile to Babylon, projected the troubles and woes which were experienced during these turbulent and unstable times, onto those in power. Whilst there is some justification in their accusations towards the Omrid kings of Israel, the medium they used for an expression of condemnation of these rulers, namely, rigid and strict theological considerations, clouded the true worth of the reigns of these kings. The archaeological spade and sources of non-biblical origins, have produced magnificent and enormous structures, many artefacts of extraordinary beauty, and informative inscriptions which cannot be ignored. They speak of contextual realities, one in which religion played a part, and not the whole story. This paper is about those realities, how the Omrids managed to rule their kingdom very effectively, thus giving us enough evidence to revise the negative image projected in the biblical texts. OTE 17/2 (2004) 267–281

1921

Michael D. Oblath, The Exodus Itinerary Sites. Their Locations from the Perspective of the Biblical Sources Under this seemingly innocent title, the author presents a radical historical interpretation of much of the exodus story as told in the OT. The exodus narrative is an allegorical tale, created to describe, in veiled fashion, the struggle of a group of Israelites for independence from the Davidic monarchy. The exodus was not out of Egypt, but out of southern Judah. The cities of Pithom and Ramses, rather than located in Egypt, represent Solomon’s Temple and royal palace in Jerusalem. The exodus itinerary lists certain settlements of Israelites in the south of Palestine. Studies in Biblical Literature 55; Peter Lang Publishing, New York – Bern (2004) XIX/1–283 (BL)

1922

Jeffrey H. Tigay, What’s in a Name? Early Evidence of Devotion Exclusively to Yahweh The dominant view of scholars today is that Israel as a whole was not monotheistic or even monolatrous but a polytheistic society until the period of the Babylonian Exile. The author scrutinizes onomastics as one main tool commonly used to measure Israel’s polytheism. Both the statistics of inscriptional and biblical theophoric names show a predominance of Yahwistic names by over 90 percent. Furthermore he shows that personal names reflect only one facet of the religious life of a particular society. Therefore the ancient Israelite onomasticon is not enough to tell definitely whether exclusive devotion to a single god was one of the cherished values. And it suggests that we can no longer use names as evidence of rampant polytheism in ancient Israel. BiRe 20,1 (2004) 34–43.47–51 (CB)

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1923

Nadav Na"aman, The Contribution of the Su¢u Inscriptions to the Study of the History of the Kingdoms of Israel and Judah (Hebr., Engl. summary) Die neulich publizierten Inschriften des Gouverneurs von Su¢u am mittleren Euphrat zeugen von einer Zeit des Wohlstands und der extensiven Entstehung zahlreicher Königreiche im antiken Nahen Osten des 8. Jhs.v. Es lassen sich einige Parallelen zwischen den Vorgängen in Su¢u und in Palästina bei der Entwicklung staatlicher Strukturen, Leistung von Tributzahlungen, assyrischer Einflussnahme im politischen wie kultischen Bereich beobachten, was als eine Hilfe zum Verständnis der geschichtlichen Situation in der letztgenannten Region angesichts des Mangels an Inschriften aus dieser Zeit dienen kann. Zion 69/2 (2004) 133–149.XIII (DL)

1924

Rodger C. Young, When Was Samaria Captured? The Need for Precision in Biblical Chronologies Factors that produce wrong chronologies – The confusion caused by inexactness (as an example Thiele’s treatment of the reign of Athaliah) – Dates for the last Kings of Israel – 2 Kings 17:1. “A precise chronology for the Kings of Judah and Israel can be constructed without the necessity of declaring that any of the underlying texts are in error or that they represent a statement that cannot be reconciled with the history of the time” (p. 595). JETS 47/4 (2004) 577–595 (BF)

1925

Hanré Janse van Rensburg, The attack on Judah in Sennacherib’s Third Campaign: An ideological study of the various texts Research on the different records of Sennacherib’s campaign in Judah in 701 BC has focused mainly on the historicity of the various texts. In contrast, this article focuses on the ideology of each of the accounts. The texts are investigated as ideological documents that were intended to serve the interests of social power of the groups that produced them. The factual differences between the reports are shown to contain the same ideological purpose, namely to claim honour for those in power and for their patron deities. OTE 17/4 (2004) 560–579

1926

Roger C. Young, When Did Jerusalem Fall? The study examines all texts in Jeremiah, Ezekiel, and 2 Kings that bear on the question. Jerusalem fell in the fourth month (Tammus) of 587 BC. JETS 47/1 (2004) 21–38 (BF)

Babylonian exile ★ Persian period ★ Hellenistic and Roman periods until Bar Kokhba 1927

Ephraim Stern, The Babylonian Gap: The Archaeological Reality The extent of the Babylonian destruction in the Kingdom of Judah in 586 BCE is today essentially an archaeological question. It may be examined by comparing pottery and other remains found in First Temple period destruction layers in the City of David in Jerusalem, Lachish, En-Gedi, Arad and at dozens of other recently excavated or surveyed sites, both large and medium-sized towns and agricultural settlements. The results of all of these excavations and surveys clearly affirm that Judah was almost entirely destroyed and that its Jewish population disappeared from most of the kingdom’s territory (except, perhaps, for the area of Benjamin). One of the results was that

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two thirds of the destroyed kingdom’s area was subsequently occupied by Edomites, turning it into ‘Idumea’. With the growth in the number of excavations and surveys across Judah in recent years, our view of the total destruction of Judah by the Babylonians has been strengthened. This view is based upon purely archaeological considerations and is not motivated by hidden ideological considerations. JSOT 28/3 (2004) 273–277

1928

Bustenay Oded, Exile – Homeland Relations During the Exilic Period and Restoration The close links between homeland and exile/Diaspora are attested in documents and well substantiated. The ethnic and religious bond is demonstrated by the several ingatherings form exile to Israel and by the tributes and gifts given to the Temple. Indeed, the leadership of the community of the repatriates in Judah was from exile (Sheshbazzar, Zerubbabel, Ezra and Nehemiah); the task and initiative for restoring the Temple came from those who returned to Zion; the mission of rebuilding and repopulating Jerusalem was fulfilled by those from exile; and the activities of Ezra and Nehemiah in Judah regulated the life of the community according to the prescriptions laid out in the Torah which was brought by Ezra from the Golah. Together, all these facts show that the center of gravity as far as Israelite/Judean historical and religious traditions and revival are concern, was situated in Babylonia, at least till the time of Ezra-Nehemiah. Michael Heltzer et al. (eds.), T eshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 153*–160*

1929

B. Oded, “Yet I Have Been to Them lmqd“ m'† in the Countries Where They Have Gone” (Ezekiel 11:16) Eine Untersuchung der Argumente pro und contra die Existenz israelitischer Heiligtümer in Babylonien führt zu dem Ergebniss, dass es solche Heiligtümer bei den Exulanten nicht gegeben hat. Der in Ez 11:16 belegte Ausdruck lmqd“ m'† bezieht sich auch nicht auf einen realen Tempel sondern auf “an abstract, spiritual idea – that of the presence of God among the exiles” (104). Gerade die Abwesenheit der Heiligtümer unterschied die Exulanten von ihrer Umwelt, was die Annahme einer wahrscheinlichen Assimilation etlicher Israeliten an ihre heidnische Umwelt durch die Teilnahme an lokalen Kulten nicht beeinträchtigt. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 103–114 (DL)

1930

Elelwani Farisani, A sociological analysis of Israelites in Babylonian exile When one reads Ezra-Nehemiah, one immediately detects a contestation between the returned exiles and the 'm h"rß. The aim of this paper is to provide a sociological analysis of the conditions of Israelites in exile before their return to Jerusalem. This is done in two stages. First, the author analyses the socio-economic conditions of this group. Second, he offers an analysis of the religious conditions of the Israelites in exile. OTE 17/3 (2004) 380–388

✩

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1931

Lester L. Grabbe, A History of the Jews and Judaism in the Second Temple Period. Vol. 1: Yehud. A History of the Persian Province of Judah Archaeology, biblical and extra-biblical sources, social and political institutions, economic life, religion, and the course of history during the fifth and fourth centuries are dealt with in this attractive manual. Grabbe seems to suspect that Ezra is an invented figure, though he does not actually say this; Nehemiah, by contrast, is taken to be a historical figure and author of his memoirs (underlying the book of Nehemiah). Nehemiah is taken to be a governor appointed by the central Persian government, but one with a personal agenda – that of isolating the Jews from their neighbors. While Nehemiah seems to have been successful, he seems to have been unable to give permanence to his vision. – Well documented and rich in detail, this scholarly manual forms an inventory of all current interpretations of Persian-period Judaism, and scholars will use it with much profit. More often than not, they are likely to follow Grabbe’s judicial and cautious interpretations. T & T Clark International/Continuum, London (2004) XXI/1–471 (BL)

1932

Reinhard Gregor Kratz, Das Judentum im Zeitalter des Zweiten Tempels Fourteen papers are collected in this volume, and they permit glimpses into the mind of a German OT scholar who, as a student of the late O.H. Steck, is committed to the notion of multiple redactions and fictive historiography of the relevant biblical documentation. At the heart of this collection are three unpublished papers, here presented under the section heading “Jewish History”. Though Nehemiah seems to be the historical figure responsible for the rebuilding of Jerusalem’s wall, nothing can be said about the figure of Ezra, and the same is true of Sheshbazzar, Serubbabel and Jeshua, figures that appear exclusively in redactional texts. According to Kratz, the theological dignity of the biblical text is rendered a disservice if we take it too quickly as historical reportage. Forschungen zum Alten Testament 42; Mohr Siebeck Verlag, Tübingen (2004) X/1–387 (BL)

1933

James C. VanderKam, From Joshua to Caiaphas: High Priests after the Exile VanderKam draws upon ancient sources (including 1 and 2 Macc and mainly Josephus, of course) and a sizeable body of earlier scholarship, including his own, to reconstruct the more or less complete list of 51 high priests that served at the temple of Jerusalem between ca. 530 BCE and 68 CE. For each of these personalities, he compiles all information available. An inscribed ossuary is also discussed, but the author is too prudent to claim that it is that of high priest Caiaphas (listed as high priest no. 37). It would be good to have another volume on the matter: a more general study of the functions, ritual and otherwise, of the Jewish high priest, and VanderKam is certainly qualified to write such a study. Fortress Press, Minneapolis, Min. (2004) XIX/1–548 (BL)

1934

Monika Bernet, Polis und Politeia: Zur politischen Organisation Jerusalems und Jehuds in der Perserzeit Der politische (und politisch-religiöse) Charakter der perserzeitlichen Provinz Jehud wird in der Forschung seit J. Wellhausen und M. Weber sehr unterschiedlich beurteilt. Gegenüber der Bürger-Temple-Gemeinde u.ä. Entwürfen wird hier der Vorschlag gemacht, das politische Gebilde als Stadtstaat (city state) zu verstehen. Die in Esra/Nehemia erkennbaren Strukturen Jehuds erinnern an den griechischen Stadtstaat, wobei eher an

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eine ostmittelmeerische Gemeinsamkeit als an unmittelbar griechischen Einfluss zu denken ist. – Siehe auch: J. Schaper, IRBS 49:1612. OBO 201; Stefan Alkier u.a. (Hg.), Die Griechen und das antike Israel; Academic Press Fribourg, Fribourg (2004) 73–129 (BL)

1935

David Vanderhooft, New Evidence Pertaining to the Transition from Neo-Babylonian to Achaemenid Administration in Palestine The author discusses how the transition from one foreign administration to the other affected those Jews who remained in Palestine and those who lived in Babylonia. Mention is made of the (well known) Weidner tablets, but also of inscriptional material that has come to light only recently, e.g. a tablet dating from 498 BCE that refers to a al-yahudu = city of Judah in Babylonia, no doubt a place where Jews lived. In the early Achaeminid period, a few Jews held official administrative positions and were land-holders. As for Palestine, the territory of Yehud was considerably smaller than ancient Judah, but apparently, Jews could hold administrative positions there, as they could in Babylonia. Rainer Albertz and Bob Becking (eds.), Yahwism after the Exile; Van Gorcum, Assen (2003) 219–235 (BL)

1936

Ron Pirson (ed.), God na de ballingschap This thematic issue of a semi-popular Dutch journal offers articles on “God after the Exile” by R. Albertz (historical overview), B. Becking (on Ezra), M. Dijkstra (on the redaction of “Mosaic” scriptures), E. Eybnikel (post-exilic prophets), W. Rose (messianic expectations). J. Tavernier (Persian notions of God, ca. 550–330). Schrift 212 (2004) 38–70 (BL)

✩ 1937

Stefan Alkier et al. (eds.), Die Griechen und das antike Israel Six papers explore a variety of aspects relevant to the assessment of Greek influence during (and prior to) the Hellenistic period. H.-P. Kuenen and R. Wenning write on the archaeological evidence (suggesting that Greek influence was mediated through the Phoenicians), M. Bernett on Persian-period Yehud as a city-state comparable to the Greek city-state; S. Grätz looks as the fictive Persian mission of Ezra from the perspective of royal benefaction in the Hellenistic period. D. Georgi, finally, comments on Jewish syncretism, by which he understands not the “mixing” of religious views, but all kinds of tolerant living side by side with groups of other persuasion and various forms of interaction and accommodation. Georgi offers a well-documented survey of Hellenistic Judaism in all its known forms. OBO 201; Academic Press Fribourg, Fribourg (2004) X/1–199 (BL)

1938

Steven Weitzman, Plotting Antiochus’s Persecution Der Verf. fragt nach Hintergründen, Ereignisfolgen und Ablauf der Religionsverfolgung durch Antiochus und der daraus resultierenden makkabäischen Erhebung. Viele historische Einzelheiten lassen sich nicht mehr sicher erkennen. Das hängt auch daran, dass die jüdischen Autoren der Makkabäerbücher sehr wahrscheinlich literarische Topoi aus der babylonischen Traditionsliteratur kannten und zur Ausformung ihrer Erzählung heran zogen, etwa nach dem Schema: Ein Herrscher verwüstet religiöse Kultstätten, verbietet die traditionelle Religionsausübung, wird aber von einer anderen, sich gegen ihn erhebenden Herrschergestalt entmachtet, die dann die früher geltende Tradition und Religionspraxis restauriert und dabei selber zu Ehren kommt. Der Verf. weist dazu konkret auf berichtete sakrilegische Handlungen des babylonischen Königs Nabonid

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hin, dessen Person sich gut als literarisches Paradigma zur Beschreibung des Antiochus geeignet hätte. JBL 123/2 (2004) 219–234 (RM)

1939

Doron Mendels, Memory in Jewish, Pagan and Christian Societies of the Graeco-Roman World: Fragmented Memory – Comprehensive memory – Collective Memory Of the ten chapters on memory in ancient societies, two deal with specifically biblical subjects: 1 Maccabees (chap. 6; arguing that 1 Macc is to be used with caution as a historical source) and the (alleged) centrality of Palestine in the Second Temple period (chap. 7; pointing out that in classical sources, Palestine is a politically unimportant region). Chapter 1 is an important essay on historical thinking in ancient times. Library of Second Temple Studies 45; T & T Clark International, London (2004) XVII/1–157 (BL)

1940

John J. Collins, The Jewish World and the Coming of Rome Vom in 1 Makk 8 beschriebenen Bündnis des Judas Makkabäus mit Rom ausgehend erörtert der Verf. die Geschichte römisch-judäischer Beziehungen bis zum jüdischen Aufstand um 70n. Hat noch die Vasallentreue Herodes, dem König aus Roms Gnaden, Stabilität und Raum für zahlreiche Baumaßnahmen beschert, so wurde die römische Oberherrschaft nach seinem Tod zunehmend als Last empfunden, was zum Aufstand gegen Rom führte. Als zwei entscheidende Gründe für diese Empörung erörtert Collins jüdische religiöse Empfindungen sowie römische Unterdrückungspolitik, die mit brutalen Mitteln maßlose Steuererhöhungen durchzusetzen suchte. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 353–362 (DL)

1941

Ron Pirson (ed.), Herodes Seven papers explore the Herodian period from a variety of perspectives. Special attention is given to the genealogy of the Herodian family, the building projects of Herod the Great, the reigns of Agrippa I and II, Herod Antipas and John the Baptist. All the papers are in Dutch. Schrift 217 (2005) 1–36 (BL)

JUDAISM – EARLY CHRISTIANITY – GNOSTICISM – ISLAM Judaism General 1942

Jacob Neusner, Neusner on Judaism. Volume 1: History To celebrate Neusner’s seventieth birthday, the Ashgate series publishes Neusner’s selected papers in three volumes. The present volume begins with an autobiographical piece (1998), the other papers are about the early Pharisees, the attributions of sayings to known individuals in rabbinic sources, purity, and Judaism in the ancient Iranian world. Two papers are published here for the first time: The conception of history in formative Judaism; The Jerusalem school and western, academic scholarship on the history of Judaism. The Jerusalem school, according to Neusner, remains within traditional Jewish confines, and its scholarship does not live up to critical expectations he himself wishes to promote. Ashgate Contemporary Thinkers on Religion; Ashgate Publishing, Aldershot (2004) XVII/1–538

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1943

Jacob Neusner, Transformations in Ancient Judaism: Textual Evidence for Creative Responses to Crisis The key chapters discuss: the Torah as the response to exile and return in the sixth and fifth centuries BCE, the Mishnah as the response to the loss of the Jerusalem temple in 70 CE, and the formation of Talmud and Midrashim as a response to the challenges of late antiquity. As always, Neusner supports his analysis with freshly translated passages from the relevant Jewish sources. Hendrickson Publishers, Peabody, Mass. (2004) XI/1–180 (BL)

1944

Michael L. Satlow, A History of the Jews or Judaism? On Seth Schwartz’s Imperialism and Jewish Society, 200 BCE to 640 CE Schwartz’s story will be appreciated by scholars who insist on a minimalist approach to the ancient evidence, arguing that the rabbis were a more or less marginal group. Yet at the same time his narrative preserves the distinctiveness of the rabbis and their resistance to foreign culture. JQR 95/1 (2005) 151–162 (BL)

1945

John M.G. Barclay (ed.), Negotiating Diaspora: Jewish Strategies in the Roman Empire Six papers explore as many aspects of Jewish life in the Roman Diaspora: the keeping of the Sabbath (M. Williams), Jerusalem as mother-city in Philo (S. Pearce), Jews in Bulgaria (A. Panayotov), funerary inscriptions in Phrygia (P. Trebilco), Judas the Galilean in Josephus ( J. McLaren), and Egyptians in “Against Apion” by Josephus (the editor). Library of Second Temple Studies 45; T & T Clark International, London (2005) IX/1–161 (BL)

1946

Rachel Elior, The Three Temples: On the Emergence of Jewish Mysticism This collection of essays on the early phase of Jewish mysticism is made into a unit by the introduction in which the author summarizes her overall interpretation. The key to understanding the role the Heavenly Throne (Merkavah) and the Heavenly Temples (Hekhalot) mysticism is the fact that early mysticism was invented by priests who, when the Temple was destroyed, could no longer offer sacrifices. To fill the void, they devised a new spirituality that brought meditating priests in contact with the heavenly world. In the bibliography I miss the valuable contributions of James Davila. (Available from: The Littmann Library of Jewish Civilization, P.O. Box 645, Oxford OX2 OUJ, England.) The Littmann Library of Jewish Civilization, Oxford (2004) XIII/1–301 (BL)

1947

Eckart Otto, Vom biblischen Hebraismus der persischen Zeit zum rabbinischen Judaismus in römischer Zeit. Zur Geschichte der spätbiblischen und frühjüdischen Schriftgelehrsamkeit Als ein Ergebnis schriftgelehrter Arbeit ist der Pentateuch von zwei unterschiedlichen Entwürfen der Exilszeit bestimmt: Ein Teil der Zadokiden führte sich über Aaron auf Mose als eine eigene, aaronidische Gruppierung in der Priesterschrift zurück, während die Mehrheit der Zadokiden mit dem Deuteronomium einen Gegenentwurf formulierte, in den die Aaroniden in der nachexilischen Zeit integriert wurden. Diese zadokidische Tradition lebte im sadduzäischen Konservatismus weiter und wurde zur Grundlage der rabbinischen Schriftgelehrsamkeit, die aber auch den auf die im 1. Jh.v. durch die

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Herrschaft der Hasmonäer gestärkten aaronidischen Kreise zurückgehenden Pharisäismus eingebunden hat. ZABR 10 (2004) 1–49 (DL)

1948

Timo Veijola, The Deuteronomistic Roots of Judaism Dem hier vorgelegten Vergleich zwischen dem deuteronomistischen Material und den Büchern Esra/Nehemia folgt die Schlussfolgerung, dass nicht nur die letztgenannten Bücher dtrn. Ideen aufgegriffen haben, sondern dass auch das dtrn. Werk einige für Esra/Nehemia typische Elemente enthält (z.B. Rolle der Schriftgelehrten beim Studium, Lehre und Anwendung des Gesetzes). Die späten Deuteronomisten vermutet der Verf. im babylonischen Exil, wo, angesichts der Entfernung von Palästina, strenge Toraobservanz zum Merkmal des sich formierenden Judentums wurde. Damit ist das Judentum keine Neuerfindung der nachexilischen Zeit sondern tief im dtrn. Gedankengut verwurzelt. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) 459–478 (DL)

1949

Aecio E. Cairus, Works-Rightousness in the Biblical Narrative of Josephus Neben 4QMMT finden sich auch in Josephus’ Antiquitates sowie in der targumischen Literatur Ansätze einer Theologie der Werkgerechtigkeit. Diese These wird exemplarisch für die Auslegung von Gen 15,1–6 veranschaulicht. ET 115/8 (2004) 257–259 (SP)

1950

Stuart S. Miller, “Epigraphical” Rabbis, Helios, and Psalm 19. Were the Synagogues of Archaeology and the Synagogues of the Sages One and the Same? Funde von Mosaikfußböden mit figurativen Elementen, Abbildungen von Menschen und Tieren, sogar der Helios-Darstellung in frühen Synagogen regen Zweifel an, ob diese Gebetshäuser von ‘orthodoxen’ Juden aufgesucht werden konnten. Anhand des Mosaikprogramms aus Sepphoris zeigt dieser Beitrag auf, wie die Rabbiner der Spätantike ihren monotheistischen Glauben in heidnischen Symbolen auszudrücken wussten. So konnte z.B. der pagane Tierkreis unterhalb der Toranische dank dem rabbinischen Verständnis von Ps 19 als eine Bestätigung jüdischer Weltanschauung wahrgenommen werden. JQR 94/1 (2004) 27–76 (DL)

Essenes – Samaritans 1951

Justin Taylor, Pythagoras and the Essenes: Structural Parallels The many parallels between the Essenes, the Therapeutae, the Qumran community (and not to forget the early Christians of Acts 4:32–35) and the Pythagoreans are here explored in great detail, and it is suggested that Pythagorean influence must have reached first-century Palestine, presumably via Egypt. The original suggestion can be found in Josephus ( Jewish Antiquities 15:371), and earlier authors – including Ed. Zeller, Emil Schürer and M.J. Lagrange – have felt the same way. Peeters Publishers, Leuven (2004) XII/1–127 (BL)

1952

Emmanuel Friedheim, Sur les relations judéo-samaritaines en Palestine du Ier au IVème siècle p.C. entre accommodement et éviction Dieser Beitrag beschreibt die Entwicklung der Beziehungen zwischen rabbinischem Judentum und Samaritanern in den ersten vier Jahrhunderten. Ein Grund, der schließlich

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zur Trennung beider Gruppen führte, die im zweiten und dritten Jahrhundert in einigen Gegenden miteinander lebten und neben wirtschaftlichen und sozialen auch religiöse Beziehungen unterhielten, könnte die zunehmende Hellenisierung der Samaritaner und ihr Rekurs auf pagane Kulte gewesen sein. ThZ 60/3 (2004) 193–213 (SP)

Jewish-Christian controversies 1953

Bruce D. Chilton et al., Classical Christianity and Rabbinic Judaism: Comparing Theologies Classical Judaism, represented (roughly) by the Talmud, and having Jacob Neusner as its interpreter, is compared to classical Christianity, interpreted by B. Chilton from the New Testament, the early creeds, and the church fathers. Six areas are analyzed: (1) creation, the nature of man, and the Fall; (2) Christ and Torah; (3) Israel and the kingdom of God; (4) the body of Christ and the holiness of Israel; (5) sin and atonement; (6) resurrection, judgment, and eternal life. Each section includes a statement by the Jew on what the Christians say, and the Christian on what the Jews affirm. The book ends on two irenic yet opposite statements: why Judaism is true (Neusner) and why Christianity is true (Chilton). This wonderful book helps each side of the dialogue to clarify its own position. Baker Academic, Grand Rapids, Mich. (2004) 1–284 (BL)

1954

Peter Fiedler, Studien zur biblischen Grundlegung des christlich-jüdischen Verhältnisses Republication of twelve papers that were originally published between 1981 and 2002. Many of them deal with subjects relevant for the Jewish-Christian dialogue: the new covenant; Jesus and the Torah; Is the “Israel of God” the church or the Jewish people?; Anti-Judaism; Who is responsible for the death of Jesus? SBAB Neues Testament 35; Verlag Katholisches Bibelwerk, Stuttgart (2005) X/1–291 (BL)

1955

Peter J. Tomson, Presumed Guilty: How the Jews Were Blamed for the Death of Jesus Tomson surveys how Jesus’ trial and execution are portrayed in the NT and how that portrayal has affected Jewish-Christian relations throughout history. The book includes a name and subject index as well as a well-devised chart showing how various Jewish movements of the NT period felt about divorce, the Sabbath laws, and the like. Fortress Press, Minneapolis, Min. (2005) XIV/1–146

1956

Pseudo-Gregory of Nyssa, Testimonies against the Jews Greek and English text of a pseudonymous collection of OT texts used by Christians to refute the Jewish point of view. It forms part of the adversus Judaeos literature. The Greek text can also be found in Migne, Patrologia Graeca 46:193ff. Writings from the Greco-Roman World 5; Society of Biblical Literature, Atlanta, Ga. (2004) XXX/1–172

1957

Dominique Cerbelaud, Bulletin d’études juives et judéo-chrétiennes. Le Nouveau Testament et les racines de l’antisémitisme païen et chrétien Vorgestellt werden u.a. folgende (Sammel)Werke zur Frage nach den Wurzeln des christlichen und paganen Antijudaismus: Radici dell’antigiudaismo in ambiente cristiano – Colloquio intra-ecclesiale – Atti del Simposio teologico-storico – Citta del Vaticano, 30 ottobre –

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1 novembre 1997, Rom 2000; S. Trigano, L’E(xc)lu – Entre Juifs et chrétiens, Paris 2003, Peter J. Tomson, Jésus et les auteurs du Nouveau Testament dans leur relation au judaïsme, Paris 2003, Peter Schäfer, Judeophobie – Attitudes à l’égard des Juifs dans le monde antique, Paris 2003, Jean-Marc Joubert, Foi juive et croyance chrétienne, Paris 2001 und J. Dujardin, L’Église catholique et le peuple juif – Un autre regard, Paris 2003. RSPhTh 88/1 (2004) 163–181 (SP)

1958

Donald A. Hagner, A Positive Theology of Judaism from the New Testament Weder “supersessionism” noch “two-covenant theory” können das Verhältnis zwischen Judentum und frühem Christentum angemessen beschreiben. Am besten ist das frühe Christentum als “fulfillment of Judaism” charakterisiert. Der Beitrag enthält zwei Appendixe, die neutestamentliche Bibelstellen auflisten, die die Diskontinuität beziehungsweise die Kontinuität zwischen Judentum und frühem Christentum unterstreichen. Auf den folgenden Seiten (29–35) setzt sich Edvin Larsson weiterführend mit dem Beitrag Hagners auseinander. SEÅ 69 (2004) 7–28 (SP)

Early Christianity General – history ★ life – theology – texts 1959

Petri Luomanen, Starkin ja Bainbridgen uskontoteorian mahdollisuudet varhaiskristillisyyden tutkimuksessa The article first summarizes Stark and Bainbridge’s theory, presenting its key axioms, and definitions, and then discusses its usability in two contexts. The author argues that the part of Stark and Bainbridge’s theory which explains the formation of sects and cults – placing them in the axes of tension – is useful in the study of the sectarian nature of the Gospel of Matthew. The final part of the article assesses the general theory in the light of Rodney Stark’s Rise of Christianity. Although there are many merits in Stark’s book, there are also obvious shortcomings which can be traced back to Stark and Bainbridge’s general theory of religion. The theory works well in the study of schismatic movements, where its developers are most competent, but is inadequate as an explanation to all religious phenomena. Two further problems of this theory are discussed in the following article by P. Ylikoski (545–548). TAik 109/6 (2004) 531–544

1960

Ron Cameron et al. (eds.), Rediscribing Christian Origins The thirty-two papers included in this volume reflect the work of an essentially north American group of scholars that is dissatisfied with the generally accepted Lukan paradigm of Christian origins. Under the intellectual leadership of Burton Mack and J.Z. Smith they seek to develop a new paradigm based on anthropological approaches and the notions of “mythmaking” and “social formation”. Most of the contributions are more or less radical. Thus D.E. Smith takes the book of Acts as belonging to the novelistic genre and therefore unreliable as a key; historically, some of the apostles may occasionally have visited Jerusalem on the occasion of Jewish holidays, but there was no identifiable church there (p. 237ff ). Symposium Series 28; Society of Biblical Literature, Atlanta (2004) XVI/1–538 (BL)

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1961

Gerd Theissen, Die Jesusbewegung. Sozialgeschichte einer Revolution der Werte This is not just a revision of Theissen’s earlier (1977) seminal book on the Jesus movement, but a completely new book. However, he still argues that Christianity originated as an inner-Jewish reforming movement that refrained from prominent anti-colonial polemics while nevertheless revising Judaism’s symbolic world. In the early community, the two visible trends toward sectarianism and ecclesiastical stability echo the tension between itinerant radical missionaries and their sedentary sympathizers. What is new in the new movement is its ability to penetrate into the Roman-hellenistic world as a cult-movement that advocated new ideals of solidarity and forgiveness. Gütersloher Verlagshaus, Gütersloh (2004) 1–320 (BL)

1962

Alexander J.M. Wedderburn, A History of the First Christians This is essentially a reconstruction of the history that can be reconstructed from the Pauline letters and the book of Acts, supplemented by chapters on Jewish Christianity, Johannine Christianity, and the relationship between the early believers and the Roman state. A cautious historian, Wedderburn does not make high claims about missionary activity; Paul is seen as someone who had an exceptional vocation. About one third of the book is taken up by notes in small print, by bibliographies and indexes. Wedderburn refrains from idealizing the early community, for its history shows both the accomplishments and the failures of its members. T & T Clark International/Continuum, London (2004) XII/1–296

1963

Andries van Aarde, The earliest Jesus group in Jerusalem Church formation in the history of early Christianity emanated from the kerygma about Jesus after his death. The kerygma was based on memories of Jesus which were used in the Christian cult as both explanation and apology for the encountering of God through the traditions about the crucified, buried, resurrected, and ascended Jesus. The aim of the article is to argue that the term “the Twelve” served as a self-reference of the earliest Jesus group in Jerusalem. They regarded themselves as “apostles” and “prophets” of the “new Israel”, analogous to the twelve patriarchs in the Hebrew Scriptures. Reconstructing a trail from Jesus to the earliest group in Jerusalem to Paul, the article demonstrates a fundamental difference between Paul and the Jerusalem group. They understood the notion of “the Twelve” as exchangeable for “all of Israel”, represented by “all the apostles”. For Paul the concept “apostles” is an expansion of “the Twelve” in Jerusalem. Verbum et Ecclesia 25/2 (2004) 711–738

1964

James A. Kelhoffer, The Struggle to Define Heilsgeschichte: Paul on the Origins of the Christian Tradition The posing, refining and sometimes rejecting common explanations of origins may be a fundamental component of any shared human consciousness, relationship or religious community. This article studies Paul’s occasional remarks concerning the origins of the Christian tradition with reference to (1) Judaism, (2) Jesus, (3) Paul’s own authority, and (4) the faith of Paulinist Christians. It is argued that although the NT book of Acts offers the earliest narrative account of Christian origins, Paul’s occasional letters attest an even earlier point in the life of the early church when accounts of origins were a living part of the contested and evolving tradition. Understanding how Paul and Paul’s opponents defined the past can shed light on how they addressed issues that they and their communities faced in the present. BR 48 (2003) 45–67

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✩ 1965

Risti Uro, Eksegetiikka ja kognitiivinen uskontotiede This article focuses on three areas in which cognitive approaches may prove to be useful in the study of early Christian traditions. First, the distinction made by cognitive scientists between intuitive and explicit religious knowledge is helpful in constructing the relationship between the everyday religious life of the first Christians and the theological systematizations by the leaders of the movements. Second, the criticism of cognitive scientists against classical anthropology and religious studies is relevant in evaluating various symbolist and symbolic-culturalist approaches popular in early Christian studies. Third, two cognitive theories of ritual, the ritual frequency theory advanced by H. Whitehouse and the ritual form theory by R. McCauley and T. Lawson are introduced to explore the explanatory strength of these theories in the study of early Christian rituals. Three further articles by I. Pyysiäinen (562–567), T. Sjöblom (568–580) and A. Marjanen (581–585) discuss the benefits and limitations of cooperation between cognitive science and historical scholarship. TAik 109/6 (2004) 549–561

1966

Andreas Feldtkeller, The Step beyond Judaism: What Became of “Metanoia” in Earliest Christianity among the Gentiles of Syria? Early Christianity among the gentiles had more than one option of how to shape metanoia through ritual and ethics. Besides the option of adapting non-Jews to the overall system of Judaism, the “change in direction” required from gentiles to enter the Christian community could be mainly ritual, mainly ethical, or even a call away from both ethical and ritual observance. Adriana Destro et al. (eds.), Rituals and Ethics; Peeters Publishers, Leuven (2004) 55–69 (BL)

1967

Jürgen Zangenberg et al. (eds.), Christians as a Religious Minority in a Multicultural City: Modes of Interaction and Identity Formation in Early Imperial Rome This collective volume on the early Christians in the city of Rome is in two sections. Section I offers a series of papers on Rome; key papers include: P. Lampe, Early Christians in the city of Rome: topographical and social-historical aspects of the first three centuries; M.H. Williams, The shaping of the identity of the Jewish community in Rome in antiquity. The papers of part II deal with NT passages relevant to the same subject: M. Labahn writes on Paul’s public proclamation in Rome as the finale of a shipwreck (in Acts); C.J. Hodge on Rom 11:17–24 (with a new interpretation of the olive-tree metaphor, based on the notion that according to Paul, kinship is a social construct rather than a fact of nature); A. Pitta on Rom 14:1–15:13. There are also papers on the burial of Peter and Paul ( J.C. O’Neill, J. Zangenberg) and the pseudoClementine Homilies ( J. Wehnert, in an excellent paper). JSNT.S 243; T & T Clark International, London (2004) XIII/1–202 (BL)

1968

John M.G. Barclay, Pneumatikos in the Social Dialect of Pauline Christianity Am Beispiel des Adjektivs pneumatikos zeigt dieser Beitrag, wie der Gebrauch bestimmter Termini in den frühchristlichen Gemeinden zur Identitätsfindung innerhalb der eigenen Gruppe und zur Abgrenzung von anderen Gruppen bzw. der Außenwelt beiträgt. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 157–167 (SP)

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1969

Scot McKnight, Covenant and Spirit: The Origins of the New Covenant Hermeneutic The author suggests that it was the Pentecostal experience of the early Jerusalem followers of Jesus that provides the foundations for a complete reflection on the significance of Jesus of Nazareth. For it is here that one finds a constellation of factors that correlates substantially with Jeremiah’s prediction of a ‘new covenant’. Sometime after Pentecost and probably by someone other than Peter, an early Christian came to the conviction that the pneumatic experience of Pentecost was in fact what was expected by Jeremiah and Ezekiel. Therefore, it was inferred that the messianic Israel has entered into the New covenant. That person bequeathed to early Christians a category of wideranging implications, for it quickly became attached to the last supper tradition and found its way into the Pauline circle as well as the hermeneutic of the author of the Hebrews. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 41–54

1970

Guy G. Stroumsa, Christ’s Laughter: Docetic Origins Reconsidered One of the most radical heresies of early Christianity, Docetism, maintained that Jesus did not really die on the cross but only appeared to do so. Some docetic conceptions go further, denying Jesus a physical body altogether. This article argues that a claim that Jesus’ sacrifice was not really accomplished appeared among the very first followers of Jesus. For first-century Jews Isaac provided an obvious model of someone who – in his akedah (“binding”) as described in Genesis 22 – had almost been sacrificed, but not quite. The figure of Isaac, which soon became a typos, or figura, of Christ for the church fathers, as the Akedah was understood as a sacramentum futuri, must have been the source of this docetic interpretation of the crucifixion. Various gnostic texts and traditions describe Christ laughing in heaven while Simon of Cyrene is being crucified in his place. This laughter of Christ has not so far been properly understood. This article proposes to see in it a reference to the etymology of Isaac’s name, yz˙aq (“he will laugh”). JECS 12/3 (2004) 267–288

1971

Klaus Scholtissek, Zwischentexte – Lieder im Neuen Testament Die neutestamentlichen Hymnen verweisen aus ihrem biblischen Kontext heraus auf die urchristlichen Gottesdienste als Ursprung dieser frühen Christusverehrung. Gleichzeitig erschließen sie in ihren vorliegenden literarischen Zusammenhängen die rettende Ankunft Gottes bei den Menschen in Jesus Christus. Somit sind die biblischen Hymnen nicht nur Ausdruck vollzogenen Glaubens, sondern eben darin Ort von Theologiebildung. BiLi 77/1 (2004) 27–34 (CB)

1972

Eugenio Alliata et al., Il Monte degli Ulivi nella Demonstratio Evangelica di Eusebio di Cesarea The English reader enjoys a whole lot of translations from ancient Christian Writers which are regrettably inaccessible to the Italian public. This is the case also for many of Eusebius of Caesarea’s literary works and in particular those written before the constantinian discoveries in the Holy Places (ca. 325 AD). This article aims just to offer a glimpse on such literature by offering the Italian translation of a chapter from the Demonstratio Evangelica (VI,18,1–53) relating to the Mount of Olives. Before the discovery of the Holy Sepulchre, the Mount of Olives was certainly one of the most important places where Christians kept the sacred memories of our Lord’s passage through this Land: a place “where his own feet stood”, as Eusebius, together with the Christian tradition, likes to say. LASBF 52 (2002) 307–320

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Gnosticsm – Islam Gnosticism ★ Islam 1973

Hans-Josef Klauck, Ein neues Standardwerk: “Nag Hammadi Deutsch” Die deutsche Gesamtausgabe der Nag-Hammadi-Schriften könnte die Beschäftigung mit den Texten u.a. in vier Bereichen vorantreiben: (1) die Gattungsfrage (Groß- und Kleingattungen), (2) die Gnosisfrage (grundsätzliche Zweifel gegenüber dem Leitbegriff der “Gnosis” finden bei der Charakterisierung der Nag-Hammadi-Schriften als gnostische Texte keinen Niederschlag), (3) die religionsgeschichtliche Frage (hier sollten neben der Philosophie auch pagane Literatur, Mythologie und Religiosität allgemein einbezogen werden) und (4) die Frage der Kenntnis von Altem und Neuem Testament. BZ 48/2 (2004) 245–250 (SP)

1974

Franz Winter, Noch einmal zu den spätantiken Privatbriefen. Neue Erkenntnisse zu P.Harr. I 107 aus den koptischen manichäischen Briefen aus Kellis This is a small article, which is to be read as an addendum to an article published previously in this journal (PzB 9/1 [2003] see IRBS 47:1723). It deals with new research done on one of the texts, namely P.Harr I 107, the intellectual milieu of whose author is now identified with the help of the Coptic Manichaean private letters found at Kellis. The formula valetudinis has direct parallels in the texts there from, so that it is to be maintained, that the author of P.Harr. I 107 was a Manichaean. PzB 13/1 (2004) 65–68

1975

Dieter Georgi, The Gnosis Issue in Contemporary European Scholarship: A Problem of Psychopathology, Politics, or Human Rights? Gnosticism once was a major world religion with links to Judaism, Christianity, HellenisticRoman paganism, and Eastern religions. Contemporary German theology ignores this fact. Shelly Matthews et al. (eds.), Walk in the Ways of Wisdom; Trinity Press International/Continuum (2003) 286–296 (BL)

1976

Carl Smith, No Longer Jews: The Search for Gnostic Origins Smith surveys and critiques current scholarly reconstructions of the origins of ancient Gnosticism. His conclusion: Egypt following the Jewish Revolt under Emperor Trajan (115–117 CE) provides the best context for Gnosticism’s unique innovation, i.e. the rejection of the cosmos as bad and the Jewish Creator as an evil being. Individuals closely connected with Judaism – whether Jews, Jewish Christians, or Gentile godfearers – responded to the rebellion by rejecting the religious orientation that had fermented the rebellion. “No longer Jews”, these people were free to follow a higher God and a better way of life. – While this new suggestion is bound to be controversial, readers will agree that the author has opened up a promising line of investigation. Hendrickson Publishers, Peabody, Mass. (2004) XVII/1–317 (BL)

1977

Attilio Mastrocinque, From Jewish Magic to Gnosticism The author, known as a specialist on the magical side of ancient Mediterranean religions, here studies the Jewish contribution to, and element in, Gnostic forms of magic. The symbol of the serpent assumes center stage, and Mastrocinque offers a reconstruction of the Ophite cosmic diagram which he compares with the Cabbalistic Sefirot diagram and S. Parpola’s controversial explanation of the Assyrian tree of life. From

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this study, the Gnostics emerge as people who did practice magic, and some of the orthodox Christian criticism of them is quite justified (though, as the author explains, Christians did have their own variety of magic). – An important contribution to the historical study of ancient magic. Studies and Texts in Antiquity and Christianity 24; Mohr Siebeck, Tübingen (2005) XV/1–244 (BL)

✩ 1978

Ulrich Rudolph, Josef und seine Brüder im Koran Einleitung, Übersetzung, Kommentar, Bibliographie und Hinweise auf Illustrationen zur Josefserzählung in der Fassung des Korans (Sure 12). Therese Fuhrer u.a. (Hg.), Geschichten und ihre Geschichte; Schwabe Verlag, Basel (2004) 199–235

1979

Hans Küng, Der Islam. Geschichte, Gegenwart, Zukunft The famous Catholic theologian offers a survey of the history and beliefs of Islam, challenging Christians to accept Mohammed as a prophetic figure and challenging theologians to rethink traditional trinitarian speculation. Küng appreciates the fact the Islam does not have a supreme teaching authority (comparable to the pope) and no one who could claim infallibility. – Unfortunately, the book lacks a subject index. Piper Verlag, München (2004) 1–891

1980

Birger A. Pearson, Gnosticism and Christianity in Roman and Coptic Egypt Pearson re-edits nine of his research papers on Gnosticism and adds a substantial entitled “Current issues in the study of Early Christianity in Egypt” (11–81). This added paper traces the origin of the Apocryphon of John, the Hypostasis of the Archons, the Gospel of the Egyptians, Three Steles of Seth, Zostrianos, Melchizedek, Thought of Norea, and some other writings to Egypt. Studies in Antiquity and Christianity; T & T Clark International/Continuum, London (2004) XV/1–302

BIBLICAL THEOLOGY Both Testaments General 1981

Hansjürgen Verweyen, Philosophie und Theologie. Vom Mythos zum Logos zum Mythos Verweyen, emeritus professor of Catholic theology in Freiburg, Germany, surveys and interprets the history of the interaction between philosophy and theology from biblical Israel and the presocratic philosophers to the present day. The first volume (the only one published thus far) tells the story up to Marx and Engels, the second one will deal with Nietzsche and the twentieth century. The Bible figures prominently in the present instalment, and it is argued that the OT “demythologizes” the natural phenomena and the word of God; it also “disenchants” belief in life after death. In the NT, Acts 17 (Paul’s Areopagus speech) is a central text, and Verweyen suggests that Luke wrote for Roman senators who were familiar with Stoic philosophy. The move-

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ment “from mythos to logos”, as the subtitle has it, happened in biblical times, and the counter-movement – the one “from logos to mythos” – did not happen until the days of Nietzsche. Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–400 (BL)

1982

James Alfred Loader, Theologies as symphonies: On (biblical) theology and aesthetics Starting from the question reputedly derived from Karl Barth’s interest in music, whether art can be said to have theological significance, the Aesthetical (rather than the scholarly discipline of aesthetics) is shortly defined in terms of Kant and Baumgarten and related to the views of religion espoused by Goethe and Rudolf Otto. The argument is developed on the basis of music as a stand-in for art in general, notably that the ‘sacred’ cannot be clearly separated from the ‘secular’. It is then extended to contend that, first, all theologies based on an appeal to Scripture – which means mainstream theologies conscious of their relation to the Christian fountainhead – presuppose an aesthetic starting point, and, secondly, that the aesthetic root of religion is also a topic explicitly reflected upon in biblical texts themselves. Texts from several strands of tradition within the Old Testament (and one from the New) are advanced in support of the thesis. It is concluded that there is no more a ‘right’ biblical theology than there is a ‘right’ symphony. OTE 17/2 (2004) 252–266

Monotheism – God – anthropology 1983

Loren T. Stuckenbruck et al. (eds.), Early Jewish and Christian Monotheism Twelve papers contribute to the ongoing discussion whether or not ancient Judaism was monotheistic and whether or not early Christianity satisfies the category of monotheism. L.T. Stuckenbrock explores the angelology of Tobit, the Testament of Levi, and a few other sources. Was Jesus a monotheist?, asks J. Dunn, and the answer is, predictably, yes he was. A most fascinating article comes from C. Fletcher-Louis who shows that in certain contexts, ancient Jews could worship the high priest as the representative of God, a fact that can be illustrated from Alexander the Great’s worship of the Jewish high priest as reported by Josephus ( Jewish Antiquities XI, 331ff ). J.F. McGrath and J. Truex have contributed a most helpful select bibliography on “Early Jewish and Christian Monotheism” (235–242). JSNT.S 263; T & T Clark International/Continuum, London (2004) VIII/1–264 (BL)

1984

L. Juliana M. Claessens, The God Who Provides: Biblical Images of Divine Nourishment G. Dumézil (not mentioned in this book) would have enjoyed this exercise in biblical theology that focuses on what he called the Third Function – nourishment, plenty, and wellbeing based on a land that provides for its people. The author confronts the deity that provides manna in the desert with other texts that either refer to the experience of draught or the restoration of the land of Israel as a country that provides for its inhabitants. Wisdom as the female nourisher also figures prominently in the book, as do the NT feeding miracles and rabbinical elaborations of the subject. Abingdon Press, Nashville, Tenn. (2004) XXIII/1–145 (BL)

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1985

Dieter Heidtmann, Die Engel – Grenzgestalten Gottes. Über die Notwendigkeit und Möglichkeit der christlichen Rede von Engeln The author of this Tübingen ThD thesis (1997) deals with two subjects: the angels as they are seen in the OT and the NT (pp. 147–193), and the angels in the systematic theologies of Erik Peterson and Karl Barth. Of particular interest is the first chapter with its sketch of angelic lore in contemporary film, esoteric literature, art, and popular culture. – Reprint of a book originally published in 1999. Neukirchener Verlag, Neukirchen-Vluyn (2005)

1986

Hans Hübner, Gottes und des Menschen Ich. Ein Beitrag zur Biblischen Theologie Im Blick auf den Dialog zwischen Gott und Mensch zeigt der Blick auf beide biblische Testamente, dass in ihnen sehr betont vom Ich Gottes die Rede ist, aber ebenso vom Ich des Menschen. Weil Gott in seinem ewigen Wesen ein Ich ist, hat Er den Menschen als Sein Du geschaffen. Weil Er als Ich den Menschen zu Seinem Du geschaffen hat, hat Er dem Menschen gegeben, selbst Ich zu sagen. Des Menschen Ich sagt wiederum Du zu Gott, wie Gott zuvor zum Menschen Du gesagt hat. Der Mensch ist Bild Gottes, weil er wie Gott Ich sagt. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 963–985

1987

Peter von der Osten-Sacken, “Zum Bilde Gottes geschaffen”. Der Mensch – Stellvertreter Gottes? Während der Schöpfungsbericht in Gen 1 das Herrschen über die Erde und das Lob des Schöpfers als Bestimmung des Menschen offenbart, scheint ein gegenseitiges Beherrschen aufgrund der unterschiedlichen Geschlechter oder sozialen Schichten ausgeschlossen. Besonders deutlich erscheint diese Gleichheit in paulinischer Interpretation des ‘neuen Menschen’ (Gal 4,26–28), die alle ethnischen, sozialen und geschlechtlichen Unterschiede überwindet, jedoch durch die konkreten weltlichen Verhältnisse ihre Grenzen erfährt. Das Spannungsfeld zwischen der Aufbruchsstimmung der messianischen Anfangszeit und der Rücksicht auf die reale Welt ist charakteristisch für die christliche Geschichte und ihre Gegenwart. US 59/2 (2004) 189–201 (DL)

Life after death – covenant – relationship between OT and NT 1988

Hans Kessler (ed.), Auferstehung der Toten. Ein Hoffnungsentwurf im Blick heutiger Wissenschaften Relevant for biblical studies are two out of a total number of 16 papers: Hans Strauss, Tod und Auferstehung im AT (35–48); Gottfried Schimanowski, Auferweckung im NT und in der frühjüdischen Apokalyptik (49–71). Strauss argues that the OT glimpses of hope for a life beyond death reflect Greek and possibly Iranian notions (with Isa 24–27 being dated to not earlier than ca. 200 BCE). Schimanoswki contrasts Paul’s apocalyptic eschatology with non-apocalyptic Jesuanic notions; one should be aware of the fact that Jesus did not have his own ideas about life after death – he believed what his contemporaries believed. (The book does not have an index, nor is there a general bibliography.) Wissenschaftliche Buchgesellschaft, Darmstadt (2004) 1–364 (BL)

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1989

Thomas Krüger, Leben und Tod nach Kohelet und Paulus Kohelet und Paulus vertreten zwei unterschiedliche, einander widersprechende Konzeptionen in Hinblick auf ‘Leben und Tod’. Während für Kohelet das menschliche Leben mit dem Tod endet und eine Hoffnung auf ein Leben nach dem Tod lediglich vom Genuss des Lebens ablenkt, hat für Paulus bereits in seiner Gegenwart ein neues Leben begonnen, das vom Tod nicht zerstört, sondern verwandelt wird. An folgenden Stichworten werden die Eckpunkte beider Konzepte im gegenseitigen Vergleich präsentiert: Der Tod als Grenze menschlichen Handelns, das neue Leben vor dem Tod, Genuss und Verzicht, Sterblichkeit und Geschöpflichkeit, Endlichkeit und Ewigkeit sowie skeptischer Vorbehalt. JBTh 19; Martin Ebner u.a. (Hgg.), Leben trotz Tod; Neukirchener Verlag, Neukirchen-Vluyn (2005) 195–216 (DL)

1990

Donath Hercsik, Berit Adonai. Biblische Anmerkungen zur Bundestheologie Nach einer phänomenologischen und begrifflichen Untersuchung des biblischen Bundes bemüht sich der Verf. um eine adäquate Deutung dieser Kategorie. Dabei nimmt er die Konstante, dass seit dem Bund mit Abraham trotz aller Unterschiede zwischen den vielen Bünden des ATs immer ein Israelit auf der menschlichen Seite bei einem Bundesschluss agierte, als eine notwendige Bedingung der hebräischen Herkunft des Messias. Die gegenwärtige Interpretation der Bundestheologie hängt von dem jeweiligen Standpunkt und Geschichtsverständnis der Interpreten ab, die entsprechend ihren Grundoptionen ( jüdisch, christlich u.a.) das biblische Bundesgeschehen zwischen Gott und Menschen unterschiedlich auffassen. Gr. 85/2 (2004) 219–241 (DL)

1991

Susan E. Docherty, The Use of the Old Testament in the New Testament Although the long-running debate about the extent of the influence of the Hebrew Bible in the formation of New Testament theology is unlikely to reach a definitive conclusion – a fact recognised by commentators from the days of the earliest Church Fathers through to the present time – Susan Docherty offers some timely and pertinent observations on the current issues in research in this field, and points out areas of potential for further exploration. She does this with special reference to the Letter to the Hebrews, a striking example of the engagement of a New Testament author with the texts and theology of the Old Testament, and in the light of the 2004 long running annual Seminar on the Use of the Old Testament in the New Testament. ScrB 34/2 (2004) 60–70

Miscellaneous 1992

Johannes Seidel, Gentechnik aus biblischer Sicht Indem der Mensch im Neolithikum begann, Pflanzen und Tiere zu züchten, die vorgefundene Natur also bewusst umzugestalten, brachte er zum Ausdruck, dass er die “vorgegebene Schöpfung” keineswegs für “die bestmögliche” hielt, sondern bestenfalls für “gut”, insofern sie verbesserbar ist. Kreative Eingriffe in Genome der Lebewesen bedeuten eine Intensivierung dieser Umgestaltung. Nach Gen 1,26f. ist der Mensch das “Bild Gottes”. Damit ist eine Funktionsaussage gemacht: Der Mensch ist Repräsentant Gottes und hat gegenüber der Schöpfung die Funktion, wie Gott Schöpfer zu sein. “Schöpfung” bezieht sich radikal auf alles: So wie Gottes Herrschaft über seine Schöpfung keine Grenzen kennt, darf und kann auch das Schöpfungshandeln seines “Bildes” keine Grenzen kennen. Ziel aller Schöpfung ist das “Reich Gottes”. Diese Vision entscheidet über Wert und Unwert menschlichen Tun und Lassens – auch des gentechnischen. MThZ 55/3 (2004) 222–233

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1993

Ivor Macdonald, Hope for the Countryside: A Theology of the Land Dem allgemeinen Trend zur Urbanisierung entgegen tretend liest dieser Beitrag die Bibel als Plädoyer für das Landleben. SBET 22/1 (2004) 51–71 (SP)

Old Testament General 1994

G. Johannes Botterweck et al. (eds.), Theological Dictionary of the Old Testament. Vol. 14 Originaly published in German in 1992–93, the present translation, by Douglas Stott, offers almost 80 articles on Hebrew words beginning with the letters resh, sin, and shin. All of the contributions are of high quality, and many are unlikely to date quickly. There is, of course, some scope for different emphases, and even disagreement in the light of new or not-so-new research. I still think that A. Lemaire has said as much as one can about the pre-exilic Sabbath day (Revue biblique 80, 1973, 161ff.; contra p. 391ff. of the present book), and the entry on Shaddai can now be supplemented by a number of studies, most notably E.A. Knauf ’s contribution to the Dictionary of Deities and Demons (2d ed. 1999). Nevertheless, this volume, like the other ones in the series, will be of much help to exegetes of all persuasions. For the previous volume, see IRBS 50:1447. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2004) XXIV/1–702 (BL)

1995

Rolf Rendtorff, The Canonical Hebrew Bible: A Theology of the Old Testament Due to David Orton’s genius as a translator, Rendtorff ’s “Theologie des Alten Testaments. Ein kanonischer Entwurf ” is made available in English. The most interesting material can be found in the second part of the volume, where the author deals with the essential themes of biblical theology: creation, covenant and election, the fathers of Israel, the promised land, the exodus, the Torah, the cult, Moses, David, Zion, etc. See IRBS 48:1717. – Recommended for all libraries. Tools for Biblical Study; Deo Publishing, Leiden (2005) XIV/1–813 (BL)

1996

Bernd Janowski, Theologie und Exegese des Alten Testaments / der Hebräischen Bibel. Zwischenbilanz und Zukunftsperspektiven Apart from papers on “OT exegetics” (E. Blum), the essentials of an OT commentary (E. Zenger) and feminist exegesis (I. Fischer), there are five papers – by S. Gesundheit, B. Janowski, J. Jeremias, C. Schwöbel and B. Sommer – that discuss the problem of an OT theology. The problem is posed by the multiple perspectives offered by the various parts of the Bible (including the NT), by the expectations and traditions of Jewish and Christian readers, and by the differences between a literarytheological and a history-of-religions approach. SBS 200; Verlag Katholisches Bibelwerk, Stuttgart (2005) 1–240

1997

Henning Graf Reventlow, Die Eigenart des Jahweglaubens, Beiträge zur Theologie und Religionsgeschichte des Alten Testaments The seven reprinted papers collected in this volume deal with law, peace, myth, the temple, life and death, and covenant and so elucidate aspects of OT theology. On

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p. 114 one can find one of the author’s provocative statements: “If we get used to reading the OT with the eyes of myth, we will at last arrive at understanding.” BthSt 66; Neukirchener Verlag, Neukirchen-Vluyn (2004) 1–169 (BL)

1998

Hermann Spieckermann, Gottes Liebe zu Israel. Studien zur Theologie des Alten Testaments The twelve studies reprinted in this volume touch a wide range of OT subjects: the merciful God, mercy and graciousness, the wrath of God, Israel’s attitude toward foreigners, the justice of God (in the light of Mesopotamian traditions), vicarious suffering, the love of God in Deuteronomy. The final essay sketches a theology of the OT in which the book of Psalms forms the textual center. A subject index serves as a guide for those readers who wish to pursue a certain idea through his well-written and welldocumented essays. It is to be hoped that the author finds time and strength to present his OT theology also in the form of a coherent presentation. Forschungen zum Alten Testament 33; Mohr Siebeck, Tübingen (2004) X/1–234

1999

Gerhard von Rad, From Genesis to Chronicles: Explorations in Old Testament Theology This is another version, thoroughly revised, of an earlier collection of von Rad’s essays: The Problem of the Hexateuch and Other Essays (1966). Some of the essays still merit reading for insight into the complexities of ancient Israelite literature and religion, e.g. The Joseph narrative and ancient wisdom (although the Joseph story is no longer dated to the tenth century BCE); The royal ritual in Judah; “Righteousness” and “life” in the cultic language of the Psalms; and The Levitical sermon in 1 and 2 Chronicles. – A valuable collection of papers on the OT. Fortress Classics in Biblical Studies; Fortress Press, Minneapolis, Min. (2005) XIX/1–286 (BL)

2000

Walter Brueggemann, The Book that Breathes New Life: Scriptural Authority and Biblical Theology Ten out of the thirteen papers reprinted in this volume are on twentieth-century approaches to OT theology. The authors discussed include G. von Rad, B. Childs, and Brueggemann’s own work (as reviewed by Childs). One paper deals with the loss (in the work of G. von Rad) and the recovery of the theme of creation in OT theology. Fortress Press, Minneapolis, Minn. (2004) XX/1–228 (BL)

2001

Joseph Blenkinsopp, Treasures Old and New: Essays in the Theology of the Pentateuch Well-known for the scholarly papers he regularly contributes to scholarly periodicals, Blenkinsopp here offers a selection of revised papers (largely left without notes). Key papers include: OT theology and the Jewish-Christian connection; Creation, the body, and care for the world; Sacrifice and social maintenance of the world; Yahweh and other deities; Folklore and paradigm in the Jacob story; and Deuteronomy and the politics of postmortem existence (the reviewer’s favourite chapter); The end of prophecy and the formation of the canon (another favourite). While there is a certain emphasis on the Pentateuch, the collection as a whole can serve as a general companion volume to handbooks on OT theology. Will the emeritus some day give us a more systematic account of OT theology? W.B. Eerdmans Publishing Co., Grand Rapids (2004) X/1–228 (BL)

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2002

Hans Jørgen Lundager Jensen, Den fortaerende ild. Strukturelle analyser af narrative og rituelle tekster i Det Gamle Testamente Inspired by the work of C. Lévi-Strauss and J.-P. Vernant, “The Devouring Fire: Structural Analyses of Narrative and Ritual Texts in the OT” Jensen argues that the OT’s essential theological point is the durative, unspectacular blessing, rather than the dramatic event of salvation (as exemplified by the exodus miracle). The following biblical passages and themes are analyzed: Gen 2–3, the Deluge story (with particular emphasis on Gen 8:22), Exod 12 (the roasted and the cooked), the sacerdotal cult, Moses and Aaron, the Deuteronomic version of the Sinai event, stories of draught and hunger (Gen 19 and 38, Ruth). From Jensen’s rich study, the religion of the OT emerges as one of fertility, forming a variety of a well-known archaic pattern according to which a divine and basically benevolent deity manages an inexhaustible storehouse of goods. Although humans do not have immediate access to this storehouse (Gen 2–3 explains why), they are given all they need – provided that they do not put unnecessary obstacles in the way. – This is an extremely rich and valuable study. It not only brilliantly demonstrates the viability of structural analysis, but also contributes to overcoming a one-sided salvation-historical approach to the Bible. Written by Denmark’s foremost scholar of religion, this opus magnum merits translation into English. Aarhus Universitetsforlag, Aarhus (2004) 1–676 (BL)

2003

Stephen B. Chapman et al., Haunting Voices: The Old Testament in Contemporary Consciousness This issue of PRSt is about the challenge of the OT theology. W. Bellinger explores the pastoral dimensions of OT theology, beginning from the problem of violence and warfare within the OT. He offers canonically ruled readings in conversation both with the church’s tradition and contemporary experience. J. Kaminsky undertakes a reading of the Joseph narrative in order to investigate modern understandings of Israel’s election. C. Sharp proposes to see in the exilic shape of the OT literature a model for future OT theology. S.B. Chapman explores the difference between a theological reading of the OT under the rubric of “witness” in the manner of Brevard Childes and OT theology as interpreting for “narrationally structured symbolic worlds” as Lindbeck and others proposed. Finally B. Strawn critiques both, the explicit imposition of a “folk” christology on the OT and the frequently unspoken belief that such a move is theologically “proper” even when left implicit. PRSt 31/2 (2004) 117–210 (SP)

God – monotheism 2004

Mark S. Smith, The Memoirs of God: History, Memory, and the Experience of the Divine in Ancient Israel Mark Smith has produced several books on the early history of God already; in the present one, he sums up his earlier research and adds significant perspectives, especially a reconstruction (with a little help from Ugarit) of pre-monotheistic Israel’s pantheon and its various hierarchichal levels, and a valuable paper that applies the theory of collective memory to understanding the OT. As always, Smith offers numerous interesting details, e.g. on reading the book of Job as a response to the Babylonian captivity. Fortress Press, Minneapolis, Min. (2004) XX/1–187 (BL)

2005

Stephen L. Cook, The Social Roots of Biblical Yahwism At the center of the religion of ancient Israel is an originally minoritarian Sinai theology represented not only by Hosea, Deuteronomy, and Jeremiah, but also by the

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Psalms of Asaph and the book of Micah. The author seeks to trace the social origins of this theology and finds that it had its roots in an older, non-state, local society to which the prophets belonged; later, the second societal system, that of the centralized state, was also affected by Sinai theology. Eventually, two great Sinai-reforms were initiated by the state, one by King Hezekiah and one by King Josiah. According to the Sinai partisans, Israel owes sole allegiance to a single divine lord. Studies in Biblical Literature 8; Society of Biblical Literature, Atlanta, Ga. (2004) XII/1–310 (BL)

2006

David R. Tasker, Ancient Near Eastern Literature and the Hebrew Scriptures about the Fatherhood of God The author surveys what OT texts such as Deut 32:6; 2 Sam 7:12–14; Ps 68:5–7; 89:27–29, 103:11–14; Isa 63:16; Jer 3:4.5; 31:19 and a few others teach about the fatherhood of God. The ancient Near Eastern, Ugaritic, and Egyptian evidence is also looked at, though not as thoroughly as the book’s title suggests. A unique feature of the OT notion of divine fatherhood is that this fatherhood is, unlike elsewhere in the biblical world, not transferred to human rulers. Studies in Biblical Literature 69; Peter Lang Publishing, New York (2004) XXIII/1–230 (BL)

2007

J.W. Gericke, Does Yahweh exist? A philosophical-critical reconstruction of the case against realism in Old Testament theology In this article the question is asked whether Yahweh as depicted in the texts of the Old Testament really exists or whether the deity might actually be a character of fiction with no counterpart outside the worlds of text and imagination. Though rather unheard of as a research problem, and almost impossible to deal with in any interpretative methodology currently operative, the interrogative concerning the ontological status of Yahweh can be approached meaningfully by utilising philosophy of religion as an auxiliary discipline within Old Testament studies. In doing so, the hypothesis this paper intends to argue in favour of is that Yahweh as depicted in the Old Testament texts does not exist. In justification of such a controversial claim, seven arguments against the existence of Yahweh have been reconstructed based on the perceived antirealist ontological implications of theological pluralism, unorthodox theology, polymorphic projection, mythology/syncretism, fictitious cosmography and fictitious history in the texts. The result is a cumulative case against realism in Old Testament theology which, if consistently applied, also leads to the collapse of realism in any theology that is in any way rooted in, derived from, or based on the discourse of Old Testament Yahwism. OTE 17/1 (2004) 30–57

2008

Gerlinde Baumann, Die “Männlichkeit” JHWHs. Ein Neuansatz im Deutungsrahmen altorientalischer Gottesvorstellungen Im AT stehen verschiedene Gottesbilder nebeneinander. Die “Männlichkeit”, die in vielen dieser Gottesbilder zum Ausdruck kommt, sollte nicht vorschnell als anthropomorph aufgefasst werden. “Männliche” Attribute bezeichnen auch soziale Rollen oder gesellschaftliche Funktionen (z.B. Königtum). Weiterhin werden viele solche Attribute im israelitischen Gottesbild aus dem altorientalischen Umfeld adaptiert, können also als theiomorph gelten. Neben “männlich” erscheinenden Gottesbildern gibt es im AT auch eine Reihe “weiblich” konnotierter Gottesbilder. Neben weiblich-mütterlichen Bildern, wie sie in Hos 11,1–9 und Dt/TrJes zum Ausdruck kommen, ist hier die Weisheitsgestalt in Prov 1–9 zu nennen. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 197–213 (SP)

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2009

Maria Häusl, Gott als Vater und Mutter und die Sohnschaft des Volkes in der Prophetie. Rezeption mythischer Vorstellungen In every religion and in the Ancient Near Eastern religions as well we find father-gods and mother-goddesses in different contexts, in relation to different objects and with different connotations. This paper examines the idea of god as father and mother of the son Israel in the prophetic corpus from the point of view of the following questions: Which aspects of the relation JHWH – Israel are described by a parent-childrelation? Which (historical) traditions of Israel are mentioned as well? Which mythical sources are detectable in the prophetic texts? While Isa 63:15–64:11 is dominated by the idea of god as potter and sovereign creator and Jer 31:7–9 legitimates Efraim by calling god father and Efraim his first-born, the other texts Jer 2; 3*; Isa 63:8–10; Jer 31:18–20; Isa 1:2–4; Isa 46:3,4 and Isa 66:10–13 emphasize god’s providing for and mercy upon his child. Therefore these texts are mostly based on conceptions of god in family religion which exist not only in Israel but also in the Ancient Near Eastern cultures. Quaestiones Disputatae 209; Hubert Irsigler (Hg.), Mythisches in biblischer Bildsprache; Herder, Freiburg u.a. (2004) 258–289

2010

Jürgen Ebach, Gott ist kein Mann. – Aber warum? Hosea 11,9 und Numeri 23,19 im Diskurs Die Aussagen in Num 23,19 und Hos 11,9 sind adversativ und komplementär zugleich zu lesen. In je einer Hinsicht ist die Differenz Gottes gerade zum Mann, zur verfestigten Männerrolle ins Bild gesetzt. Gott ist zuverlässig und lässt sich nicht umstimmen und Gott lässt sich durch sich selbst umstimmen und ist in dieser Macht über die Macht zuverlässig. Wo sich diese Kenn-Zeichnung Gottes vom Bild des Mannes absetzt, wird sie nicht zum weiblichen Bild. Dass sowohl das Nicht-sich-gereuen-Lassen als auch das Sich-gereuen-Lassen Gottes Tun und Sein auszeichnet, spricht dagegen, Reue und Mitleid als “typisch” weiblich gegen männliche Kriegsmacht zu konturieren. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 214 –232

2011

U. Berges, Der Zorn Gottes in der Prophetie und Poesie Israels auf dem Hintergrund altorientalischer Vorstellungen The theme of divine anger is not peripheral to Yhwh’s revelation of himself but central to it (cf. inter alia Exod 34,6–7). When the instances of Yhwh’s anger in the OT, particularly in the writing prophets and the Psalms are compared with instances of the anger of the gods in the ancient Near East, four categories can be distinguished: a) the anger that seeks to destroy mankind; b) the anger that intervenes in the destiny of peoples; c) the anger that destroys temple cities with their sanctuaries; d) the anger that plunges the individual into danger of death. The OT speaks of Yhwh’s anger on many different levels, which demands a portrayal that is much more nuanced than has been the case up to now and represents a continuing challenge, not least for the reflection of biblical theology. Bib. 85/3 (2004) 305–330

2012

P.R. House, God’s Character and the Wholeness of Scripture Ex 34,6–7 charakterisiert Gott als barmherzig und als strafend; zwei Qualitäten, die sich zunächst zu widersprechen scheinen. Eine kurze Analyse der Verse und deren Interpretation in Joel 2,12–13, Jona 4,2; Nah 1,3 und Klgl 3,19–38 zeigt jedoch, dass das nicht der Fall ist. Gottes erster Impuls ist immer Barmherzigkeit. SBET 23/1 (2005) 4–17 (SP)

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2013

Hermann Spieckermann, Der nahe und der ferne Gott. Ein Spannunsfeld alttestamentlicher Theologie Der Beitrag zeichnet die Ambivalenz biblischer Vorstellungen von Gottes Nähe angesichts der geschichtlichen Erfahrungen Israels auf. Die positiv konnotierte und am Jerusalemer Tempel sichtbare Nähe Gottes wird in der Prophetie des 8. und 7. Jh.v. zur bedrohlichen und vernichtenden Größe am ‘Tag Jahwes’ – dem Tag des Gerichtes. Darum wurde Gott in der späteren Heilsprophetie als ‘Retter aus der Ferne’ bezeichnet. In deuteronomisitschen Kreisen der exilischen Zeit entwickelte sich eine Vorstellung heilsamer Nähe Gottes im Wort seiner Verheißungen bzw. im Gesetz. Am Ausgang der hebräischen Schriften des ATs bleibt somit eine fruchtbare Spannung zwischen den Arten der Gottes Nähe bzw. zwischen seiner Nähe und seiner Ferne. SBS 202; Gönke Eberhardt u.a. (Hgg.), Gottes Nähe im Alten Testament; Verlag Katholisches Bibelwerk, Stuttgart (2004) 115–134 (DL)

2014

Walter Groß, Bedrohliche Gottesnähe als Gebetsmotiv Neben dem Wunsch nach Gottes Nähe bzw. der Angst vor ihrem Entzug kennen die weisheitlichen Texte des ATs auch die Erfahrung einer bedrängenden Nähe Gottes, deren Auflösung erfleht wird. Der Verf. untersucht drei Beispiele dieses Gebetsmotivs: (1) Aufforderung zum Verbergen Gottes Angesichts vor Sünden in Ps 51,11; (2) Bitten um Gottes Ablassen von strafenden bzw. schädigenden Aktionen bei Ijob und im Psalter; (3) Furcht angesichts der unentrinnbaren Omnipräsenz Gottes in Ps 139 vor dem Hintergrund der Aussagen zum Schicksal des Volkes in Am 9. Im Widerspruch zwischen dem Akt des Betens und dem Inhalt der Gebete kommt die erfahrene Fremdheit Gottes zum Ausdruck. SBS 202; Gönke Eberhardt u.a. (Hgg.), Gottes Nähe im Alten Testament; Verlag Katholisches Bibelwerk, Stuttgart (2004) 65–83 (DL)

2015

Walter Dietrich, Vom Schweigen Gottes im Alten Testament Neben der Erfahrung, dass sich Jahwe durch seine Wachheit und Antworthaftigkeit von anderen Göttern unterscheidet, weiß das AT auch von der Erfahrung göttlichen Schweigens zu berichten. Dieses Schweigen kann als eine Strafe für menschliche Verfehlungen gedeutet oder aber angesichts fehlender Erklärungen als Unaufmerksamkeit oder Vergesslichkeit Gottes interpretiert werden. Auf jeden Fall ist ein solches Schweigen kein endgültiger sondern ein vorübergehender Zustand, und der Mensch kann und darf darauf Einfluss nehmen, dass Gott sich ihm wieder zuwendet. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 997–1014 (DL)

2016

Bernd Willmes, Das Königtum Gottes in den Psalmen auf dem Hintergrund kanaanäischer Mythologie In the psalms, the metaphor of God as king is rather frequently used; it is further implied whenever God’s “throne” and “being enthroned” are mentioned. Likewise, some special titles of YHWH refer to the idea of his kingdom in an indirect fashion. Certain psalms (e.g. Ps 82:1,6; 89:7; 97:9) make it evident that mythical ideas associated with different gods in the neighbourhood of Israel have been transferred to YHWH – thus, the idea of a pantheon of gods presided by a king, as we know from Egypt, Mesopotamia, Syria and Canaan. In particular, there are striking parallels between the image of YHWH as king and the El and Baal traditions in the myths from Ugarit (cf. Ps 29; 89:5–19). The faith in YHWH then developed into an exclusive monotheism, degrading all other gods or denying their existence (cf. Ps 96:5; 97:7; 103:19–21; 115:4–8; 135:15–18). As a consequence, YHWH could no longer be praised as the king of deities in post-exilic times. Still, individuals (cf. Ps 5:3; 145:1) and Israel (cf. Ps 44:5) continued to call him a king, whose universal sway over all the peoples (cf.

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Ps 22:29; 47:9; 96:10) would disclose itself on judgement day (cf. Ps 9:9,20; 96:13; 98:9; 149:7–9), if not before. Quaestiones Disputatae 209; Hubert Irsigler (Hg.), Mythisches in biblischer Bildsprache; Herder, Freiburg u.a. (2004) 103–133

2017

Manfred Görg, Gott als König. Die Bedeutung einer komplexen Metapher für das Gottesverständnis in den Psalmen The long-standing controversial debate about the role of the Solomonic temple in relation to the idea of God’s kingdom in the Biblical theology, especially in the psalms, has not come to an end. Here a new attempt will be made by looking for analogies in the Near Eastern religious conceptions of the enthroned God. So the divine throne in the temple of Jerusalem may be understood as a symbolical arrangement of a cherubim-throne associated with the imagination of a throne above the arc as a socle and a base signifying the metaphorical value of justice and order. Further the substruction of a god’s throne reaching into the depth and even into the netherworld in Egyptian illustrations of the 21st dynasty can be parallelized to ideas in biblical poetic texts that demonstrate both cosmological and soteriological aspects of the idea of God’s kingdom inspired by a mythological insight into the mystery of God’s presence on Zion. Quaestiones Disputatae 209; Hubert Irsigler (Hg.), Mythisches in biblischer Bildsprache; Herder, Freiburg u.a. (2004) 64–102

2018

Othmar Keel, Die Herrlichkeitserscheinung des Königsgottes in der Prophetie The contribution opens with a discussion of the ambivalent attitude of the Hebrew Bible toward the epithet “King” for YHWH. The presentation of the kingship of YHWH focuses particularly on its cultic and visionary depictions. The most important cultic representation of this theme in the temple of Jerusalem is the throne of the cherubim. The article offers an interpretation of the nature of the cherubim which differs from that which has been proposed from the period of the rediscovery of this ancient Near-Eastern composite-being by A.H. Layard to the present day. The great vision of Isaiah 6 is only touched on in passing. A second area of interest is the engagement with a recent attempt to support iconographically the literary composition of the throne vision of Ezekiel I. The third part discusses the new interpretation of the representation of the cherubim by the Priestly Source. Quaestiones Disputatae 209; Hubert Irsigler (Hg.), Mythisches in biblischer Bildsprache; Herder, Freiburg u.a. (2004) 134–183

2019

Fred Blumenthal, The Prophetic Visions of God’s Abode Der Beitrag ist eine allegorische Deutung dreier Gottesvisionen: der Vision der siebzig Ältesten auf dem Gottesberg im Sinai (Ex 24,9ff.), Jesajas Vision bei seiner Berufung ( Jes 6) und der Erscheinung Gottes vor Ezechiel (Ez 1,4ff.). Angesichts der Körperlosigkeit der himmlischen Wesen werden die gesehenen Gestalten und deren Eigenschaften als symbolische Hinweise auf Gottes Größe, Macht und Allgegenwart interpretiert. JBQ 32/3 (2004) 162–166 (DL)

2020

Antti Marjanen, A Nag Hammadi contribution to the discussion about the pronunciation of the Tetragrammaton Einige griechische Texte legen die Annahme einer ursprünglichen Aussprache des in der Bibel mit dem Tetragramm wiedergegebenen göttlichen Namens als yahwê nahe. Diese Annahme wird durch die Figur des Iaye im koptischen Johannes-Apokryphon aus Nag Hammadi gestützt. Angesichts der Beschaffenheit der koptischen Sprache ist davon

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auszugehen, dass die griechische Vorlage für diesen aus dem Tetragramm abgeleiteten Namen einer urzeitlichen Gestalt Iaoue lautete. Studia Orientalia 99; Hannu Juusola et al. (eds.), Verbum et calamus; Finnish Oriental Society, Helsinki (2004) 153–159 (DL)

2021

John H. Choi, Resheph and YHWH ÍÕBÀ"ÔT The nature of the phrase yhwh ß^bà"ôt is considered in light of similar phrases involving the proper name Resheph, occurring in various Near Eastern and Phoenician inscriptions. An examination of the various uses of r“p modified by a genitive, and hence a proper name which is doubly determined, indicates that a proper name in construct is not problematic. Further, the uses indicate that some genitive relationships between a proper name and common noun function to highlight the essence or specific attribute of a deity. This is supported by several iconographic representations of Resheph. This same function, then, of highlighting a particular trait of a deity, may be at work in the phrase yhwh ß^bà"ôt. VT 54/1 (2004) 17–28

2022

Matthias Köckert, Wandlungen Gottes im antiken Israel The article investigates – on the basis of archaeological, epigraphic and biblical sources – the transformation of the god of Israel into the god of the whole world. First, Yhwh the storm-god fuses characteristic traits of Baal with those of El before incorporating solar and lunar features. Next, he moves into the realm of family religion and finally expands his influence to the world of the dead. Only in Deuteronomy, do we find an exclusive worship to this god. BThZ 22/1 (2005) 3–36

2023

Marlene E. Mondriaan, Yahweh and the origin of Yahwism: A critical evaluation The origin of Yahweh and Yahwism has been extensively debated the past few decades. From these debates, the Kenite hypothesis and the hypothesis to equate Yahweh in origin with the Canaanite El figure have emerged. These two hypotheses are tested and evaluated on the basis of a selection of Biblical texts. Deficiencies and contradictions in the arguments are pointed out. The epithet Yahweh is, inter alia, arbitrarily read into some texts. Furthermore, inferences that Yahweh essentially possesses El attributes are contradicted by references in the Masoretic Text whereby Yahweh is depicted as a storm god. It is concluded that there is a significant similarity between the portrayal of Yahweh and the traditional representation of the Ancient Near Eastern storm gods. OTE 17/4 (2004) 580–594

2024

Wolfram Hermann, Die Verehrung des Gottes El unter den Israeliten Although this may not be visible at first sight in the biblical text (due to the monotheistic expectations of modern readers and the ancient editors’ textual manipulation), during much of the ancient Israelite period the gods El and Yahweh were considered two distinct deities, with El being the creator of the universe. It was not before the Babylonian exile that Yahweh became the Creator. Two ancient Hebrew inscriptions seem to include references to El: Kuntillet Ajrud and the libation bowl from Hirbet el-Qom. Paolo Marassini (ed.), Semitic and Assyriological Studies Presented to Pelio Fronzaroli; Harrassowitz Verlag, Wiesbaden (2003) 198–206 (BL)

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2025

Mark S. Smith, When the Heavens Darkened: Yahweh, El, and the Divine Astral Family in Iron Age II Judah Ähnlich den religionsgeschichtlichen Veränderungen in Ugarit, wo Els astrale Familie durch den Kult des Wettergottes Baal verdrängt wurde, hat in Palästina der aus den wüsten südlichen Regionen des Landes stammende und mit möglichen astralen Zügen ausgestattete Gott Jahwe seinen Charakter zugunsten eines für die Küstenregion und das Hügelland typischen Wettergottes verändert. Dem ugaritischen Konflikt zwischen Baal und Aschtarte entsprach in Palästina die Differenz zwischen Baal und Jahwe, die durch die Übertragung der göttlichen Atributte der Küstenregion auf Jahwe aufgehoben wurde und in biblischer Kritik an astralen Gottheiten ihren Widerhall fand. William G. Dever et al. (eds.), Symbiosis, Symbolism and the Power of the Past; Eisenbrauns, Winona Lake, Ind. (2003) 265–277

2026

Hubert Irsigler, Vom Mythos zur Bildsprache. Eine Einführung am Beispiel der “Solarisierung” JHWHs This article first tries to gain an operative concept of myth capable of consensus in studies of Ancient Near Eastern and Old Testament literature. “Myth” is considered as a complex genre of speech in the broader sense, characterised by seven features. Israel draws upon a rich traditional fund of knowledge of myths, mythical imagery and ideas encountered in imagery-speech of biblical texts. Imagery-speech includes the manifold “mythical” understood as mythical constellations of figures and actions, elements, motifs, motif structures and functions. The decisive question is that of the particular mode of reception and the functions of myth and the “mythical” in the Old Testament. This is exemplified in the concluding part of the article on the basis of the discussion of type, intensity and dating of the “solarization” of YHWH as a borrowing of roles, effective functions and light nature of sun-gods and their mythical-empirical solar circuit. Quaestiones Disputatae 209; Hubert Irsigler (Hg.), Mythisches in biblischer Bildsprache; Herder, Freiburg u.a. (2004) 9–42

2027

Ernst Axel Knauf, Vom israelitischen und judäischen Heidentum zum nachbiblischen Monotheismus. Ein religionsgeschichtlicher Abriss Ancient Israelite religion was polytheistic, as can be seen from both biblical and nonbiblical sources. The tribal deity of Juda may have been a Baalat, a goddess (see the toponym Baalat, 1 Kgs 9:18). Yahweh seems to have been a warlike god of the desert, and later he existed in two versions – one of northern Israel, and one of the south, see the inscriptions of Kuntillet Ajrud. In the ninth and eighth centuries BCE, Yahweh lost many of his warlike features to become a peaceful deity. While the Assyrians generally considered the gods of conquered lands to be sons and daughters of their god Assur, the Israelites responded by making their god Yahweh the supreme god and thus initiated a development that led to the monotheism characteristic of sixth and fifthcentury BCE biblical sources. ZPäTh 56/2 (2004) 107–115 (BL)

2028

Klaus Koch, Vom Mythos zum Monotheismus im alten Israel It was only under the impact of a movement of reforming prophets of the eighth century BCE that the monotheistic theory and practice began to take roots among the biblical people. Monotheism proper can be documented first among those Judeans who lived in the Babylonian exile; these apparently brought it to Palestine. Israel’s premonotheistic myth can be explained with reference to notions concerning the sun and the wind (the spirit). Reinhardt Brandt et al. (eds.), Mythos und Mythologie; Akademie Verlag, Berlin (2004) 89–121 (BL)

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2029

J.W. Gericke, Beyond reconciliation – Monistic Yahwism and the Problem of Evil in philosophy of religion Reconciliation is a central concern in the religious discourse of biblical Yahwism. However, one frequently overlooked part of the equation for reconcilement is the insistence in many Old Testament texts that YHWH is ultimately the necessary cause of metaphysical, natural and moral evil in the world. In this article, the author aims to demonstrate why any biblical theology of reconciliation will be problematic, given the inextricable presence of a monistic ontology underlying the relation between YHWH and evil in many biblical texts. Taken seriously, these trajectories in Old Testament Yahwism deconstruct the so-called ‘Problem of Evil’ along with virtually every popular theodicy constructed in the philosophy of religion. Verbum et Ecclesia 26/1 (2005) 64–92

Messianism ★ life – death ★ ethics 2030

Sigmund Mowinckel, He that Cometh: The Messiah Concept in the Old Testament and Later Judaism This is a reprint of Mowinckel’s famous 1956 book, still considered a classic of OT research. In his preface, J.J. Collins comments on Mowinckel’s scholarship and on what has happened in messianism studies since the 1960s (with an up-to-date bibliography on kingship and messianism). The great strength of the book is its demonstration of continuity between the royal ideology of the ancient Near East and Jewish messianic expectation. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2005) XXXII/1–528 (BL)

2031

Johan Lust, Messianism and the Septuagint. Collected Essays The late Joseph Coppens of Leuven, known for his thesis that the LXX shows a developing messianism in pre-Christian times (Le messianisme royal, 1968), is here disproved by the quiet, careful scholarship of Johan Lust. The Septuagint, according to Lust, does not exhibit a particular interest in messianic thought. While some texts simply translate messianic passages, others exhibit a weakening of royal messianic notions. The most challenging paper, originally published in 1978, argues that the LXX demonstrates that originally, the Son of Man and the Ancient of Days of Dan 7:13 were the same divine person. The republication of Lust’s 13 papers (many on Ezekiel) is a feast for scholarship. BEThL 178; Peeters/Leuven University Press, Leuven (2004) XIV/1–247 (BL)

✩ 2032

Helmut Utzschneider, Zum Verständnis des Lebens im Alten Testament. Ein Glossar mit sechs Stichworten In der Form eines kleinen Glossars beschreibt der Verf. das atl. Verständnis von ‘Leben’. Erörtert werden dabei folgende Stichworte: Lebensbeginn, Leben und Leib, Lebensarbeit, Lebenswandel, Lebensende und Gott als Quelle des Lebens. Der Anfang eines Lebens wird im AT nicht an einen konkreten Zeitpunkt gebunden sondern als ein Prozess mit menschlicher wie göttlicher Beteiligung beschrieben, das Lebensende kann friedvoll aber auch sehr bitter angesichts des fremden Bereichs des Todes erfahren werden. Gottes Nähe in sichtbarer Gestalt seines Heiligtums bzw. in einer aktiven Beziehung zwischen Menschen und ihrem Schöpfer als Quelle des Lebens empfunden macht Hoffnung auf Überwindung dieses fremden und lebensfeindlichen Bereiches. GlLern 19/2 (2004) 118–124 (DL)

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2033

Thomas Pola, Was ist “Leben” im Alten Testament? In the OT “life” is restricted to man and animals because only they can move. The plants are incapable of moving and belong to the not living world. Consequently, ˙j jhwh should be translated with “as YHWH acts.” ZAW 116/2 (2004) 251–252

2034

Bernd Janowski, “Du hast meine Füße auf weiten Raum gestellt” (Psalm 31,9). Gott, Mensch und Raum im Alten Testament Menschliches Leben bewegt sich in den zentralen Kategorien Raum und Zeit. Der Mensch des alten Israels erlebt beide Dimensionen in direktem Gottesbezug. Aufgezeigt wird der enge Zusammenhang zwischen dem Rhythmus des sozialen Lebens und dem Rhythmus der erlebten, von Gott geschaffenen Raum-Zeit am Beispiel des natürlichen und sozialen und des symbolischen Raumverständnisses. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 312–339 (EB)

2035

Stanis„aw Ormanty, Fenomen biblijnego spojrzenia na cz∑owieka Der Verf. untersucht die drei biblischen Begriffe, die den Menschen in seiner Gesamtheit beschreiben: basar, nefe“ und ruah, und schildert deren Wechselbeziehungen. Die in sich komplementären Elemente beschreiben verschiedene Aspekte des menschlichen Lebens: basar – seine Vergänglichkeit, nefe“ – seine Mangelhaftigkeit, und ruah – die Relation zu Gott. ColTh 73/3 (2003) 41–50 (SS)

2036

Klaas Spronk, Good death and bad death in ancient Israel according to biblical lore In the view of the ancient Israelites, as expressed in the Hebrew Bible, death is good or at least acceptable (1) after a long life, (2) when a person dies in peace, (3) when there is continuity in the relation with the ancestors and the heirs, and (4) when one will be buried in one’s own land. Death is experienced as bad when (1) it is premature, (2) violent, especially when it is shameful (e.g., when a man is killed by a woman), (3) when a person does not have an heir, and (4) when one does not receive a proper burial. It is remarkable that in the literature of ancient Israel common elements like the cult of the dead and the belief in retribution after death, are not explicitly mentioned and therefore do not function as a comfort for death. Also, from a theological point of view emphasis is placed on this life. A positive attitude towards martyrdom is missing. This results in a way of coping with death which has many ‘modern’ elements or which may help modern people to face death. Social Science & Medicine 58 (2004) 987–995

2037

Jacob Chinitz, Death in the Bible There are several disparate notions and processes in the Bible involved in dying, from the ebbing of the life force, to expiration, the final static state of death, and finally burial – and even thereafter. The expressions ingathering, lying with the fathers, the leaving of the nefesh may or may not have been allusions to separate spiritual existence, or a metaphor for national or family memory. Biblical language is always suggestive, and the language the Bible uses for death is no exception. Thus, for every unpalatable fact, it offers a remedy of easement. JBQ 32/2 (2004) 98–103

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✩ 2038

John Rogerson, Theory and Practice in Old Testament Ethics The fourteen papers on OT ethics are framed by an introduction (by M. Daniel Carroll) and personal reflections by the author. Rogerson explains that the philosophy of the Frankfurt school, especially the teaching of Theodor W. Adorno and J. Habermas, may be considered a secular version of what Christians articulate as the Kingdom of God. The subjects analysed by Rogerson include abortion, work and unemployment, nuclear disarmament, the enemy, structures of the family, but there are also more general papers, such as the one on “The OT and Christian ethics”. A valuable collection by Britain’s most distinguished biblical specialist. JSOT.S 405; T & T Clark International, London (2004) XII/1–153 (BL)

2039

Eckart Otto, Recht und Ethos in der ost- und westmediterranen Antike. Entwurf eines Gesamtbildes Im ostmediterranen Kulturraum ist moralisches Handeln geprägt durch den TunErgehen-Zusammenhang. Die Person wird gemessen an ihrem gemeinschaftstreuen Verhalten (Bedeutung von ßdq bei den Hebräern und Ma'at bei den Ägyptern). Im Unterschied zu Mesopotamien und Ägypten, wo der Mensch in eine strikte Staatsloyalität eingebunden und der König Gottesrepräsentant ist, überträgt die biblische Auffassung die Gottesebenbildlichkeit auf jeden Menschen und befreit ihn von solcher Bindung an den Staat. Anders sieht es im westmediterranen Bereich (Griechenland) aus, wo ein kriegerisch geprägtes Adelsethos agonales Durchsetzungsvermögen dem gemeinschaftsfördernden Handeln überordnet und wo die Götter selbst ihre Eigeninteressen über Moral und Ethos stellen. In Israel/Juda führt schließlich die Entfaltung von Gottesbild und Menschenbild auf dem Hintergrund des Gedankens der Gemeinschaftstreue zu einer universalen, königs- und staatskritschen Ethik, die der Verf. so resümiert: “Dieses hohe Maß ethischer Rationalisierungsleistung in der Hebräischen Bibel verbunden mit ihrer Staatsferne läßt das Judentum und an seinem Stammbaum sprossend das Christentum als Weltreligionen überleben, während die Religionen der antiken Machtzentren untergegangen sind.” BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 91–109 (RM)

Cosmology – creation 2040

Jonathan T. Pennington, Dualism in Old Testament Cosmology: Weltbild and Weltanschauung Contrary to the standard scholarly assumption, the OT conception of the universe is bipartite (“heaven and earth”), not tripartite, and all other OT descriptions of the world can be subsumed under the two realms of heavenly and earthly. While this cosmology is not as technical and precise as our modern sensibilities might desire, we can still discern a consistent OT Weltbild, one that is fundamentally dualistic. This dualistic Weltbild, in turn, undergirds a dualistic Weltanschauung or worldview. The basic duality of the physical structure of the world matches the ontological dualism between God in the heavenly realm and humanity in the earthly, all the while playing on a beautiful ambiguity in the use of the term “heaven.” SJOT 18/2 (2004) 260–277

2041

Beate Ego, Schöpfung als Gabe und Aufgabe Die an den Anfang der Bibel gestellten Schöpfungserzählungen bieten einen Schlüssel zum Verständnis biblischer Botschaften. Die Welt wird dabei als eine Wirklichkeit vorgestellt, die ihren Ursprung in Gott hat. Die erschaffene Welt ist somit eine Gabe

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Gottes aber auch eine Aufgabe für den Menschen, der in diesen Raum göttlichen Ursprungs gestellt ist. Als Statthalter Gottes, sein Ebenbild auf der Erde, soll er die feindlichen Chaosmächte einschränken. BiKi 60/1 (2005) 3–9 (DL)

2042

Christoph Dohmen, Mitgschöpflichkeit und Tierfriede Oft und in vielen Variationen hat man der jüdisch-christlichen Überlieferung vorgeworfen, für die Zerstörung und Ausbeutung der Umwelt – besonders für die Ausnutzung der Tierwelt verantwortlich zu sein. Eine genaue Betrachtung der biblischen Texte zeigt aber, dass gerade dieses Verhalten nicht mit der Bibel begründet werden kann. Der Beitrag zeigt, dass die Bibel weder einer heilen Schöpfungsromantik noch einer negativen Herrscherpropaganda folgt. Vielmehr nehmen die biblischen Texte den Menschen als “Bild Gottes” in die Verantwortung für die Schöpfung. Vor diesem Hintergrund geben sie den Menschen gerade für das Verhältnis zu den Tieren eine Orientierung. BiKi 60/1 (2005) 26–31

2043

J. Richard Middleton, Created in the Image of a Violent God? The Ethical Problem of the Conquest of Chaos in Biblical Creation Texts Gen 1 understands God not primarily as a conqueror of chaos (combat myth Pss 74:12–17; 89:5–14) but as an artisan of non-violent creative power whose handiwork is truly good and directed toward eschatological shalom. Human beings created in God’s image are able to exercise this God-like power. Gen 1 constitutes a normative framework by which we may judge all the human (or divine) violence that pervades the rest of the Bible. Interp. 58/4 (2004) 341–355 (WSch)

2044

Thomas Staubli, Zur Realität und Symbolik der Pflanzenwelt in der südlichen Levante Die natürliche Landschaft der Levante ist durch menschliche Eingriffe über Jahrhunderte, besonders aber in jüngster Zeit, radikal verändert worden. Verantwortlich dafür ist einerseits die großflächige landwirtschaftliche Kultivierung des Landes, andererseits aber auch der koloniale Raubbau. Gegen Letzteren erhoben bereits die Propheten ihre Stimme. Ihre Sensibilität für die leidende Natur verdankt sich dem jahrhundertealten, hohen Bewusstsein für die Numinosität der Erde und ihrer Regenerationskraft in der kanaanäischen Kultur. BiKi 60/1 (2005) 10–15

Miscellaneous 2045

Wojciech Pikor, Rola “serca” w nowym przymierzu ( Jr 31,31–34; Ez 36,24–28) Im Artikel wird nach der Funktion des menschlichen Herzens im angekündigten Neuen Bund gefragt. Die Bedeutung der innerlichen Transformation des Menschen wird vor allem in Jer 31,31–34 und Ez 36,24–28 hervorgehoben. Der Verf. erörtert zunächst den Begriff “Herz” im Lichte biblischer Anthropologie und untersucht anschließend rhetorisch die genannten Texte, um die semantischen Relationen dieses Begriffes zu bestimmen. Zum Schluss versucht er “das Neue” in dem von Jeremia und Ezechiel ankündigten Bund zu bestimmen. VV 4 (2003) 53–77 (SS)

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2046

Thomas B. Dozeman, The Holiness of God in Contemporary Jewish and Christian Biblical Theology Dozeman vergleicht die Vorstellungen von Heiligkeit von Rudolf Otto und Walter Eichrodt einerseits und Jacob Milgrom andererseits. Er hält fest, dass in der christlichen Auslegungsgeschichte die Tendenz vorherrscht, Heiligkeit charismatisch zu verstehen. Heiligkeit wird im religiösen Empfinden erfahren und äußert sich im Wort. In der jüdischen Auslegung überwiegt ein räumliches Verständnis des Konzepts (heilige und profane Räume), das seinen Ausdruck primär in Ritualen findet. JSOT.S 389; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. II; T & T Clark International/Continuum, London (2004) 24–36 (SP)

2047

William H.C. Propp, Exorcising Demons Demons are prominent in the Ancient Near East, the New Testament and the postbiblical world of Judaism and Christianity. But in the Hebrew Bible, demons are insignificant, even if there could be found examples of pseudo-demonism that is the assumption of demonic qualities by YHWH. The Theologians who wrote the Hebrew Bible controlled fortune and disease with the invention of the covenant. Under the covenant, demons are literally converted into sins as seen in the translation of Genesis 4:7 used by W.P.: “Sin is the demonic croucher at the doorway; his lust is for you, but you can master him.” BiRe 20/5 (2004) 14–21.47 (CB)

New Testament General 2048

I. Howard Marshall, New Testament Theology: Many Witnesses, One Gospel Beginning with the gospel of Mark and ending with the second letter of Peter, Marshall surveys the theological message of each of the NT books. More general sections deal with “the theology of the synoptic gospels and Acts”, “the theology of the Pauline letters”, and “Hebrews, James, 1–2 Peter and Jude in the NT”. The concluding chapter is on “diversity and unity in the NT”. According to the author, the task of NT theology is defined by the canon of the NT. Although there are bibliographies and footnotes, Marshall refrains from overburdening his masterful survey with matters relevant only to specialists. We may single out the following key ideas explained by Marshall: strictly speaking, Jesus does not belong to NT theology, though his message forms its basis; there is a strong emphasis on the missionary message of the NT books; the fashionable notion that eventually all people will be saved is not well grounded in the NT. – An essential resource for teaching and scholarship. (In Europe available from Intervarsity Press, 38 De Montfort Street, Leicester LEI 7GP) Intervarsity Press, Downers Grove/Leicester (2004) 1–765 (BL)

2049

Lothar Coenen et al. (eds.), Theologisches Begriffslexikon zum Neuen Testament Originally published in 1997 as a two-volume set and now presented with carefully updated bibliographies, the present edition reduces the size of the pages and uses thin paper. The result is a compact book that opens easily on the desk, lending itself to quick consultation. Highly recommended as one of the best contributions of German Evangelicals to NT scholarship. R. Brockhaus Verlag, Wuppertal (2005) XLVI/1–2106 (BL)

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2050

Jacob Kremer, Weshalb ich es euch verkündet habe. Gesammelte Studien “Die Bibel beim Wort genommen” (1995) was a first collection of Kremer’s papers on NT subjects, and the present volume, with thirty reprinted papers, shows that the Vienna emeritus continues to be active in NT scholarship. As can be seen from the appended bibliography of Kremer’s publications, the resurrection of Christ and the Lord’s Supper (as celebrated by Christians) have been the focus of significant research, and they also figure prominently in the present collection. Verlag Katholisches Bibelwerk, Stuttgart (2005) X/1–505 (BL)

2051

Richard N. Longenecker, Studies in Hermeneutics, Christology and Discipleship Two subjects relevant to NT theology figure prominently in this collection of reissued papers: Christology and discipleship. The author discusses “Christological materials within the early Christian communities”, “the foundational conviction of NT Christology”, and the Melchizedek argument of Hebrews. Two papers deal with the implications of the “son of man” imagery ( JETS 18, 1975, 3–16) and of “taking up the cross daily” for the notion of discipleship. Longenecker is the leading Canadian evangelical expert on the NT. New Testament Monographs; Sheffield Phoenix Press, Sheffield (2004) XV/1–284

2052

Christfried Böttrich, Ulrich Wilckens’ “Theologie des Neuen Testaments” Böttrich bespricht ausführlich die Konzeption der von Wilckens projektierten dreibändigen Theologie des Neuen Testaments, von der bisher erst die beiden ersten Teilbände des ersten Bandes erschienen sind (Neukirchen-Vluyn 2002 und 2003). Der narrativen Darstellung im ersten Band (Wirksamkeit, Tod und Auferstehung Jesu, Apostelkonvent, Gründung heidenchristlicher Gemeinden, Profile der Deuteropaulinen und Spätschriften) sollen im zweiten Band eine systematische Darstellung der neutestamentlichen Theologie und im dritten Band hermeneutische Grundlinien der Gesamtkonzeption folgen. EvTh 64/3 (2004) 228-234 (SP)

2053

Thomas Söding, Ferdinand Hahns “Theologie des Neuen Testaments” Diese kurze Rezension von Ferdinand Hahns “Theologie des Neuen Testaments”, Tübingen 2002, diskutiert das Werk im Gegenüber anderer Entwürfe einer neutestamentlichen Theologie. Hahns Theologie vertritt einen offenbarungstheologischen Ansatz, der es ermöglicht, in den verschiedenen neutestamentlichen Theologien viele Gemeinsamkeiten zu entdecken. EvTh 64/3 (2004) 235-238 (SP)

2054

Gerhard Sellin, Zwischen Deskription und Reduktion. Aporien und Möglichkeiten einer Theologie des Neuen Testaments Eine Abhandlung zum Thema “Theologie des Neuen Testaments” tendiert notwendig zur Abstraktion und Systematisierung, wenn sie nicht in historischer oder bibelkundlicher Deskription verbleiben soll. Das führte in der Geschichte der neutestamentlichen Theologie zur systematischen Darstellung von “Lehrbegriffen”, die sich sowohl von der historischen Wirklichkeit wie von den exegetisch erkennbaren Aussagen der unterschiedlichen Texte entfernte. Um diesem Dilemma auszuweichen, führten neuere Ansätze dazu, die Darstellung in Begriffen zu reduzieren und sich mehr der Bildersprache (z. B. der Metaphorik), der Symbolik, der Narrativität und der mythischen Funktion der Texte zuzuwenden. Auf dieser Ebene, die den Texten näher steht, können dann differenzierte Traditionen skizziert und einige “Grundstrukturen” konstruiert werden. EvTh 64/3 (2004) 172–186

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2055

Gerd Theißen, Widersprüche in der urchristlichen Religion. Aporien als Leitfaden einer Theologie des Neuen Testaments Religionen lassen sich wie Menschen durch ihre Aporien charakterisieren. Im Urchristentum werden allgemeine menschliche Widersprüche in religiöser Sprache kodiert: der Widerspruch von Geschichte und Mythos, Universalismus und Partikularismus, Radikalismus und Relativismus, Sinn und Faktizität, Determination und Freiheit. Das Aufdecken solcher Widersprüche ist kein Irrationalismus, sondern lässt eine rationale Struktur der Religion erkennen, insofern diese Widersprüche zur menschlichen Existenz gehören. Man kann den (nach-neutestamentlichen) Trinitätsglauben als eine in sich konsequente Bearbeitung dieser Widersprüche interpretieren: Der Glaube an den Sohn bearbeitet das Problem des Leidens, der Glaube an den Heiligen Geist das Problem menschlicher Freiheit. Beide Probleme bilden den Kern des Theodizeeproblems, das sich so scharf und zugespitzt nur in einer monotheistischen Religion stellt. EvTh 64/3 (2004) 187–200

2056

Robert Morgan, Unity and Diversity in New Testament Talk of the Spirit Wie können historisch verantwortete und theologisch relevante Aussagen über das Gemeinsame der neutestamentlichen Texte getroffen werden? Von dieser Frage bewegt setzt sich Morgan u.a. mit Käsemann, Dunn und Wrede auseinander. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 1–13 (SP)

2057

Rosemary Radford Ruether, The Spiritual Feminine in New Testament and Patristic Christianity Die theologische Bedeutung Jesu Christi im frühen Christentum wurzelt in zwei jüdischen Traditionskomplexen: dem apokalyptischen Messianismus und der Weisheitsliteratur. Die Verknüpfung beider Traditionen spiegelt sich in Hymnusfragmenten, die in den paulinischen und deuteropaulinischen Briefen überliefert sind. In den synoptischen Evangelien finden sich kaum Spuren einer solchen kosmischen Christologie, wohl aber im Johannesevangelium. Doch ist hier nicht mehr von einer weiblichen Weisheit, sondern von einem männlichen Logos die Rede, wodurch die Weiblichkeit Gottes sprachlich verschwindet. In zwei weiteren Abschnitten skizziert Ruether Spuren der Weiblichkeit Gottes (des Geistes) in den Oden Salomos und bei den Kirchenvätern sowie zwei weibliche Symbole für die Menschheit: Ecclesia und Anima. Frank Crüsemann u.a. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 579–599 (SP)

God – kingdom of God – Christology 2058

Wiard Popkes et al. (eds.), Ein Gott und ein Herr. Zum Kontext des Monotheismus im Neuen Testament The following papers are included in this collective volume: Monotheism in the book of Acts (O. Wischmeyer), Ephesians (G. Sellin), and 1 Cor 8 (E.-M. Becker); God as a Christological title (R. Brucker); monotheism from the perspective of systems theory (D. Starnitzke). Sellin argues that Christ’s universal rule is explained in a way that excludes ecclesiological triumphalism and claims to inner-worldly authority. BThSt 68; Neukirchener Verlag, Neukirchen-Vluyn (2004) VIII/1–168 (BL)

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2059

Giovanni Bissoli, Dio Padre nei Sinottici It is characteristic in Mark 14:36 to invoke God as “Abba, Father”, but also frequent in the Synoptic Gospels is “the Father who is in heaven”. Jesus proclaims the imminent sovereignty of God, which establishes itself among peoples by means of the merciful caring of the sick, the possessed, and sinners. Added to this is the personal fate, which occurs when He reveals His identity and in so doing, He proves the nature of God as Father. LASBF 52 (2002) 117–124

2060

Jacques Buchhold, Jésus, la venue du Royaume et la question sociale Jésus, dans les trois évangiles synoptiques (Mt, Mc, Lc), parle à 76 reprises du Royaume de Dieu (103 si l’on tient compte des parallèles). Or, cette prédication du Royaume n’est pas “semée” par Jésus sur une tierre vierge; elle fait écho à l’attente du Royaume des Juifs de son temps, à laquelle était subordonnée une éthique. Cette espérance est la donnée implicite à partir de laquelle Jésus va présenter sa propre conception du Royaume des cieux, qui est accomplissement de la révélation vétérotestammentaire et dont dépend aussi une éthique. Hokhma 86 (2004) 23–40

2061

Helmut Hoping, Einführung in die Christologie This introductory survey of Catholic thought on Christology includes one chapter of biblical theology, entitled “the God of Israel and the arrival of his messiah”, a kind of condensed presentation of OT teaching on God and NT teaching on the meaning of Jesus. The author suggests that one should accept the fact of Christ’s “empty tomb”, and not reject the notion on the basis of a modernist hermeneutics. This notion, and the author’s preference for a preexistence Christology, reveal the author’s orthodox Roman Catholic stance. Wissenschaftliche Buchgesellschaft, Darmstadt (2004) 1–189

2062

Gerhard Dautzenberg, “Christology in the Making”. Drei Rekonstruktionsversuche im Vergleich Ausfuhrliche Besprechung von drei Aufsatzsammlungen, die die verschiedenen Thesen über die Anfange der Christologie herausstellt: M. Hengel et al., Der messianische Anspruch Jesu und die Anfänge der Christologie. Vier Studien, Tübingen 2001 (stellt den messianischen Anspruch Jesu heraus); Jens Schröter, Jesus und die Anfänge der Christologie. Methodologische und exegetische Studien zu den Ursprüngen des christlichen Glaubens, Neukirchen Vluyn, 2001 ( Jesus hat mit dem Menschensohnausdruck seinen Anspruch zum Ausdruck gebracht, Repräsentant der basileia tou theou zu sein) und Samuel Vollenweider, Horizonte neutestamentlicher Christologie. Studien zu Paulus und zur frühchristlichen Theologie. Tübingen 2002 (“Die angelomorphe Christologie des ältesten Christentums sei die Matrix fur die Entstehung der Präexistenzchristologie, die ihrerseits bald Elemente der Weisheitstheologie angezogen habe” [243f ].). BZ 48/2 (2004) 229–244 (SP)

2063

Maurice Casey, Lord Jesus Christ: A Response to Professor Hurtado Review of L.W. Hurtado’s Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (2003, IRBS 50:2077). Casey criticizes two central matters: One is the presentation of the evidence of ‘binitarian’ devotion to Jesus. This evidence is real and important, but there are some points at which Hurtado exaggerates it, and accompanies it with evangelical comments rather than analytical ones. The second point is that Hurtado does not associate Christological development with the shift of Christianity from the Jewish to the Gentile world. Response from L.W. Hurtado on the following pages (97–104). JSNT 27/1 (2004) 83–96 (SP)

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2064

Wayne A. Meeks, Inventing the Christ: Multicultural Process and Poetry Among the First Christians This investigation looks at how the image of Christ took shape in early Christian times. The author finds some obvious shortcomings in the modern (exegetical) approach to this period: one is the way of treating cultural abstractions as real things causing other things to happen; another is a romantic conception of personal identity. Meeks concentrates on the concept of identity. Drawing on a theory of identity-formation by G.H. Mead, which sees identity as the result of a process where identity takes shape through social relations, Meeks presents some features of such a process in early Christian times. He dissociates himself from the modern quest for the “historical Jesus”, and looks for “that Jesus of history who is the Jesus who has made history”. This Jesus is a person whose identity was largely formed in a social process after his death. ST 58/1 (2004) 77–96

2065

Helmut Koester, Suffering servant and royal messiah: from Second Isaiah to Paul, Mark, and Matthew This paper is a partial preview of a book on this topic by the author and K. Baltzer that will be published by Fortress Press. Koester considers how expectations of a royal Messiah and the image of the servant of God in Second Isaiah supplied a language for early Christian communities to speak about their experience of Jesus – with significant changes. ThD 51/2 (2004) 103–124

2066

Ruben Zimmermann, Die neutestamenliche Deutung des Todes Jesu als Opfer. Zur christologischen Koinzidenz von Opfertheologie und Opferkritik The contribution presents an outline of the historical genesis of the New Testament’s sacrificial Christology, as well as its linguistic and systematic implications. The metaphorical language of sacrificial Christology draws on Old Testament sacrificial theology in its various dimensions for interpreting the life and death of Jesus. In this application, sacrificial theology is used positively as a hermeneutical key to interpreting the death of Jesus. At the same time, the existing sacrificial practice is criticised by the early Christian authors, who regard the theological intention of Jewish sacrificial theology as ultimately fulfilled in the fate of Jesus. Instead of speaking of a verbal substitution of cultic sacrificial theology, it should be called a transformation in which the focus on the sacrifice of Christ denies justification to all other sacrifices. On the other hand, this transformation broadens the idea of sacrifice beyond the cultic realm into all areas of life. KuD 51/2 (2005) 72–99

2067

L. Floor, Het getuigenis aangaande Jezus: Een pneumatologische verkenning The issue in this article is to what extent people in this postmodern era can know the real meaning about the nature of Jesus of Nazareth. In his First Epistle John answers three questions concerning this problem. How do we know that Jesus is the Son of God? How are we personally related to this extraordinary truth that Jesus of Nazareth is the Son of God? In what way should this personal relationship enter the life of those who are born again? By explaining the work of the Holy Spirit John indicates that there is a close interaction between the doctrine of Jesus the Son of God and the spiritual life of believers. ATh Supplementum 5; Erik A. de Boer et al. (eds.), Ad Fontes; Publications Office of the University of the Free State, Bloemfontein (2004) 1–10

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2068

Calvin D. Redmond, Jesus: God’s Agent of Creation Christ’s role in creation is affirmed by the NT (1 Cor 8:6; Col 1:15–20, Heb 1:2, 10; John 1:1–3). Rather than being at issue, Christ’s cosmic role seems to be a common ground appealed to by the NT writers in order to respond to controversial, related issues. It is used as a theological apologetic against worshipping lesser beings than Jesus. A proper Christology should include not only the biblical references to Christ’s work, but a development of the context and significance of Christ’s work in creation. AUSS 42/2 (2004) 287–303

2069

Hanna Stettler, Sanctification in the Jesus Tradition According to the Synoptic Jesus tradition, Jesus brings about the eschatological sanctification of Israel promised in Ez 36,22–32 and 37,28. He ushers in the time of the Holy Spirit, and gathers God’s eschatological people, which includes sinners as well as Gentiles. Moreover, he sanctifies people by healing and cleansing them, and teaches them to live a holy life. According to Jesus, the holiness of God’s holy people is no longer jeopardized by ritual impurity. This is not because ritual purity is irrelevant per se, but because in Jesus, the “Holy One of God”, God’s holiness has come into the world. Jesus sanctifies people and time so completely that the intention of the ritual Torah is fulfilled. Holiness is now to be lived out through mercy and love, even for one’s enemy. Bib. 85/2 (2004) 153–178

2070

Rafael Aguirre Monasterio, La Sabiduría de Jesús y Cristo Sabiduría Verf. fragt nach weisheitlichen Traditionen im neutestamentlichen Jesusbild. Behandelt werden “Jesus als Weisheitslehrer” und “Christus als die Weisheit Gottes”. Qol 34 (2004) 73–96 (SP)

2071

Benedikt Schwank, Psalmen im Munde Jesu Wenn im Neuen Testament von Psalmen im Munde Jesu berichtet wird, dann geht es entweder um Texte, die von äußerster menschlicher Not sprechen oder um christologische Aussagen. Im letzten Fall werden Sachverhalte und Figuren aus dem Psalter auf die Person Jesu bezogen, um ihn als den angekündigten Gesalbten Gottes – Christus – auszuweisen. EuA 80/3 (2004) 236–246 (DL)

Resurrection – eschatology – soteriology ★ ethics 2072

Peter Lampe, Neutestamentliche Theologie für Atheisten? Konstruktivistische Perspektiven Nach einer Skizze der post-logischempiristischen Situation und einer ihrer Früchte, dem Konstruktivismus, werden die Folgen für theologisches Reden im Gespräch mit Atheisten bedacht: Ein theozentrisches Wirklichkeitskonstrukt steht von seiner ontologischen Qualität her anderen Wirklichkeitsentwürfen – auch naturwissenschaftlichen – nichts nach. Die Auseinandersetzung um das angemessenste Wirklichkeitsverständnis wird folglich von anderen Kriterien geleitet werden müssen als dem der “ontologischen Qualität”. Auf der erarbeiteten Basis wird in einem dritten Schritt das Auferweckungs-Theologumenon des Neuen Testaments aus konstruktivistischer Sicht beleuchtet. EvTh 64/3 (2004) 201–211

2073

Agustín del Agua Pérez, El Testimonio Narrativo de la Resurrección de Cristo The narrative way to express the faith is one of the most important relations between the OT and the NT. The different NT topics related to the Resurrection are analysed

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showing the peculiar way each author uses to express the reality lived. NT authors have used derashic narrative techniques and other narrative patterns from the biblical tradition. Qol 37 (2005) 3–41

2074

Randall Otto, Dealing with Delay: A Critique of Christian Coping Eschatology is nebulous, because theologians have not sufficiently grappled with the historical validation of eschatological claims. Eschatology remains dehistoricized and largely atemporal. This study will survey attempts in twentieth-century eschatological interpretation for dealing with the problem of “the delay of the parousia,” including the first Quest of the Historical Jesus (Schweitzer), existential theology (Bultmann, Barth), realized eschatology (Dodd), the theology of hope (Pannenberg, Moltmann), the third Quest (N.T. Wright), and evangelical theology. In each of these paradigms, the parousia is either unrealized in history despite the New Testament’s temporal parameters or an existential event realized in the moment despite the New Testament’s historical parameters. An alternative approach meeting both the historical and temporal parameters is proposed: the Roman destruction of Jerusalem in CE 70. BTB 34/4 (2004) 150–160

2075

Larry R. Helyer, The Necessity, Problems, and Promise of Second Temple Judaism for Discussions of New Testament Eschatology The study of Second Temple Judaism has reframed evangelical biblical theology. The author illustrates this by looking at the question of a temporary, messianic kingdom in NT eschatology. The notion of an intermediate, messianic kingdom was known in firstcentury Judaism and advocated by the Pharisees. JETS 47/4 (2004) 597–615 (BF)

2076

Felix Porsch et al., Durch seinen Tod erlöst? Der Sühnetod Christi The late Father Porsch’s essay on the atoning death of Christ is here edited and completed by one of his associates, Anneliese Hecht. The gist of the argument is: People killed Jesus, but God nevertheless continues to love and forgive them; the notion of sacrifice is just one of several NT ideas to make sense of the death of Jesus. Verlag Katholisches Bibelwerk, Stuttgart (2004) 1–47 (BL)

2077

Ellen Bradshaw Aitken, Jesus’ Death in Early Christian Memory: The Poetics of the Passion G.W.E. Nickelsburg has demonstrated that the tradition of the suffering and vindicated righteous man has been a major influence on the NT passion narrative. Aitken extends this argument by exploring how and under what circumstances scriptural passages contributed to the formation of the passion story. To this effect, she studies 1 Cor (esp. chaps. 10–11 and 15:3–5), 1 Peter 2:22–25; the epistle of Barnabas, and the epistle to the Hebrews. The conclusion is that the passion story took shape in the context of the ritual practices of the early Christian communities. Ritual and narrative work together to create community. The OT narrative material that was most relevant was the Israelites’ wilderness journey, the story of the death of Moses, some of the psalms (especially in Hebrews), and songs of the righteous sufferer. NTOA/SUNT 53; Vandenhoeck & Ruprecht, Göttingen (2004) 1–202 (BL)

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✩ 2078

Wolfgang Schrage, Kreuzestheologie und Ethik im Neuen Testament. Gesammelte Studien Die folgenden Aufsätze sind in den Band aufgenommen: Der gekreuzigte und auferweckte Herr (bei Paulus); Leid, Kreuz und Eschaton; Die Stellung zur Welt bei Paulus, Epiktet und in der Apokalyptik; Heil und Heilung im NT; Ethische Tendenzen in der Textüberlieferung des NT; Zum Verhältnis von Vernunft und Ethik; Zum Komparativ in der urchristlichen Ethik; Zur formalethischen Deutung der paulinischen Paränese (1960); Heiligung als Prozess bei Paulus; Zur Frontstellung der paulinischen Ehebewertung (1 Kor 7,1–7); Probleme paulinischer Ethik (Gal 5,25–6,10); Skizze einer Auslegungsund Wirkungsgeschichte von Gal 3,28. – Schrage bekennt sich zu einer von Barth herkommenden “Theologie des Wortes Gottes”. FRLANT 205; Vandenhoeck & Ruprecht, Göttingen (2004) 1–291

2079

G.J. Steyn, Reconciliation in the General Epistles? Although the customary technical terms for reconciliation are not to be found frequently and explicitly in the General Epistles, the concept or motif is certainly not absent at all. This contribution investigates the theological dimensions of this motif by using the striking image of a spiritual house, or temple, of which the believers are seen as bricks being built into the walls (1 Pet 2:4–10). Reconcilation takes shape on Christ as the cornerstone (1 Peter) with vertical pillars representing a restored relationship between God and humanity (Hebrews). This enables the horizontal dimension of the building to take shape too. In light of the restored relationship between God and humanity, a restored relationship amongst people ought to become a reality. Certain expectations ( James), consequences (1 Peter), dangers and purposes (2 Peter and Jude) facing Christians who find themselves within a reconciled relationship with God are forming the framework for reconciliation with each other. Verbum et Ecclesia 26/1 (2005) 205–221

2080

Ulrich Luz, Absolutheitsanspruch und Aggressionspotenzial im frühen Christentum Der Aufsatz fragt – selbstkritisch – nach versteckten Aggressionspotenzialen im neutestamentlichen Christentum, um einen Beitrag zur Aufarbeitung der Frage zu leisten, warum das Christentum in seiner Geschichte immer wieder aggressiv gewirkt hat. Obwohl das Friedenspotenzial des frühen Christentums bei weitem überwiegt, kann man auch von einem Aggressionspotenzial sprechen, wenn man diesen Begriff im Gespräch mit sozialpsychologischen Ansätzen weit fasst und verbale Aggressionen, relationale Aggressionen (Ausgrenzungen) und phantasierte Aggressionen mit in Betracht zieht. Solche tauchen im Neuen Testament insbesondere im Zusammenhang mit Gerichtsvorstellungen, aber auch mit der Mission, mit dem Aufkommen von Häresien und vor allem mit der Apostasie auf. EvTh 64/4 (2004) 268–284

Miscellaneous 2081

Petr PokornŸ, Das Neue Testament und die Frage nach dem Volk Für “Volk” werden im NT die Begriffe ethnos und laos verwendet, wobei laos nur für das Volk Israel verwendet wird (Bezeichnung von innen), während ethnè (im Plural) auch als Sammelbegriff für “die Heiden” gebraucht wird. In beiden Bezeichnungen bezieht sich das Konzept Volk in erster Linie auf gemeinsame Traditionen, Sprache

475

ist hier weniger identitätsstiftend. Der Glaube an Jesus Christus relativiert die Unterschiede zwischen den Völkern. CV 47/1 (2004) 15–25 (SP)

2082

David M. Rhoads, Who Will Speak for the Sparrow? Eco-Justice Criticism of the New Testament Dieser Beitrag ist eine Spurensuche zum Thema Ökologie im NT. Rhoads formuliert zunächst hermeneutische Voraussetzungen für eine “ökologische Exegese”, wobei er sich an der feministischen Hermeneutik orientiert. Nach einigen Überlegungen, die die Unterschiede zwischen der hebräischen Bibel und dem Neuen Testament zum Thema Ökologie betreffen, skizziert Rhoads verschiedene Zugangswege zum Thema Ökologie im NT: Ein solcher Zugang besteht darin, das Natur- bzw. Weltbild der einzelnen Schriften zu erfassen, ein anderer, bestimmte ntl. theologische Topoi auf die Natur auszudehnen. Sharon H. Ringe et al. (eds.), Literary Encounters with the Reign of God; T & T Clark International / Continuum, New York (2004) 64–86 (SP)

Pauline theology General 2083

Richard N. Longenecker, Studies in Paul, Exegetical and Theological The following papers are here reprinted: The impact of Paul’s conversion on his understanding of Jesus; Prayer in the Pauline letters; The pedagocical nature of the law in Gal 3:19–4:7; Prolegomena to Paul’s use of Scripture in Romans; The focus of Romans; Paul’s vision of the church and community formation in his major missionary letters; The Pauline concept of mutuality as a basis for Luke’s theme of witness; What does it matter? Priorities and the adiaphora in Paul’s dealing with opponents; The nature of Paul’s early eschatology; Good luck on your resurrection: Early Judaism and Paul on the resurrection; Is there development in Paul’s resurrection thought? (there is no evidence for a shift from a Jewish to a Hellenistic view). New Testament Monographs; Sheffield Phoenix Press, Sheffield (2004) XVI/1–262

2084

Francis Watson, Paul and the Hermeneutics of Faith Paul’s writing can be read as an interpretation of Scripture. While Paul reads the Pentateuch as a continuous and coherent narrative, he discovers – and resolves – a tension within that narrative: the tension between promise and law. Paul’s view of the Law is nothing other than his reading of Exodus, Leviticus, Numbers, and Deuteronomy. Genesis, by contrast, represents the gospel itself in anticipatory form (Gal 3:8). A view similar to that of Watson was suggested by H. Frankemölle, see IRBS 49:1814. – This is a truly monumental study; it will not fail to leave its mark on Pauline studies for a long time to come. T & T Clark International/Continuum, London (2004) XV/1–584 (BL)

2085

Kathy Ehrensperger, Scriptural Reasoning – the Dynamic that Informed Paul’s Theologizing Paul’s theologizing is entrenched with Scriptural language and quotations. It is the argument of this article that this obviously close relation of Paul’s writings and Israel’s Scriptures has to be seen as being on a deeper level than a mere use of Scriptures as proof texts for his gospel. Paul’s theologizing is entirely rooted in the symbolic universe of Israel’s Scriptures. This implies that his form of arguing is basically shaped

476

and informed by Scriptures rather than primarily by forms of Western logic and rationality. It is a form of Scriptural reasoning which negotiates meaning in a communal and dialogic process being in interaction with fellow Christ believers as well as non Christ believing fellow Jews. Paul is thus perceived not as a more or less coherent thinker of Western logic and its dualisms but as one who is creatively playing with the multiple rhythms of Scriptures related to life in the light of the Christ-event. This could contribute to an understanding of Christian identity beyond the restrictions of dualistic thinking as well as to the recognition of the close link between theological thinking and the practice of faith in everyday life. IBSt 26/1 (2004) 32–52

2086

Hubert Frankemölle, “Wie geschrieben steht”: Ist die paulinische Theologie schriftgemäß? Paulus liest die heiligen Schriften Israels nicht als systematische Einheit, sondern folgt ihrer Chronologie: Was früher berichtet wird, hat sachlichen Vorrang; daher hat der Glaube Abrahams Vorrang vor der (zeitlich späteren) Sinai-Thora des Mose. Die für das Heil der Völker offene Theologie des Paulus ist geprägt von dem, was die heutige Exegese als “Priesterschrift” bezeichnet. Vom paulinischen Ansatz her ist eine harmonisierende gesamtbiblische Theologie abzulehnen. Paderborner Universitätsreden 91; Universität Paderborn, Paderborn (2004) 1–47

2087

Richard B. Hays, Schriftverständnis und Intertextualität bei Paulus Paulus interpretiert das AT typologisch als Hinweis auf die Kirche, das endzeitliche Gottesvolk, christologisch und als Zeugnis für die Rechtschaffenheit Gottes. Die paulinische intertextuelle Auslegung lädt uns ein, “die ganze Schrift eschatologisch zu interpretieren als bildliches Zeugnis für das Evangelium Jesu Christi.” (64) ZNT 14 (2004) 55–64 (MW)

2088

Cilliers Breytenbach, Der einzige Gott – Vater der Barmherzigkeit. Thoratexte als Grundlage des paulinischen Redens von Gott Phrases Paul took from early Christian confessions (1 Cor 8:6), hymns (Phil 2:2–11), doxologies (Rom 9:5; 15:6; 11:23), prayers (cf. Rom 4:17; 8:15; Gal 4:6), eulogies (2 Cor 1:3) and benedictions (Gal 6:16 and the salutations in the prescripts of the letters of Paul) reflect concepts about God that are fundamental to Paul’s arguments and admonitions. Such traditional phrases were the result of the influence of central texts from the Torah (Ex 20:11; 34:6; Deut 6:4; 32, 39–40). The texts shaped the way God was perceived and spoken about in Hellenised early Judaism and thus by Paul himself. BThZ 22/1 (2005) 37–54

2089

Kathy Ehrensperger, That We May Be Mutually Encourages: Feminism and the New Perspective in Pauline Studies Paul’s theology and feminist theology share something that has often been overlooked: they are perspectives that developed from the margins of an otherwise established ideology. It is from this assumption that the author engages in a dialogue between Pauline studies and feminist theology. T & T Clark International/Continuum, London (2004) X/1–244

2090

Daniel Boyarin, Paul and the Genealogy of Gender This is a substantially revised version of a paper published in Representations 41 (1993), pp. 1–33. Ranging from Judith Butler and Simone de Beauvoir to Clement of Alexandria, Tertullian, Philo and Plato, and moving through Genesis 1 and 2, 1 Corinthians 7,

477

10 and 11, 2 Corinthians 4–5, Galatians 3 and 5, the Acts of Paul and Thecla, the Gospel of Thomas, and the Martyrdom of Perpetua, Boyarin traces the relationship between sex and gender, body and soul, men and women, celibacy and married life. According to Boyarin, Paul was motivated by a ‘Hellenistic desire for the One’, which builds on a ‘myth of the primal androgyne’. In the Hellenistic world and late antiquity this primal androgyne was almost always imagined as disembodied, so that the androgyne was really no-body, and dual-sex was no-sex. This myth, Boyarin suggests, encodes the dualist ideology whereby a spiritual androgyny is contrasted with corporeal (and social) division into sexes. Feminist Companion to the New Testament and Early Christian Writings 6; Amy-Jill Levine (ed.), A Feminist Companion to Paul; T & T Clark/Continuum, London et al. (2004) 13–41 (SP)

2091

Jean Paillard, In Praise of the Inexpressible: Paul’s Experience of the Divine Mystery Paul’s letters include a mystical dimension that has escaped most modern commentators. Paillard explores this dimension through meditative exegesis of the following texts: 2 Cor 1:14–16; 12:1–5; Gal 1:12–16 (with parallels: Acts 9:lff, 22:6ff; 26:9ff ); 4,6; Rom 8:15.18–27; 11:33–36; 16:25–27. Hendrickson Publishers, Peabody, Mass. (2003) XI/1–156 (BL)

2092

Ulrich Luz, Paul as Mystic Unter dem Stichwort ‘mysticism’ untersucht Luz hier die Gestalt religiöser Erfahrungen bei Paulus, die die Distanz gegenüber dem Göttlichen überbrücken und eine Beziehung des Menschen zu Gott herstellen. Ein zentraler Aspekt solcher religiösen Erfahrungen ist die Wirksamkeit Christi im Menschen. Christus wirkt als heiliger Geist im Menschen. Der Geist wird dessen neue Mitte. Weiterhin ist das Moment der Gemeinschaft bedeutend. Christus entfaltet seinen Geist in der Gemeinde der Gläubigen und verbindet die Gläubigen zum Corpus Christi. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 131–143 (SP)

2093

David E. Aune (ed.), John L. White’s The Apostle of God In dieser Ausgabe von Biblical Research sind die Beiträge eines Symposiums versammelt, das im Oktober 2003 von der Chicago Society of Biblical Research abgehalten wurde. Thema des Symposiums war das wissenschaftliche Werk John L. White’s, besonders sein letztes Buch The Apostle of God: Paul and the Promise of Abraham, Peabody, Mass. 1999. In Anschluss an die Beiträge findet sich eine Antwort White’s auf die einzelnen Beiträge. BR 48 (2003) 5–44 (SP)

2094

Troels Engberg-Pedersen, The Relationship with Others: Similarities and Differences Between Paul and Stoicism The author addresses a range of topics that are central to any informed comparison of Paul and Stoicism: the relationship with others within Stoicism itself; the relationship between Stoicism and a number of specific topics in Romans 12 that articulate Paul’s view of the proper, Christ-believing relationship with others. Finally the author presents an attempt to provide a social location for Paulinism in comparison with Stoicism drawing on the French sociologist Pierre Bourdieu. ZNW 96/1–2 (2005) 35–60 (MH)

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2095

Odette Mainville, De Jésus à Paul. Continuité et rupture The intent of this paper is to show the parallel between Jesus and Paul, in order to examine, from both a theological and ethical point of view, the extent to which Paul has walked in the footsteps of his predecessor. The themes chosen for this comparison are: eschatology, the Holy Spirit and freedom; the respective faith of the protagonists will also be briefly compared. This research allows us to see that there is continuity as well as rupture between the two figures. Moreover, it proves that the theologian Paul, to a certain degree, has conceptualized the experience of Jesus the practitioner. ScEs 56/1 (2004) 39–57

2096

François Vouga, La construction apostolique de l’identité chrétienne comme invention de la conscience individuelle The study of the form that the conception of identity assumes in St Paul rests upon the operative distinction of J.-P. Vernant, which is in turn based on the reflection of M. Foucault – articulated in “subject”, “individual” and “myself ”. Having drawn this distinction, the author analyses the change which occurred in the personal experience of Paul, involving three concepts: the truth of the gospel, the revelation of the cross and the new creation. These constitute crucial passages of this experience, implying the discovery of the subject’s interior, and preparing the ground for the Confessions of Augustine, in which the full consciousness of this interior sphere, the “myself ”, is revealed in its totality. ASEs 21/1 (2004) 13–31

2097

A.G. van Aarde, Geloof as antwoord op versoening – ’n Pauliniese perspektief The aim of this article is to critically assess Friedrich Nietzsche’s accusation of Paul that he replaced the “gentle gospel” of Jesus with an ideology of punishment, forgiveness, and reward. The article argues that the Pauline perspective on reconciliation has not the purport to satisfy either divine wrath or human needs – whether born from particularistic ethnocentrism or liberal globalism. Besides a discussion of the expressions used by Paul to articulate his kerygma about redemption the article demonstrates that for Paul, faith functions as response to God’s act of reconciliation. God’s righteousness is the most prominent result of being reconciled. Faith as response to God’s salvation implies therefore that transformation and ethics are two sides of a responsive conduct which follows when God, as a gift, expiates the inequities of human beings. Verbum et Ecclesia 26/1 (2005) 222–243

Justification – righteousness – law 2098

Michael Wolter, Eine neue paulinische Perspektive Die neuere Paulusforschung (Krister Stendahl, Ed Parish Sanders, James D.G. Dunn) hat die Bedeutung der Rechtfertigungslehre in der paulinischen Theologie neu bestimmt. Für Paulus begründet die Rechtfertigungslehre, warum es keinen Unterschied zwischen Juden und Nichtjuden gibt. Sie ist Theorie der Völkermission. Die an alle gerichtete paulinische Ethik ist damit angewandte Rechtfertigungslehre. Ob diese Soteriologie einen fundamentalen Bruch mit dem Judentum bedeutet oder nicht, wird schon bei Paulus uneinheitlich beantwortet. ZNT 14 (2004) 2–9 (MW)

479

2099

James M. Hamilton, N.T. Wright and Saul`s Moral Bootstraps: Newer Light on “The New Perspective” N.T. Wrights “New Perspective on Paul” basiert auf E.P. Sanders’ Darstellung des Judentums des Zweiten Tempels als “Covenantal Nomism”. Diese Darstellung ist Hamilton zufolge nicht plausibel. Er verweist u.a. auf F. Avemarie, der gezeigt hat, dass Sanders’ Analyse dem tannaitischen Material nicht gerecht wird, und auf M.A. Elliott, der Widersprüche zur Qumran-Literatur und den Pseudepigraphen aufweist. Eine kurze Analyse von Gal 3,1–14 bestätigt diese Kritiker. TrinJ 25/2 (2004) 139–155 (SP)

2100

Donald Macleod, The New Perspective: Paul, Luther and Judaism Die Kritik E.P. Sanders’ an Luthers Bild vom Judentum ist berechtigt, so Macleod. Insgesamt seien die Thesen der sogenannten “New Perspective on Paul” jedoch nicht haltbar. Zur Zeit des Paulus sei das Judentum durchaus eine werkorientierte und legalistische Religion gewesen. SBET 22/1 (2004) 4–31 (SP)

2101

Roger L. Omanson, “Righteousness of God” in Paul’s Letters Vor dem Hintergrund der “New Perspective” muss die Übersetzung von dikaiosynè theou überdacht werden. Für Rom 1,17 und 3,21 schlägt Omanson folgende Übersetzungen vor: “For in it, God’s covenant faithfulness is revealed through faith; as it is written, ‘The one who through faith is righteous shall live’ ” (Rom 1,17) und “But now God’s covenant faithfulness has been manifested apart from law, although the law and the prophets bear witness to it, God’s covenant faithfulness manifested through the faithfulness of Jesus Christ to all who believe. For there is no distinction (between Jew and Gentile).” (Rom 3,21–22). The Bible Translator 55/3 (2004) 339–348 (SP)

2102

Roger L. Omanson, Key Terms in Paul’s Letters that Shape Theology Die paulinischen Schlüsselbegriffe dikaiosynè theou, erga nomou und pistis Christou müssen auf dem Hintergrund der “New Perspective on Paul” neu gefüllt und gegebenenfalls anders übersetzt werden als in den gängigen Übersetzungen. Verf. schlägt Übersetzungen für Röm 3,21f; 10,3; Gal 2,16; 3,22 und Phil 3,9 vor. The Bible Translator 55/1 (2004) 142–152 (SP)

2103

Helmut Koester, Paul’s proclamation of God’s justice for the nations Köster versteht die paulinische Rechtfertigungslehre vor dem Hintergrund der prophetischen Tradition. Mit individueller Frömmigkeit hat der paulinische Gerechtigkeitsbegriff nicht zu tun, so Köster. Gerechtigkeit kommt von Gott, meint alle Menschen und wird im Glauben Jesu Christi ( pisteòs Ièsou Christou in Röm 3,22 fasst Köster als genitivus subjectivus auf ) real. Die ekklèsia ist eine politische Gemeinschaft, die die Gerechtigkeit Gottes unter den Menschen zu verwirklichen sucht. ThD 51/4 (2004) 303–314 (SP)

2104

Michael F. Bird, Incorporated Righteousness: A Response to Recent Evangelical Discussion concerning the Imputation of Christ’s Righteousness in Justification “It is far more appropriate to speak of incorporated righteousness, for the righteousness that clothes believers is not that which is somehow abstracted from Christ and projected onto them, but is located exclusively in Christ as the glorified incarnation of God’s

480

righteousness” (p. 274): Romans 4:1–25; 5:18–19; 1 Corinthians 1:30, Philippians 3:8–9; 2 Corinthians 5:21. JETS 47/2 (2004) 253–275 (BF)

2105

Hans-Joachim Eckstein, “Gott ist es, der rechtfertigt”. Rechtfertigungslehre als Zentrum paulinischer Theologie? So sehr die paulinischen Ausführungen zur Rechtfertigung durch konkrete Umstände veranlasst sind, so deutlich stehen sie im Zentrum seiner Theologie. Sie sind soteriologische Entfaltung des entscheidenden Christusbekenntnisses. Gott ist gerecht und macht gerecht, indem er dem Menschen die Gerechtigkeit Christi zurechnet. ZNT 14 (2004) 41–48 (MW)

2106

Hendrik Boers, Antwort auf Hans-Joachim Eksteins “Rechtfertigungstheologie” Replik auf Hans-Joachim Eckstein, “Gott ist es, der rechtfertigt”. Rechtfertigungslehre als Zentrum paulinischer Theologie?, ZNT 14 (2004) 41–48. Die Rechtfertigungslehre steht nicht im Zentrum der paulinischen Theologie, sondern wird situativ entwickelt. Im Galaterbrief geht es um die Rechtfertigung der Heiden ohne Beschneidung, im Philipperbrief um Material, eine Preisgabe seiner Auszeichnungen als vorbildlicher Jude zu verteidigen. Im Römerbrief greift Paulus Gedanken des Galaterbriefes eklektisch auf. ZNT 14 (2004) 49–54 (MW)

2107

Klaus Haacker, Rettender Glaube und Abrahams Rechtfertigung: Zum Verhältnis zwischen Paulus und Jakobus (und Petrus?) Gen 15,6 allein war kein eindeutiger Schriftbeweis für die paulinische Rechtfertigungslehre, wie Jak 2,20–24; Hebr 11,17–19 zeigen, die es im Sinne des generell jüdisch vorherrschenden Abrahamsbildes mit Gen 22 verknüpfen. Paulus muss daher auf die historische Priorität von Gen 15 gegenüber Gen 17 insistieren, da die Judaisten die Beschneidungsforderung unhistorisch auf Personen ausdehnten (Heiden), die dort gar nicht gemeint waren. Christoph Barnbrock u.a. (Hgg.), Gottes Wort in der Zeit; Lit Verlag, Münster (2005) 209–225 (WSch)

2108

Michael F. Bird, Justified by Christ’s Resurrection: A Neglected Aspect of Paul’s Doctrine of Justification Dieser Beitrag unterstreicht die enge Verbindung von Kreuzestod und Auferstehung Christi in der paulinischen Rechtfertigungslehre. SBET 22/1 (2004) 72–91 (SP)

2109

Friedrich Beißer, Was heißt bei Paulus “Jesus Christus ist das Ende des Gesetzes”? – Eine Anfrage an Mogens Müller St. Paul writes: “Christ is the end of the law.” What is the meaning if this phrase? M. Müller is convinced that he is proclaiming the end of circumcission etc., i.e. the end of the (so-called) law of ceremonies. It is true that in the first century the Christian church found a way for Jews and pagans to live together. The law of God was divided between moral law and law of ceremonies. The pagans had to respect only the moral law. However, Paul in his phrase teaches the end of the whole law, including the end of the moral law. This can be demonstrated by his letter to the Romans. The moral law is the will of God and remains in eternity. Yet since nobody, neither pagan nor Jew, can fulfil the law (that means: the moral law), God found another way: He gave

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his Son as atonement for the sins of the world. Those who believe in Christ receive forgiveness for their sins. Christ is, therefore, “the end of the moral law.” KuD 51/1 (2005) 52–54

2110

Luise Schottroff, ‘Law-Free Gentile Christianity’ – What about the Women? Feminist Analyses and Alternatives Das Christentum als “gesetzesfreie Religion”: dieses Konzept geistert bis heute durch die Paulusexegese. Schottroff zeigt und kritisiert mit einer feministischen Exegese von 1 Kor 7,15 und Apg 9,36–43 die antijudaistische Argumentation, auf der dieses Konzept basiert. Feminist Companion to the New Testament and Early Christian Writings 6; Amy-Jill Levine (ed.), A Feminist Companion to Paul; T & T Clark/Continuum, London et al. (2004) 183–194 (SP)

Christology – soteriology – eschatology – death – resurrection ★ pneumatology 2111

François P. Viljoen, Paulus se beskouing van Jesus Although Paul specifically emphasises the importance of cross and resurrection, Jesus’ earthly existence is also regarded as important by him. Paul’s overall viewpoint reveals that he maintains an existing continuity between these two facets of Christ’s existence. The acknowledgement of the existence of the earthly Jesus qualifies the appropriation of the exalted Christ. Likewise, the surety of the exalted Christ is identified by the reality of the earthly Jesus. Based on this point of view Paul regards the words of Jesus as absolutely authoritative. Paul’s Christology implies nothing other than an interpretation of Jesus’ life and death in the light of the resurrected and everpresent Lord. IDS 38/3 (2004) 403–427

2112

Stephen Finlan, The Background and Content of Paul’s Cultic Atonement metaphors Christ died as a purification offering (Rom 8:3), as a covenant-establishing sacrifice (1 Cor 11:25), as our redemption and place of atonement (Rom 3:24–25), as a sinbearer (2 Cor 5:21; Gal 3:13), or as a Paschal lamb (1 Cor 5:7). Paul is not tied to any one of these metaphors but wants the reader to understand that salvation had to be obtained for believers by Christ’s martyr-sacrificial death. Finlan offers a thorough exegesis of all the relevant passages, prefaced by a dense chapter on modern anthropological theories of sacrifice, ancient Hebrew sacrifice, and spiritualization. Academia Biblica 19; Society of Biblical Literature, Atlanta, Ga. (2004) X/1–264

2113

Günter Röhser, “Christus ist mein Leben”. Leben und ewiges Leben nach dem Neuen Testament Phil 1, 12–26, Phil 3, 1 Thess 4 und 1 Kor 15 zeigen: Ewiges Leben ist Leben in Christus, erfülltes, engagiertes, individuell-persönliches, leibhaftes Leben, das in der Gegenwart beginnt und den Tod überdauert. Gleichzeitig ist es nur in radikaler Diskontinuität zu allem bisherigen irdischen Leben vorstellbar. ZNT 13 (2004) 22–32 (MW)

2114

Ute E. Eisen, “Ich vernichte die Streitwagen . . .” – Aspekte paulinischer Herrschaftskritik und ihre alttestamentlichen Wurzeln Paulinische Parusietexte (1 Thess 4, 15–17 u.ö.) sind im Kontext von hellenistischrömischen Kaiserparusien zu verstehen. Sie kritisieren, wie schon Sach 9,9f., menschliche Herrschaftsansprüche. ZNT 14 (2004) 31–39 (MW)

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2115

Markus Cromhout, The Dead in Christ: Recovering Paul’s understanding of the after-life The study of the so-called “intermediate state” of the dead is conducted under the technical designation necrology. The evidence suggests that Paul’s necrology did not remain constant and its development was influenced by personal circumstances. Paul’s necrology consisted of two phases. Phase one: The dead were considered as “the others”. They were the ones to be raised. Phase two: Paul realised that he could be one of “the others” and the theological content of his necrology demanded further clarification. Drawing on his being-in-Christ mysticism, Paul stated that the dead would experience fellowship “with Christ”. It is also explicitly stated that Christians would retain their resurrection status in death and objectively experience the resurrection body that is under construction. This transformation process will be completed at the parousia. HTS 60/1–2 (2004) 83–101

2116

Guilhen Antier, Entre résurrection et croix: nommer l`événement selon Paul (1 Corinthiens 15) The Christian subject does not find his origin in himself, but in an event situated between the Cross and the Resurrection of Jesus Christ. This event is specifically related to language. On a theological level, it is at the crossroads of three fundamental concepts: subject, event, and language. What does it mean to become the subject of an event? How do the Cross and the Resurrection relate to each other? Guilhen Antier analyses the way Paul deals with these complex issues in 1 Corinthians. In particular, he shows why and how the Resurrection must be regarded as the foundation of a theology of the Cross. ETR 79/4 (2004) 477–492

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Alexander J.M. Wedderburn, Pauline Pneumatology and Pauline Theology In Auseinandersetzung mit F.W. Horns Monographie zur paulinischen Pneumatologie zeigt der Verf., wie Paulus’ Pneumatologie in jedem Brief angesichts der spezifischen Situationen, auf die die Briefe antworten, ein anderes Gesicht bekommt. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins, W.B. Eerdmans, Grand Rapids, Mich. (2004) 144–156 (SP)

Anthropology – ecclesiology – mission 2118

Niko Huttunen, “Teen sitä, mitä en tahdo”. Ihmisen ristiriita Paavalin ja Epiktetoksen silmin Chapter 7 of Paul’s Epistle to the Romans depicts a situation where a person does something that he does not want to do. The received interpretation is that the idea underlying this is the dichotomy of body and soul deriving from Plato that Paul, being a Jew, had made into a more comprehensive image of man. However, a closer comparison may be found in the image of man propounded by Stoic philosopher Epictetus and the conflict of will and action described therein. We may therefore assume that Paul’s image of man is Stoic in origin, whether filtered through Paul’s Judaism or not. TAik 109/1 (2004) 47–56

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Denise Kimber Buell et al., The Politics of Interpretation: The Rhetoric of Race and Ethnicity in Paul Weithin wird in der Exegese aus Gal 3,28 gefolgert, dass Rasse und Volkszugehörigkeit bei Paulus keine Rolle spielen, da doch “in Christus” kein Unterschied mehr besteht zwischen Juden und Griechen, Sklaven und Freien, Männern und Frauen. Ungeachtet dessen spielen in der Auslegungsgeschichte bei den Gelehrten moderne rassistische und völkische Werturteile eine Rolle, z.B. in einer negativen Beurteilung der Juden gegenüber den Griechen. Juden gelten als volksbezogen, partikularistisch, legalistisch und werden erst durch Konversion zum Christentum universalistisch, offen für das Neue und damit frei. Die Verfasserinnen sehen in dem ethnizistischen Sprachgebrauch “Juden” im Gegensatz zu “Heiden” bei Paulus aber eher eine rhetorische Umschreibung des dahinter stehenden biblischen Modells der heilsgeschichtlichen Erwählung Israels, an der auch Menschen aus anderen Völkern Anteil gewinnen können, ohne ihre eigene Ethnizität dabei zu verlieren. JBL 123/2 (2004) 235–251 (RM)

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E.A. Judge, The Appeal to Convention in Paul One’s formal position in civil or domestic life (rank) is positively endorsed by Paul. It has been assigned by God (1 Cor 7:17; cf. 2 Cor 10:13). Rank must be accepted as an obligation. But status avoids responsibility and takes advantage of wealth or education. It is the same within the church. The spirit assigns different ministries in the one body (1 Cor 12:4–12). There is a rank order (v. 28; cf. Rom 16,7), but in status those thought less respectable are treated with greater respect (1 Cor 12:23). P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 178–189 (SP)

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I. Howard Marshall, ‚For the Husband Is Head of the Wife’: Paul’s Use of Head and Body Language It seems very probable that Paul is the originator of ‘head’ language with regard to Christ in relation to the church and the husband in relation to his wife. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 165–177

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Conrad Gempf, Before Paul Arrived in Corinth: The Mission Strategies in 1 Corinthians 2:2 and Acts 17 In Korinth und auch in Thessaloniki wendet sich Paulus von sophistischen Argumentationen und dem dazugehörigen philosophischen Habitus ab. Gempf zufolge tut er dies nicht, weil er in Athen mit seiner positiven Haltung gegenüber der Philosophie gescheitert ist, sondern weil er die philosophischen Konventionen in Thessaloniki und Korinth, anders als die in Athen, nicht für angemessen hielt. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 126–142 (SP)

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Paul-Gerhard Müller, Entschränkung des Judentums im 1. Thessalonicherbrief Paulus’ Programm einer “Entschränkung des Judentums” ist im 1 Thess bereits voll entfaltet. Thomas Klosterkamp u.a. (Hgg.), Wohin du auch gehst; Verlag Katholisches Bibelwerk, Stuttgart (2005) 107–127 (SP)

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Miscellaneous 2124

A. Katherine Grieb, “The One Who calls You . . .”: Vocation and Leadership in the Pauline Literature Paul himself was reconciled as an enemy (the call and conversion of Paul the persecutor; Rom 5:6–10; Gal 2:19–20). The vocation of church leaders too exemplified from his co-workers (Phil 2:20–22, 29–30) shows the “upward call” (Phil 3:13–14) is realized by the “downward mobility” (Phil 2:5–11). The call to conversion shows Christian vocation as God’s summons to sanctification (1 Thess 1:2–10; 4:5). Interpr. 59/2 (2005) 154–165 (WSch)

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Beverly Roberts Gaventa, Our Mother St. Paul: Toward the Recovery of a Neglected Theme Maternal imagery does belong neither to the egalitarian nor to the hierarchical pile. When Paul presents himself as a mother, he voluntarily hands over the authority of a patriarch in favor of a role that will bring him shame, the shame of a female-identified male. Still, maternal imagery becomes effective precisely because it plays on hierarchical expectations: Paul presents himself as the authority who does not conform to standard norms of authority. Feminist Companion to the New Testament and Early Christian Writings 6; Amy-Jill Levine (ed.), A Feminist Companion to Paul; T & T Clark/Continuum, London et al. (2004) 85–97 (SP)

2126

Mary A. Tolbert, Philo and Paul: The Circumcision Debates in Early Judaism Paulus relativiert die Bedeutung der Beschneidung zunächst durch seine symbolische Auffassung derselben. Wenn Beschneidung aber in erster Linie symbolisch verstanden wird, verliert sie ihre Aussagekraft als Merkmal für jüdische Identität und für Geschlechtsidentität. Tolbert fragt, wie Paulus zu seiner symbolischen Auffassung der Beschneidung kam. Eine Ursache dafür mag darin liegen, dass in der jüdischen Gemeinde in Damaskus, in der Paulus drei Jahre lebte, bevor er das erste Mal nach Jerusalem reiste, der physischen Beschneidung als Identitäts- und Geschlechtsmerkmal ebenfalls keine große Bedeutung beigemessen wurde. Dafür spricht auch, dass, Josephus zufolge, diese Gemeinde überwiegend aus Frauen bestand. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 394–407 (SP)

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J.V. Fesko, N.T. Wright and the Sign of the Covenant This essay rejects Wright’s claim that faith in Christ replaces cirumcision as the sign of the covenant. It is baptism which is the new sign of the covenant. Circumcision and baptism are visible signs that point to invisible realities, such as faith. SBET 23/1 (2005) 30–39 (SP)

Johannine theology 2128

Roland Bergmeier, Fragen zur Interpretation der johanneischen Schriften. Homogenität und Widersprüche Dieser Beitrag befasst sich mit der Differenz zwischen dem 1. Johannesbrief und dem 4. Evangelium, mit der Sonderstellung der kleinen Johannesbriefe gegenüber den johanneischen Hauptschriften und mit der Eschatologie im 4. Evangelium. ThZ 60/2 (2004) 107–130 (SP)

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CONCEPTS AND SYMBOLS English terms: anger – apostasy – city – covenant – Day of Yahweh – dream – evil – faith – hand of God – happiness – hidden God – history of salvation – the Holy One – humility – inhabitation – intolerance – joy – justice – Kingdom of God – laughter – life – people – power – remnant – repentance – retribution – salvation – Son of God – Son of Man – Temple – time – tree – violence – wrath of God 2129

Zacharias Kotzé, A cognitive linguistic approach to the emotion of anger in the Old Testament This article reviews several approaches to the study if anger in the Old Testament. It focuses on the use of methodology in these trends with specific reference to the common neglect of Classical Hebrew terminology and expressions relating to the emotion of anger. Such styles lead to an impoverished understanding of the Ideal cognitive model of anger as reflected in Classical Hebrew. By contrast, the few recent cognitive linguistic studies on the same subject prove to be far more successful in giving a detailed account of the ancient Israelite conceptualisation of this emotion. HTS 60/3 (2004) 843–863

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Paul A. Kruger, On emotions and the expression of emotions in the Old Testament: A few introductory remarks Kruger investigates the mostly unexplored field of emotions in the Old Testament in terms of theories from cross-cultural psychology and the cognitive sciences. He touches mainly on the psychosomatic experiencing of certain so-called “negative emotions” (shame and guilt, depression, anger, fear) in the Old Testament. BZ 48/2 (2004) 213–228 (SP)

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Stephen G. Wilson, Leaving the Fold: Apostates and Defectors in Antiquity Generally, scholars of religion speak of conversion, i.e. of religious reaffiliation. Wilson shows that it is worthwile to look at the matter the other way round, i.e. as defection from a religious group, when the sources refer to the matter that way. This is the case in the books of the Maccabees, for instance, when defection from the true, nonHellenized Jewish practice is referred to. An early second century CE inscription reads “hoi pote Ioudaioi”, i.e. former Jews (Corpus Inscriptionum Judaicarum II, no. 742). Apostasy figures in some of the NT writings and in Hermas, and Pliny’s famous letter no. 10 also refers to people who say, when questioned by Roman authorities, that they had been Christians but had stopped some time ago. Unfortunately, there is no index of ancient names and subjects. Fortress Press, Minneapolis, Min. (2004) XVII/1–158 (BL)

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Enzo Bianchi (ed.), La città In the well-known format of the series, this book offers a variety of papers on the theme of the city. Six papers are on the OT, five on the NT, and again six contributions deal with the church fathers. One of the papers, by D. Marguerat, focuses on Paul as an urban missionary. All contributions are in Italian. PSV 50; Centro editoriale dehoniano, Bologna (2004) 1–303

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2133

Noel Weeks, Admonition and Curse: The Ancient Near Eastern Treaty/ Covenant Form as a Problem in Inter-Cultural Relationships Does the ancient Israelite notion of a covenant between the Hebrews and Yahweh date from the second millennium (G.E. Mendenhall) or from the Assyrian period ( J. Wellhausen)? And does it derive from the ancient Near Eastern covenant-making between empires and vassal states? Weeks restudies the whole question to conclude that we should abandon the idea of deriving Israelite notions from a foreign model. Instead, it is more fruitful to think of the ancient Near East as a cultural unity in which political and religious life developed along similar lines. JSOT.S 407; T & T Clark International, London (2004) VIII/1–212 (BL)

2134

Hans Ulrich Steymans, Der Davidbund A study of the background, meaning and chronology of the OT notions of covenant and oath, establishing a covenant, eternal (or salt) covenant, and covenant of peace. The earliest texts are 2 Kgs 11:4 (ninth century BCE); Gen 21:31–32, Ps 89:4, 2 Sam 23:5 (seventh century BCE). The author also considers extra-biblical passages to conclude that the terminology here considered betrays Phoenician and Aramaic background – and has nothing to do with the notion of Sinai covenant. Österreichische Biblische Studien 27; H.U. Steymans, Psalm 89 und der Davidbund; Peter Lang Verlag, Basel (2005) 367–443 (BL)

2135

John Barton, The Day of Yahweh in the Minor Prophets In diesem Beitrag erörtert der Verf. das prophetische Konzept eines “Tages Jahwes” aus historischer und aus literarischer bzw. ‘kanonischer’ Sicht. Wie in vorexilischer Zeit erwarteten auch die nachexilischen Propheten ein Gericht Jahwes über die als feindlich empfundenen ‘Völker’ in Israels Umfeld und eine göttliche Neuordnung der Welt mit einer zentralen Stellung der auserwählten Nation. Diese Idee war ein Teil eines allgemeinen Denksystems, welches innerhalb der gesamten alttestamentlichen Zeit erhalten blieb und lediglich von einzelnen Propheten wie Jesaja oder Amos in Frage gestellt wurde. Eine kanonische Lektüre des ATs in seiner heutiger, aus dem Mittelalter stammenden Einordnung birgt die Gefahr der Geringschätzung oder Missachtung solcher Einzelstimmen. JSOT.S 375; David J.A. Clines et al. (eds.), Biblical and Near Eastern Essays; T & T Clark International/Continuum, London et al. (2004) 68–79 (DL)

2136

Frances Flannery-Dailey, Scribes, and Priests: Jewish Dreams in the Hellenistic and Roman Eras Books such as Daniel 7–12, 1 Enoch, 2 Baruch, 4 Ezra, 2 Enoch, the Greek Testament of Levi (part of the Testament of the Twelve Patriarchs), and the Testament of Abraham tell complex dreams. The present book studies them using sophisticated tools developed by earlier students of ancient dreams, including A.L. Oppenheim. Levi, for instance is taken in his dream up to the heavenly temple to receive unusual cosmological knowledge. Many of the dreamers in early Judaism are priests or scribes. 4 Ezra and Dan 7–12 have much in common, for each of the two texts recounts a visionary journey that begins with dreams and that ultimately culminates in an individual ascent that most likely takes place after death (4 Ezra 14:9; Dan 12:3.12). Dreams, it is generally believed, come from God who is in heaven, and they often reveal eschatological and otherworldly secrets to dreamers as well as to readers. Supplements to the Journal for the Study of Judaism 90; Brill, Leiden (2004) XIII/1–327 (BL)

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Henning Graf Reventlow et al. (eds.), The Problem of Evil and Its Symbols in Jewish and Christian Tradition The following six papers deal with evil in the Bible: W. Thiel, Evil in the books of Kings; Y. Hoffman, Jeremiah 50–51 and the concept of evil in the Hebrew Bible; E.L. Greenstein, The wrath at God in the book of Lamentations; O. Singer, Evil and its symbols in Psalms 14; 53; 36; 12; H. Graf Reventlow, The evil ones and the godless: a problem of identity in biblical wisdom [emphasizes the shift from secular to theological wisdom]; K. Wengst, The devil in the Revelation of St John. – According to Hoffmann, Second Isaiah and the Satan texts may be evidence for popular belief in a nearly omnipotent evil power. JSOT.S 366; T & T Clark International, London (2004) XI/1–220 (BL)

2138

Florentino García Martínez, Sammael in Pseudo-Jonathan and the Origin of Evil This contribution explores some prominent differences in the Targumic translations of Gen 4:1, particularly in the translation of Targum Pseudo-Jonathan, which asserts that Cain was not the son of Adam but the offspring of Sammael. Linking this exegesis to the other only mentioning of Sammael in Pseudo-Jonathan’s translation of Gen 3:6, the article considers this exegetical tradition within the context of the discussions on the origin of evil attested in apocalyptic writings (1 Enoch), in Jubilees and sapiential compositions (Ben Sira). JNWSL 30/2 (2004) 19–41

2139

Timothy Paul Jones, The Necessity of Objective Assent in the Act of Christian Faith In an attempt to recover the premodern meaning of faith W.C. Smith suggested that “faith” and “belief ” should be more sharply distinguished in contemporary usage. He defined “belief ” as personal assent to and confidence in the veracity and validity of specific, objective assertions. But he said “faith” describes what he understood as the premodern definition of “faith” and “belief ” – personal loyalty that requires no intellectual or propositional assent. The occurrences of pisteuein in the NT and of credere in the church theologians’s writings however lend no credence to Smith’s contention that those words did not entail assent to specific assertions. From evangelical perspective faith consists simultaneously of two inseparable aspects – assent to specific assertions concerning God (credere quod) and personal trust in Jesus Christ (credere en). BS 162/2 (2005) 150–157

2140

David Rolph Seely, The Image of the Hand of God in the Book of Exodus This study surveys the occurrences of the hand of God imagery in the book of Exodus as a central theme of the book, provides brief analysis of the meaning of each occurrence and discusses the significance of this imagery in light of the Hebrew Bible as a whole. Thus the image of the hand of God represents a distinctive theology of God’s power to intervene miraculously in the affairs of humans apart from earthly powers. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 38–54

2141

Otto Kaiser, Die Frage nach dem Glück und dem geligenden Leben im hellenistischen Judentum In the wider context of reflections about the notion and experience of happiness, Kaiser evokes two responses from Hellenistic Judaism: Koheleth and Jesus Sirach. Both of

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these thinkers were convinced that human finitude is the actual enemy of happiness. Nevertheless, they tell us to enjoy life while it lasts. Otto Kaiser, Jenseits des Nihilismus. Christliche Existenz nach der Postmoderne; Radius Verlag, Stuttgart (2004) 21–27 (BL)

2142

Alberto Mello, Quando Dio si nasconde. Una metafora della rivelazione biblica The focus of this inquiry is the use of the metaphor of the “hiddenness of God” in the Hebrew Bible. A review of the rich Hebrew vocabulary in the semantic field of “hide” leads to some very theological conclusions. The idiomatic expression, “to hide the face,” basically belongs to the wisdom literature (i.e. Psalms, Proverbs, and Job) and shows to have more a mysterious significance rather than a rebuke. In other words, the expression usually does not refer to a condemnation or abandonment. The main point lies with reading the often misunderstood text of Is 45:15, where the verb satar is used, not in the passive form, i.e. the hidden God, rather in the reflexive form, i.e. a God who hides Himself. Certainly, God is always free to hide Himself, in order eventually to reveal Himself again. If we know that He is actually hiding, it is because of His revelation. LASBF 52 (2002) 9–28

2143

Richard D. Patterson et al., Contours of the Exodus Motif in Jesus’ Earthly Ministry The exodus event is one of the archetypal narratives of the Bible for it informs the beginning, middle, and end of the biblical account of redemptive history. God inaugurates the nation of Israel and establishes the covenant with his people in the exodus from Egypt. In the middle of God’s plan of redemptive history we find Jesus Christ’s incarnation, life, death, and resurrection. All of Old Testament redemptive history anticipates Jesus Christ. The four New Testament evangelists frame at least parts of their gospel narratives in exodus terms and patterns. At the end of redemptive history John makes use of exodus allusions and patterns in the Apocalypse to bring the biblical narrative to its conclusion. WThJ 66/1 (2004) 25–47

2144

Hanna Liss, The Concept of the Holy One in First Isaiah and in the Priestly Code The Isaianic theology as well as the Priestly Code represents an answer to the questions that arose when the Judean state ideology (Zion-Theology) faced the threat and defeat of foreign nations (Assyria; Babylonia). It is, therefore, primarily P who reflects the great changes in Priestly circles that took place in the second half of the Eighth century. In contrary to the authors of the Holiness School who present a concept of holiness that aims in particular at showing that YHWH’s and Israel’s holiness is analogous and compatible, the earlier P comes much closer to Isaiah’s concept of the incompatibility between YHWH and man. As a later answer to P, the authors of HS want to overcome or at least to blur the distance between YHWH and man by emphasizing social and moral concerns. Scriptura 87 (2004) 288–295

2145

John P. Dickson et al., Humility as a social virtue in the Hebrew Bible? It is sometimes asserted that Jesus and the rise of Christianity led to the recognition of ‘humility’, the lowering of oneself before an equal, as a virtue. In two articles in 1991, S.B. Dawes challenged this claim, arguing that humility as a social virtue finds

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its roots in the Hebrew Bible (see IRBS 38:2093.2219). This article assesses Dawes’ claim, the result being that, although related notions certainly exist, ‘humility’ as the virtue of lowering oneself before an equal is not present in the Scriptures of Israel. VT 54/4 (2004) 459–479

2146

Karsten Lehmküler, Die neutestamentliche Frage nach der Einwohnung The “inhabitation” of Christ or the Holy Spirit in the human person or the human person’s being “in Christ” are central themes of Pauline and Johannine theology. The author reviews recent exegetical contributions by G. Sellin and S. Vollenweider on Paul, and R. Borig, K. Scholtissek and H.J. Klauck on John. Forchungen zur systematischen und ökumenischen Theologie 104; K. Lehmkühler, Inhabitatio. Die Einwohnung Gottes im Menschen; Vandenhoeck & Ruprecht, Göttingen (2004) 19–52 (BL)

2147

Gerd Lüdemann, Die Intoleranz des Evangeliums. Erläutert an ausgewählten Schriften des Neuen Testaments Lüdemann, well-known for his critical stance toward those who seek to attenuate the results of critical scholarship, insists on the fact that some NT writings (2 Thess, 2 and 3 John, 1 and 2 Tim, Tit, Jude, 2 Peter) can show to be intolerant toward those who do not share the attitude and beliefs of their generally pseudepigraphic author. There is much interesting matter in the book, e.g. the claim that during the first two centuries the Roman state was relatively tolerant toward Christians. – Lively, polemical, controversial, and to be recommended. (Regrettably, there is no index.) Zu Klampen Verlag, Springe (2004) 1–270 (BL)

2148

David M. Howard, “Surprised by Joy”: Joy in the Christian Life and in Christian Scholarship What C.S. Lewis calls “Joy” (in his book “Surprised by Joy: The Shape of My Early Life”, N.Y. 1955) as a testimony of a man’s journey to faith in God and the biblical concept of joy. Also scholars should rejoice and lead new people joining in and singing God’s praise. JETS 47/1 (2004) 3–20 (BF)

2149

Enrique Nardoni, Rise Up, O Judge: A Study of Justice in the Biblical World The author surveys the notion of justice in ancient Egypt, ancient Mesopotamia, and the main writings of both testaments, including the thought and practice of Jesus. Such a vast subject is likely to be beyond the control of an individual author, and some specialist readers will find certain interpretations doubtful, e.g. the eighth-century dating of the original Decalogue, and the interpretation of some of the commandments. In fairness to the late author (d. 2002) it must be said, however, that his work is a serious contribution to scholarship, and it will be consulted as a standard manual. Hendrickson Publishers, Peabody, Mass. (2004) XXIII/1–343 (BL)

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John Pairman Brown, Justice as Theme of the Dialogue in Israel and Hellas Israeliten wie Griechen kannten das Phänomen einer dialogischen Begegnung von Menschen mit einer – wie auch immer imaginierten – Gottheit. Als Thema und Inhalt eines solchen dialogischen Umgangs fungierte bei beiden Völkern die – bisweilen wie ein göttliches Wesen hypostasierte – Gerechtigkeit als Mittlerin zwischen den beiden ungleichen Dialogpartnern. Der Verf. findet in diesem Zusammenhang sogar eine

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sprachliche Verwandtschaft zwischen den im Hebräischen und im Griechischen verwendeten Termini: ßdq/ßdqh und dikà bzw. dorisch: dikà (wobei das d in früherer Aussprache wie z oder zd gelautet haben mag), so dass für ihn eine Übernahme des Wortstammes zdk aus dem Griechischen ins Hebräische denkbar erscheint. BZAW 345/1; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 1; Walter de Gruyter, Berlin (2004) 77–90 (RM)

2151

Mary Ann Beavis, The Kingdom of God, ‘Utopia’ and Theocracy While the phrase ‘the kingdom of God’ has obvious political overtones, its use by Jesus has most often been interpreted in social, eschatological and theological terms. This paper will survey representative interpretations of this concept in the secondary literature, and attempt to situate Jesus’ understanding of ‘the rule of God’ within the spectrum of Greco-Roman and hellenistic Jewish political thought, with special reference to Utopian and theocratic ideas. In addition, the paper will examine Jesus’ use of this Utopian and theocratic phrase in the context of Jewish nationalism under Roman rule, as explicated by D. Mendels. JSHJ 2/1 (2004) 91–106

2152

Daniel Lys, Quand Dieu rit What kind of laughter does God laugh? No less than thirteen Hebrew radicals are used to express laughter in the Old Testament corpus. Using a detailed examination of these radicals and a schematic presentation of their interrelationships, Daniel Lys shows that God’s laugh, in the Old Testament, gives voice to anything from joy to sarcasm. ETR 79/2 (2004) 201–226

2153

Konrad Schmid, Fülle des Lebens oder erfülltes Leben? Religionsgeschichtliche und theologische Überlegungen zur Lebensthematik im Alten Testament In pre-exilic Israel “life” was seen as being available in abundance, and the emphasis of religion was on supporting life through ritual forms of blessing (see O. Keel’s reconstruction of the iconography of fertility/blessing). The enemy of “life” is “chaos”. Later, after the Babylonian exile, a new worldview came into being, based on the relationship between the monotheistic deity and the created world, and atonement was one of the ways of clearing life of its obstructive forces. Eilert Herms (ed.), Leben: Verständnis – Wissenschaft – Technik; Gütersloher Verlagshaus, Gütersloh (2004) 154–164 (BL)

2154

Ron Pirson (ed.), Wat heet volk? Under the general title: “What does ‘people’ mean?” this thematic issue of a Dutch biblical journal presents papers that deal with the concept of nation in general (W. Arts), ancient Israel ( J. Holman), Israel and foreign nations in Isaiah (A. van Wieringen), the new people of God in John 11:45–53 (G. van Belle), and the social, ethnic, and religious meaning of “the people” in the NT (G. Theissen). Schrift 211 (2004) 1–36 (BL)

2155

Walter Dietrich et al. (eds.), Gewalt und Gewaltüberwindung in der Bibel W. Dietrich, chair of OT studies at the University of Berne, Switzerland, and a team of research assistants and students have compiled this handbook on all aspects of power and violence (both covered by the German “Gewalt”) in the Bible. Typical chapters

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deal with: the vocabulary of violence, political power in ancient Israel, rebels in NT times, violence against animals, war in the OT and the NT, the hope for peace, taking revenge and not taking revenge, love of the enemy, forgiveness, “powers and principalities”, etc. Each section is accompanied by a topical bibliography. – Regrettably, there is no subject index. Theologischer Verlag Zürich, Zürich (2005) 1–274

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Sara Japhet, The Concept of the “Remnant” in the Restoration Period. On the Vocabulary of Self-definition Der Gedanke vom “Rest” ist eine mögliche Antwort Israels auf die harte Krise, die seine nationale Existenz bedrohte. Er bildet den konzeptionellen Rahmen, der die Unvermeidlichkeit des göttlichen Urteils mit der Möglichkeit zukünftiger Existenz verbindet. Der Gedanke vom “Rest” kann jedoch nicht als spiritueller Rahmen dienen, wenn der Sinn der Krise in der Hoffnung auf Festigung, Erneuerung und Wachstum gesehen wird. Das Ende der Restaurations-Phase bezeugt das Aufkommen eines neuen Selbstverständnisses, für das der Gedanke vom “Rest” ein zentraler Bestandteil biblischen Erbes war. Seine Bedeutung für die gegenwärtige Gemeinschaft war jedoch abgeschlossen. Israel sah einer umfassenden nationalen, politischen und religiösen Restauration entgegen. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch, Verlag Herder, Freiburg (2004) 340–361 (EB)

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James G. Crossley, The Semitic Background to Repentance in the Teaching of John the Baptist and Jesus It is thought that repentance in the teaching of John the Baptist and Jesus is grounded in the Semitic teshubah concept. The problem with this is that the LXX largely uses epistrephò for twb/“wb whereas the gospels use metanoeò which usually translates n˙m. This problem can be solved. n˙m meaning repentance is not attested in key documents. In contrast, words for repentance associated with twb/“wb are massively attested and it is probable that this was the language used by John and Jesus. metanoeò and metanoia are found in the gospels because they are words which can be used for the conversion of gentiles. This was important because twb/“wb and epistrephò are frequently used with reference to Jews returning to God. JSHJ 2/2 (2004) 138–157

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Adriana Destro et al., Repentance as Forgiveness and the Role of Sacrifices in Jesus While not openly disputing the value of sacrifices (that may serve to expiate voluntary sins), Jesus reconfigured the notion of forgiving: it can happen anywhere (not just at the temple) and anytime (not only once a year at Yom ha-kippurim). – The article is co-authored with Mauro Pesce. Adriana Destro et al. (eds.), Rituals and Ethics; Peeters Publishers, Leuven (2004) 29–54 (BL)

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Bernard M. Levinson, You Must Not Add Anything to What I Command You: Paradoxes of Canon and Authorship in Ancient Israel [retribution] Engaging the work of Jonathan Z. Smith on exegetical ingenuity, the study begins with cuneiform law, and then shows how ancient Israel’s development of the idea of divine revelation of law creates a cluster of constraints that would be expected to impede legal revision or amendment. As a test-case, the article examines the idea that God punishes sinners transgenerationally, vicariously extending the punishment due them to

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three or four generations of their progeny. A series of inner-biblical and post-biblical responses to the rule demonstrates, however, that later writers were able to criticize, reject, and replace it with the alternative notion of individual retribution. The conclusions stress the extent to which the formative canon sponsors this kind of critical reflection and intellectual freedom. Numen: International Review for the History of Religions 50/1 (2003) 1–51

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Alfons Weiser, Heilsverkündigung und Heilserwartung im Neuen Testament Das von Gott geschenkte Heil bedeutet das wahre Glück des Menschen; in der ntl. Heilsverkündigung wird es bes. im Bild des Mahles dargestellt. Vom bibl. Befund hes ist die spätscholastische Trennung von Natur und Übernatur fernzuhalten, denn das Heil wird einheitlich gesehen. Alfred Bellebaum u.a. (Hgg.), Glücksverheißungen; Aschendorff Verlag, Münster (2004) 63–82 (BL)

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John J. Schmitt, Israel as Son of God in Torah In Exodus 4:22, God declares, “Israel is my first-born son.” This image of the individual, Israel, continues through this and the remaining books of Torah. The masculine singular for Israel, the son, occurs repeatedly. No imperative is addressed to Israel other than in the form of the masculine singular. There is no hint in any passage that the reader should think of Israel as feminine. The book of Deuteronomy brings to fullness the theme of Israel as the son of God. The focus on sonship suggests responsibility and growth for the individual, Israel. BTB 34/2 (2004) 69–79

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Stefan Beyerle, Der mit den Wolken des Himmels kommt. Untersuchungen zum Traditionsgefüge “Menschensohn” In Dan 7, the Son of Man is a heavenly figure that easily lends itself to transformation into a saviour figure. – The same volume includes several papers on the Son of Man in the NT (C. Böttrich on Enoch 37ff, P. Müller on Mark, U.B. Müller on Jesus as the Son of Man). According to U.B. Müller, Jesus himself used the expression as referring to himself, but there is no reference at all to a messianic or saviour role implied; instead, he emphatically rejects any such claims by calling himself a mere human being (= son of man). It was only after Easter that some of his followers infused the expression with apocalyptic meaning. BthSt 67; Dieter Sänger (Hg.), Gottessohn und Menschensohn; Neukirchener Verlag, Neukirchen-Vluyn (2004) 1–52 (BL)

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G.K. Beale, The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God Starting from the assumption that in Rev 21–22 the temple of the New Jerusalem encompasses the whole of creation, the author studies ancient biblical (and, to a lesser extent, extra-biblical) temple theologies. Temples are the dwelling place of the deity, and this dwelling place tends to grow in size, so that the original temple is merely the starting point of a movement that will eventually extend to the ends of the earth. Indeed, when God creates the new heaven and the new earth (Rev 21:1), the meaning is: God creates the new Jerusalem. Among the many relevant OT texts are the creation passages of the book of Genesis (Gen 1ff.) and Num 14:21 – all the earth will be filled with the glory of the Lord. God’s ultimate goal is to fill every part of his creation with his presence. New Studies in Biblical Theology 17; Apollos/Intervarsity Press, Leicester (England) (2004) 1–458 (BL)

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Konrad Ehlich, Mancherlei Zeit A survey of Hebrew words denoting time, the past, the future, eternity, yesterday, etc., set in the frame of a larger discussion of how languages refer to temporal aspects of reality. The author is a well-known Hebraist and specialist of general linguistics. Claus Altmayer et al. (eds.), Deutsch als Fremdsprache in Wissenschaft und Unterricht; Peter Lang Verlag, Frankfurt (2004) 319–341 (BL)

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Ernst Axel Knauf, Wer könnte leben ohne den Trost der Bäume? Wald und Bäume im Leben und in der Religion Israels und seiner Nachbarn Biblische Bewertung von Wald und Bäumen ist ambivalent. Einerseits schränken zu viele Bäume – ein Wald – die Siedlungsgebiete der Bauern ein. Andererseits bietet ein Land ohne Bäume keine dauerhaften Lebensgrundlagen. Der ‘Lebensbaum’ bzw. ‘heiliger Hain’ ist daher in Israel wie im ganzen Alten Orient zu einem stark verbreiteten Symbol für Schutz, Nahrung und Lebenskraft geworden, was im Beitrag anhand ausgewählter ikonographischer Zeugnisse demonstriert wird. BiKi 60/1 (2005) 23–25 (DL)

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Walter Dietrich u.a. (Hg.), Gewalt wahrnehmen – von Gewalt heilen. Theologische und religionswissenschaftliche Perspektiven Von exegetischen Interesse sind in diesem Sammelband folgende Beiträge: M. Konradt und U. von Arx über Mt 5,38–48 (Bergpredigt), S. Schroer über Gewalt gegen Tiere, W. Dietrich und M. Mayordomo über Gewaltprävention in der Bibel. Ein Register der Bibelstellen ist beigegeben. Verlag Kohlhammer, Stuttgart (2004) 1–247

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Walter Dietrich, Im Zeichen Kains. Gewalt und Gewaltüberwindung in der Hebräischen Bibel Was lässt sich aus der hebräischen Bibel über Gewalt und Gewaltlosigkeit lernen? Zunächst, die gewaltdurchtränkte Realität in verschiedensten Lebensbereichen ungeschönt wahrzunehmen: zwischen Individuen, in der Gesellschaft, unter Völkern, zwischen Religionen, gegenüber der Natur, zwischen Gott und Mensch. Droht damit nicht das Alte Testament zum Fürsprecher und Komplizen der Gewalt zu werden? Dieser alte Verdacht kann apologetisch bestritten, kaum aber völlig ausgeräumt werden. Ungleich wichtiger sind die im Alten Testament aufgewiesenen Möglichkeiten, Gewalt zu überwinden: durch Bekämpfung und Begrenzung, durch Selbstbeherrschung, Vorbeugung und Versöhnung. Darüber hinaus entwickelt die Hebräische Bibel auf allen Feldern realer Gewalterfahrung stimulierende Utopien von Gewaltlosigkeit. EvTh 64/4 (2004) 252–267

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Jürgen Kegler, Gewaltverherrlichung und Gewaltkritik im Alten Testament Dieser Beitrag beleuchtet skizzenhaft das Verhältnis zwischen Religion und Gewalt auf dem Hintergrund der alttestamentlichen Überlieferung. Gewalt ist ein Menschheitsphänomen und zerstört die gute Schöpfung. Sie geschieht in individuellen Gewalttaten, die sich gemeinschaftsschädigend auf die Gesellschaft auswirken. Weiterhin werden Gewalt von Herrschenden, religiös begründete Gewalttaten und gewalttätige Züge in den Gottesbildern behandelt. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 233–250 (SP)

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Renate Jost, Debora in der neuen Welt. Trauma, Heilung und die Bibel In biblischen Texten finden sich neben Beschreibungen von traumatischen Erlebnissen von Krieg, Hunger, Gewalt und Vergewaltigung auch Ansätze und Heilungsmöglichkeiten, die sich mit den Ergebnissen moderner Traumaforschung und -therapie in Verbindung bringen lassen. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 269 –292

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Frank Crüsemann, Der Gewalt nicht glauben. Hiobbuch und Klagepsalmen – zwei Modelle theologischer Verarbeitung traumatischer Gewalterfahrungen Crüsemann liest das Hiobbuch und die individuellen Klagepsalmen als Gewalterfahrungen traumatisierter Individuen. Hiobs Anklage Gottes führt zur Gottesbegegnung, zur Erweiterung Hiobs Gottesbildes, zur Rettung seiner Freunde und schließlich zur Wiederherstellung. Bezüglich der Klagepsalmen wirft Crüsemann die Frage auf, inwiefern die Hinwendung zu Gott hier als Rückzug an einen sicheren Zufluchtsort aufgefasst werden kann. Frank Crüsemann et al. (Hgg.), Dem Tod nicht glauben; Gütersloher Verlagshaus, Gütersloh (2004) 251–268 (SP)

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Shelly Matthews et al. (eds.), Violence in the New Testament Seven papers and a response (by D. Frankfurter) elucidate as many aspects of violence in the NT. The general idea is that there is an overarching context of colonialism (i.e., Roman violence against the Jews in Palestine) and, within this setting, an inner-Jewish dispute between followers of Jesus and non-followers. In his contribution “By the finger of God: Jesus and imperial violence” (51–80), Richard Horsely argues that the image of the nonviolent Jesus, so well established in research of the late 1960s and 1970s, was premised on the idea that religion and politics should be kept separate. Horsley argues that Jesus must be seen as participating in a larger movement – that of Galilean resistance to the Romans. Jesus’ contribution to resistance is the proclamation of God’s kingdom, set against Jerusalem and Roman imperial rule. According to Mark’s story, violence is operative on both sides. – Other papers deal with Paul ( J.G. Gager), Matthew (W. Carter), John (A. Reinhartz), and the stoning of Stephen in the book of Acts (S. Matthews). T & T Clark International, London (2005) VII/1–160 (BL)

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Karl-Friedrich Pohlmann, Beobachtungen und Erwägungen zur Rede vom “Zorn Jahwes” im Alten Testament Die Untersuchung beschäftigt sich mit den Hintergründen der Redeweise vom Zorn Jahwes im AT. Dem Überblick über die Rede vom Zorn der Götter im Alten Orient und Jahwes im AT folgen Überlegungen zu Einzelaspekten der Redeweise: dtr. Umkehrforderung, Verschonung Unschuldiger und Wendung des Zorns durch Klage/Bitte. Das besondere Interesse des Verf. gilt der Beobachtung, dass bereits in den atl. Schriften die Problematik dieser Redeweise gesehen und theologisch aufgearbeitet wurde: In Hos 11,8f. und Ez 20 zeigt sich die Auffassung, Jahwe hat seinen Zorn nie wirksam werden lassen – sonst wäre Israel ausgerottet – sondern an seinen Heilszusagen immer festgehalten. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 1015–1035 (DL)

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Hebrew and Aramaic words: bârâ – berit – bet elohim – dâbâr – herem – kapporet – nâtan – shem – tamîm – tôrâ 2173

W. Randall Garr, God’s Creation: br’ in the Priestly Source Deduced from the cosmogony itself the verb contains the idea of effortless production and suggests the absence of opposition to God’s creative purpose. From the six attestations two pertain to the entirety of the cosmology (Gen 1:1; 2:3), three are concentrated in narrating the creation of human beings (1:27), while this last one corresponds to the creation of the first living beings (1:21). But an endpoint is not in sight: P used the verb even later Gen 40:33b parallel to 2:2. HThR 97/1 (2004) 83–90 (WSch)

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Sabine Van Den Eynde, Between Rainbow and Reform: A Gender Analysis of the Term brjt in the Hebrew Bible In exegetical and theological discourse, the Hebrew term brjt is dealt with as if it were a gender neutral or inclusive notion. Yet, a careful gender analysis reveals that it is in fact male-oriented. The author argues that a gender issue is to be taken seriously, both in exegesis and in a theology based upon biblical texts. ZAW 116/3 (2004) 409–415

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Bogdan W. Matysiak, Znaczenie wyraûenia bêt ‘elohîm w Rdz 28,17 i 28,22 Eines der interessanten Themen in Gen 28,10–22 ist die Bedeutung des Ausdrucks bêt ‘elohîm, der in V. 17 und V. 22 vorkommt. Zwischen beiden Versen gibt es eine gewisse Spannung, denn die Reaktion Jakobs auf die Theophanie wird emotional unterschiedlich behandelt. Während V. 17 sehr expressiv Jakobs Schrecken schildert, ist V. 22 dagegen sachlich: Der Patriarch stellt nur den Tatbestand fest. Die Analyse der Verse zeigt, dass der Ausdruck bêt ‘elohîm kleine Bedeutungsnuancen hat: Im V. 17 weist er auf die Besonderheit des Ortes hin, und zwar auf seine Heiligkeit. Dadurch gerät Jakob in Furcht und erkennt den Ort als eine Begegnungsstätte zwischen Himmel und Erde. Im Kontext der Massebe im V. 22 dagegen ist bêt ‘elohîm eine Bestätigung von Jakobs Gelübde. Bêt ‘elohîm erscheint hier als Zeuge dafür, dass Gott von Bet-El zu Jakobs Gott wird. STV 41/2 (2003) 121–127 (SS)

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Konrad Ehlich, Dabar und logos: Kursorische Überlegungen zum Verhältnis von Sprache und Geschichte The Hebrew word “dabar” (and initially also the Greek word “logos”) meant both the word and the reality denoted by the word. However, only the Hebrew language has conserved the notion that word and reality are closely related. Schriften des Historischen Kollegs, Kolloquien 62; Jürgen Trabant (ed.), Sprache der Geschichte; Oldenbourg Verlag, München (2005) 27–39

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Frédéric Gangloff, Joshua 6: Holy War or Extermination by Divine Command (Herem)? Der mit dem Begriff herœm im Buch Josua bezeichnete Vernichtungsbann ( Jos 6,17–21) ist ein Bestandteil der Institution eines “Heiligen Krieges”. Diese auch in der Umwelt Israels bekannte Vorstellung einer Gott geweihten Vernichtung wurde in der vorexilischen Zeit zur Systematisierung antiker Traditionen über josuanische Eroberungen benutzt und gleichzeitig als ein Konzept der gerechten göttlichen Strafe über Völker etabliert. Im Exil konnte mit dem nicht durchgeführten Bann die nationale Katastrophe

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erklärt werden; herœm ist zu einem Instrument kultischer Reinigung geworden. Nach dem Exil wurde dieser Begriff für private Dedikationen von Sachen oder Personen an ein Heiligtum verwendet. ThRev 25/1 (2004) 3–23 (DL)

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Antti Laato, Kappòret – “the mercy seat” or the lid of the Ark? Anhand des Wortes kappòret demonstriert der Verf. mögliche Schwierigkeiten der Bibelübersetzungen. Entsprechend einer etymologischen Untersuchung kann dieses Wort sowohl mit ‘Zudecken’ als auch mit ‘Versöhnung’ in Verbindung gebracht werden. Im alttestamentlichen Kontext können daher sowohl Argumente für die lutherische Übersetzung mit “Gnadenstuhl” – v.a. im Hinblick auf Hebr 4,16 – als auch für die finnische Wiedergabe mit “Deckel der Lade” – geht man von der Beschreibung in Ex 25 – gefunden werden. Studia Orientalia 99; Hannu huusola et al (eds.), verbum et calamus; Finnish Oriental Society, Helsinki (2004) 137–143 (DL)

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Norbert Lohfink, Die Abwandlung des Kriegsorakels im Deuteronomium Die typische Formelsprache der Kriegsorakel im Alten Testament ist ntn bjd – “die Gottheit gebe den Feind in die Hand des Orakeladressaten”. Im Deuteronomium, insbesondere den Kapiteln 1+2 begegnet jedoch eine sprachliche Variante, die ebenfalls Formelcharakter besitzt: ntn lpnj – “den Feind vor jdm. Hinbreiten”. Diese Formel wird ebenfalls im Kontext Gesetze, Segen oder Fluch verwendet, dort bedeutet sie “vortragen, um eine Reaktion herauszulocken”. Wenn die Formel ntn bjd hier durch ntn lpnj ersetzt wird, so schwingt mit, dass Mose an späterer Stelle dieselbe Formulierung für seinen Gesetzesvortrag verwendet. Die Gabe des Landes wird so mit der Gabe des Gesetzes parallel gesehen, indem beide eine Reaktion einfordern und von Israel angenommen werden müssen. Beide Gaben Gottes greifen so ineinander. HBS 44; Frank-Lothar Hossfeld u.a. (Hgg.), Das Manna fällt auch heute noch; Verlag Herder, Freiburg (2004) 408–429 (EB)

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John Van Seters, The Formula leshakken shemo sham and the Centralisation of Worship in Deuteronomy and DH In her study of the Deuteronomic formula leshakken shemo sham Richter disputes the usual translation “to cause my name to dwell there” and proposes a new understanding, based on the thesis that the idiom is borrowed from cuneiform sources corresponding to the Akkadian shuma shakanu, with the meaning “to place the (written) name (on a monument).” This study accepts the abundant evidence for this particular meaning but differs from Richter’s application of it to the biblical text. Taking this meaning in its most direct and literal sense, Van Seters argues that leshakken shemo sham and closely related idioms made reference to either the Deuteronomic Code or the Decalogue as the texts bearing the deity’s (inscribed) name, and that the presence of such texts vindicate the centralisation of worship in Jerusalem as the “place” in which such texts were deposited. Dtr further asserts that the temple was actually built by Solomon for the ark that contained the Decalogue. JNWSL 30/2 (2004) 1–18

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Pinhas Haliwa, On the significance of the term “tamim” in the Torah, Midrash and Jewish Thought (Hebr., Engl. summary) The term tamim has four distinct meanings in the Bible, all of which converge to one common significance that of completeness: (1) The definition of a whole number; (2) The description of a faultless sacrificial animal; (3) The description of impeccable behavior; (4) Normative instruction to the believer as to his absolute behavior. The command demanding unwavering faith in one God is pitched in the Torah against all

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other forms of worship, particularly against paganism: magic, sorcery, divining, communicating with the dead, reading the future, collectively known as Magia and Mantia. Their existence in Israeli society interferes with an individual ability and readiness to put his faith in the Creator. Obedience to the command: “thou shalt be tamim with the God” ensures revoking idolatry and totally embracing-faith in God. Beit Mikra 181 (2005) 109–124

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Ansgar Moenikes, Tora ohne Mose. Zur Vorgeschichte der Mose-Tora Die überlieferte Vorstellung von der “Tora”, nämlich von dem von Mose verfaßten Pentateuch, lässt sich bis zur nachexilischen Literatur der Hebräischen Bibel zurückverfolgen. In früherer biblischer Literatur (Bücher Josua und Könige) wurde dieser Mose-Tora noch nicht der gesamte Pentateuch, sondern nur das Buch Deuteronomium zugewiesen. Thema der vorliegenden Arbeit ist die Vorgeschichte der Mose-Tora, d.h. die Entwicklung des Begriffs “Tora” bis zu ihrer Zuschreibung an Mose in der Zeit Joschijas. Diese Vorgeschichte beginnt in der Mitte des 8. Jh., und zwar im Efraimitischen Geschichtswerk ( Jos 24–1 Sam 12*) und bei Hosea: Hier besteht die Tora noch allein aus der Forderung nach der ausschließlichen Verehrung des Rettergottes Jahwe. Eine Weiterentwicklung erfährt der Tora-Begriff in dem unter Joschija aufgefundenen Gesetzesdokument, das sich selbst noch nicht als “Tora” ausweist, dann aber erstmals im um 622 verfassten Tora-Auffindungsbericht (2 Kön 22–23) “Tora” genannt und als Urkunde eines Bundes zwischen Jahwe und Volk verstanden wird: In dem um 700 entstandenen Ur-Deuteronomium (Ur-Dtn: Dtn 6,4f.17.20–22.24f; 12,1a.13–14a.15–19; 16,1–3a.4b–15; 26,16; 28,1a.2a.3–6.15–19.45.46) wird die monolatrische Grundforderung des Efraimischen Werks und Hoseas erstmals mit der Forderung nach der Zentralisierung des Kultes im Jerusalemer Tempel verbunden. Jahwe ist hier der Erteiler, Promulgator der deuteronomischen Gesetze an das Volk in der dritten Person und in der Vergangenheit; der Sprecher ist anonym. BBB 149; Philo Verlag, Berlin (2004) 1–254

Greek words: adelphos – basileia toû theoû – euaggelion – parrhêsia 2183

Andrew D. Clarke, Equality or Mutuality? Paul’s Use of ‘Brother’ Language A closer look at papyrological and literary sources demonstrates that adelphos language does not presuppose egalitarianism. Indeed, it is precisely this relationship between brothers which can bring into sharp and painful relief the distinctions in status which nature and inheritance have endowed. It is brotherly love which holds together the relationship between brothers, notwithstanding such inequalities. Brotherly love is concerned with mutuality rather than equality. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 151–164

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I. Howard Marshall, Brothers Embracing Sisters? Adelphoi wird im NT inklusiv verwendet, die Übersetzung mit “Brüder und Schwestern” ist folglich angemessen. The Bible Translator 55/3 (2004) 303–310 (SP)

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Alanna Nobbs, ‘Beloved Brothers’ in the New Testament and Early Christian World Wenn agapètos adelphos ein ursprünglich von Christen gebrauchter Begriff war, dann wird hier deutlich, dass christliche Redeweisen in die pagane Terminologie eingeflossen sind. P.J. Williams et al. (eds.), The New Testament in Its First Century Setting; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. et al. (2004) 143–150 (SP)

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Jean-Marc Babut, À la découverte de la source commune. Le message de Jésus With the help of a well-tested method of analysis, Babut attempts to clarify the semantic content of the expression basileia tou theou used frequently in the text of Q as it has been reconstituted in The Critical Edition of Q. Ordinarily translated by “Rule or Kingdom of God” in traditional versions of the Bible, basileia tou theou actually points to some basically present reality with great promise for the future. ETR 79/2 (2004) 185–199

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John P. Dickson, Gospel as News: euaggel- from Aristophanes to the Apostle Paul Against the contentions of a number of NT scholars, the present article aims to demonstrate that the apostle Paul’s gospel language never refers to ongoing Christian instruction and only ever connotes announcements which are news to those who hear them. This conclusion, which is maintained even in connection with Rom 1.15, a key text for the ‘broad-ranging’ view euaggel-, is shown to conform to the wholly consistent usage of gospel terminology throughout Graeco-Roman, Jewish and early Christian literature: ‘gospel’ is news. NTS 51/2 (2005) 212–230

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Reimund Bieringer, Open vrijmoedig, onverschrocken: De betekenis van parrèsia in de Septuagint en het Nieuwe Testament “Openly, freely, with courage” are the main meanings of parrhêsia in the LXX and the NT. The author discusses the relevant passages together with the renderings offered by modern translations. Coll. 35/1 (2005) 59–74 (BL)

Symbols: Amalek – androgyny – Antichrist – Babylon – body – clothing – Holy Grail – Horeb – Jerusalem 2189

Hans Andreas Tanner, Amalek. Der Feind Israels und der Feind Jahwes. Eine Studie zu den Amalektexten im Alten Testament The author analyzes all OT passages that deal with the Amalekites, ancient Israel’s paradigmatic enemy (Exod 17:8–16; Deut 25;17–19; 1 Sam 15; 30; 2 Sam 1:1–16) to conclude that we actually know very little about these people. In early Israel, the Hebrews may have suffered from Amalekite attacks, though all extrabiblical evidence relating to this enigmatic people is lacking. The Amalekites figure only in Deuteronomistic texts. The present book represents a PhD thesis supervised by W. Dietrich of the University of Berne, Switzerland, and reflects Dietrich’s interest in the books of Samuel. Theologischer Verlag Zürich, Zürich (2005) 1–392

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Nicolas Wyatt, Androgyny as a Theological Strategy in West Semitic Thought: Some Preliminary Reflections Mit ‘Androgynität’ ist im vorliegenden Beitrag nicht die physische Bisexualität sondern eine verbreitete Metapher aus der mythologischen Welt der Urgötter gemeint. Als Archetypen waren diese Götter weder männlich noch weiblich, da die Geschlechtertrennung noch nicht erfolgt war. Ein solches Konzept steht hinter der Bezeichnung Eis in KTU 1.23 als Vater und Mutter zugleich bzw. in ägyptischen Beschreibungen Ptahs als Vater und Mutter aller Götter. Die Metapher zeigt sich auch in biblischer Literatur, wo Gott den Menschen als Mann und Frau zum eigenen Abbild schafft (Gen

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1,26–27). Hinter der Bildung der Frau aus der Rippe des ersten Mannes (Gen 2) steht ein ideologisches Element, das sich im Selbstverständnis der Könige als Vater und Mutter ihres Volkes (vgl. Darstellungen Echnatons als Mann und als Frau) ebenfalls äußert. Michael Heltzer et al. (eds.), T eshûrôt LaAvishur; Archaeological Center Publications, Tel Aviv et al. (2004) 191*–198* (DL)

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G.W. Lorein, The Antichrist Theme in the Intertestamental Period The “Antichrist” (the term occurs only in 1–2 John) is here defined as “a man who will appear at the end of time, whole filled with Satan. He will be an arch deceiver”; sometimes he is called “man of lawlessness”, “Beast”, or “false prophet”. The study of a large number of relevant textual sources (apocrypha, peudepigrapha, and Dead Sea scrolls) leads to the conclusion that the prototype of the figure is the Seleucid King Antiochus Epiphanes, as was suggested by R.H. Charles. JSPE.S 44; T & T Clark International/Continuum, London (2004) XIV/1–283 (BL)

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Ulrike Sals, Die Biographie der ‘Hure Babylon’. Studien zur Intertextualität der Babylon-Texte in der Bibel Die Dissertation geht von einem dreifachen Intertextualitätsbegriff aus: der des Textes, des Themas und der Rezeption. Im Folgenden werden die Babylon-Texte Gen 11,1–9; Ps 137; Jes 13,1–14,27; 21,1–10.11–12; 47; Jer 25,1–38; 50,1–51,64; Sach 5,5–11 und Offb 17,1–19,10 einzeln ausführlich ausgelegt und auf das Bild Babylons und die Beziehungen zu anderen Babylontexten hin befragt. Die Texte werden in ihrer gegenseitigen Kommunikation, als Teile verschiedener Porträts sowie als biographische Entwicklungen dargestellt: die intertextuelle Biographie ist eine Eigenschaft der Texte, des Themas und der Rezeption. FAT II/6; Mohr Siebeck, Tübingen (2004) 1–567 (US)

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Silvia Schroer et al., Die Körpersymbolik der Bibel Originally given as a series of radio talks and subsequently published in 1998, S. Schroer and Thomas Staubli offer a series of illustrated studies on body and body symbolism in the Bible, including God’s bodily aspects. Typical chapters deal with eyes and seeing, hair, the throat (that comes close to being the soul, as the authors explain), ears and hearing, the hand, and so forth. For the present edition, the authors have revised and substantially added to the original book, making this a highly readable and unique contribution to biblical studies. The book includes notes, a bibliography, and 110 illustrations. Güterslohher Verlagshaus, Gütersloh (2005) XIV/1–192 (BL)

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Jung Hoon Kim, The Significance of Clothing Imagery in the Pauline Corpus Whereas the title seems to suggest a specialized study of Pauline literature, this is actually an encyclopaedic treatment of clothing imagery in the OT, ancient Jewish literature, the mystery religions, clothing customs associated with the toga in Rome and the baptismal garment in early Christianity. The author also comments on the clothing with the resurrection body and clothing “with Christ” (putting on Christ: Gal 3:27 and Rom 13:14; putting on the new man: Col 3:10 and Eph 4:24). There is little doubt that the putting on of Christ is essentially a baptismal notion. JSNT.S 268; XV/1–271 (BL)

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Eric Wargo, From Symbol to Relic. How Jesus Cup Became the Grail According to Richard Barber’s “The Holy Grail” W. traces the history of the Holy Grail through its many literary manifestations: from the late-seventh-century De locis Sanctis by Adomnan, abbot of Iona, via the prose romance Perceval by Chrétien de Troyes (12th century) followed by contemporary imitations by Wolfram von Eschenbach and Robert de Boron, who let the Grail travel to Britain, where it became central to the story of King Arthur. De Boron also used apocryphal elements to let the symbolism of the Grail grow. The Grail stories were actually very orthodox in their theology and reflected the religious conservatism of the courts, weaving a mystique around the Mass and romanticizing it in the popular idiom of the adventure tale. The Holy Grail is a symbol and an idea that sprang from the fertile imaginations of medieval storytellers. BiRe 20/4 (2004) 16–21.44 (CB)

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Ben Witherington III, Let this Cup Pass! The Futile Quest for the Holy Grail After discussing the question if there really was one “Holy Grail” or even more than one, W. shows the value of the term “cup” in the bible as a metaphor and symbol. Resuming the meaning of this metaphor in Mark 14:36, Psalm 75:8, Isaiah 51:17 and Lamentations 4:21–22 and interpreting the Last Supper as a passover meal he sees the “Holy Grail” as a cup of God’s wrath – but equally a cup of redemption, the symbol of a new passover. BiRe 20/4 (2004) 12–15.41–42 (CB)

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Jean Koenig, Pourquoi le Horeb après le Sinaï? To explain the change of name from “Sinai” to “Horeb” one must begin by confirming that Sinai was indeed in the land of Madian, in the north-west of Arabia. A few attempts to contest this point have failed. Turning to Horeb, the failure to explain the term can be attributed above all to the lexical problem surrounding the word hrb. The two distinct meanings that the root hrb can have (taking into account the specific nature of the Semitic phonemes in this root) can be explained not in terms of homonyms, which would amount to deduction, but by bringing to the fore specific philological and ethnographical conditions. The noun “Horeb” was borrowed from the Deuteronomist school after the construction of the temple of Sion in Jerusalem. Sinai thus became inappropriate: from then on it was known as Horeb. RHR 221/1 (2004) 63–82

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Peter Söllner, Jerusalem in neutestamentlicher Zeit Bei Paulus ist das “obere Jerusalem” als Kontrast zum historischen nicht als eschatologisches Endziel, sondern gegenwärtig als freie Mutter der Christenheit konzipiert. Erstmals in 1Hen 90,28–38 begegnet die Vorstellung einer Substitution der historischen Stadt durch ein eschatologisch installiertes Jerusalem. Dieses Konzept wird im himmlischen Jerusalem der Johannes-Apokalypse im Kontrast zur Hure Babylon (= Rom) gesehen, während der Autor am irdischen Jerusalem kein Interesse hat. Christoph Barnbrock u.a. (Hgg.), Gottes Wort in der Zeit; Lit Verlag, Münster (2005) 285–302 (WSch)

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Cynthia R. Chapman, The Gendered Language of Warfare in the Israelite-Assyrian Encounter Recognizing gendered metaphors as ideological tools that biblical and Assyrian authors use in the representation of warfare and its aftermath, this study compares the gendered literary complexes that authors on both sides of the Israelite-Assyrian encounter

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developed in order to claim victory. The study begins by identifying and tracing historically the presentation of royal masculinity in Assyrian royal texts and reliefs dating from the 9th through 7th centuries BCE. Central to this analysis is the Assyrian representation of warfare as a masculine contest in which the enemy male is discredited as a rival through feminization. The second part of the study focuses on the biblical authors’ responses to the Assyrian incursion and demonstrates that the dominant metaphorical complex for recording and remembering Israel and Judah’s military encounters with Assyria was that of Jerusalem as a woman. This section traces the evolving canonical biography of Jerusalem-the-Woman as her life story is told and remembered in relationship to Assyria. In the final section of the book, the contest of royal masculinity described in royal Assyrian texts informs the reading of the redactional history of Judah’s memory of Assyria, and the insights gained from the study of a feminized Jerusalem are applied to a rereading of the siege scenes of the Assyrian palace reliefs. Harvard Semitic Monographs 62; Eisenbrauns, Winona Lake, Ind. (2004) XI/1–204

Metaphors: anger – house – lion – marriage – sacrifice 2200

Z. Kotzé, Women, fire and dangerous things in the Hebrew Bible: Insights from the cognitive theory of metaphor The article focuses on the conceptualisation of anger and lust in American English and Classical Hebrew. By comparing the metaphor systems of these emotions in English with those found in the Hebrew Bible, culturally specific dimensions of metaphorical conceptualisation and expression of emotion and attitudes are investigated. In both languages anger and lust share several source domains, a characteristic which indicates that they can be conceptually linked. The main meaning foci of these metaphors in English and Hebrew are diverse, however, and should be seen as products of peculiar cultural experience. OTE 17/2 (2004) 242–251

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Hans-Josef Klauck, Himmlisches Haus und irdische Bleibe: Eschatologische Metaphorik in Antike und Christentum Bei der sprachlichen Darstellung eschatologischer Themen scheinen Metaphern, die auf räumlichen Kategorien aufruhen, eine bevorzugte Rolle zu spielen. Das wird in vier Schritten an ausgewählten Texten aus Antike und frühem Christentum, die es in irgendeiner Weise mit der ‘Behausung’ zu tun haben, gezeigt. In der Alkestis des Euripides spiegelt die Anlage des Hades den Lebensraum der Oberwelt wieder. Platon schafft im Phaidon einen eigenen Weltenraum, um seine These von der Unsterblichkeit der Seele zu illustrieren. In Joh 14 bedarf unter anderem das Verhältnis der ‘vielen Bleiben’ in 14.2 zum ‘Bleibe Nehmen’ von Vater und Sohn beim Glaubenden in 14.23 einer Erklärung. Als platonisierende Fortschreibung des Modells aus Joh 14 erweist sich die Erzählung vom himmlischen Palast in der 2. Praxis der Thomasakten. Als ein gemeinsamer Fluchtpunkt wird abschließend der Raum der Erinnerung thematisiert. NTS 50/1 (2004) 5–35

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Brent A. Strawn, What Is Stronger than a Lion? Leonine Image and Metaphor in the Hebrew Bible and the Ancient Near East In earlier publications (e.g. B. Lang, Kein Aufstand in Jerusalem, Stuttgart: Kath. Bibelwerk, 1978, 93–108 on Ezek 19), biblical and ancient Near Eastern lions, lion hunt, and lion metaphors were studied primarily to elucidate certain biblical texts. In the present book, we are offered a thorough encyclopaedic treatment of the subject, complete with an analysis of the Hebrew lion terminology and an anthology of ancient iconography. The author emphasizes the fact that the royal character of the lion as

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well as his threatening power is found both in the Bible and in extra-biblical sources. While future research will rely on Strawn’s book as an inventory of sources, certain subjects still need further study and more detailed interpretation, especially the divine “Lord of the Animals” who is occasionally depicted as a master of lions (see B. Lang, The Hebrew God, New Haven: Yale University Press, 2002). OBO 212; Academic Press, Fribourg (2005) XXVIII/1–587 (BL)

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Ehud Ben Zvi, Observations on the Marital Metaphor of YHWH and Israel in its Ancient Israelite Context: General Considerations and Particular Images in Hosea 1.2 The marital metaphor became for the (mostly, if not exclusively, male) literati of ancient Israel – and for those who accepted their discourses – a way to shape, imagine, express, and communicate their understandings of the nature and story of their relationship with Yhwh. This article addresses systemic aspects of this metaphor within this social and ideological setting and deals with the interplay of these aspects with the worldview and world of knowledge of these literati. A brief consideration of a particular instance of this metaphor, Hos. 1.2, serves to illustrate ways in which the actual use of the metaphor brought about matters that were related but clearly go beyond the ‘generic’ issues that the metaphor evoked in the readership of books in which it was used. Among them, one may mention the nature of Israel, its election by Yhwh, explanations that served to solve or attenuate the cognitive dissonance between the status of the literati (and of Israel as a whole) in worldly affairs and their perceived place in the divine economy, and the importance of education. JSOT 28/3 (2004) 363–384

2204

Víctor Armenteros, “YHWH, el Amante”: Modelos de Relación Derivados de la Simbología matrimonial Veterotestamentaria This study explores the different Old Testament texts that employ marriage symbols and applies them to the relationship of Yhwh and his people. The hermeneutical process utilized in this study takes into consideration important canonical considerations and intertextual comparisons and focuses particularly upon relevant texts from the Pentateuch (Exod 20:5; 34:14; Deut 4:24; 5:9; 6:15), wisdom literature (Song 4), and prophetic literature (Hos 1:2–11; 2:1–13; Isa 1:21–31; 5:1–7; 27:2–5; 54; 61:10–62:9; Jer 2–3; 31; Ezek 16 and 23). DavarLogos 3/2 (2004) 139–166

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Alfred Marx, Le Dieu qui invite au festin. À propos de quelques métaphores sacrificielles de l’Ancien Testament La présente étude passe en revue un certain nombre de textes où la métaphore du sacrifice est utilisée pour décrire la guerre eschatologique de Yhwh contre ses ennemis, mais aussi l’attribution à Israël des richesses de la Terre promise. Sous une forme subvertie, cette métaphore sert également à évoquer le banquet eschatologique que Yhwh offrira aux nations sur la montagne de Sion. L’étude de la métaphore sacrificielle permet de découvrir des interprétations originales de la fonction sacrificielle et de mettre en évidence la spécificité du sacrifice israélite. WUNT 169; Christian Grappe (ed.), Le Repas de Dieu. Das Mahl Gottes; Mohr Siebeck, Tübingen (2004) 35–50

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BIBEL IN THEOLOGY AND LIFE OF CHURCH Systematic theology 2206

Brigitte Graakjær Hjort, Paul brought into dialogue. Crossing the borders and establishing a dialogue between New Testament exegesis and systematic theology This paper combines New Testament Exegesis and Systematic Theology in a discussion of Paul’s view of the human being as an ethical being. The author compares this view to that of Emil Brunner and comes to the conclusion that Brunner’s foundation of ethics is deeply inspired by Paul on this very point. At the same time G. Hjort makes use of the Brunner comparison to argue for a new interpretation of Paul’s text in the letter to the Galatians. In this way, she manages to bring alive Paul’s way of dealing with the relationship between grace and deed. The solution is a most intricate view of God’s action in relation to good deeds among human beings. This solution which gives God the credit for absolute goodness, leaving human beings only with secondary goodness, is of course not easy to accept in universal, humanistic, ethical thinking. ST 58/1 (2004) 4–26

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Douglas E. Oakman, The Promise of Lutheran Biblical Studies The earliest Christologies (Q , Mark, and Paul) in stating Jesus’ ultimate significance, attempt to bring out the meaning of his person and work for human community in relation to God. This agreement provides the basis for christological and hermeneutical reflections of what Lutheran faith and commitment means today in dialoge with earliest Christologies and contemporary culture. CThMi 31/1 (2004) 40–52

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Lars Østnor, Kriterier for bruk av bibelmateriale i kristen etikk How can ethical texts from the Old and the New Testament be used in an adequate way within Christian ethics in our time? Which criteria are appropriate for the application of biblical material? The author examines six different contributions to the topic by North-American theologians. The result is that there are several different proposals for useful guidelines: methodological or procedural elements taken from a theory on the character of ethical reflection, and a theory on the informative function of the Bible (Gustafson), the believers’ integration of complex elements in creative freedom (Birch and Rasmussen), a philosophical-hermeneutical theory of fusion of horizons together with normative theories and central perspectives from the biblical texts (Ogletree), a general-hermeneutical theory of interaction between reader and text together with the “Responding Love” of the faithful with Jesus as prototype (Spohn), a comprehensive set of biblical-hermeneutical guidelines (Hays) and a Bible hermeneutic with the double commandment as a critical central norm (Cosgrove). The author maintains that the criteria presented by the six theologians, except Hays, are rather vague and therefore need to be defined more precisely. TTK 75/4 (2004) 277–295

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James Alfred Loader, Begegnung mit Gott als Zentralbegriff der niederländischen “Ethischen Theologie” Der Verf. beschreibt die Geschichte der sog. “Ethischen Theologie”, die seit der Mitte des 19. bis zur Mitte des 20. Jh. in den Niederlanden etabliert wurde. Für diese Theologie steht das Wesen der Wahrheit, welcher Menschen durch Selbstoffenbarung

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Gottes begegnen können, im Zentrum des Interesses. Da die Wahrheit nicht als eine objektive Größe definiert werden kann und die Suche nach dem Wesentlichen der biblischen Theologie von den jeweiligen Kontexten der Suchenden abhängig ist, muss eine biblisch fundierte Theologie immer auch als ein ästhetisches Gebilde aufgefasst werden. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 1037–1051 (DL)

Life of the church 2210

Peter Trummer, “Das ist mein Leib”. Neue Perspektiven zu Eucharistie und Abendmahl An essay on Eucharistic spirituality, based on a fresh reading of the ancient sources (and the notion of house churches, i.e. domestic Christian communities) and aimed at the informed lay person. Patmos Verlag, Düsseldorf (2005) 1–199

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Holger Finze-Michaelsen, Vater Unser – Unser Vater. Entdeckungen im Gebet Jesu A thoughtful popular book on the Lord’s Prayer, written by a Reformed minister. Biblisch-theologische Schwerpunkte; Vandenhoeck & Ruprecht, Göttingen (2004) 1–155

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Herbert Lockyer, All the Music of the Bible. An Exploration of Musical Expression in Scripture and Church hymnody This popular but instructive account of music, musicians, and musical instruments in the Bible includes a few illustrations, notes, and a bibliography. Though not addressing scholars, a wide audience is well served. Hendrickson Publishers, Peabody, Mass. (2004) XII/1–209

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Franz Karl Praßl, “Dein Wort ist Licht und Wahrheit”. Zur Verwendung des Psalters in der Messliturgie Der Psalmengebrauch in der Liturgie wird in Abfolge unter drei Aspekten betrachtet. Zuerst sind Psalmen als gottesdienstliche Lesungen in der Funktion der Anamnese des heilsgeschichtlichen Wirkens Gottes anzusehen, seien sie als Bahnlesungen oder im Responsorialpsalm vorgetragen. Zweitens wird mit den Psalmen die Theologie des Herrenjahres, d.h. prophetisch das Leben Christi in Gesängen im Sinne einer poetischen Katechese und Anamnese entfaltet. Dabei wurde der Psalter als Basis liturgischer Theologie allerdings oftmals fast bis zur Unkenntlichkeit verzerrt. Drittens sind die Psalmen immer auch als etwas Lebendiges und Prozesshaftes betrachtet worden und so stets einem Aggiornamento unterworfen gewesen, was sich in liturgischen Redaktionen, Tropen, Psalmliedern und Liedparaphrase bis in jüngste Zeit äußert. So erweist sich der Psalter bis heute als das lebendige Gedächtnis menschlicher Erfahrungen und kollektives Gedächtnis des Glaubens der Kirche. BiLi 77/3 (2004) 171–181 (CB)

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Heinz Schmidt et al. (Hgg.), Bibel lesen Wie verhält sich die Bibel als Kultur- und Unterhaltungsbuch zum Offenbarungsbuch? Dieser Frage gehen die Beiträge in dieser Ausgabe von Glauben und Lernen nach. Der Ertrag für den Unterricht wird in den Vorschlägen von M. und R. Zimmermann

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gebündelt (‘Hermeneutische Kompetenz’ und Bibeldidaktik – Durch Unverständnis der Bibel das Verstehen lernen, 72–87). Zuvor gibt H.J. Boecker einen Überblick über die Vielfalt des Bibel Lesens heute (5–18). H. Schwier untersucht verschiedene Arten des Bibelgebrauchs auf ihre praktisch-theologische Relevanz (19–31). W.H. Schmidt und E. Maurer erörtern die Spannung von kultureller Abhängigkeit und Wahrheitsanspruch aus exegetisch-historischer wie aus systematischtheologischer Sicht (32–48). G. Lämmlin schlägt durch seine Auseinandersetzung mit dem rezeptionstheoretischen Lektüremodell Isers die Brücke zur Literaturtheorie (49–60). Das Gespräch zwischen Disziplinen wird durch ein Plädoyer des bildenden Künstlers J. Schreiter fur eine biblisch fundierte, eigenständige Kunstpraxis fortgeführt (61–71). GlLern 20/1 (2005) 3–87

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Friedrich Johannsen, Alttestamentliches Arbeitsbuch für Religionspädagogen Designed for religious educators, Johannsen guides the reader through the history of OT literature and deals with the following subjects: the experience of God in the Hebrew Bible, stories of creation and primeval times, the patriarchal tales of Genesis, the Ten Commandments, justica and power in ancient Israel, prophecy, women, the book of Job, life and death, and the reconstruction of the history of Israel. First published in 1987 and revised since then, the present edition has again benefited from the author’s attention to detail. Verlag Kohlhammer, Stuttgart (2005) 1–291 (BL)

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E.R. Hope et al., A Text-Linguistic Model for Media Scriptures Neben diesem Beitrag von Hope fragt auch E. Fry in seinem Beitrag Faithfulness – A Wider Perspective nach Kriterien, die für die Darstellung der Bibel in diversen Medien (PC, Video, Audio) maßgeblich sein können. The Bible Translator 55/4 (2004) 441–448.510–528 (SP)

HISTORY OF EXEGESIS General ★ patristic literature: general ★ authors (aphabetically) 2217

Edward Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac Kessler anthologizes early Christian and traditional Jewish commentaries on Gen 22, and also includes a chapter on ancient pictorial representations of the “binding of Isaac” (though the publisher has not done a very good job with the illustrations). – An excellent scholarly resource. Cambridge University Press, Cambridge (2004) XII/1–222

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Paul Grimley Kuntz, The Ten Commandments in History: Mosaic paradigms for a Well-Ordered Society Written from the perspective of the philosopher, this is a selective history of the interpretation, and critical appreciation, of the Decalogue in Western thought. So Philo and Richard Rolle figure along with Calvin, Thomas Hobbes, and modern thinkers such as Montequieu, Kant, and Nietzsche. A valuable study. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2004) XIV/1–226 (BL)

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C. Houtman et al., Ein Held des Glaubens? Rezeptionsgeschichtliche Studien zu den Simson-Erzählungen Two authors – C. Houtman and K. Spronk – have written this fascinating history of the interpretation of the figure of Samson in Judg 13–16. They start with early retellings of the story (in Ps-Philo’s Liber antiquitatum biblicarum, a first-century text) and follow interpretations all the way through the twentieth century. Operas and cinematographic versions receive as much attention as contemporary feminist approaches. The study also includes a number of illustrations. All readers will agree that the authors have done an excellent job. Contributions to Biblical Exegesis and Theology 39; Peeters, Leuven (2004) XI/1–283 (BL)

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Harold W. Attridge et al. (eds.), Psalms in Community. Jewish and Christian Textual, Liturgical, and Artistic Traditions Arranged in seven parts – the Psalms in the life of ancient Israel, in early Christianity, in formative Judaism and Christianity, in modern poetry and preaching, etc. – this book prints twenty-five papers to form a comprehensive resource on the impact the psalms made in the life of the Jewish and the Christian traditions. Brian Daley writes on the Psalms in early Christianity, W. Cahn on illuminated Psalter commentaries, and C. Eire on the Psalms in Calvin’s Geneva – to refer to just a few of the essays included in this wide-ranging volume. Symposium Series 25; Society of Biblical Literature, Atlanta, Ga. (2003) XIII/1–474 (BL)

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Brevard S. Childs, The Struggle to Understand Isaiah as Christian Scripture Childs demonstrates how the study of the history of biblical interpretation brings us into contact with what may be called the Christian rule of faith, a rule that gives thematic coherence to the otherwise quite fragmented history of biblical interpretation. He selects thirteen major commentators (from Justin and Irenaeus to Luther and Calvin, with added chapters on the modern period; also note Childs’s inclusion of the still little-known Isaiah-commentary of Eusebius) to make his point. This is an excellent scholarly resource, and it will lead to a new appreciation of the history of biblical interpretation. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2004) XII/1–332 (BL)

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Moisés Mayordomo (hg.), Die prägende Kraft der Texte. Hermeneutik und Wirkungsgeschichte des Neuen Testaments In diesem Sammelband sind die Hauptvorträge abgedruckt, die zu einem Symposium anlässlich der Emeritierung von U. Luz in Bern gehalten wurden: U. Luz setzt sich in seinem Beitrag Wirkungsgeschichtliche Hermeneutik und kirchliche Auslegung der Schrift (15–37) mit der Wirkungsgeschichte der biblischen Texte in den protestantischen, der katholischen und den orthodoxen Kirchen auseinander, wobei er als Protestant einen kontextuellen Standpunkt bezieht. Seine Hauptthese ist, dass wirkungsgeschichtlich orientierte Hermeneutik gegenüber traditionsgebenden hermeneutischen Axiomen aller Konfessionskirchen ein “subversives” und zugleich ökumenisches Potential hat. Ferner finden sich folgende Beiträge: V. Mihoc, Basic Principles of Orthodox Hermeneutics (38–64); M. Reiser, Die Prinzipen der biblischen Hermeneutik und ihr Wandel unter dem Einfluss der Aufklärung (65–102); H. Räisänen, Matthäus und die Hölle. Von Wirkungsgeschichte zu ethischer Kritik (103–124); P. Bühler, Freiheit des Lesers und Grenzen der Interpretation nach Umberto Eco – am Beispiel von Martin Luthers Auslegung der Bergpredigt (125–141); S. Vollenweider, Paulus zwischen Exegese und Wirkungsgeschichte (142–159) und C. Rowland, English Radicals and the Exegesis of the Apocalypse (160–177). SBS 199; Verlag Katholisches Bibelwerk, Stuttgart (2005) 1–177 (SP)

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✩ 2223

Charles Kannengiesser, Handbook of Patristic Exegesis The two heavy volumes are the first manual ever compiled on biblical exegesis in the period of the church fathers, i.e. from the apostolic fathers of the second century to figures such as Cassiodorus and Gregory the Great. The first half of the first volume is taken up by general articles on bibliographies and tools, Jewish exegesis and ancient rhetoric (the two most important sources for patristic hermeneutics), and general approaches (literal and spiritual exegesis), as well as a survey of how the fathers understood or responded to individual biblical books from Genesis through the book of Revelation. The rest of the work is taken up by chapters on individual patristic authors. Origen gets 39 pages (a special contribution by H.J. Vogt), of which twenty are devoted to bibliography. While a good number of scholars have contributed smaller sections, Kannengiesser remains the handbook’s main author, and he is to be congratulated on his fine achievement. Regrettably, there is no index, and I miss a general chapter on patristic commentary writing (see B. Lang, 1995. Homiletische Bibelkommentare der Kirchenväter, in: Jan Assmann et al., eds., Text und Kommentar München 1995, 199–218). – An indispensable scholarly resource. Brill Publishers, Leiden (2004) XXXIV/1–669; XII/670–1496 (BL)

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Steven A. McKinion (ed.), Isaiah 1–39 By now, this series is well established as a scholarly resource on patristic biblical exegesis (see IRBS 49:1920), and the present volume is well done and worth its price. Significantly, Jerome contributes much, and much of value for the historical understanding of the biblical text. – One problem still haunts the series: the use of the Revised Standard Version as the text annotated by patristic quotations. Ideally, one should use an English translation of the Septuagint and the Douay version to represent the Vulgate as the texts upon which the patristic authors relied. – A must for all theological libraries! Ancient Christian Commentary on Scripture, Old Testament 10; Intervarsity Press, Downers Grove, Ill. (2004) XXIV/1–324 (BL)

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Catherine Brown Tkacz, Women as types of Christ. Susanna and Jephthah’s Daughter Seit dem 1. Jh.n. wurden biblische Frauengestalten im Verlauf der Kirchengeschichte als christologische Figuren gedeutet. In Susanna sah die frühe Kirche eine christologische Gestalt v.a. im Hinblick auf die Taufe und die Passion Jesu, und diese Interpretation beeinflusste sowohl die Sprache als auch die Struktur aller vier Evangelien. Die namentlich nicht genannte Tochter Jiftachs (Ri 11) wurde wegen ihrer Bereitschaft zum Tod ebenfalls als eine Präfiguration Christi verstanden. Sechs weitere Beispiele von Frauen als christologische Figuren zeugen davon, dass “any woman, famous or obscure, maiden, married, or widow, may prefigure Christ” (309). Gr. 85/2 (2004) 278–311 (DL)

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Michael Joseph Brown, The Lord’s Prayer through North African Eyes: A Window into Early Christianity It is to two North African theologians that we owe the first commentaries on the Lord’s Prayer – Clement of Alexandria and Tertullian of Carthage. Brown writes as much on ancient (pagan) religion and prayer as he does on his two commentators. T & T Clark International, London (2004) XIV/1–298

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Nicholas P. Constas, The Last Temptation of Satan: Divine Deception in Greek Patristic Interpretations of the Passion Narrative Satan was deceived by Christ, who exploited his adversary’s mistaken belief that the object of his desires was a mere man and not the deity incarnate. The crucial events in this drama of deception were Christ’s agony in the garden and his suffering on the cross, reinterpreted through the tools of typological and allegorical exegesis. The patristic writers Gregory of Nyssa and Pseudo-Athanasius anti-arianistically sought to explain – and thereby eleminate – the “shame and fooly of the cross”. HThR 97/2 (2004) 139–163 (WSch)

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J. Lionel North, The Transformation of Some New Testament Texts in Fourth- and Fifth-Century Disputes about Pneuma: Disputando Inclarescet Veritas Wie sich die verschiedenen Strömungen in der Kirche des vierten und fünften Jahrhunderts verschiedene Textvarianten neutestamentlicher Texte für ihre Argumentation nutzbar machten, ist das Thema dieses Beitrags. Folgende neutestamentliche Texte werden berücksichtigt: Lk 11,2.13; Joh 1,3–4; 3,6b; Röm 8,11; Phil 3,3 und 1 Joh 4,3a. Graham N. Stanton et al. (eds.), The Holy Spirit and Christian Origins; W.B. Eerdmans, Grand Rapids, Mich. (2004) 335–348 (SP)

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Thomas Böhm, Athanasius, An Marcellinus. Der Psalter als Mitte des Lebens der Kirche Athanasius stellt den Psalter als Zentrum der Schrift dar und erreicht dies durch das Glaubensbekenntnis als Grundlegung zu seiner Interpretation wie durch die typologische Auslegung der Schrift, die vom Geist inspiriert ihre Einheit letztlich in ihrem Bezugspunkt Christus findet. Die Psalmen enthalten auch die Regungen der Seele des Beters, der – die Ich-Worte des Psalters nachahmend – sein Leben an dem Vorbild Christi ausrichtet. Das Singen der Psalmen schließlich verwirklicht die Harmonie der Seelenkräfte unter Leitung der Vernunft. Dieses geschlossene Konstrukt der Bedeutung des Psalters ergibt sich bei Athanasius aus den Zusatzannahmen bezüglich der Sonderrolle des Psalters, der Einheit der Schrift, der typologischen Hinordnung auf Christus inkl. Soteriologie, der vorausgesetzten platonischen Anthropologie, der Theorie der direkten verbalen Wirkung auf die Seele sowie der antiken Musiktheorie. BiLi 77/3 (2004) 155–160 (CB)

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Therese Fuhrer, Augustinus Written by a specialist of classical Latin literature, this is a comprehensive survey of the life, work and thought of the great theologian who flourished around 400 CE. One chapter forms an excellent introduction to Augustine’s biblical exegesis (p. 150ff ). The learned author frequently refers to how Augustine’s thought was understood, or misunderstood, by modern authorities, and she annotates her useful bibliography. A most valuable book. Wissenschaftliche Buchgesellschaft, Darmstadt (2004) VII/1–200 (BL)

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James A. Brashler et al. (eds.), Augustine Diese Ausgabe der Interpretation ist der Person Augustinus und seinem Bibelverständnis gewidmet. K. Froehlich und R. Harden Weaver arbeiten die Grundlage dieses Verständnisses heraus: das Gebot der Gottes- und Nächstenliebe. R. Williams erläutert die besondere Rolle von Psalmen für Augustinus, der in ihnen die Stimme Christi und

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der Kirche hörte. F. Young zeigt schließlich die Unterschiede zwischen dem Bibelverständnis des Augustinus und dem der ihn oft vereinnahmenden postmodernen Kritik auf. Interp. 58/1 (2004) 1–55 (DL)

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Augustinus, Predigten zum Buch der Sprüche und Jesus Sirach (sermones 35–41) It is with pleasure that we follow the progress made in H. Drobner’s publication of an annotated bilingual edition of Augustine’s sermons. The present fascicle is the sixth of the series. Drobner points out that in his sermons on the book of Proverbs, Augustine did not rely on the Vulgate, but on a text that closely follows the Septuagint – evidence for Augustine’s use of Jerome’s latinized Hexapla. A labour of love – very useful for all students of patristic literature. Peter Lang Verlag, Bern (2004) 1–299 (BL)

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Mariusz Rosik, ZapowiedΩ nowego przymierza ( Jr 31, 31–34) w Enarrationes in Psalmos ≤w. Augustyna In commenting on the Psalter, St. Augustine refers to Jeremiah’s promise of a “new covenant”. He gives it its proper interpretation. It is an interpretation done on a literal understanding, however, it also gives a broad sense of spiritual prophecy of Jeremiah. This was made possible thanks to allegorical (and metaphorical) method used by the Bishop of Hippo as well as frequent reference to other biblical passages, especially those written on the pages of the New Testament. For Augustine the “New Covenant” is a covenant already accomplished in Christ. Access to Him gives faith. Taking advantage of the promises present in Him is possible only to the pure of heart. It’s greatest accomplishment is conduct filled with love. This Covenant has an eternal and universal character. VV 4 (2003) 245–265 (SS)

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Franklin T. Harkins, Nuancing Augustine’s Hermeneutical Jew: Allegory and Actual Jews in the Bishop’s Sermons By investigating Augustine’s preaching on the Jews, this paper seeks to nuance recent scholarship that maintains that the bishop’s doctrine of the Jews took shape not in the context of his daily interactions with real Jews in Hippo Regius but rather against the backdrop of various aspects of his theology. A consideration of Augustine’s homiletic corpus reveals a biblically-constructed and theologically-crafted “hermeneutical Jew.” At the same time, however, Augustine the preacher also repeatedly refers to actual Jews in his late antique North African context. After reviewing the basic historical and historiographical evidence for Jews in ancient North Africa, it is here argued that it is precisely for actual Jews and their potential proselytes that Augustine spins the hermeneutically-crafted Jew (indeed, several of them) out of his allegorical interpretation of various biblical stories. JSJ 36/1 (2005) 41–64

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Marie-Anne Vannier, La prédication chez Augustin et Eckhart Augustine and Eckhart are two exceptionally gifted preachers who, though separated in time by nine centuries, bear significant similarities. Not only was Eckhart, in the Middle Ages, one of the most qualified readers of Augustine, but they both shared a common experience which is at the heart of their preaching: through a deep understanding of the Incarnation, their preaching rooted in Scripture invited their listeners to welcome the advent of the interior Master or the birth of God in the soul. One of the reasons of their success was indoubtedly the trinitarian theology underlying their preaching. NRT 127/2 (2005) 180–199

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Diodore of Tarsus, Commentary on Psalms 1–51 This volume presents for the first time in any modern language a translation of the Greek commentary of Diodore, bishop of Tarsus in Cilicia (late fourth century CE) on Psalms 1–51. While the commentary rarely comments on text-critical issues, the method is that of literal exegesis, and for this, the commentary is most valuable, for it helps us understand Antiochene literalism. The Greek text used is the one edited by Jean-Marie Olivier (Turnhout 1980). Writings from the Greco-Roman World 9; XXXVII/1–179

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Sabrina Inowlocki, Eusebius of Caesarea’s Interpretatio Christiana of Philo’s De vita contemplativa Eusebius’s use of excerpts from VC in his account of the origins of Christianity in Egypt (H.E. 11,17). He takes the form of a demonstration to present his thesis that the Therapeutae are Christians (1–13) in demonstrating its truth (14–17) and defends it against opponents (18–24). Thereby he also seeks to underline the noblesse of the offspring of his own Alexandrian school. HThR 97/3 (2004) 305–328 (WSch)

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Mary Reaburn, St. Jerome and Porphyry Interpret the Book of Daniel Jerome was a mature scholar when he wrote his commentary on the Book of Daniel. In this commentary he attempts to counter the views of Porphyry, who dated the book to the Maccabean period. Porphyry interpreted the book in that context, thereby understanding the book as prophecy after the event, or ex eventu. Jerome questioned this view and especially the view that Daniel was not prophecy of Christ. He maintained an eschatological, and especially a christological view of Daniel. This paper examines the arguments of both scholars as represented by Jerome, seeing each in his own time and place, and looks especially at Jerome’s counter arguments. It notes how each was limited by his own context, and yet was enriched by it. From today’s perspective each was right and each was wrong, but they both made a contribution to the ongoing discussion over the biblical book. ABR 52 (2004) 1–18

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Malcom Heath, John Chrysostom, Rhetoric and Galatians This paper examines the influence of contemporary rhetoric on John Chrysostom’s commentary on Galatians. John’s use of rhetorical concepts in analysing the structure of the letter is illustrated, as is his use of the pattern of counterposition and solution, both as a compositional device and as an exegetical tool. In his interpretation of Gal. 2:1–10, John argues Paul is unable to deal fully with counterpositions because of the constraints entailed by a covert strategy agreed by the apostles at the Jerusalem consultation. John’s interpretation of the confrontation with Peter at Antioch, according to which Peter pretended to give way to Paul’s opponents in order to give him an opportunity to respond, is shown to be based on the rhetorical concept of figured speech. John’s attention to Paul’s management of the relationship with his addressees is examined. The admiration which John expresses for this and other aspects of Paul’s rhetorical technique is shown to echo, in content and phrasing, similar expressions of admiration in commentaries on Demosthenes originating in contemporary rhetorical schools. BI 12/4 (2004) 369–400

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John Anthony McGuckin (ed.), The Westminster Handbook to Origen This dictionary, with its ca. 90 entries, a general introduction to the life and work of Origen, and a general bibliography, is the most accessible and complete survey of

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research on a major patristic figure. Articles relating to the Bible include: apostles, Christology, gospels, Hexapla, Old Testament, Paul, scriptural interpretation, scripture, and typology. All articles have bibliographical references. – An excellent scholarly resource. The Westminster Handbooks to Christian Theology; Westminster John Knox Press, Louisville, Ky. (2004) XIX/1–228 (BL)

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Matthew J. Martin, Origen’s Theory of Language and the First Two Columns of the Hexapla For Origen language is of divine, not human, origin. The power of a divine name is automatic and not based on the intention of the speaker. Hebrew is the language of creation. But Hebrew names lose their efficacy in translation. Therefore the first column is in Jewish script and the second in Greek transliteration (manipulated to align with the Hebrew text). HThR 97/1 (2004) 99–106 (WSch)

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Mariano Gómez Aranda, El comentario de Abraham ibn Ezra al libro de Job. Edición crítica, traducción y estudio introductorio This edition of Ibn Ezra’s commentary on Job, based on ten manuscripts, fills 94 pages at the end of the book; the rest is divided between a hundred-page introduction and an annotated translation. Since this commentary has never been translated, and so it will be warmly welcomed by all who are interested in medieval Jewish exegesis. This is a monument of scholarship. Consejo superior de investigaciones científicas, Instituto de filología, Madrid (2004) CXL/1–342/1*–94* (BL)

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Alan Cooper, A Medieval Jewish Version of Original Sin: Ephraim of Luntshits on Leviticus 12 The famous head of the rabbinical academy and court in Prague, Ephraim of Luntshits (1550–1619) dicusses Lev 12 in his Torah commentary Keli yeqar (1602) as well as in his earlier and later sermons. To solve the disparity between the sexes by relating the impurity of the girl in Lev 12:7 to the primodial sin of Eve only (Gen 3:16): The serpent imposed pollution on Eve but not on Adam. Girls do not require a purification ritus such as circumcision. HThR 97/4 (2004) 445–459 (WSchr)

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Gilad Sasson, “Woe to the O Land, When the King is a Child”. The Criticism of the Sages Regarding Solomon’s Trial (Hebr., Engl. summary) In contrast to the positive biblical description of Solomon’s trial, there are Sages who find three flaws in the legal proceeding and the verdict of Solomon: 1. A trial without witnesses and admonition, 2. The suggestion to cut the child, and 3. The decision regarding the true mother. It seems that the phenomenon of the Sages criticizing Solomon in stories where he is presented in a positive light, derives from the Sages’ difficulty to accept the dichotomous description of Solomon’s image in the scripture. Beit Mikra 179 (2004) 191–200

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Klaus Schreiner, Der Psalter. Theologische Symbolik, frommer Gebrauch und lebensweltliche Pragmatik einer heiligen Schrift in Kirche und Gesellschaft des Mittelalters In folgende Abschnitte gegliedert gibt der Verf. eine gut dokumentierte Übersicht über Bedeutung und Gebrauch des Psalters im Mittelalter: Prämissen spätantiker und ma. Psalmenexegese; der Psalter als Leittext des kirchlichen Gottesdienstes, klösterlichen Stundengebets und der persönlichen Frömmigkeit; Psalmen in der Frömmigkeit ma. Laienchristen; Psalmen als Hilfe für die Bewältigung von Alltagsproblemen (Psalmorakel u.ä.); der Psalter als Mittel des Gottesurteils. – Der Band enthält 21 weitere Beiträge zu Auslegung und Gebrauch der Bibel im deutschen Mittelalter. Vestigia Bibliae 24/25; Ralf Plate et al. (eds.), Metamorphosen der Bibel; Peter Lang Verlag, Bern (2004) 9–54 (BL)

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Jan Dochhorn, Der Esther-Kommentar des Hrabanus Maurus Das hier vorgestellte und erörterte Kommentar des Hrabanus Maurus zum Buch Ester ist die früheste bekannte christliche Interpretation dieses biblischen Buches und zeugt von einem christlichen Selbstverständnis, welches in der in Est beschriebenen Geschichte der Juden eigene Geschichte der Kirche erkennt. Leqach 4 (2004) 159–170 (DL)

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Marie-Anne Vannier, La lecture eckhartienne du Prologue de Jean De tous les auteurs qui ont commenté le Prologue de Jean, Eckhart est le seul à en radicaliser autant l’interprétation pour la centrer essentiellement autour de la naissance du Verbe dans l’âme. PosLuth 52/3 (2004) 255–271

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Kurt Flasch, Eva und Adam: Wandlungen eines Mythos The well-known specialist of medieval philosophy sketches how the biblical story of Adam and Eve was understood in the middle ages. The illustrations show works or art, and the author integrates iconography in his lucid discussion. Verlag C.H. Beck, München (2004) 1–112 (BL)

Modern Times: 16th century ★ 17th and 18th centuries ★ 19th century ★ 20th century 2249

Reinhard Schwarz, Prophetische Rede vom messianischen Heil. Jes 9,1–6 in Luthers Auslegung von 1525/26 Die auslegungsgeschichtliche Bedeutung von Luthers Interpretation des Prophetenwortes Jes 9,1–6 (2–7) liegt vor allem in der Verschränkung von prophetischer und apostolischer Verkündigung. Friedhelm Hartenstein u.a. (Hgg.), Schriftprophetie; Neukirchener, Neukirchen-Vluyn (2004) 431–458

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Friedrich Meyer, Die Bibel in Basel The subtitle reads: Schwerpunkte in der Bibelgeschichte der Stadt Basel seit der Zeit der Humanisten und Reformatoren bis zur Gründung der Bibelgesellschaft. What Meyer offers is a history of the study and (not to forget!) printing of the Bible in the city of Basel from the early sixteenth century up to the early nineteenth century. The German Bibles printed in, and distributed from, Basel were based on the text of Luther, though

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some of its archaisms were removed or explained. – An important resource on the history of the Bible in German. Schwabe Verlag, Basel (2004) 1–223 (BL)

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N.T. van der Merwe, On the Trail of John Calvin’s Philosophy of Language: A few notes on his Commentary on Genesis 10 and 11 This essay attempts to discover John Calvin’s view on the nature and use of human language. It suggests a strategy for establishing a few building blocks of his philosophy of language. For this purpose Calvin’s Commentary on Genesis is analysed and commented on. Seven items to be incorporated in the structure are found to be important but inadequate. As a follow-up the author refers to the contemporary paradigm shift of linking the philosophy of language to contextual studies, pragmatics, rhetoric, ethics and hermeneutics. ATh Sepplementum 5; Erik A. de Boer et al. (eds.), Ad Fontes; Publications Office of the University of the Free State, Bloemfontein (2004) 117–137

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Simon J. De Vries, John Calvin’s Contribution to an Understanding of the Book of Isaiah In his evaluation of Calvin’s interpretation, the author follows three main subdivisions: (1) his exegesis (here, he discusses Calvin’s competence in Hebrew, exegetical inadequacies, egregious errors and blunders, deliberate omissions, and psychologizing moralizing, and theologizing intrusions), (2) his expositions and (3) the revelatory epitomes. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 172–199

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Alain Gignac, Peut-on lire Romains 9 à la suite de Calvin et Barth? Réflexions herméneutiques à partir du théme de la prédestination This article begins by revisiting John Calvin’s theology on predestination, as it appears in his Institutes of the Christian Religion of 1541 and is Commentary on Romans of 1539. Attention is given to Calvin’s method and presuppositions, revealed in his interpretation of Romans 9, grounded in an individualist and theocentric perspective, in terms of double predestination. Then the article offers two other interpretations of Romans 9 which move the understanding of predestination, defined by election, to a more collective scale. These readings are Barth’s interpretation which is both Christocentric and universally salvific, and the author’s own reading, done in a post-Shoah context, that is problematized by questions of identity and ethics. Apart from its ecumenical interest, this trajectory of Wirkungsgeschichte rehabilitates and revises the binomial “predestination/election,” and argues for a more systematic consideration by all exegetes of the influences, preoccupations and convictions that make them who they are as readers. SR 32/4 (2003) 409–428

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Rudolf Smend, Bibel und Wissenschaft With his study on the image of Moses in nineteenth- and twentieth-century scholarship (1959) Smend has established himself as the leading chronicler of OT scholarship in Germany. The present book is only one of several similar works, and one can be very grateful to the publisher for having again collected the author’s contributions that range from Lowth in the eighteenth to a review of OT scholarship in the twentieth century. There is much to be learned here, and it is with impatience that we are wait-

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ing for Smend’s biography of Julius Wellhausen. Meanwhile, the reader is well served with the present book, which includes a paper on Wellhausen. Mohr Siebeck, Tübingen (2004) VII/1–291 (BL)

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William Johnstone (ed.), The Bible and the Enlightenment. A Case Study: Dr. Alexander Geddes (1737–1802) A Scottish Catholic priest, called the finest intellect produced by the Scottish Catholic church since the Reformation (p. 35), Geddes is now generally recognized as one of the precursors of the critical study of the Old Testament. To celebrate Geddes, this volume prints ten papers that explore his biography, times, biblical scholarship, and reception in France (B.E. Schwarzbach). J. Rogerson demonstrates that for all of Geddes’ achievements he should not be called a precursor of the “fragmentary hypothesis” of pentateuchal criticism. – An important contribution to the history of biblical criticism. JSOT.S 377; T & T Clark International/Continuum, London (2004) XIV/1–229 (BL)

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Jan Rohls, Vernunft des Glaubens. Bibel und aufgeklärte Rationalität Auch wenn die altprotestantische Theologie mit ihrem wörtlichen Bibelverständnis bereits seit dem Anfang des 17. Jh. ersten die Vernunft als Erkenntnisinstrument einsetzenden Bewegungen entgegentreten musste, so entzündete sich endgültig der Konflikt zwischen der orthodoxen Theologie und der neuen Philosophie – zwischen Offenbarung und Vernunft – am sich scheinbar im Widerspruch zur biblischen Botschaft befindenden heliozentrischen Weltbild. Der Verf. beschreibt und analysiert den Verlauf dieses Konfliktes von der Philosophieschule R. Descartes in der zweiten Hälfte des 17. Jh. bis zu den Spätwerken G.E. Lessings im Jahr 1780. Erörtert werden dabei u.a. Ideen von C. Wittich, B. Bekker, B. de Spinoza, P.D. Huet, J. Leclerc, J. Locke, J. Toland, M. Tindal, C. Wolff, J.C. Edelmann und H.S. Reimarus. Wolfenbütteler Hefte 17; Rudoplh Smend u.a., Das Jahr der Bibel; Harrassowitz Verlag, Wiesbaden (2004) 83–142 (DL)

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Christian Knorr von Rosenroth, Apokalypse-Kommentar Im Jahre 1670 von einem 34jährigen in der Oberpfalz lebenden Gelehrten vorgelegt, deutet der Kommentar die im Buch der Offenbarung geschilderten Ereignisse auf die gesamte Weltgeschichte. Dabei fehlen Tabellen mit Jahreszahlen nicht; die Chronologie ist bis 1860 fortgeführt. Der Autor ist vom Vorrücken der Türken in Europa sehr beeindruckt, worauf ein beigefügter Essay des Herausgebers (I.M. Battafarano) eigens hinweist. Peter Lang Verlag, Bern (2004) 1–211 (BL)

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Uwe Becker, “Die ältese Urkunde des Menschengeschlechts”. J.G. Herders Auslegung der Urgeschichte und die Frage nach dem Spezifikum der israelitisch-jüdischen Religion Der Beitrag skizziert die Diskussion um die Frage, worin angesichts der Parallelen zwischen biblischen Erzählungen und altorientalischen Überlieferungen die Besonderheit Israels besteht. Damit eng verbunden ist die Frage nach dem Verhältnis zwischen Offenbarung und Geschichte. Von J.G. Herders ästhetisch begründeten Versuch ausgehend, die ontologisch fundierte Offenbarung dank poetischer Vermittlung als natürlich und geschichtlich erlebbar aufzufassen, erörtert der Verf. die Entwicklung der kritischen Bibelwissenschaft v.a. angesichts der Erschließung des Alten Orients im 19. Jh. Als das ‘spezifisch Biblische’ in den Texten des im Alten Orient beheimateten ATs ist heute “das Ergebnis eines langen Traditions-, Auslegungs- und Profilierungsprozesses” (940) in seinen Schriften zu begreifen. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 919–941 (DL)

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Christoph Bultmann, Dichtung und Weisheit der Blütezeit: Zum Salomobild im 18. Jahrhundert Der Beitrag zeichnet einzelne hermeneutische Positionen um das Bild Salomos als des Königs einer Blütenzeit aus der Perspektive ausgewählter Autoren des 17. und 18. Jh.: B. Pascal/H. Grotius, Voltaire und J.G. Herder. Der Verf. erörtert vier Modelle im Umgang mit den relevanten biblischen Passagen: (1) Salomo und seine Schriften als Quellen für die diskursive philosophische Diskussion, (2) Historisches Interesse im Hinblick auf eine moralische Bewertung, (3) Salomo als ein Glied in der Dichtungsund Weisheitstradition des Ursprungs, und (4) deskriptiv-analytische Kritik an biblischen Gestalten und Autoren als Mittel zur Erforschung historischer Gegebenheiten im politischen wie im literarischen Bereich. ABG 16; Rüdiger Lux (Hg.), Ideales Königtum; Evangelische Verlagsanstalt, Leipzig (2005) 153–174 (DL)

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Udo Rüterswörden, Das Alte Testament im Kontext der Naturkunde Reimarus – und gegenwärtige Versuche Der Beitrag erörtert die Auslegung des Alten Testaments von H.S. Reimarus (1694–1768) vor dem Hintergrund seiner naturkundlichen Kenntnisse. Besonders die Skepsis des gebürtigen Hanseaten gegenüber der biblischen Sintfluterzählung aber auch die Kritik an der Beschreibung des Wunders am Schilfmeer und der ägyptischen Plagen kommen zur Sprache. Dabei führte der dem Aktualismus zugeneigte Reimarus den Widerspruch zwischen den von ihm abgelehnten Wundergeschichten und den Naturgesetzen sowie innere Widersprüche in den Texten nicht auf eine Quellenscheidung sondern auf die dichterisch-übertreibende Form der Erzählungen zurück. BZAW 345/2; Markus Witte (Hg.), Gott und Mensch im Dialog. Bd. 2; Walter de Gruyter, Berlin (2004) 899–917 (DL)

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Benedikt Jessing et al. (eds.), Metzler Goethe Lexikon. Personen – Sachen – Begriffe Take a good biography of Goethe, cut it into pieces, and arrange them alphabetically: this may be a description of the present book. The 1200 short articles, contributed by a team of 35 scholars, provide a detailed and accessible map of Goethe’s life, work, and contemporaries. All readers of Goethe will appreciate the condensed information that is offered, alas, in a two-column text set in very small fonts. Religious scholars may be interested to consult some of the following entries: Bibel, Christentum, Gnade, Erlösung, Lavater, Pietismus, Reformation. Verlag J.B. Metzler, Stuttgart (2004) VIII/1–514 (BL)

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Gerald O. West, Early Encounters with the Bible Among the Batlhaping: Historical and Hermeneutical Signs In most forms of post-colonial discourse, the Bible’s reception is subsumed under the reception of Christianity. This article argues that the Bible is a separable object of power in the protracted transactions between the Tlhaping people of Southern Africa and the explorers and missionaries who first brought Bibles among them. The focus of the article is the visits of the explorer William Burchell and the missionary John Campbell to the Tlhaping in the early 1800s. Through a detailed analysis of their journals, diaries and letters, read “against the grain,” signs of an emerging indigenous hermeneutic can be detected. While the Bible occupied a particular place in the constellation of meanings the missionaries embodied, it is argued there that the Bible as a distinct object took on a different order and fresh significations among the

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Tlhaping – significations that may be considered foundational for subsequent moments in their history. BI 12/3 (2004) 251–281

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François-René de Chateaubriand, Geist des Christentums Originally published in French in 1802 and translated into German half a century later, Le genie du christianisme ranks as a major work, indeed a classic exposition of Catholic apologetics. It includes a major chapter on the literary beauties of the Bible, especially of the OT that is said to be stylistically superior to Homer. For the present edition, the German style has been slightly adapted to the modern idiom, and two essays (by J. Schenuit and B. Sändig) have been added. A wonderful book! (I note an editorial oversight on p. xxvii note 29: the author has failed to delete “Apotheose der”.) Morus Verlag, Berlin (2005) XXX/1–779 (BL)

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A.H. Bogaards, Die waarde van die Ou Testament volgens H.F. Kohlbrugge: Die Ou Testament as gesagvolle Woord van God wat Christus verkondig The great passion in the life of Hermann Friedrich Kohlbrugge (1803–1875) was to give Christ his rightful place in theology. This article deals with his strife for Christ in the field of the Old Testament with particular reference to his book Wozu das alte Testament? Kohlbrugge’s presumption in this book is that only the New Testament teaches us the value of the Old Testament. Christ and his apostles provided the key to understand the Old Testament. The author consequently seeks an answer to the question of the authority and contents of the Old Testament in the New Testament. His conclusion is that to Christ and his apostles the Old Testament is the authoritative Word of God in which Christ prevails, contrary to the modern theology of his day which regarded the Bible as a Jewish book, a book without Christ. ATh Supplementum 5; Erik A. de Boer et al. (eds.), Ad Fontes; Publications Office of the University of the Free State, Bloemfontein (2004) 11–27

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Laudyce Rétat, L’Israël de Renan The multi-volume French “History of Israel”, one of the major works of Ernest Renan (d. 1892), is here elucidated by a reading that seeks to uncover the inner dynamics of this work. As Rétat explains, the prophets stand at the center of Renan’s “History”. They form the “true Israel”, and Renan sees them as precursors of modern (i.e., nineteenth century) journalists and socialists. Rétat also points out the connection, or analogy, Renan made between biblical wisdom literature and modern liberal Judaism. – A most welcome study on the history of French intellectual culture. Recherches en littérature et spiritualité 9; Peter Lang Verlag, Bern (2005) XVII/1–208 (BL)

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Robert Moore-Jumonville, The Hermeneutics of Historical Distance. Mapping the Terrain of Americal Biblical Criticism, 1880–1914 The author paints a complex picture of what is basically the story of resistance, partial or complete reception of German historical critical biblical scholarship in a period that, in Germany, was the crucial period of the general breakthrough (in Protestant scholarship) of the critical approach. In America, resistance was generally far greater than in Germany. A most welcome addition to the growing body of the study of biblical scholarship. University Press of America, Lanham (2004) XXIX/1–236 (BL)

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Max Weber, Die Wirtschaftsethik der Weltreligionen: Das antike Judentum. Schriften und Reden 1911–1920 Weber’s “Ancient Judaism”, normally used in reprint of the original 1920 Tübingen edition, is here critically published on pp. 234–846 with an editorial report (pp. 210–233), many explanatory footnotes, a long glossary (pp. 896–994, with detailed comments on the learned editor’s own views on the Decalogue, Israel, and the formation of the Pentateuch), and indexes. Eckart Otto, the editor, includes the publication of a manuscript found among Weber’s papers: “Ethik und Mythik”, pp. 178–209 (with an analysis, pp. 38–71) and the report on a lecture Weber gave in 1917 to members of the ( Jewish) Social-scientific Club of Munich. Otto adds a long biographical introduction on Weber’s studies on Judaism, revealing many unknown details about what Weber read and with which literature he interacted. The profile of Weber’s interpretation of Judaism emerges clearer than ever before. Unlike some of his contemporaries, Weber did not see the prophetic message as the basis for ancient Israel’s development; instead, he considered God’s covenant with Israel as the “rational” basis of Israelite religion. – Thanks to the painstaking research of E. Otto, this is a feast for both biblical studies and scholarship on Weber. Max Weber Gesamtausgabe I, 21/1 and 21/2; Mohr Siebeck, Tübingen (2005) XXVII/1–606; XIX/607–1157 (BL)

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Eckart Otto, Die hebräische Prophetie bei Max Weber, Ernst Troeltsch und Hermann Cohen. Ein Diskurs im Weltkrieg zur christlich-jüdischen Kultursynthese The prophets were much discussed during the first two decades of the twentieth century. Otto selects the contributions of three authors: a philosopher (Cohen), a theologian (Troeltsch) and a sociologist (Weber). Unlike Cohen and Troeltsch, both of whom believed in a Judeo-Christian cultural synthesis and its value system as a factor shaping present society, Weber saw religion not as an important factor in his time. The prophets, for him, have contributed to the formation of Western culture, but their message is no longer heard among us. For his exegesis, Troeltsch relied on B. Duhm, whereas Weber’s view was influenced by his reading of J. Wellhausen (for whom the Law sums up, but also abolishes prophecy). Wolfgang Schluchter et al. (eds.), Asketischer Protestantismus und der Geist des modernen Kapitalismus; Mohr Siebeck, Tübingen (2005) 201–255 (BL)

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Zoltán Hidas, Entzauberte Geschichte. Max Weber und die Krise des Modernismus Weber’s work is here studied in the context of the nineteenth-century debate about history, then viewed as the most comprehensive frame of human existence. One chapter sketches Weber’s view of ancient Israel and the prophets’ contribution to seeing history as being based upon linear (rather than circular) time. Europäische Hochschulschriften 22/397; Peter Lang Verlag, Bern (2004) 1–158

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Jurie le Roux, Die mag van religieuse idees This article focuses on Max Weber’s views on the power of religious ideas. Ideas shape the world by creating groups following their own interests. Weber also illustrates how one idea (the covenant) shaped Israel into a nation and how one group (the priests) formed the Israelite society by imposing their views (which can be found in the laws) on the believing community. Closely related to ideas is a rationality by means of which Israel defined their religious identity. The article concludes with the challenge to take Weber seriously in all our Old Testament endeavours. HTS 60/3 (2004) 743–753

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Eckhard Lessing, Geschichte der deutschsprachigen evangelischen Theologie von Albrecht Ritschl bis zur Gegenwart. Band 2: 1918–1945 While the dominating figure of this book on Protestant theology in German-speaking countries is Karl Barth, some exegetes do get substantial recognition: Albrecht Alt, J. Begrich, Rudolf Bultmann, M. Dibelius, O. Eissfeldt, J. Leipoldt, Sigmund Mowinckel (though he is Norwegian), H. Schmidt, and others. Two major sections deal with the OT (pp. 153–211) and the NT (pp. 212–269). The work is a repertoire of names and facts, a mine of information for those who want to learn more about a period in which biblical exegesis was largely a German Protestant matter. Vandenhoeck & Ruprecht, Göttingen (2004) 1–528 (BL)

2272

Matthias Ahrens, Mit Jakobus für die Republik. Martin Dibelius’ Kommentar des Jakobusbriefs als politische Stellungnahme Many exegetes today accuse Martin Dibelius’ Commentary on the Epistle of James of not appreciating James as an author and therefore not being able to recognize its coherence and theological scope. Yet in the Commentary’s preface Dibelius makes clear, that with his description of James he takes sides in the political struggles of his time, he pronounces himself in favour of the young Weimar Republic. PzB 13/1 (2004) 57–64

2273

Bernard M. Levinson, The Metamorphosis of Law into Gospel: Gerhard von Rad’s Attempt to Reclaim the Old Testament for the Church Von Rad’s work on Deuteronomy (that began with his doctoral dissertation in 1929: Das Gottesvolk im Deuteronomium) must be seen as an attempt to reclaim the OT for Christianity in an environment that was increasingly hostile to the Jewish Bible. He discovered that Deut was not “law” (in the sense of Jewish legalism) but was based on a message of grace preparatory to the NT. Levinson sets von Rad’s work into its historical context of the Third Reich, focusing on the situation at Jena, 1934–1945. Altes Testament und Moderne 13; B.M. Levinson et al. (eds.), Recht und Ethik im Alten Testament; Lit-Verlag, Münster (2004) 83–110 (BL)

2274

Edward T. Oakes et al. (eds.), The Cambridge Companion to Hans Urs von Balthasar As prolific as Karl Rahner, but more systematic in the presentation of his thinking, Balthasar (1905–88) ranks as one of the foremost Catholic theologians of his time. Nineteen essays explore as many dimensions of Balthasar’s work. W.T. Dickens characterizes Balthasar’s biblical hermeneutics as being based on the author’s search for “beauty” and the renewal of a theological aesthetics; he also points out that for Balthasar, the ecclesiastical teaching authority could be challenged on the basis of scriptural evidence. It is also good to learn that some (or much?) of the learned theologian’s accomplishment ultimately derives from his lifelong practice of (secular) literary criticism. The editors are to be congratulated on this splendid volume. It is the most comprehensive guide to Balthasar currently available. Cambridge University Press, Cambridge (2004) XVIII/71–282 (BL)

2275

Robert W. Yarbrough, The Salvation History Fallacy? Reassessing the History of New Testament Theology This alternative account of the history of NT theology begins with a survey of the discipline in the nineteenth century and eventually focuses on the work of O. Cullmann (d. 1998), Martin Albertz (d. 1956) and Leonhard Goppelt (d. 1973), three German

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authors who disagreed with R. Bultmann. They advocate some form of salvation history, a notion abandoned by most NT scholars during the second half of the twentieth century. History of Biblical Interpretation series 2; Deo Publishing, Leiden (2004) XIV/1–402

2276

Riemer Roukema, Herman Ridderbos’s Redemptive-Historical Exegesis of the New Testament Dieser Beitrag zeigt, wie sich die Überzeugung Ridderbos’, das Neue Testament müsse heilsgeschichtlich ausgelegt werden, in dessen Arbeiten niederschlägt. WThJ 66/2 (2004) 259–273 (SP)

2277

Mayer I. Gruber, Mordecai M. Kaplan and Abraham Joshua Heschel on Biblical Prophecy In 1926 Mordecai M. Kaplan proposed what he thought was a new interpretation of Isa 6. As interesting as is Kaplan’s demonstration that Isa 6 is not an inaugural vision, is Kaplan’s wrestling with his own inability to take seriously the prophet’s distinction between his point of view and God’s. A decade after Kaplan’s seminal study, Abraham J. Heschel published “Die Prophetie”. Here Heschel called the ideal Hebrew prophet homo sympatheticus. Ironically, Heschel’s essential message was that the exegete should not be a sympathetic but rather an empathetic reader. Now that empathic listening is an accepted mode of listening, it is possible to correct the eisegetical flaw in Kaplan’s reading of Isa 6. ZAW 116/4 (2004) 602–609

2278

Bente Afset, Abraham Joshua Heschel – beundret og omstridt A.J. Heschel (1907–1972) is considered one of the most important thinkers in modern Judaism. This article aims to present Heschel for Norwegian readers, drawing not at least upon the recent biography by Kaplan and Dresner (1998). Heschel received a traditional education in pre-war Poland, but in the early twenties he left a promising career in his native milieu (for university studies in Berlin. As a scholar he engaged himself in several fields of study; biblical exegesis, ethics, mysticism and religious philosophy. Heschel was expelled from Germany in 1938. Via England he came to USA in 1940 and worked as teacher, writer, and also as a political activist until his death in 1972. Heschel’s contribution to theology consists not least in the highly original concept of “depth theology”; first developed in his study on the biblical prophets. Heschel considers modernity a challenge to religious faith and in his philosophy of religion he tries to meet this challenge in a language rich in metaphorical and poetic formulations. Within Judaism Heschel’s works is met with both acclaim as well as opposition. It is interesting that quite a few Christian writers have found his works inspiring. TTK 75/1 (2004) 35–53

2279

Wonil Kim, Minjung Theology’s Biblical Hermeneutics: An Examination of Minjung Theology’s Appropriation of the Exodus Account Diese Auseinandersetzung mit der koreanischen Minjung-Theologie und deren Interpretation der Exoduserzählung kritisiert, dass Minjung Theologie westliche Methodologie unhinterfragt übernimmt. Das westliche Missverständnis der Exoduserzählung setze sich so in der Minjung-Theologie fort. JSOT.S 389; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. II; T & T Clark International/Continuum, London (2004) 159–176 (SP)

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2280

Olivier Artus, Dei Verbum. L’exégèse catholique entre critique historique et renouveau des sciences bibliques The recent history of exegesis is much enriched by issues in the human sciences and by theological reflection. This article studies the main lines of this development from the encyclical Providentissimus Deus (1896), which recognizes, even if still rather timidly, the importance of the historical-critical point of view, to the document of the Pontifical Biblical Commission, The Interpretation of the Bible in the Church (1993), which integrates the contemporary hermeneutical principle of the importance of the reader in the interpretation of the text which he has before him. The conciliar constitution Dei Verbum (1965) constitutes a decisive moment in this development, when it defines Scripture and Tradition as the “one sacred deposit of the word of God, committed to the Church”. Gr. 86/1 (2005) 76–91

2281

Séan P. Kealy, Change and the Gospels A review of currents of change that have characterized traditional and recent interpretative models of critical gospel interpretation. The author characterizes changes that occurred up to and since the 1970s, noting how recent developments have integrated critical methods of the 19th and 20th centuries into a performance mode as in music and drama. BTB 35/1 (2005) 13–19

Contemporary scholars – bibliographies (alphabetically) 2282

Walter Groß, Erinnerungen an Herbert Haag (1915–2001), Alttestamentler in Tübingen In der Form einer persönlichen Würdigung der wissenschaftlichen Tätigkeit beschreibt hier der Verf. den 2001 verstorbenen Tübinger Alttestamentler Herbert Haag. Besonders hervorgehoben sind dabei drei Schwerpunkte aus Haags Lebenswerk: (1) Die Lebensund Glaubenswelt Israels verbunden mit einer aktiven Bemühung um deren konkrete Erfahrung; (2) Rezensionen und Literaturberichte im Rahmen einer internationalen exegetischen Forschung; (3) Innerkirchliche und innertheologische Kontroversen zu Themen wie die Schöpfungslehre, der Ursprung des Bösen, die Sexualität und die Verfassung der Kirche. ThQ 184/2 (2004) 132–139 (DL)

2283

Philip C. Stine, Eugene A. Nida: A Historical and Contemporary Assessment E.A. Nida hat die Übersetzungstheorie durch seine Akzentverschiebung von der Form und der Orientierung an den Quellen zur Semantik und der Orientierung an der Rezeption entscheidend voran gebracht. In diesem Beitrag kommen auch Kritiker Nidas zu Wort. The Bible Translator 55/4 (2004) 469–479 (SP)

2284

J. Harold Ellens, Introduction: Biblical Theology and Text-Critical Studies Vor dem Hintergrund der Entwicklung einer ‘kanonischen Perspektive’ in der Bibelauslegung durch B.S. Childs würdigt der Beitrag das dem textkritischen Ansatz verpflichtete Lebenswerk von S.J. De Vries. Seine Suche nach den Wurzeln und Ursprüngen biblischer Texte diente der Bestimmung deren Funktion und Verständnis in ihrem

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Entstehungskontext, was für die Beschreibung der Religionsgeschichte Israels von zentraler Bedeutung ist. JSOT.S 388; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. I; T & T Clark International/Continuum, London (2004) 1–5 (DL)

2285

Zeev Weisman, Prof. Moshe Weinfeld’s Contribution to Biblical Scholarship: An Appreciation Als einen “scholar of historiography” würdigt der Beitrag M. Weinfeld und beschreibt seine Verdienste für die alttestamentliche Wissenschaft. Besondere Beachtung finden Weinfelds Thesen zum Buch Dtn als einem Schlüssel für die Datierung der Pentateuchsquellen sowie die Analysen zur Form des Buches vor dem Hintergrund assyrischer Vasallen-Verträge. Die Verbindung exegetischer Erkenntnisse mit den Ergebnissen eines vergleichenden Studiums altorientalischer Primärquellen als Methode führte Weinfeld zu einer positiven Bewertung des ATs als einer Quelle israelitischer Geschichte. Ein weiterer Beitrag über M. Weinfeld mit einigen biographischen Informationen ist zuvor auf den S. IX–XI zu finden. Zwei Literaturlisten und ein kleines Stichwortverzeichnis ergänzen die Würdigung auf S. XXV–XLVI. Chaim Cohen et al. (eds.), Sefer Moshe; Eisenbrauns, Winona Lake, Ind. (2004) XII–XVIII (DL)

2286

Piotr Osta…ski, Bibliografia biblistyki polskiej 1945–1999. T. 1–2 Vollständige Bibliographie der in der zweiten Hälfte des vergangenen Jahrhunderts (1945–1999) in Polen erschienenen biblischen Literatur, darunter Bibliographien, Monographien, Festschriften und Sammelbände, Artikel und Beiträge, ebenfalls Rezensionen, alles gefasst in zwei Bänden. Das Werk wurde mit einem grandiosen Inhaltsverzeichnis und zahlreichen Indexen versehen. Series bibliographica 1, Pozna… (2002) 1–1716 (SS)

Societies – research projects 2287

Stephen Batalden et al. (eds.), Sowing the Word: The Cultural Impact of the British and Foreign Bible Society, 1804–2004 Eighteen papers plus an introduction to, and summary inventory of, the BFBS’s archives in London (by Kathleen Cann) celebrate the first 200 years of the world’s foremost Bible society. The society’s sole object was “to encourage a wider circulation of the Holy Scriptures without note or comment”. As can be seen from these contributions, the Society was instrumental not only in the production and distribution of bibles in English, but also of translations into African languages, Russian, etc. The story of the BFBS – and its recent cooperation with other societies – is a tale of success. – After 181 years in London, in 1985 the Society moved to its present headquarters in Swindon, Wiltshire, UK. Most of the 35,000 books that belong to the BFBS library are catalogued “online” as part of the Cambridge University Library holdings. Sheffield Phoenix Press, Sheffield (2004) XII/1–380 (BL)

2288

Philip F. Esler, The Context Group Project: An Autobiographical Account Esler sketches the story of what is now (1990ff.) the Society of Biblical Literature’s “Context Group”, a forum for scholars interested in the sociological and anthropological study of the NT. Key names are B.J. Malina and J.H. Elliott. Louise J. Lawrence et al. (eds.), Anthropology and Biblical Studies; Deo Publishing, Leiden (2004) 46–61

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BIBEL IN ART, LITERATURE, FILM AND MUSIC Literature: general ★ authors and themes 2289

Georg Langenhorst, Bibel und Literatur The analysis of the reception of biblical themes in literature is a privileged field within the larger project of analysing the relationship of literature and theology. Langenhorst’s bibliographical survey discusses (1) general works, (2) research on the reception of specific biblical books – Psalms, Job, other OT figures, Jesus, Judas, Mary, the book of Revelation, and further subjects, (3) research on individual German authors: H. Heine, E. Lasker-Schüler, R.M. Rilke, Thomas Mann, Nelly Sachs, B. Brecht, H. Böll, E. Fried, I. Bachmann, and others. Langenhorst himself is a specialist on Job in German literature (including poetry). – A most valuable survey. G. Langenhorst, Theologie und Literatur. Ein Handbuch; Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 77–129 (BL)

2290

Christoph Gellner, Schriftsteller lesen die Bibel. Die Heilige Schrift in der Literatur des 20. Jahrhunderts The Bible, here called the source most often used by writers, continues to make an enormous impact on German literature. The present book surveys how the Bible was used by 13 influential German writers of the twentieth century, including Else LaskerSchüler, Hilde Domin, Erich Fried, and Stefan Heym each of whom receives an annotated chapter. Gellner relies on examples from both poetry and prose which he briefly comments on. While this is an interesting book, the author does not seem to come up with a particular conclusion, though he seems to argue, implicitly, that the influence of the Bible is particularly strong in the work of Jewish authors. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2004) 1–224 (BL)

2291

Bertram Kircher (ed.), Die Bibel in den Worten der Dichter One could call this the German poets’ Bible: an anthology of re-written and re-told biblical passages, arranged in their canonical sequence from Genesis to the book of Revelation. The compiler prefers poetry to prose, and in certain cases (the book of Psalms and the Song of Songs) resorts to including a few examples of translations rather than actual poetic or literary renderings and responses. Although dates are given for the authors and anonymous texts (from medieval times to the twentieth century), all commentary is lacking. Verlag Herder, Freiburg (2005) 1–702

2292

Tom Kleffmann (ed.), Das Buch der Bücher. Seine Wirkungsgeschichte in der Literatur Eight papers explore the impact the Bible made on literature. Job (G. Lauer), Latin Bible epics of late antiquity (S. Döpp), French literature from Voltaire to Gide ( J. von Stackelberg), Genesis 3 in philosophy ( J. Gidion), Shakespeare (Th. Wolpers), H. Melville (D. Goeske), Thomas Mann (I. von der Luehe), Christ the revolutionary in Russian literature (R. Lauer). A rich collection! Universitätsverlag Göttingen, Göttingen (2004) 1–175 (BL)

2293

Heimo Reinitzer, Bindung und Freiheit. Vom Verhältnis der Literatur zur Bibel An Beispielen aus der mittelalterlichen Literatur sowie aus neuerer Zeit zeigt der Verf., wie biblische Texte Perspektiven auf die jeweilige Gegenwart eröffneten und diese zu

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verstehen halfen. Seit Jahrhunderten hat die Literatur die Bibel in sich “eingebunden, mit ihr auseinandergesetzt, von ihr distanziert, sie weitergeschrieben und gegen sie anformuliert” (66). Durch diese Auseinandersetzung, auch wenn es sich dabei manchmal um eine Distanzierung handelte, ist die Bibel ein Teil der Literatur, ein Teil heutiger europäischer Gesellschaften geworden, die im Bewusstsein historischer Entwicklung der Bibelinterpretation einen verantworteten Umgang mit biblischen Texten entwickeln und somit die Bindung zur eigenen Geschichte erhalten können. Wolfenbütteler Hefte 17; Rudolph Smend u.a., Das Jahr der Bibel; Harrassowitz Verlag, Wiesbaden (2004) 38–82 (DL)

✩ 2294

Dan Vogel, The Legacy of Two Adams Dem Beitrag liegt eine Unterscheidung J.B. Soloveitchiks zwischen einem Adam Natura in Gen 1 und einem Adam Humanus in Gen 2 zugrunde. Das Vermächtnis dieser beiden Urtypen des Menschen wird anhand zwei weiterer biblischer Helden aufgezeigt: Kohelet als Adam I und Ijob als Adam II. Anschließend erörtert der Verf. eine Synthese der beiden Adam-Gestalten in der Person des Kapitäns Ahab aus der Novelle H. Melvilles Moby-Dick oder der Wal (1851). Wie Adam, Kohelet oder Ijob ist auch Kapitän Ahab ein Held Gottes im paradoxen Drama auf der Suche nach Erkenntnis. Im Unterschied zu den biblischen Helden überschreitet aber Melvilles Held die Grenze zu Rebellion und muss dafür bezahlen. JBQ 33/1 (2005) 3–12 (DL)

2295

Kim Paffenroth, In Praise of Wisdom: Literary and Theological Reflections on Faith and Reason The author offers five readings of a Western classic (Dostoevsky, Augustine, Goethe, Shakespeare, Pascal, and H. Melville) in the light of the OT in general or the biblical figure of Wisdom, the NT discourse on folly, Koheleth, and Job. The Bible emerges as a most useful key to unlock the mysteries of some of the classics of Western literature. Continuum, London (2004) XV/1–160

2296

Jonneke Bekkenkamp et al. (eds.), Sanctified Aggression: Legacies of Biblical and Post-Biblical Vocabularies of Violence Fifteen papers explore as many aspects of violence in literature and the arts. Some of the papers focus on how certain biblical characters are used in literature: the daughter of Jephtah (K. Spronk), Jesus (D. Jasper), Pinhas the priest (T.K. Beal), Isaak (Y. Sherwood). A.G. Hunter studies racist stereotyping in the Bible and how it was used later to justify discrimination. JSOT.S 400; T & T Clark, London (2003) XII/1–248

2297

David Jasper, Wandering in the Desert: From the Exodus to The English Patient From the desert has grown a vast and varied literature, from the Bible to contemporary fiction and poetry. Underpinning this literature is a theological wisdom that is barely heard and is forgotten at our peril. Recent political and military activities in the deserts of the Middle East have radically obscured that wisdom. This essay seeks to give it voice and assert again its necessary claims. On the following pages (169–173) S. Brent Plate responds to this paper. Literature and Theology 18/2 (2004) 153–168

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2298

Robert Tausky, Hiob. Ein Mann im Lande Uz und seine Wege durch die Welt Tausky, Jewish and a citizen of Switzerland, is an amateur Judaica scholar. The present book surveys the impact the book of Job made not only on Jewish exegesis (here well documented), but also on philosophy and the arts. While there are a few bibliographical references, there is no index. Nevertheless, the author has penetrated deeply into a vast and essentially unexplored territory. Königshausen & Neumann, Würzburg (2004) 1–125 (BL)

2299

Florian Schneider, Im Brennpunkt der Schrift. Die Topographie der deutschen Idylle in Texten des 18. Jahrhunderts Das 18. Jahrhundert ist die Zeit, in der neue Idyllen geschrieben wurden, und zwar in mehr oder weniger loser Anknüpfung an antike Autoren (Theokrit, Vergil). Der Verfasser der vorliegenden Studie bestimmt die Idylle als “Medium der Refundierung metaphysischer Wahrheit in der natürlichen Innerlichkeit des Menschen” (162) und schreibt daher über das biblische Paradies und über griechische Atlantis-Sagen als Idyllen, um dann zur deutschen Idyllendichtung und der Auflösung der Gattung zu kommen. Wesen und Auflösung der Idylle laufen in Goethes “Novelle” zusammen. Leider fehlt ein Namens- und Sachregister. Königshausen & Neumann, Würzburg (2004) 1–224 (BL)

2300

Jennifer Gribble, Why the Good Samaritan was a Bad Economist: Dicken’s Parable for Hard Times Mr. Gradgrind’s subversion of the Bible makes part of a larger cultural phenomenon Dickens sees in Victorian England ‘eighteen hundred and odd years after our master’. The novel’s concluding reference to ‘the writing on the wall’ underlines the inability of a godless realm to heed the ancient wisdom and moral authority of the repressed text. Dickens’ response to the truth claims of utilitarian thinking is to restore the marginalized discourse of Christianity, rewriting the parable of the Good Samaritan for his times. The parable not only gives interpretative clues to the plot and character, setting and symbolism of Hard Times, it provides the foundation of its metadiscursive interest in the nature and significance of narrative. In a series of intersecting narratives, the novel reflects on the interchangeable roles, and the ability imaginatively to inhabit the situation of another, inherent in the parable’s meaning. In exploring the contest between the oppositional discourses of Christian altruism and market-driven utilitarian self-interest, the novel takes its ethical bearings from the parable’s narrative of redemptive love. It draws on the Old Testament as well as the New, activating the theological connection between the victim’s fall and suffering, and man’s first disobedience. Various appropriations of the parable, by Gradgrind, Bounderby, Mrs. Sparsit and Stephen Blackpool for example, show the carnivalesque vitality and moral complexity Dickens finds in the contest. Literature and Theology 18/4 (2004) 427–441

2301

Linda Day, Vashti Interpreted: Nineteenth and Twentieth Century Literary Representations of the Book of Esther Dass in literarischen Repräsentationen des Estherbuches aus dem 19. und 20. Jh. die Figur der Vashti fokussiert wird, verdankt sich vermutlich der entstehenden Frauenrechtsbewegung. Vashti steht in diesen Werken für die Frau, die sich ihren vermeintlichen ehelichen Pflichten verweigert. Proceedings EGL & MWBS 23 (2003) 1–14 (SP)

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2302

Katherine Brown Downey, Perverse Midrash: Oscar Wilde, André Gide, and Censorship of Biblical Drama Oscar Wilde’s “Salomé” (1896) and André Gide’s “Saül” (1898 on the love between David and Jonathan) were censored and failed to be performed. Both plays clearly participated in the discourses of their time that advocated new ways of reading the Bible, called for theatre reform, and debated stage censorship. The author of this fine book has collected much material on nineteenth-century interpretation of the Bible in Great Britain, and the censorship of biblical drama. Continuum International Publishing, London (2004) XI/1–180 (BL)

2303

Manfred Engel (ed.), Rilke-Handbuch. Leben – Werk – Wirkung Rilke, the German poet, ranks among the international classics of modern poetry, and the editor, in the attractive volume’s final section, characterizes him as an author who belongs to the symbolist school that he, in his work, reformulated from the perspective of the then-current philosophy of life. Both Rilke’s contexts and his individual works are his discussed, and of particular relevance is the section on the Bible, contributed by Katja Brunkhorst who is about to publish her London thesis on Rilke and Nietzsche. Brunkhorst states that Rilke in a way liked the OT but never came to appreciate the NT. A companion volume to the present one (with another excellent contribution on Rilke and the Bible, by U. Fülleborn) is: M. Engel and D. Lamping (eds.), Rilke und die Weltliteratur, Munich 1999. All researchers on Nietzsche are likely to use the present volume with much profit. Verlag J.B. Metzler, Stuttgart (2004) XV/1–570 (BL)

2304

Peter Stotz, Mutmassungen über einen verstoßenen Bruder: Edichtetes zu Judas Iskariot Dieser Überblick über die Judasgestalt in deutschen Texten des Mittelalters wird durch eine weitere Studie ergänzt: P. Stotz, Bilder des Bösewichts: Judas Iskariot in lat. Texten der Spätantike und des Mittelalters, in: Nova de veteribus, Festschr. Paul Gerhard Schmidt, 2004. Therese Fuhrer u.a. (Hg.), Geschichten und ihre Geschichte; Schwabe Verlag, Basel (2004) 311–331

2305

Wolfgang Wiesmüller, Paul Celans Gedicht “Psalm” und der jüdische Gottesname JHWH The numerous interpretations of Celan’s poem “Psalm” tend to relativise the blasphemic gestus of the text. In contrast to such tendencies Celan questions the Jewish image of God. His radicality is to be emphasised. Considering Celan’s speech given on the occasion of the Büchner Preis, the application of YHWH, the Hebrew name of God, to the lyrical speaker appears as the “Gegenwort”. The “Gegenwort” is expressed when facing the emptiness of transcendence. An experience which is caused by the Shoa both biographically and historically. When regarding the context of the lyric prayers written after 1945 Celan either shows possibilities how to write poems after Auschwitz. And furthermore, he even serves justice to a theology of prayer after Auschwitz, which is pleading for a “Hermeneutik des Bruchs” (T. Dienberg). PzB 14/1 (2005) 23–34

2306

Tanja Gojny, Biblische Spuren in der Lyrik Erich Frieds Biblical reminiscences, quotations and allusions mark the lyrical work of the anti-Zionist Jewish author (1921–1988). Many of the poems here analyzed are political, and some are critical of the Bible, especially its potential of inspiring Jewish violence. Theologie und Literatur 17; Matthias-Grünewald-Verlag, Mainz (2004) 1–556

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2307

Rita Müller-Fieberg, Literarische Rezeptionen des “neuen Jerusalem” (Offb 21f.) als Impuls für Theologie und Praxis Offb 21f. wird in der Literatur bis heute rezipiert: individuell-eschatologisch, als Symbol hoffnungsloser apokalyptischer Zerstörung, in Projektion auf andere Städte und Länder, in Übertragung auf zwischenmenschliche Beziehungen, als apokalyptischer Traum oder Alptraum. Exegese muss sich mit der in Offb 21f. angelegten Schwarz-Weiß-Malerei, der Abwertung der Schöpfung und der göttlichen Allmacht kritisch auseinandersetzen. ZNT 13 (2004) 33–42 (MW)

Art: general ★ early Christian ★ Byzantine ★ medieval ★ Renaissance and modern 2308

Sabine Poeschel, Handbuch der Ikonographie. Sakrale und profane Themen der bildenden Kunst Prefaced by a well-written and pedagogically useful introduction to iconography and iconology (in the sense given to these terms by E. Panofsky), the author presents the iconography of biblical (OT and NT) subjects in Western art. She follows the canonical sequence of the biblical books from Genesis to revelation, and ends each section with a small list of works of art. There are many illustrations, and there is also a long bibliography at the end of the volume which, unfortunately, does not tell the reader where to look for further information on the iconography of a specific biblical person or scene. Nevertheless, in a time of declining biblical learning among the educated, many readers will use this book and its glossary for quick information on an important and culturally relevant subject. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–432

2309

Hiltgart L. Kelter, Lexikon der Heiligen und biblischen Gestalten. Legende und Darstellung in der bildenden Kunst. 10. Auflage Although the subtitle, with its reference to art, promises more than the volume offers (there are not very many illustrations), this is a most helpful pocket dictionary of saints and biblical characters. Many biblical figures are listed, though regrettably not in the Loccum form, now standard in German publications. The longest entries are on Christ and Mary (p. 111–163, 413–426), and there are a few entries one would hardly expect (Zefirot, for instance). The bibliography is said to be new, but some items still need updating (there is now a major critical Latin edition of the Golden Legend; the years of publication assigned to the new editions of Lexikon für Theologie und Kirche and of Religion in Geschichte und Gegenwart are arbitrary). Philipp Reclam, Stuttgart (2005) 1–703 (BL)

2310

Hannelore Sachs et al., Wörterbuch der christlichen Ikonographie Originating and first published in East Germany in 1973, this one-volume dictionary of Christian iconography was reprinted and updated several times. The present eighth edition continues a significant tradition, though the occasional bibliographical references could be more helpful than they actually are. Visibly, bibliographical research was done in the early 1970s, though there is an occasional item dating from the 1990s, and important recent handbooks such as H.M. von Erffa’s “Ikonologie der Genesis” (2 vols., 1989 and 1995) does not seem to be known to the authors. Nevertheless: a good source to go to when researching Bible-related iconography in Western art. Schnell & Steiner, Regensburg (2004) 1–390 (BL)

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2311

Peter Murray et al., Oxford Dictionary of Christian Art First published in 1996 and now reprinted without alterations, this is a convenient guide to Christian – and especially biblical – subjects in art. Ezekiel gets one and a half columns, Mary Magdalene five and a half, and Joshua two, and one must say that the space is well used. While scholars will presumably lament the fact that there are no individual bibliographical notes (but there is a bibliographical guide placed at the end of the book), the inexpensive paperback is most helpful for whoever wishes to immerse himself/herself in a fascinating subject. Oxford Paperback Reference; Oxford University Press, Oxford (2004) XI/1–646 (BL)

2312

David Ganz et al., Ästhetik des Unsichtbaren: Bildtheorie und Bildgebrauch in der Vormoderne While one may feel that the title, in its very generality, promises more than the volume delivers, this is nevertheless a collection of well-argued papers on Christian art and especially on visuality. While most of the papers deal with late medieval material, some comment on earlier (T. Lentes on the mysticism of Henry Suso) and later subjects (H. Körner on the art of spiritualism). Among the most valuable contributions are: J. Hamburger, Body vs. Book; P.A. Mariaux, Faire Dieu (on the relationship between the making of the Eucharist and the making of images); M. Schulz, Die Präsenz der siegreichen Gottesmutter (on ancient traditions relevant to understanding an iconographie type). Unfortunately, there is no index in this volume. KultBild 1; Dietrich Reimer Verlag, Berlin (2004) 1–375 (BL)

2313

Heinrich Wölfflin, Kunstgeschichtliche Grundbegriffe. Das Problem der Stilentwicklung in der neueren Kunst First published in 1922 and now in its nineteenth German edition, Wölfflin’s “basic notions” rank as a classic of art history (and one regrets that some art historians tend to reduce art history to using Wölfflin’s repertoire of stylistic description). The present edition is the first one to include some of the illustrations in color. Since the author’s examples are mainly taken from religious iconography (scenes from the life of Mary, Hannah offers Samuel to the priest Eli, Christ at Emmaus, etc.), the book must also be considered a classic on Christian art. Schwabe Verlag, Basel (2004) 1–287 (BL)

✩ 2314

Christian Grappe, Jésus et la Samaritaine: de la pertinence et de l’interêt de l’exégèse que paraît supposer une fresque de la catacombe de Callixte Exegese von Joh 4 vor dem Hintergrund einer Freskenmalerei des cubiculums A3 der “Catacombe de Callixte”. Abbildungen dieser und weiterer Fresken, die zum Vergleich herangezogen werden, sind beigefügt. PosLuth 52/3 (2004) 235–254 (SP)

2315

Ayako Hosoda, Darstellungen der Parabel vom Barmherzigen Samariter The author modestly presents his Heidelberg thesis on the parable of the Good Samaritan as an update of an unpublished thesis on the same subject (O. Schrammen, Diss. Münster 1953), though he offers much more. The basis is formed by an annotated catalogue of sixty-one items that begin with an illumination dating from the end of the sixth century and ends with a twelfth-century carpet mentioned in a written source. The most recent items catalogued – and lavishly illustrated – are seventeenth-century

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Greek frescoes. Although the present book offers mainly a catalogue, and not much interpretation, the learned author is to be congratulated on his fine achievement. (Available from: Michael Imhof Verlag, Stettiner Str. 25, D-36100 Petersberg, Germany.) Michael Imhof Verlag, Petersberg (2002) 1–176 (BL)

2316

Peter Landesmann, Die Himmelfahrt des Elija. Entstehen und Weiterleben einer Legende sowie ihre Darstellung in der frühchristlichen Kunst Elija’s ascent to heaven is here explored from its biblical account (2 Kings 2) and echoes (Mal 3:23f; Sir 48:9f ) to its rabbinic and patristic receptions. The focus of this book is on the Elija’s ascension as it is depicted in ancient Jewish and early Christian works of art, including the catacombs of Rome, sarcophagi, mosaics, and the wooden door of Santa Sabina (in Rome). Though not written by an art historian, this is a lovely illustrated book, fully documented with notes and a bibliography. Böhlau Verlag, Wien (2004) 1–328 (BL)

2317

Robin Margaret Jensen, Face to Face: Portraits of the Divine in Early Christianity Examining how God and eventually Christ are portrayed in early Christian art, Jensen explores questions of the relationship between art and theology, conflicts over idolatry and iconography, and how the Christological controversies affected the portrayals of Christ. Since much of this art comes from ancient Rome, she places her analysis in the context of the history of Roman portraiture. One hundred photographs – some in color – enhance the discussion. – Recommended. Fortress Press, Minneapolis, Min. (2005) XVIII/1–234

✩ 2318

Maria Vassilaki (ed.), Images of the Mother of God: Perceptions of the Theotokos in Byzantium Twenty-seven papers, accompanied by numerous plates and illustrations, explore as many aspects of the Virgin Mary in the art of Byzantium. While the focus is on high art as found on valuable icons and in churches, folk art and popular culture (including contemporary folklore) receive some attention. Th.F. Mathews and N. Muller write perceptively on “Isis and Mary in early icons”, L. James shows that the Virgin was not shown dressed as a (Byzantine) empress, and B. Pitarakis comments on private devotional practices some of which involved the use of mass-produced objects (such as pectoral crosses), and H. Maguire on “Byzantine art as evidence for the early cult of the Virgin”. G. Wolf, in an important contribution, studies the cult images of the Virgin in medieval Rome (cf. Gerhard Wolf, Salus populi Romani. Die Geschichte römischer Kultbilder im Mittelalter, Weinheim 1990). All the contributions include bibliographical footnotes. – Fully indexed, this is a most valuable, up-to-date repertoire of knowledge about Mary in Byzantine art and piety. Ashgate Publishing, Aldershot (2005) XXXII/1–383 (BL)

2319

Barbara Baert, A Heritage of Holy Wood: The Legend of the True Cross in Text and Image First published in Dutch but now available in an English version, A Heritage of Holy Wood offers a thorough study of the legends of the finding and the exaltation of Christ’s cross in Jerusalem. The “inventio” legend recounts Helena’s finding of the cross in fourth-century Jerusalem, while the “exaltatio”, recounts how the cross, after having been captured by the Persians in 614, was restored to Jerusalem in 628. The author also considers the veneration of fragments of the cross, though her emphasis is

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on how the legend was received in the West (e.g. in the Golden Legend) and depicted as a picture story especially in churches. Carolingian and Romanesque art figures prominently in the book, and there are numerous plates, some in color. – An important contribution to medieval art and legend. Cultutes, Beliefs and Traditions 22; Brill, Leiden (2004) XXIV/1–527 (BL)

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Holger A. Klein, Byzanz, der Westen und das “wahre” Kreuz. Die Geschichte einer Reliquie und ihrer künstlerischen Fassung in Byzanz und im Abendland Among the relics (usually fragments of saints’ bones), the dominical relics enjoy a privileged position, and among these (including the nails with which the Lord was crucified, thorns from the crown of thorns, etc.), fragments of the true cross have become the most prominent ones. Klein’s monumental thesis begins with a major chapter on the veneration of relics of the true cross in the East, Rome, and Western Europe, in order then to deal with his actual subject: reliquaries. While the subject is well known among medieval art historians, the relevant material has never been catalogued and analyzed as detailed as it is done here. Special attention is paid to the question of how the presence of Byzantine relics led to new artistic developments in the West. Byzantine style is often “quoted” in the interest of authenticating a given relic. Encyclopedic in scope, this is a major contribution to the reception of Eastern art forms in the West. Ludwig Reichert Verlag, Wiesbaden (2004) XII/1–402, 120 plates (BL)

2321

Karl Christian Felmy, Das Buch der Christus-Ikonen The author, well-published on the subject, not only explains simple icons showing the portrait of Christ; he places these icons in the wider context of art history and adds substantial chapters on icons visualizing very complex christological themes, including the Last Judgment. The book includes many colour plates and a bibliography. Verlag Herder, Freiburg (2004) 1–192 (BL)

✩ 2322

Michael Batterman, Genesis in Vienna: the Sarajevo Haggadah and the Invention of Jewish Art The publication of the illuminated fourteenth-century Sarajevo Haggadah in 1898 was hailed as an event, as was the 1895 edition of the Vienna Genesis. Battermann explores how these two editions raised questions of the identity and possibility of Jewish art. The notion of a specifically Jewish art was promoted by David Kaufmann. David S. Areford et al. (eds.), Excavating the Medieval Image; Ashgate Publishing, London (2004) 309–330 (BL)

2323

Christine Jakobi-Mirwald, Das mittelalterliche Buch. Funktion und Ausstattung Following upon the author’s “Buchmalerei. Ihre Terminologie in der Kunstgeschichte” (Berlin, 2d ed. 1997), the present book offers a thorough introduction to medieval books, their writing, illumination, and use (i.e., reading!). There are many illustrations, several bibliographies, and indexes listing all the manuscripts mentioned. Illustrated Bibles figure prominently in this important tool for serious research. Universal-Bibliothek 18315; Philipp Reclam jun., Stuttgart (2004) 1–317 (BL)

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2324

Beate Braun-Niehr, Das Brandenburger Evangelistar Although this is an introduction to, rather than a full study of, the illuminated Brandenburg Book of Gospels, it is a most helpful publication. Many of the illuminations that depict scenes of the life of Christ are printed in the form of large colour plates, and the accompanying text is both descriptive and analytical. The learned author, art historian and specialist on medieval illuminations, dates the book to ca. 1200 and determines Magdeburg as the most likely place of origin. Schnell & Steiner, Regenburg (2005) 1–104

2325

Norbert Schneider, Geschichte der mittelalterlichen Plastik. Von der frühchristlichen Antike bis zur Spätgotik This is an attractively designed book on the history of medieval sculpture (including relief ). The first section gives an introduction and a survey (with 52 illustrations), while the second part analyses 43 objects in detail, from a fourth-century sarcophagus to an altarpiece by Riemenschneider. As is to be expected, most of the subjects visualized are from the Bible. Notes, bibliography, and glossary make this a reliable guide to its subject. (Available from the publisher: Deubner Verlag, Richard-Strauss-Str. 3, D-50931 Köln.) Deubner Verlag, Köln (2004) 1–188 (BL)

2326

Kathryn Starkey et al. (eds.), Visual Culture and the German Middle Ages As Norbert Ott observes in a fine essay, contemporary medievalists no longer believe, as E.R. Curtius did, that the visual was secondary to the written word, and that only texts functioned as carriers of thought. Instead, they follow Aby Warburg’s program of integrating textual and art-historical scholarship to create a new, total discipline of cultural history. In recent years, this project has gained momentum both in the US and in Germany, and the present collection of twelve papers by American and German art historians shows that the approach is by now well established and fruitful. J.-D. Müller ably comments on writing, speech, and image as “competing” signs, and N. Largier compares visionary texts and religious drama. Horst Wenzel offers the interesting argument about the relation between art and the printing press; he reminds us that the technology of the printing press was actually prefigured by Christ treading the grapes. And there is no end of interesting papers! – An excellent subject index facilitates access to the material included in this valuable book. Palgrave Macmillan, Basingstoke (2005) XII/1–290 (BL)

2327

Gerhard Lutz, Das Bild des Gekreuzigten im Wandel. Die sächsischen und westfälischen Kruzifixe der ersten Hälfte des 13. Jahrhunderts Die von Robert Suckale betreute kunsthistorische Dissertation stellt einen mit ausführlichem Beschreibungstext versehenen Katalog von 96 Kruzifixen auf und erörtert diese samt ihrer Begleitfiguren ( Johannes, Maria usw.). Im Mittelpunkt stehen das Kruzifix der Stiftskirche Cappenberg, die Triumphkreuzgruppen im Halberstädter Dom, der Halberstädter Liebfrauenkirche und in der Stiftskirche Wechselburg. Ausführlich besprochen werden auch drei Kurzifixe auf der Insel Gotland. Besondere Bedeutung wird dem damals zunehmenden Hang zur Visualisierung des Passionsgeschehens und der textlich belegbaren Ansprache des Betrachters durch den Gekreuzigten zugemessen; ein ganzes Kapitel ist der hier relevanten Theologie und Frömmigkeitsgeschichte gewidmet, S. 29ff. Zahlreiche Abbildungen, auch in Farbe, sind dem wichtigen Werk beigegeben. (Zu beziehen von: Michael Imhof Verlag, Stettiner Str. 25, D-36100 Petersberg, Deutschland.) Michael Imhof Verlag, Petersberg (2004) 1–304 (BL)

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2328

Andreas Dehmer, Italienische Bruderschaftsbanner des Mittelalters und der Renaissance Devotional banners showing scenes from the passion of Christ, the Virgin Mary, a saint, or a Eucharistic motif were very popular in medieval Italy. They belonged to lay fraternities and were carried through the streets when the fraternity celebrated its holy day with a procession. Often, these banners had very fine paintings by accomplished masters, and Dehmer suggests that the banners contributed to the emergence of canvas painting. Dehmer’s book is the first study of these banners, and he deals with his subject with much learning and attention to cultural-historical detail. As can be seen from this attractive book, art historians no longer separate artefacts from their original context. I Mandorli 4; Deutscher Kunstverlag, München (2004) 1–399 (BL)

2329

Susanne Wittekind, Altar – Reliquiar – Retabel. Kunst und Liturgie bei Wibald von Stablo Three well-known, but understudied objects of twelfth-century art – the Alexander (head) reliquary, a small portable altar, and (now kept in the Pierpont Morgan Library, New York) a triptychon with a holy cross relic – are here studied by an art historian who is also a medievalist with interest in historical and theological sources, including biblical iconography. Since the three objects were donated by Abbot Wibald (d. 1158) to his monastery in Lüttich (in what is now Belgium), it makes sense to explore whatever can be known of Wibald’s theology and use it to elucidate these precious objects. In fact, Wittekind considers them as bearers of theological thought, as objects reflecting the abbot’s dignity and worldview. One chapter invokes Emile Mâle’s dictum: “For the art historian, liturgical books are the most relevant ones”, and one can only agree. Pictura et poësis 17; Böhlau Verlag, Köln (2004) VII/1–426, plates 1–125 (BL)

2330

Elisabetta Limardio Daturi, Représentations d’Esther entre écritures et images After a long introduction to the understanding of the Esther book in Jewish and Christian interpretation, the author offers an illustrated survey of the iconography of Esther subjects in art, mostly from the fifteenth and sixteenth centuries. The author has also compiled several bibliographical appendices, not only on Esther in medieval and Renaissance art, but also in theater. A most valuable scholarly resource. Leia 3; Peter Lang Verlag, Bern (2004) IX/1–293 (BL)

✩ 2331

Samuel Terrien, Renaissance Artists and Biblical Exegetes Renaissance artists dared to perpetrate a half-concealed challenge to Church authorities by inserting into their work some tiny detail that could be obscured by the main subjects of their painting. The half-concealed detail, often ignored or misunderstood by art critics, constitutes unexpectedly a new message of the artist. Three illustrations of artistic ‘exegesis’ have been selected for this essay: Scheggi’s Marriage Dance (c. 1450), The van der Weyden’s St Luke Sketching the Maria Lactans (c. 1458?) and the Grand Landscape by the Sea by Brueghel the Elder (c. 1558). JSOT.S 389; J. Harold Ellens et al. (eds.), God’s Word for Our World. Vol. II; T & T Clark International/Continuum, London (2004) 268–278

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2332

Heide J. Hornik et al., Illuminating Luke: The Infancy Narrative in Italian Renaissance Painting This study of the work of four artists – Leonardo, Jacopo Pontormo, Domenico Ghirlandaio, and Ambrogio Lorenzetti – is prefaced by an essay on Luke seen as a painter. The book is lavishly illustrated. Trinity Press International/Continuum, London (2003) XII/1–164

2333

Michael Baxandall, Die Kunst der Bildschnitzer. Tilman Riemenschneider, Veit Stoss und ihre Zeitgenossen As is known, German wood sculpture flourished in southern Germany in the generation living around 1500, and this art has found an excellent interpreter in Michael Baxandall whose classic account was first published in English in 1980, and in German in 1984. The present edition is a slightly revised version of the German translation. Baxandall discusses his subject in the context of German cultural life which he describes in an expert way, as is to be expected from one of the luminaries associated with London’s famous Warburg Institute. Verlag C.H. Beck, München (2004) 1–404 (BL)

2334

Magdalena Bushart, Sehen und Erkennen. Albrecht Altdorfers religiöse Bilder The (scholarly) myth of Altdorfer as someone who painted biblical scenes and scenes based on classical sources as an excuse for painting landscapes has been abandoned by more recent scholarship. Bushart, in her habilitation thesis, considers Altdorfer as a learned man who conversed with humanists and who must have been familiar with devotional books such as the Meditationes vitae Christi and the visual and emotional devotionalism promoted by such literature. Bushart makes much of the interaction between the contemporary viewer and the painting contemplated, arguing that it should not be considered something unique to interacting with pictures specifically designed for devotional purposes (Andachtsbilder). – Instructive for the history of the religious sentiment in sixteenth-century Germany. Deutscher Kunstverlag, München (2004) 1–365 (BL)

2335

Arianne Faber Kolb, Jan Bruegel the Elder – The Entry of the Animals into Noah’s Ark Bruegel’s Entry, painted in 1613 and now in the Getty Museum (with Bruegel’s own replica in the National Museum of Budapest), the artist popularized the paradise landscape as a new genre of landscape painting. Exploring Renaissance zoology, religious views of nature, the collecting and keeping of animals in menageries, the author studies a wide range of subjects relevant to understanding Bruegel’s art. The volume is brilliantly illustrated with similar paintings (78 plates) by other well-known and lesser known artists. Bruegel’s paradise landscape appealed to aristocrats whose collections were filled with objects collected from nature. Especially two of the animals – horse and lion – imply specific references to a courtly context. (Getty Trust Publications, 1200 Getty Center Drive, suite 500, Los Angeles, Cal. 90049-1620) J. Paul Getty Museum, Los Angeles (2005) 1–98 (BL)

2336

Jane Boyd et al., Visuality and Biblical Text: Interpreting Velásquez’ Christ with Martha and Mary as a Test Case Philip Esler of the University and St. Andrews has teamed up with an artist to study a painting shown in the National Gallery of London: V.’s “Kirchen Scene with Christ in the House of Martha and Mary” (1618). While this painting echoes Luke 10:38ff,

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this is not the whole story, but the story is a complex one. Boyd and Esler develop a new methodology that is readily applicable to other paintings on biblical themes. The core of their approach is to fix upon the three contexts relevant to interpretation, that of the ancient biblical text, the artist’s environment (in this case, early seventeenth century Seville) and today’s viewer. This focus brings out persistent if varying social patterns linking gender and space with honour and shame. They integrate with this a close consideration of compositional development and painting processes demonstrated by the artist in this work. Boyd and Esler situate Velázquez’ Christ with Martha and Mary in relation to other major paintings concerning Christ’s visit to Martha and Mary from the eleventh century onward, to Renaissance understandings of optics and perspective, and to the Tridentine Decree on sacred images. They also make an entirely new proposal for how Velázquez adapted the composition of his studio in order to make this painting. Their solution explains both the enigmatic fact that Jesus is raising his left hand in breach of Spanish custom and the disconsolate expression on the face of the young woman in the foreground. – A masterpiece. Arte e archeologia. Studie e documenti 26; Leo S. Olschki Editore, Firenze (2004) 1–156 (BL)

2337

Arthur K. Wheelock Jr. et al., Saints as Men. Rembrandt’s New Testament Portraits Rembrandt depicted biblical figures as real people, not as idealized heroes. He sought out biblical stories that revealed both man’s fallibility and his humility in seeking God’s mercy. In his religious portraits his brooding figures try to comprehend the mysteries of life and the Christian message, but also seem to struggle with an awareness of their own impending mortality. BiRe 21/2 (2005) 26–31 (CB)

2338

Werner Telesko, Barocke Ikonographie und Bibelillustration A discussion of the illustrations that were included in printed bibles of the seventeenth, eighteenth and nineteenth centuries, with five plates. The classics are Matthäus Merian, Johann Christoph Weigel, and the Klauber brothers, but reference is also made to Schnorr von Carolsfeld and Gustave Doré. UTB 8308; Werner Telesko, Einführung in die Ikonographie der barocken Kunst, Böhlau Verlag, Wien (2005) 47–60 (BL)

2339

Sakkie Cornelius, The Power of Images: The Bible in Art and Visual Representation in South Africa Artists are not merely illustrators, but also interpreters of ancient texts such as the Bible. The works of South African artists such as Mbatha on biblical stories are well known, but the art of the Namibian Muafangejo should also be acknowledged. Examples from the book of Genesis in the medium of the linoprint are discussed and compared with other representations in art. The work of Mbatha and Muafangejo represent an African reading of the text. Scriptura 87 (2004) 254–260

Theater – film – music 2340

Dan W. Clanton Jr., Samson et Dalila. What French Opera Reveals About the Biblical Duo Surprisingly little of the modern picture of Delilah and Samson is found in the bible, but comes instead from later art, literature and music inspired by the tragic but terse biblical story. The article examines Camille Saint-Saëns’s opera Samson et Dalila, which

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removes certain ambiguities of the biblical text while complicating the compact story sketched in Judges 16 and turning it into a more religiously oriented and complex tale. So the opera makes a stronger religious statement about the importance of monotheistic faith versus the more materialistic idolatry of the Philistines and therefore shows Samson as a champion of God and Delilah’s motivations clearly based on personal vengeance and religious favour. BiRe 20/3 (2004) 12–19.44–46 (CB)

2341

Anton Karl Kozlovic, The Hidden Jesus within Popular Films: ChristFigures as Sacred Subtexts Jesus films abound, but less appreciated are the numerous hidden Jesus characters built into popular films, the Christ-figures. Although their existence, re-discovery and crafting is an ever-burgeoning area of academic religious discourse, Christ-figures are frequently ignored by critics, unappreciated by film fans, or resisted by religionists and anti-religionists alike for a variety of unwholesome reasons. Using textually based, humanist film criticism as the analytical lens, a brief survey of the popular cinema and associated critical literature is conducted to identify, illustrate and explicate this religious phenomenon. Five categories are explored herein, namely: (1) “normal” Christfigures, (2) alien Christ-figures; (3) female Christ-figures; (4) animal Christ-figures; and (5) inanimate Christ-figures. It is concluded that the field is a living genre whose future looks undiminished in the foreseeable future, and whose pedagogic utility for religious education has not been fully tapped to date. Further research into this exciting interdisciplinary field is recommended. Scriptura 85 (2004) 97–109

2342

Sylvain De Bleeckere, ‘The Passion of The Christ’: Commentaren op Mel Gibson’s film Mel Gibson’s controversial film The Passion of Christ touched on several important theological questions that this collective article addresses form three different perspectives. S. De Bleeckere analyses Gibson’s christology with its pronounced apologetic character, which, in the context of post-modern culture, buttresses, nourishes and articulates the tendency toward fundamentalism. P. Chatelion Counet reveals anti-Semitic features in the language and image of Gibson’s film. H. Häring criticizes connection of the idea of reconciliation and brutality in the film that suggests the notion the greater the suffering, the greater the redemption. It is concluded that such an instrumentalization of pain encourages a latent fanaticism. TTh 44/4 (2004) 361–385

2343

Kathleen E. Corley et al. (eds.), Jesus and Mel Gibson’s The Passion of the Christ. The Film, the Gospels and the Claims of History Fifteen papers deal with Gibson’s controversial Jesus film (2004) that was inspired not so much by the gospels than by the visions of Anna Katharina Emmerich, as recorded by Clemens von Brentano in the nineteenth century. Continuum, London (2004) IX/1–198 (BL)

2344

Philip A. Cunningham, Film and Fiction. Pondering the Passion Angesichts der Kontroversen um Mel Gibsons Film The Passion of the Christ beschäftigt sich dieser Beitrag mit der Möglichkeit und moralischer Notwendigkeit einer adäquaten Darstellung biblischer Passionserzählungen ohne Vorlagen für antisemitische Missinterpretationen. Angesichts der leidvollen Geschichte christlicher Anklagen gegen das Judentum ist heute v.a. die Einarbeitung wichtiger historischer Informationen, nicht

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zuletzt aus außerbiblischen Quellen, sowie die Aufbereitung des theologischen Verständnisses von Erlösung, welches den Passionserzählungen zugrunde liegt, in allen dramatisierenden Darstellungen dieser Erzählungen besonders wichtig. AThR 86/2 (2004) 323–333 (DL)

2345

Alan F. Segal, ‘How I Stopped Worrying about Mel Gibson and Learned to Love the Quest for the Historical Jesus’: A Review of Mel Gibson’s The Passion of the Christ The Passion of the Christ by Mel Gibson has proven to be a mass-cultural phenomenon. This article compares it with the recent film The Gospel of John and then evaluates the film under three rubrics: (1) artistic and religious merit, (2) historical accuracy, and (3) anti-Semitism. The relationship between these two films and the problem of the historical Jesus is investigated. JSHJ 2/2 (2004) 190–208

2346

Rikk Watts, ‘Mirror, Mirror, on the Wall . . .’: A Review of Mel Gibson’s The Passion of the Christ With its combination of icon and image, faith and history, this film does not fit the usual genres. But when judged in terms of its own unique filmic canons, The Passion of the Christ is a profound piece of cinematography, celebrating for the unbeliever the triumph of humanity over an all-too-common brutality and for the believer a powerful reminder that forgiveness and love of enemies lies at the very centre of Christian faith. JSHJ 2/2 (2004) 209–218

2347

Theodor Lescow, “Mein Herze schwimmt im Blut”. Die Solokantate BW 199 von J.S. Bach als individuelles Klagelied in der Tradition der alttestamentlichen Klagepsalmen The psalms of complaint in the Hebrew Bible generally fall into three phases: complaint – request for help – affirmation of trust. Between the request and affirmation there is a break, which has been thought to point toward a priestly oracle of salvation (Heilsorakel). Today, this assumption is increasingly doubted. Despite the 2000 year interval and the completely different context of the prayer, cantata BW 199 is structured according to the same principle. This goes to prove that we are dealing here with a self-contained, elementary prayer structure on which the process of prayer is based. BN 121 (2004) 95–102

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Shahar Natan, Women in the Bible and in Hebrew Song The examination and perception of figures from the Bible using other disciplines, such as Hebrew song, can add new dimension to the characters and can also provide additional points of view for their examination. This article deals with a number of women who have been the subject of songs (both words and music). At the top of the list of the most popular women in Hebrew song are the matriarch Rachel, and the daughter of Jephthah the Gileadite. The article then goes on to examine the figures in light of the approaches of the songwriters. Other women discussed in the article are Sarah, Hagar, Rebekah, Leah, Jezebel and Delilah. According to the article, it is sometimes the composer of the melody who emphasizes this or that facet of the figure described in the libretto of the song, not to mention the fact that sometimes there is a conflict between what is described in the libretto of the song and the conclusions that can be drawn from analysis of its melody. Beit Mikra 178 (2004) 97–115

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HISTORY OF RELIGIONS General 2349

Lindsay Jones (ed.), Encyclopedia of Religion. Second Edition Thoroughly revised, bibliographically updated (occasionally with references to internet sites, see pp. 349 and 8449), and expanded by numerous new articles, the second edition of the Encyclopedia of Religion remains one of the most important reference works used by both the general reader and the specialist. From the 1987 first edition, it has kept its Eliadean flavor, which can also be detected in the fourteen new “visual essays” that present photos on subjects such as sacred matter, sacred space, and sacred gaze. Eliade’s own contributions (on alchemy, center of the world, hierophany, initiation, orientation, sexuality, shamanism, and Yoga) are included. The biographical article on Eliade (d. 1986) has also received a long supplement by B.S. Rennie. The new articles deal mainly with gender, humor, law, media, museums, neuroscience, tourism, transculturation, and visual culture, and are typically called “gender and religion”, “humor and religion”, etc. In the long series of entries under the heading “study of religion”, a section on the study of religion in Western Europe is missing, though one may consult instead articles on “encyclopedias”, “Festschriften”, “periodical literature”, and “reference works” where at least some relevant information can be found. Surprisingly, I failed to find references to celebrated German and French manuals such as the “Handbuch religionswissenschaftlicher Grundbegriffe” and the “Encyclopédie des religions” edited by Ysé Tardan-Masquelier. Macmillan Reference, Detroit, Mich. (2005) CXLVI/1–10017 in 14 volumes (BL)

2350

Terry F. Godlove (ed.), Teaching Durkheim Ten papers explore the work of Durkheim in the interest of academic teaching. The reviewer found the editor’s article “Teaching the Critics” (107–130) a most helpful and illuminating defence of The Elementary Forms of Religious Life. All readers of Durkheim’s work will profit from this fine volume. Teaching Religious Studies; Oxford University Press, Oxford (2005) XII/1–244 (BL)

2351

Hiroshi Kubota. Religionswissenschaftliche Religiosität und Religionsgründung. Jakob Wilhelm Hauer im Kontext des Freien Protestantismus Hauer (1881–1962), the subject of this thesis, taught religious studies at the University of Tübingen, Germany, and is known for his activities that aimed (ultimately without success) to found a new liberal religious organization. Kubota reveals connections with Rudolf Otto, Hauer’s early activities as a missionary in the service of the Basler Missionsgesellschaft, and many other details that are relevant for the understanding of someone who understood religious studies as involving the practice of reorganizing (true, liberal, Germanic) religion. Tübinger Beiträge zur Religionswissenschaft 5; Peter Lang Verlag, Basel (2005) 1–299 (BL)

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Julien Ries et al. (eds.), Deux explorateurs de la pensée humaine: Georges Dumézil et Mircea Eliade In 1986, the two scholars of religion, friends for many years, died in Paris and Chicago, making the end of an era. During their final years, both of these men were accused of antisemitism, and much of recent writing about them comments on the matter. The present volume is an exception, for there is no particular focus on the matter. Five papers are devoted to Dumézil (arguing, in the main, that Dumézil’s analysis of early Roman religion should not be considered a failure), and eight to Eliade. Among the essays on Eliade, special mention must be made of that of Natale Spineto, an Italian scholar with Sorbonne connections, who offers a long and well-documented account

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of Eliade’s life and work. The volume had a first, somewhat different incarnation in Italian (2000), and the editors are to be thanked for making this most valuable material available in French (with one paper in English). Homo religiosus II, 3; Brepols Publishers, Turnhout (2003) 1–331 (BL)

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Daniel Dubuisson, Impostures et pseudo-science. L’oeuvre de Mircea Eliade Otherwise known as a judicious historian of religion, Dubuisson has decided, in the early 1990s, that Eliade (d. 1986) was both an impostor and a redoubtable representative of anti-Semitism. The present book will delight Eliade’s enemies (who will claim to have known all along), while others will profit from the book only by trying an interpretation vastly different from that of Dubuisson. Eliade’s version of his involvement with Rumanian fascism can be read on pp. 184–188 in Eliade’s letter to Gershom Sholem. (Available from: Presses Universitaires du Septentrion, Boite postale, F-59650 Villeneuve d’Asc, France.) Presses Universitaires du Septentrion, Villeneuve (2005) 1–209 (BL)

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Ulrich Niemann et al., Visionen: Werk Gottes oder Produkt des Menschen? Theologie und Humanwissenschaft im Gespräch Visions and altered states of consciousness are here discussed by a Jesuit psychiatrist (U. Niemann) and a theologian (Marion Wagner). The (notorious) Medjugorje visions of the early 1980s are analysed. The concluding part, a dialogue between the two authors on figures such as A. Frossard., E. Swedenborg and Ignatius of Loyola, is generally sympathetic to visionary claims. Verlag Friedrich Pustet, Regensburg (2005) 1–206 (BL)

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Alister McGrath, Dawkins’ God: Genes, Memes, and the Meaning of Life Richard Dawkins, who as a scientist has been challenging theistic beliefs for many years, is here given a theologian’s response. Blackwell Publishing, Oxford (2004) VI/1–202

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Harvey Whitehouse, Modes of Religiosity. A Cognitive Theory of Religious Transmission The British anthropologist H. Whitehouse sketches his theory of the two modes of religiosity. The first and more elementary mode, characteristically found with illiterate societies, is called imagistic – based on fragments of image-like memories of highly emotional ritual episodes. The second mode, typically encountered in advanced literate societies, may be called doctrinal, for religion is here predominantly seen as a body of doctrine to be transmitted in (what B. Lang calls) intellectual rituals, i.e. in endlessly repeated preaching. The author explores the two types and argues that the distinction is well theoretically well founded and can be illustrated from many cultures. – An important book on ritual theory. Altamira Press/Roman & Littlefield, Lanham, Md. (2004) XIII/1–191 (BL)

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Douglas E. Oakman, Culture, Society, and Embedded Religion in Antiquity After the concepts of “society,” “culture,” and the “embeddedness of religion” have been reviewed from the standpoint of the social sciences, religion’s place in antiquity is considered in relationship to the Judean temple, ecclesia and synagogue, and the

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controverted terms “Jew” and “Christian.” The meaning of religion, and the role it plays in human affairs, is argued to be fundamentally dependent upon its location in society or culture BTB 35/1 (2005) 4–12

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Astrid Erll, Kollektives Gedächtnis und Erinnerungskulturen While the notion of “collective memory” was first developed by Maurice Halbwachs, its derived twin, “cultural memory”, and this notion’s potential for a theory of cultural transmission were first explored by Jan Assmann and Aleida Assmann. Accordingly, both of the Assmanns figure prominently in the pages of this book. The main media here considered are not the “places of memory” (P. Nora) such as museums, etc. Instead, the emphasis is on texts as the main carriers of the cultural memory. Texts are “resumed messages”, as K. Ehlich has defined them, and A. Assmann has conceptually clarified their informal and formal (canonical) function. – A well-written survey of a current debate. J.B. Metzler, Stuttgart (2005) IX/1–207 (BL)

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Aleida Assmann et al. (eds.), Positionen der Kulturanthropologie “Positions of Cultural Anthropology” is a collective volume originating in the university of Konstanz, Germany, or, more precisely, its research group on literature and anthropology. Basic papers included in this collection are by Assmann (on literature), Th. Hauschild (on German ethnology), and Ruth Groth (on philosophical anthropology). A fine though somewhat diverse collection, it shows the liveliness and the high intellectual standard maintained at one of Germany’s younger universities. Suhrkamp Taschenbuch Wissenschaft 1724; Suhrkamp Verlag, Frankfurt (2004) 1–391 (BL)

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David Morgan, The Sacred Gaze. Religious Visual Culture in Theory and Practice In this sequel to D. Morgan, Visual Piety. A History and Theory of Popular Religious Images (1998), the author discusses subjects such as idolatry and iconoclasm, the use of images in Christian missions, and the use of bibles and the portrait of Jesus (by W. Sallman) as national icons of America. Like C. McDannell, Morgan argues that visual culture is at least as important as textual culture for understanding (popular) religion in Christianity and other religions. – An important book. University of California Press, Berkeley (2005) XV/1–318 (BL)

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Gerd Jüttemann et al. (eds.), Die Seele. Ihre Geschichte im Abendland The twenty-eight chapters of this history of the notion of the soul in the Western world is by as many contributors. They write on Plato and Aristotle, Neoplatonism, Augustine, dualism (Manichaeism, Gnosticism), the common man in medieval times, scholasticism, etc., and bring the story all the way to the present with chapters on intimacy and feeling in contemporary family life, confession and therapy, etc. While the story is told in a somewhat discontinuous form, the documentation is very rich, and there are notes, bibliographies, and illustrations. Originally published in 1991 and now reprinted, this is still a standard text on its subject. Vandenhoeck & Ruprecht, Göttingen (2005) VIII/1–564, plates (BL)

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Thomas Macho, Das zeremonielle Tier. Rituale – Feste – Zeiten zwischen den Zeiten Though not attempting a systematic account of rituals, Macho offers a good introduction (pp. 13–20) followed by chapters on liminal rites, repetitions, objects used in

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ritual contexts. He also explores notions of time. Macho once again demonstrates his mastery of the essayistic genre. Verlag Styria, Graz (2004) 1–269 (BL)

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Michael Maurer (ed.), Das Fest. Beiträge zu einer Theorie und Systematik Six papers explore theoretical aspects of festivity and celebration. The following definition is offered by Lars Deile: “In a feast, a community represents for itself a life-affirming meaning, and this is done in special, visible forms.” A bit dry, like all theory, but illuminating. O.F. Bollnow and J. Assmann are among the authors most frequently referred to in this slim volume. Böhlau Verlag, Köln (2004) VII/1–150 (BL)

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Ingeborg Clarus, Das Opfer: archaische Riten modern gedeutet Among many other scenes of ancient sacrifice, the author also comments on the Cain and Abel story, Abraham’s sacrifice of his son, and the self-sacrifice of Christ. The interpretation offered is Jungian, but the author does much to explain the cultural setting of the stories. In the final analysis, however, sacrifice always echoes an inner development of the hero. Patmos Verlag, Düsseldorf (2005) 1–198

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Erika Fischer-Lichte et al. (eds.), Praktiken des Performativen Originating from a research group of the Free University of Berlin on “cultures of performance”, the present book publishes the reports of several discussion groups. One of the groups focuses on the theme of ritual and here offers an interdisciplinary study on dance as artistic performance, highlighting the notions of body, difference and alterity. Paragrana 13/1; Akademie Verlag, Berlin (2004) 1–309 (BL)

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Friedrich Wilhelm Graf et al. (eds.), Der Tod im Leben. Ein Symposion Twelve essays by specialists coming from a variety of disciplines (including theology, history, anthropology, literature, and philosophy) discuss death and dying or, more specifically, how death shapes our life and our perception of reality. Graf ’s essay, the first in the collection, is particularly interesting for its rich harvest of information gathered on the internet. Unfortunately, there is neither an index nor a general bibliography. Serie Piper 4271; Piper Verlag, München (2004) 1–352

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Robert A. Segal, Myth. A Very Short Introduction This is an introduction not to mythology and myths, but to the theories and approaches developed for the study of myth since the middle of the nineteenth century. The eight chapters deal with approaches from science (E.B. Tylor, R. Horton), philosophy (P. Radin, E. Cassirer), religion (R. Bultmann), ritual (W.R. Smith, the myth-and-ritual school), literature (Lord Raglan), psychology (C.G. Jung), structure (L. Lévi-Strauss), and society (B. Malinowski). Though perhaps all too brief, this is an instructive introduction, and the appetite is whetted for the author’s promised sequel, a manual that surveys theoretical approaches to myth in more detail. Oxford University Press, Oxford (2004) XI/1–163 (BL)

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Klaudia Knabel et al. (eds.), Nationale Mythen – kollektive Symbole Following an already well-established French tradition of research into collective symbols to analyse cultural memory, the papers of the present collection rehearse the debate and study figures such as the allegory of liberty and Jeanne d’Arc (four papers dealing with the latter). Vandenhoeck & Ruprecht, Göttingen (2005) 1–289

Cultural history ★ nonchristian religions 2369

Maryanne Cline Horowitz (ed.), New Dictionary of the History of Ideas The history of ideas is not about Plato, Michelangelo, and Freud, but about philosophy, art, and psychoanalysis, or, more properly, about the thinking on these subjects. Accordingly, personal names are relegated to the index (in vol. 6), whereas all the main articles – signed and with bibliography – exclusively discuss ideas on up to ten densely printed columns. A comparison between the 1970s edition and the present one reveals how American intellectual culture has changed, at least in certain academic circles. The old dictionary felt comfortable enough with discussing, broadly, the key ideas and texts of Western civilization; by contrast, the new dictionary aims at being politically correct by including articles on (African) “sage philosophy”, by banning the Bible from the article “sacred scriptures” (in which the sacred books of the East and the Qur’an are dealt with), and by giving to Christianity less space than it would deserve. With excellent entries such as Anthropology (C.S. Littleton), Myth (R. Segal), Religion (several authors), Ritual, and Sacred Places (C.S. Littleton), those looking for information on ideas about religion are well served. Although somewhat too much given to current trends, this remains one of my favourite scholarly resources. Thomson Gale; Farmington Hills, Mich. (2005) vols. 1–6: CLXIX/1–2780 (BL)

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Philippe Poirrier, Les enjeux de l’histoire culturelle The author offers a wide-ranging survey of French cultural history as it was practiced during the last three to four decades. Individual chapters deal with the history of: mentalities, the book, the French Revolution, educational and political institutions, intellectuals, film, media culture, collective memory and memorial culture, historiography, and the history of science. A final chapter affirms that French historians, during the period considered, have assumed international leadership in developing new approaches to the study of history. The author is one of France’s major specialists on the history of the French state’s involvement with cultural sponsoring at all levels. – Recommended. Points historie; Editions du Seuil, Paris (2004) 1–441 (BL)

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Ansgar Nünning (ed.), Metzler Lexikon Literatur- und Kulturtheorie Originally published in 1998, and now in its third and thoroughly updated edition, this work has established itself as Germany’s most authoritative dictionary of recent literary and cultural theories. Its scope is universal, and many of its portraits of contemporary thinkers (e.g. E.H. Gombrich, U. Eco, and S. Sontag), intellectual pursuits (Kulturwissenschaft, medienorientierte Literaturinterpretation, New Historicism), and subjects of recent debates (kulturelle Erinnerung, Diskurs und Diskurstheorien, Gedächtnis und Gedächtnistheorien, Performance/Performativität) demonstrate both original perspectives and solid information. Most of the bibliographies have been updated. While the present book invites the reader to browse, many articles are not written for fast consumption. Well informed and well informing, this encyclopedia will find a grateful readership even outside of Germany. J.B. Metzler, Stuttgart (2004) X/1–742 (BL)

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Edward Craig, The Shorter Routledge Encyclopedia of Philosophy Not everyone has enough shelf space to accommodate the ten huge volumes of the celebrated Routledge Encyclopedia of Philosophy (1998), or enough patience with its electronic version. For these, the one-volume edition is ideal. More than one hundred key articles are reproduced in their full original length, others are abbreviated, and yet others have been omitted. In many cases, the articles have the original annotated bibliographies. Articles that merit to be consulted by scholars of religion include: Aquinas, Jewish Philosophy (L. Goodman), Natural Theology, Pascal, Religion (Philosophy of ), Soul (by R. Swinburne), and Spinoza (the full article by H.E. Allison). Most of the articles are written in an accessible language – to point out only one of the many virtues of this wonderful scholarly resource. Routledge, London (2005) XXVI/1–1077 (BL)

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Gerhard Gamm et al. (eds.), Von Platon bis Derrida. 20 Hauptwerke der Philosophie Twenty books (including Kant, Critique of Pure Reason; Nietzsche, Beyond Good and Evil; Schelling, Introduction to a System of Natural Philosophy) are introduced, summarized, and discussed by mostly young philosophers. Readers will enjoy this book as a companion to some classics they already know, or as a guide to getting acquainted with great thinkers they never heard of. The papers reflect a series of lectures given at the Technical University of Darmstadt, Germany. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–391

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Jörg Baberowski, Der Sinn der Geschichte. Geschichtstheorien von Hegel bis Foucault Although dealing mainly with German notions of history as either structure or action (Hegel, Droysen, Max Weber, Dilthey), French ideas (Annales school, Halbwachs’s memory and commemoration, Foucault) and English ones (C. Geertz, Hayden White) are also introduced to the student and the general reader. All of what the author says is most instructive, though I miss a section or reference to another major German thinker – Nietzsche. Beck’sche Reihe; Verrlag C.H. Beck, München (2005) 1–250 (BL)

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Robert J. Kozljanic, Lebensphilosophie. Eine Einführung Life-Philosophy, a term most often associated with A. Schopenhauer and W. Dilthey, is here surveyed as a movement starting with Fr. Schlegel and, after a period of inconspicuous continuation in the work of thinkers such as O.F. Bollnow and Hermann Schmitz, is rediscovered among recent philosophers, including the author of the present introduction. The substantial chapters on Nietzsche, L. Klages and O.F. Bollnow are particularly noteworthy. Verlag W. Kohlhammer, Stuttgart (2004) 1–255 (BL)

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Gero von Wilpert (ed.), Lexikon der Weltliteratur. Fremdsprachige Autoren. 4. Auflage While one might expect to find nothing but modern and contemporary non-German authors in this encyclopedia (from Michel Tournier to Bob Dylon), the editor was wise enough to make it more comprehensive. Many ancient authors get their own entries – just look up Cheti (author of an ancient Egyptian book of wisdom), Homer, Plato, Plutarch, Tacitus, Totenbuch (Egyptian Book of the Dead), as do some religious classics (Dante, Mircea Eliade, François de Sales, Fénelon, John Milton, Ernest Renan). Brief biblical entries include: Ester, Hohes Lied, Ijob (the book of Job), Judit, Prediger Salomo, Psalmen (boldly characterized as the theological précis of the OT, made by

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the early Pharisees!), Rut, Tobit – but not Genesis, Exodus, or any NT writing. Many entries have good up-to-date bibliographies, and every library, domestic or otherwise, will be proud to own the useful work. Alfred Kröner Verlag, Stuttgart (2004) XXI/1–998; XI/999–1999 (BL)

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Friedrich Jaeger (ed.), Enzyklopädie der Neuzeit. Bd. 1: Abendland – Beleuchtung While medievalists have the “Lexikon des Mittelalters” and ancient historians the “Pauly”, modern historians have thus far lacked an adequate encyclopedia. To fill this gap, the Essen Institute for Cultural Research now supports the Enzyklopädie der Neuzeit. Planned are some 4000 articles designed to cover the cultural history of (essentially) Europe between 1400 and 1850, and here is the first volume of the (planned) total number of fifteen. All articles are on subjects, not persons. There are long key articles (such as “Arbeit”, cols. 507–533; “Aufklärung”, cols. 791–830; “Alltag”, cols. 216–235; “Bauernkrieg”, cols. 1048–1061), but many very instructive shorter ones as well. Special editorial sub-teams make sure that everything is covered and of high quality. Thus W. Sparn and A. Beutel are responsible for religion, and the result of their work is most impressive. Ablass (indulgence), afrikanische Religion, Amt (kirchliche Ämter), Anglikanismus, Animismus, Antikatholizismus, antike Religionen, Apokalyptik (Sparn), Atheismus (Sparn), Beichte – are only some examples of superb articles. Signed by individual contributors, they also have bibliographies (sometimes differentiating between primary sources and secondary literature) and, in many cases, black-and-white illustrations. When you are lucky, you will find that the author of an article moves beyond the upper time limit of ca. 1850 (“Atheismus” is an example). – A feast for cultural historians! J.B. Metzler, Stuttgart (2005) XXXVIII/1–1186 (BL)

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Kai Brodersen et al. (eds.), Metzler Kompakt There seems to be a great demand, and therefore an important market, for short books that promise to give detailed and reliable but also comprehensive information on a given subject. The Metzler Kompakt series adopts the format of the dictionary: short entries, alphabetically arranged and often signed by the author, printed in two densely packed columns. The following volumes were seen by the reviewer: K. Brodersen/ B. Zimmermann (eds.), Personen der Antike, 244 p. (articles often end with a bibliography, while the other volumes in the series have no bibliographies); no editor, Philosophen, 268 p. (signed articles on 60 philosophers from Parmenides and Aristotle to Sartre and Searle); M. Vinzent (ed.), Theologen, 252 p. (portraits of 185 Christian thinkers); no editor, Deutschsprachige Autoren, 252 p. (articles on 100 authors from Walther von der Vogelweide to M. Walser and E. Jellinek); B. Engler et al. (eds.), Englischsprachige Autoren, 314 p. (113 essays on as many authors, including many living ones). Modestly priced, these volumes will rank among the favourites of German book buyers. Verlag J.B. Metzler, Stuttgart (2004) (BL)

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Martin Fitzpatrick et al. (eds.), The Enlightenment World Thirty-nine papers, ranging from “The Critique of Christianity” ( J. Dybikowski) to “The Feminist Critique of the Enlightenment” (K. O’Brien) explore a great variety of aspects of eighteenth-century European culture. Only two individuals get their own chapters: Rousseau and Edmund Burke (but not Voltaire). Each contribution includes bibliographical references and quite a substantial bibliography. While one would have expected the detailed treatment of subjects such as popular culture, scientific progress, print culture, and economic thought, there is at least one quite unexpected subject: a critique of the Horkheimer/Adorno critique of the Enlightenment (H. Williams) and postmodern responses to the Enlightenment (S. Wilson). Every reader of this ency-

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clopaedic treatment will be struck by the familiarity of many of the subjects dealt in the book. While we may live in a postmodern world, we are not yet living in a postEnlightenment one. Routledge, London (2004) XXI/1–714 (BL)

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Susanna Burghartz (ed.), Staging New Worlds: De Bry’s Illustrated Travel Reports, 1590–1630 The editor’s introduction to the life and work of “De Bry and Sons, Publishers” in Frankfurt is followed by four papers that deal with De Bry’s early work, the title pages of the “America” series, De Bry’s Africa, and a comparison between De Bry and Hulsius, another contemporary illustrator. From its very start, European colonialism was accompanied by visual propaganda, and the authors offer rich annotated essays on important aspects of the work of the most successful artist and publisher. Even today, research on early colonialism depends on De Bry’s engravings and their subtle symbolism. Schwabe Verlag, Basel (2004) 1–199 (BL)

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John F. Moffitt, Inspiration: Bacchus and the Cultural History of a Creation Myth Michelangelo’s sculpture of Drunken Bacchus was intended to exemplify newly posed questions of artistic creativity, particularly the notion of divine inspiration derived from a state of noble intoxication as described by Renaissance Neoplatonists. From the Renaissance figure of Bacchus, the author looks back to antiquity to study Dionysiac enthusiasm and Plato’s philosophy of inspiration. He also looks forward at more recent times, studying Enlightenment and Romantic notions of the creative genius, especially of the artist-priest-prophet extolled by the French symbolists. – The author is a specialist on the history of Spanish, early modern, and contemporary art. Philosophy of History and Culture 22; Brill, Leiden (2005) XII/1–383 (BL)

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Norman Kemp Smith, The Philosophy of David Hume This classic survey of the thought of the eighteenth-century philosopher David Hume was first published in 1941. The present book is a reprint, accompanied by an appreciative introduction by Don Garrett. Hume’s approach to perception, as explained in the present book, forms the basis of his philosophical critique of religion (not considered by Kemp Smith). Palgrave Macmillan, Houndmills (2005) CL/1–568

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Jean Lacoutre, Montesquieu. Les vandages de la liberté French intellectual history of the eighteenth century cannot be understood without Voltaire, but Montesquieu emerges in this lively written biography as another intellectual leader. Unfortunately, the book does not have an index, and the publisher should be encouraged to supply one in further printings. Points 1348; Editions du Seuil, Paris (2005) 1–385

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Ursula Ritzenhoff, Johann Wolfgang Goethe – Die Wahlverwandtschaften Originally published in 1982 and now reviewed and updated, this is a standard commentary on Goethe’s famous “Elective Affinities”. The religious side of the story has recently been explored by several authors whose work is listed in the bibliography (V. Wels 1994; S. Keppler 2000; S. Weigel 1998). Universal-Bibliothek; Philipp Reclam, Stuttgart (2004) 1–260 (BL)

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Matthias Luserque-Jaqui (ed.), Schiller Handbuch. Leben – Werk – Wirkung As the subtitle promises, life, work, and reception of one of the princess of German classical literature are here authoritatively and encyclopaedically set out. This is true for Schiller’s work and its reception, while Schiller’s life is only surveyed in the form of a brief list of dates (pp. 605–621, but see also the notes on Schiller’s correspondence, p. 537ff ). The main body of this useful handbook is taken up by encyclopaedic analyses of each of Schiller’s works, with special emphasis on the history of its interpretation up to the present. Most welcome is the fact that the editor has found a specialist – Carsten Celle – who deals with most of Schiller’s theoretical work in this fashion. It seems that Schiller the philosopher has been discovered lately, and although there are no general articles such as on Schiller’s aesthetics or indebtedness to Kant etc., his relevant writings are here made accessible. – For some time to come, this will be the place to go for information on Schiller’s work. J.B. Metzler, Stuttgart (2005) X/1–651 (BL)

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Alexander von Bormann (ed.), Romantische Religiosität Twelve papers discuss the idea of religion in Fr. Schlegel, Achim von Arnim, C. Brentano, Jean Paul, and others, or deal with subjects such as the influence of Dante on romantic religion, romantic Anti-Semitism (in Achim von Arnim’s use of Antichrist mythology, with a glance at Richard Wagner), and Jewish romanticism. An illustrated paper (by H. Brüggemann) deals with religious art in the romantic period. – The interesting volume is the fruit of one of the annual meetings of the Munich-based “Foundation for Research on Romanticism”. Königshauses & Neumann, Würzburg (2005) 1–289 (BL)

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Moritz Baßler et al. (eds.), Gespenster. Erscheinungen – Medien – Theorien Twenty papers on spirits and mediumship in the seventeenth to early twentieth centuries explore – and theorize – a subject that is no longer neglected by academic research. W. Neuber’s paper deals with the “theology” of the spirits in early modern times, A. Puhle comments on the generation of Goethe; Mörike and J. Kerner are discussed by T. Wolf, and M. Brumlik argues that depth-psychology originated from exorcism. P. Pytlik opens up an entirely new chapter by discussing C. du Prel’s philosophy of the spiritualist world and its impact on German literature, especially R.M. Rilke. A context wider than Europe comes into view in H. Berend’s fine paper on spirit media in Africa. No one dealing with this fascinating subject can ignore this collection. (Regrettably, there is no index.) Königshausen & Neumann, Würzburg (2005) 1–356 (BL)

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Eric Paul Jacobsen, From Cosmology to Ecology: The Monist WorldView in Germany from 1770 to 1930 Monism, in Germany, started with the reception of Spinoza’s pantheism in the eighteenth century. It was promoted and transformed into a kind of natural philosophy in the Romantic period, in order to be translated into a complete naturalistic worldview around 1900, when Ernst Haeckel, Bruno Wille, and Wilhelm Bölsche flourished. Based on a detailed reading of little-known German sources, the author offers an excellent interpretation of a neglected and underrated current of German thought. As Jacobsen points out, Monism is still alive and has received renewed vigour in an age of ecological awareness. German Life and Civilization 43; Peter Lang Verlag, Bern (2005) 1–401 (BL)

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Michael von Albrecht et al. (ed.), Bibliographie zum Fortwirken der Antike in den deutschsprachigen Literaturen des 19. und 20. Jahrhunderts Arranged under the alphabet of German authors such as B. Brecht, Goethe, Hegel, Heidegger, Kant, Nietzsche, and Schleiermacher, this bibliography lists studies that explore and comment on how these authors have used themes and subjects deriving from classical antiquity. Several indexes guide the user to the items he wishes to find. A most useful work. Studien zur klassischen Philologie 149; Peter Lang Verlag, Basel (2005) XV/1–277 (BL)

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Hermann Wiegmann, Die deutsche Literatur des 20. Jahrhunderts From Arthur Schnitzler and Thomas Mann at the beginning of the twentieth century to Elias Canetti and Peter Bichsel at its end, Wiegmann sketches what constitutes the best (or canonical) part of German literature. Wiegmann has of course his own characteristic preferences, e.g. for Hermann Broch, but on the whole, the most representative German author of this period remains Thomas Mann. One of Wiegmann’s specialties is to point out foreign influences, e.g. from the nouveau roman. The author writes gracefully, and all readers will benefit from this standard manual. Königshausen & Neumann, Würzburg (2005) 1–435 (BL)

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Alexander Honold et al. (eds.), Mit Deutschland um die Welt. Eine Kulturgeschichte des Fremden in der Kolonialzeit While Germany’s involvement with colonialism was short, her aspirations were high, and Germans could be found wherever colonialism flourished – not just in Africa, but throughout the world. Twenty young German authors explore German encounters with the foreign, the strange, and the exotic. The result is not just a collection of random essays but a really comprehensive manual, a standard resource on the subject based on events between 1869 (the opening of the Suez canal) and 1918 (the death of the writer Max Dauthendey on Java). One chapter deals with Kaiser Wilhelm II’s muchpublicized visit of Jerusalem, and other chapters comment on German orientalism. Complete with illustrations, bibliographies and index, this is a major contribution to the subject. (It is a pity that there is so little on the South Sea, but G. Dürbeck will fill the gap in a future publication.) Verlag J.B. Metzler, Stuttgart (2004) VII/1–524 (BL)

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Eugen Drewermann, Dornröschen. Grimms Märchen tiefenpsychologisch gedeutet The sleep of one hundred years reflects the young lady’s inability to grow up to true love. By now, Drewermann’s depth-psychological readings of the Grimm tales have achieved notoriety and keep attracting a large readership. Drewermann speaks as a seasoned analyst, an able writer, and a poet who offers (at the very end of the book) a specimen of his own rhymed poetry. Walter Verlag/Patmos Verlag, Düsseldorf (2005) 1–87 (BL)

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Bernhard Kleeberg, Theophysis. Ernst Haeckels Philosophie des Naturganzen Haeckel, known for his introduction of Darwinism in nineteenth-century Germany and his best-selling “Riddles of the Universe” (1899), was not appreciated by contemporary philosophers. From this thesis he emerges as a natural philosopher in the Romantic tradition, indebted to both Goethe and Spinoza, aiming at a pantheistic identification of nature and the divine. Kleeberg rejects D. Gasman’s bold notion of Haeckel the

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proto-fascist, whereas he endorses Wolfgang Riedel, Homo nature: Literarische Anthropologie um 1900 (1996). Böhlau Verlag, Köln (2005) VIII/1–324 (BL)

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Christoph Gellner, Hermann Hesse und die Spritualität des Ostens The generation of the 1960s was only one of several generations that were led to look East by reading the novels of Hesse (1877–1962). Gellner explores Hesse’s own fascination with Buddhism and comments on Hesse’s contribution to a developing ecumenical, interreligious approach to modern spirituality. Patmos Verlag, Düsseldorf (2005) 1–270

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Peter Kliemann, Das Haus mit den vielen Wohnungen. Eine Einführung in die Religionen der Welt A well-written though somewhat elementary introduction to religions (including Christianity), written for German school children and young adults. Many illustrations, maps and internet addresses contribute to its usefulness. Calwer Verlag, Stuttgart (2004) 1–248

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Manfred Hutter, Die Weltreligionen Hutter surveys seven world religions: Buddhism, Judaism, Christianity, Daoism, Islam, Bahai, and Hinduism. An excellent guide, complete with chronological tables and sections on the cultural impact made by each of the traditions studied. C.H. Beck Wissen; Verlag C.H. Beck, München (2005) 1–144 (BL)

2397

Ina Wunn, Die Religionen in vorgeschichtlicher Zeit The present book continues the trend felt by historians of religions for at least one generation – the trend toward scepticism about our possibility to describe pre-historic forms of religion. Wunn surveys all the existing archaeological evidence (including parietal art) and concludes that the earliest traces have to do with notions of afterlife and the beyond. “The close connection between death and religion forms the dominant theme of early religious history” (457). Early Mediterranean evidence points to belief in a primeval mother goddess endowed with destructive as well as regenerative powers. In her concluding chapter the author sketches what can be known about Neolithic religion as practiced on the isle of Malta where cultic structures and sacrifices existed. Die Religionen der Menschheit 2; W. Kohlhammer, Stuttgart (2005) X/1–496 (BL)

2398

Hermann Müller-Karpe, Geschichte der Gottesverehrung von der Altsteinzeit bis zur Gegenwart A prehistorian (b. 1925) tells the story of the religious evolution of humankind from humankind’s early days up to the present. Designed as a popular account, the author speaks to the general reader. Verlag Otto Lembeck, Frankfurt (2005) 1–359

2399

Natale Spineto, Die Symbole der Menschheit Religion may be defined as a system of symbols that enable the human being to get access to dimensions of reality that are not under his control (A. Brelich). Spineto, a brilliant universalist of the anthropology of religion, offers an impressive encyclopedic

547

survey of religious symbols found in major religious traditions including Judaism, Christianity, Hinduism and Buddhism. F. Facchini and J. Ries have contributed sections on prehistoric evidence and non-literate societies. Lavishly illustrated and wellwritten, this is a fundamental resource for religious studies. Patmos Verlag, Düsseldorf (2003) 1–240 (BL)

2400

Michael Jordan, Die Mythen der Welt This German translation of “Myths of the World” (1996) does not alter the format of this well-known handbook of world mythology. Thematically arranged in sections such as animistic myths, solar myths, creation myths, etc., the author briefly introduces and then retells the individual items. Although this is a popular rather than a scholarly book, many readers will come to share the compiler’s enthusiasm. Patmos Verlag, Düsseldorf (2005) 1–398 (BL)

2401

Dietrich Steinwede et al., Die Jenseitsmythen der Menschheit Assisted by Dietmar Först, Steinwede anthologizes ancient and more recent texts that document life beyond the grave in many religions, including ancient Egypt, ancient Judaism, Greece, Rome, Islam, black Africa, the Americas, and the Far East. Each of the documents is briefly introduced for the benefit of the non-specialist reader. Patmos Verlag, Düsseldorf (2005) 1–160 (BL)

2402

Georg Baudler, Gewalt in den Weltreligionen Whereas all of the world religions include a certain amount of aggressiveness and potential for violence, this does not correspond to their original peaceful intentions. Baudler tells the story how in their early stages of development, all of the world religions strove to overcome violent notions of the deity. Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–219

2403

Monika Tworuschka et al., Heilige Stätten, Die bedeutendsten Pilgerziele der Weltreligionen In 1994, Udo Tworuschka, co-author of the present book, edited a volume on Sacred Places in world religions. The present book can be considered a companion to the earlier one, though it is an independent publication. Sacred Places are selected as the focus for a general introduction to the doctrines and ritual practices of Judaism, Christianity, Islam, Bahaism, Hinduism, Buddhism, and Sikhism. Fully illustrated (in colour), this is a coffee-table book for the intelligent reader. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2004) 1–143 (BL)

2404

Claude Lévi-Strauss, Der Weg der Masken This German translation of La Voie des masques (1972; The Way of the Masks, trans. Sylvia Modelski, 1982) was first published in 1977 and is now reprinted as an inexpensive paperback. The famous author applies his structural anthropology to the study of the masks of North American Indians, arguing that functionalism was wrong to consider individual ethnic groups in isolation from each other. Artefacts, too, can never be understood properly when not seen in the context of other works of art and the mythical discourse of those who produce and use them. Suhrkamp Taschenbuch Wissenschaft 1685; Suhrkamp Verlag, Frankfurt (2004) 1–150 (BL)

548

2405

Wouter J. Hanegraaf (ed.), Dictionary of Gnosis and Western Esotericism Magic, Gnosticism, and the occult all survived the modern current of secularism almost unharmed (see the editor’s fine paper in Religion 33, 2003, 357–380). The present dictionary, with ca. 280 signed articles (with bibliographies), covers a wide range of movements, personalities, and ideas, from “imagination” and “occultism” to “magic” and “alchemy”, and from Moses to Boehme, Swedenborg, Madame Blavatsky, and Rudolf Steiner (but not to forget William Blake, Goethe, and C.G. Jung who get their own entries). In keeping with the relevant academic tradition established by Antoine Faivre, the general atmosphere is not one of debunking and ridiculing, but one of understanding and calm historical research. While this dictionary reflects the state of the art, one wonders why there are not some more general articles discussing subjects such as the multi-layered universe characteristic of much of esotericism (though some aspects are discussed in the article on Neoplatonism). The publication of this work means a significant advancement of scholarship. Brill, Leiden (2005) 2 vols., XXIX/1–1228 (BL)

2406

Kocku von Stuckrad, Was ist Esoterik? Kleine Geschichte des geheimen Wissens Stuckrad, who has in recent years established himself as one of the leading European specialists on esoteric religions and movements, here offers a historical survey of the subject. His presentation is comprehensive; ancient Gnosticism, medieval Kabbalah, and early modern occultism are all dealt with, as are movements such as Rosicrucianism, theosophy, New Age, and transpersonal psychology. A lovely book on an esoteric and controversial subject. Verlag C.H. Beck, München (2004) 1–280 (BL)

2407

Mircea Eliade, Patanjali et le yoga This is a classic description and analysis of body control (especially breathing control) in the yoga tradition. First published in 1962, it served as a kind of afterthought to much that Eliade had been publishing on the subject for more than two decades. Eliade considered Yoga the counterpart or alternative to Shamanism. While both traditions are based on techniques, the one (shamanism) is based on ecstatic techniques, while the other (Yoga), on what Eliade calls enstatic ones. Unfortunately, the illustrations and the index of the original edition have been omitted. Editions du Seuil, Paris (2004) 1–176 (BL)

2408

Michael Stausberg, Die Religion Zarathustras. Geschichte – Gegenwart – Rituale. Bd. 3 The present book, the third and concluding volume of Stausberg’s manual on the Zoroastrian religion, offers the first comprehensive survey and description of all the rituals currently celebrated by Zoroastrians in Iran and India. While texts recited are not generally included in Stausberg’s presentation, the description is very detailed and refrains from any particular theoretical interpretation. The accompanying two Compact Disks enable the user to look at pictures and, in some cases, to short videos. This is a feast for all ritual specialists, for now the time has come for a comprehensive interpretation of Zoroastrian ritual, and Stausberg is among the few who are actually qualified for the task. Kohlhammer Verlag, Stuttgart (2004) XVI/1–606 (BL)

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2409

Martin Kavka, Jewish Messianism and the History of Philosophy Modern Jewish thought is here envisioned as an expression of the intimate relationship between Athens and Jerusalem or, more abstractly, between the philosophy of being and the philosophy of nonbeing (understood as both lack and possibility). The book includes a discussion of the role of lived religion in the thought of Jacques Derrida, the role of Plato in the thought of E. Levinas, and the centrality of ethics in Franz Rosenzweig. Cambridge University Press, Cambridge (2004) XIII/1–241

2410

Kenneth Seeskin, Maimonides on the Origin of the World Against Aristotle, Maimonides defended the biblical idea of creation. He sought to explain the philosophical implications of the biblical belief in the world’s creation as the outcome of an act of God’s free and benevolent will. Seeskin, who discusses Maimonides against the background of ancient views of the universe, offers detailed chapters on Plato’s Timaeus, on Aristotle, and Plotinus. Maimonides emerges as a great thinker who is far from endorsing the biblical view simply because it can be found in the sacred code. Cambridge University Press, Cambridge (2005) VIII/1–215

2411

Joseph B. Soloveitchik, The Emergence of Ethical Man The author (1903–93), a rabbi and noted American representative of Orthodox Judaism, sums up his lectures on what constitutes the human person. The basic text used is the Torah, i.e. the Pentateuch. KTAV Publishing House, Jersey City, NJ (2005) XXII/1–214 (BL)

Christianity General 2412

Linda Woodhead, An Introduction to Christianity This illustrated college textbook surveys the history of Christianity from its beginnings to postmodern and postcolonial times. The emphasis is on how the various forms of Christianity negotiate with the modern world. Cambridge University Press, Cambridge (2004) 1–439

2413

Tyron Inbody, The Faith of the Christian Church. An Introduction to Theology This well-written textbook guides the beginning student from resources for theological thinking (chap. 2) all the way to eschatology (chap. 12). The reader will benefit from boxed quotations, bibliographical notes, glossary and index. W.B. Eerdmans Publishing Co.; Grand Rapids, Mich. (2005) XXVII/1–374

2414

Daniel L. Miglore, Faith Seeking Understanding. An Introduction to Christian Theology A textbook that introduces theology to undergraduate students in a well-informed and imaginative way. See the appendix: Dialogues on natural theology, resurrection, and political theology. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2004) XVII/1–439

550

2415

John W. Coakley et al. (eds.), Readings in World Christian History. Vol. 1: Earliest Christianity to 1453 Rather than merely studying modern narrative accounts, students (and others) involved with the study of Christian history must be exposed to original sources. The present book is an excellent companion volume to all manuals of church history, for it presents generous excerpts from a large variety of texts such as the gospel of Thomas, the Didache, and does not fail to include hard-to-find texts such as the Muratorian Fragment, Cosmas Indicopleustes, the Russian Primary Chronicle, and Chinese Christian Sutras. The carefully compiled index enhances the value of this book. Orbis Books, Maryknoll (2004) XI/1–435 (BL)

2416

Michael Walsh (ed.), Dictionary of Christian Biography This dictionary lists ca. 6500 individuals in the form of brief entries (ca. 10–15 lines), though some of the leading figures such as John Wesley (55 Lines) get longer articles. One index lists the places of death by country and place name, another one lists the dates of death in chronological order. All libraries should have this rich resource! Continuum, London (2001) IX/1–1250

2417

Friedrich Wilhelm Graf, Klassiker der Theologie. Erster Band: Von Tertullian bis Calvin Sixteen theologians are here presented by German experts: J. Frey writes on Marcion, Chr. Markschies on Origen, Kurt Flasch on Master Eckhart, D. Korsch on Luther, etc. Each contribution is accompanied by notes and a bibliography. The case of Marcion demonstrates the possibility of a heretic to become a classical figure of theological discourse. – Can be used as a crash course in the history of Christian theology. Becksche Reihe 1630; Verlag C.H. Beck, München (2005) 1–288

2418

Michael Langer et al. (eds.), Die theologische Hintertreppe. Die großen Denker der Christenheit Under the slightly adapted title of a well-known German book on the private lives of philosophers, this book promises to deal with (mostly Catholic) theologians from the point of view of what is known about their private lives. The fact is, however, that the promise is better than the delivery. What we have here are invited papers most of which offer popular, rather than private, back-door information about characters such as Karl Rahner (no mention of Luise, to be sure), Thomas Aquinas, and Karl Barth. Pattloch Verlag, München (2005) 1–240 (BL)

2419

R.N. Swanson (ed.), The Church and the Book While some scholars have argued that Christianity, strictly speaking, does not qualify as a book religion (as Islam would), books have been important throughout Christian history. Twenty-seven papers explore as many aspects of that history. Key papers include: S.G. Hall, In the beginning was the codex: the early church and its revolutionary books; Th. O’Loughlin, Early medieval introductions to the holy book; S. Martin, Biblical authority in the writing of P. Innocent IV; E.M. Ingram, The making and marketing of the Louvain Bible (1578); S. Mandelbrote, Writing the history of the English Bible in the early eighteenth century; J. Morris, The text as sacrament: Victorian broad church philology. As Stuart Hall points out, the early Christians did not read scrolls (= pagan literature); their preference for the codex may reflect their preference for practical reading, such as the reading of letters. – A valuable scholarly resource. Studies in Church History 38; Boydell Press/Boydell & Brewer, Woodbridge (2004) XX/1–385 (BL)

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2420

Isnard W. Frank, Lexikon des Mönchtums Accompanied by a very good historical essay on monasticism, this is a dictionary of some 600 short articles dealing with technical terms and names (including personal names such as saint Benedict and Bernard of Clairvaux) relevant to an understanding of monastic matters. All those who can read German and are looking for a reliable and historically accurate guide through a difficult field will wish to have this book near their desk. Philipp Reclam, Stuttgart (2005) 1–343 (BL)

2421

O.C. Edwards, A History of Preaching The history of Christian preaching is here surveyed in the form of a series of chapters that are dedicated to important preachers or groups of preachers, from the NT up to “the century of change”, i.e. the twentieth century. The book includes notes and indexes and is accompanied by a compact disk with the full text of the book plus very well selected relevant source material – mainly sermons. A book worth consulting. – It seems that the author is unaware of B. Lang, Sacred Games: A History of Christian Worship (1997), a book that includes the sketch of an anthropology of preaching, a typology of sermons, and, besides many other things, an outline of Karl Barth’s homiletical theory. Abingdon Press, Nashville, Tenn. (2004) XXVIII/1–879 (BL)

2422

Eunjoo Mary Kim, Women Preaching: Theology and Practice through the Ages The author collects and presents evidence for female preaching from the NT through modern times. In the biblical period, preaching is here taken more loosely to refer to apostolic ministry in general. The Pilgrim Press, Cleveland (2004) XIV/1–210

2423

Heinrich Denzinger, Kompendium der Glaubensbekenntnisse und Lehrentscheidungen. Hg. von Peter Hünermann Hünermann’s updated bilingual (Latin and German) edition of Denzinger’s famous collection of what the Catholic church considers its magisterium’s authoritative teaching was first published in 1991 (thirty-seventh edition). Subsequent printings were apparently not very different from the one of 1991, but the present one (fortieth edition) includes substantial revisions and additions. Up to p. 1473, the text is largely identical to the earlier ones; added on pp. 1473–1575 are pronouncements by John Paul II., and there are two more pages from one of the Vatican II documents on ecumenism (missing from the Vatican II selections printed on pp. 1154–1324). The paper used for the present edition is much better than the one used in 1991, and therefore the volume looks a little slimmer. Nevertheless, the book has become too bulky to be carried around, and one should ask the publisher to make it a two-volume set. – An indispensable scholarly resource. Verlag Herder, Freiburg (2005) XXXVIII/1–1811 (BL)

2424

Hans J. Hillebrand (ed.), The Encyclopedia of Protestantism Protestantism is here taken as a broad umbrella, and so we find entries of high quality on Luther, Calvin and Reformation along with ones on the Rev. Moon, the Unification Church, the Unitarian Universalist Association, Seventh-day Adventists, Swedenborg (with a bibliography not quite up to date), Black Methodists, and Mormonism. Doctrine is covered not so well, with articles on Bible, Bible translation, doctrine (by G. Wainwright), faith (somewhat brief and without adequate bibliography), grace, biblical inerrancy, justification (well done, by F.A. James), heresy, prayer and preaching, salvation,

552

heaven and hell, but no articles on God or Jesus (though there is an entry on “Jesus, Lives of ” and on David Fr. Strauss). Most of the articles are relatively long, filling more than one column, and are accompanied by a bibliography. This work will be consulted as a standard reference work on the Protestant churches, though browsing can be very rewarding and reveal subjects one would not expect – see the articles on the holocaust, individualism, “literature, German”, peace organizations, and empirical theology. Routledge, London (2004) XXX/1–548; V/549–1046; V/1047–1632; V/1633–2195 (BL)

2425

Heribert Smolinski (ed.), Die Geschichte des Christentums. Bd. 14: Gesamtregister Between 1991 and 2004 appeared the volumes of the German edition of a truly monumental history of Christianity. Though originating in France, the German editors have thoroughly revised all translated volumes, adding numerous details and updating the bibliographies so as to incorporate the results of German historical research. The present volume includes geographical, names, and subject indexes as well as a general bibliography. Although the individual volumes include indexes, it is only through the comprehensive index that one can actually find relevant material in the fourteen heavy tomes. All libraries should have the entire set. Herder Verlag, Freiburg (2004) X/1–659 (BL)

2426

Volker Meid, Das Reclam Buch der deutschen Literatur This is an attractive illustrated survey of the history of German literature, meant for everyone’s home library, and I must say that Meid, a master of the subject, does a good job. Religious themes figure prominently; thus he comments on book production in medieval monasteries, Bible epics, a paraphrase of the Song of Songs, Hildegard, the crusades, religious drama, sermonic literature, mysticism, legends of saints, Luther, etc. The most recent religious works I can detect are Klopstock’s “Messiah” and Lessing’s “Nathan”. If you love German literature, you must have this book. Philipp Reclam Verlag, Stuttgart (2004) 1–526 (BL)

Antiquity ★ Middle Ages 2427

Jonathan Harris (ed.), Palgrave Advances in Byzantine History Twelve experts offer bibliographical surveys of specialized primary and secondary sources on all aspects of the Byzantine civilization. Four sections deal with political history from 302–1453 CE, army and defence, economy, church, monasticism, literature, art history, gender, and archaeology each get their own substantial chapter. The rich subject index helps find the relevant passage in this book. No one interested in Byzantine studies can do without this brilliant tool of research. Newcomers to the field will also appreciate the brief glossary and the list of emperors. Palgrave Macmillan, Basingstoke (2005) XIII/1–252 (BL)

2428

Barbara Feichtinger et al. (eds.), Die Christen und der Körper. Aspekte der Körperlichkeit in der christlichen Literatur der Spätantike Currently, “the body” is a favourite subject of cultural research and discussion. As for Christianity, the theme was suggested, and received full treatment, by Peter Brown, The Body and Society, 1988. The present collection of essays includes essays on the martyrs (K. Waldner, T. Binder), Ambrose, Jerome (S. Lake on sickness), Augustine (Th. Fuhrer on sexuality) and early monasticism (C. Markschies). What unites all these papers is the focus on the suffering, ailing body, with suffering being either self-inflicted or inflicted by others. A valuable contribution to a fascinating field of study. Unfortunately, the volume lacks an index. Beiträge zur Altertumskunde 184; K.G. Saur, Leipzig (2004) 1–212 (BL)

553

2429

Klaus Bringmann, Kaiser Julian. Der letzte heidnische Herrscher An expert on all the relevant ancient sources, Bringmann sketches the life and thought of the last pagan emperor of the fourth century CE. A major chapter is devoted to Julian’s attempt to restore paganism, a project which ultimately failed. In order to revitalize paganism, Julian enlisted the help of Neoplatonic philosophers who were meant to act as a kind of Jesuit anti-Reformation task force. The book includes notes and an annotated bibliography. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2004) 1–251 (BL)

2430

Julian, Against the Galileans Commonly known as Julian the Apostate, but more properly to be called “the Restorer”, this fourth-century Roman emperor was the last ruler who attempted to revert the course of history by reviving paganism. The present book offers an annotated English translation of all the fragments of the (now lost) treatise “Against the Galileans”, together with all relevant collateral material and a detailed historical introduction. (Available from: Prometheus Books, 59 John Glenn Drive, Amherst, NY 14228-2197, USA) Prometheus Books, Amherst (2004) 1–218 (BL)

2431

William Harmless, Desert Christians: An Introduction to the Literature of Early Monasticism Harmless offers a comprehensive survey of early monastic literature from the Egyptian desert fathers to John Cassian, i.e. from ca. 300 to 451 CE. (Therefore there is no chapter on Benedict of Nursia in Italy.) Complete with notes, bibliography, and index, this masterful presentation is an important scholarly resource. Oxford University Press, New York (2004) XXIV/1–488

2432

Andrea Sterk, Renouncing the World, Yet Leading the Church: The Monk-Bishop in Late Antiquity Ascetics renounce the world by living on the margins of the inhabited world – typically in woodlands or deserts – in order not to be involved with household management and earning a living by engaging in whatever business someone had chosen to learn. Paradoxically, however, there was a move back out of the desert into the city, where monks sought to assume ecclesiastical leadership. While this is a generally known phenomenon of late antiquity, it has never been studied in its history and ideological complexity. Sterk’s fascinating book focuses on four foundational figures: Basil of Caesarea, Gregory of Nyssa, Gregory of Nazianz, and John Chrysostom, all of whom promoted the ideal of the monk-bishop and thus contributed to the ideal of clerical (and especially episcopal) celibacy. Harvard University Press, Cambridge, Mass. (2004) VIII/1–360 (BL)

2433

Claudia Rapp, Holy Bishops in Late Antiquity: The Nature of Christian Leadership in an Age of Transition As the late Roman Empire became christianized, civic authority and leadership came to be located in the bishop. He embodied both spiritual and civic power. As can be seen from hagiography, the three phases of the life of Moses – education, contemplation, and ministry provide a biographical pattern with which many bishops of this period could identify. To support her analysis, Rapp develops a tripartite model that distinguishes spiritual, ascetic, and pragmatic forms of authority; all the three forms are present in the bishop, and the ascetic ingredient serves as a link between the spiritual (purely religious) and the pragmatic dimension. The bishop’s role moves from that of being an exemplary Christian believer to that of a civic leader and benefac-

554

tor. – Published in a series edited by Peter Brown, this is a remarkable contribution to understanding the social world of late antiquity. The Transformation of the Classical Heritage; University of California Press, Berkeley (2005) XII/1–346 (BL)

2434

Angelika Michael, Das Apsismosaik von S. Apollinare in Classe. Seine Deutung im Kontext der Liturgie This Ravenna mosaic dates from 549 CE. It shows saint Apollinaris standing in a lush garden, flanked by sheep – a shepherd bishop pasturing his flock. This Münster thesis emphasizes the bishop’s role as a mediator between Christ and the church, with arguments both from the pictorial structure of the mosaic and liturgical texts. Europäische Hochschulschriften XXIII, 799; Peter Lang Verlag, Basel (2005) 1–270 (BL)

2435

Andreas Merkt, Das Fegefeuer. Entstehung und Funktion einer Idee Unlike J. Le Goff, who in a famous book studies the medieval notion of purgatory, the author of the present book looks at “early”, i.e. second- and third-century CE north African documents such as Perpetua’s vision, the letters of Cyprian, and the work of Tertullian. These indicate a change in the worldview, from vague ideas to a moral otherworld and a sinful present world. The ongoing debate about the subject will much profit from this study. Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–131 (BL)

✩ 2436

Christopher Corèdon, A Dictionary of Medieval Terms and Phrases This is mainly a glossary of medieval words such as ordo equestris, sanglier, and taint. But the hoard of “Telby coins” also gets an entry, and there are some longer entries on “castle”, “king’s household”, “(silver) penny”, “sanctuary”, and so on. There are no bibliographical references, but whoever reads about medieval subjects will wish to own this handy and reliable reference work, and all reference libraries should have it. D.S. Brewer, Cambridge (2004) IX/1–308 (BL)

2437

John Freely et al., Byzantine Monuments of Istanbul This is a semi-technical, fine large-size guide to the late ancient and medieval monuments of Istanbul of which the church of Hagia Sophia is the most famous but of which the land and sea walls, the Hippodrome, imperial palaces, and commemorative columns are equally impressive. The text is accompanied by 51 colour plates and 162 illustrations in the text. It is evident throughout that the authors have worked in Istanbul and are familiar with recent discoveries and archaeological research (see the notes and bibliography). As it happens, the book is due to the collaborative effort of an American who teaches in Istanbul and a Turk who taught engineering in the United States. Cambridge University Press, Cambridge (2004) XVII/1–322

2438

Ludwig Wamser (ed.), Die Welt von Byzanz – Europas östliches Erbe. Glanz, Krisen und Fortleben einer tausendjährigen Kultur This large-size catalogue accompanies a major German exhibition of artifacts from Byzantium, shown in Munich (2004/05). The objects range from coins, jewellery, and small objects to icons, reliquaries, mosaics, small statues, and pottery used in everyday life. Each object is superbly illustrated in color, described, and analyzed by a specialist. Taken together with the historical introduction, this is an almost complete inventory of the kinds of object that survive from, and echo, one of the most important

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Middle Eastern and Mediterranean cultures. While the scholarly apparatus is kept at a minimum, scholars will be delighted to have most of their wishes fulfilled (though I would have wished to have an index). This is a monument to German Byzantine scholarship! Konrad Theiss Verlag, Stuttgart (2004) XVI/1–476 (BL)

2439

Michael Borgolte, Die mittelalterliche Kirche This is an outstanding survey of research on the medieval church in Germany, complete with indexes and a classified bibliography. It also appears that the activity of local historical societies has much contributed to advance the relevant knowledge. Enzyklopädie deutscher Geschichte 17; R. Oldenbourg Verlag, München (2005) VIII/1–156

2440

Constance H. Berman (ed.), Medieval Religion. New Approaches Following an already venerable tradition of American academic publishing, the editor has compiled a reader of key papers on medieval Christianity. Each of the 15 papers is carefully introduced, and a general introduction as well as an index will help both student and researcher to find his or her way through the anthology. Theology and social thought, hierarchy and reform, women, and violence are the four thematic sections of the book; each section is represented by three or four papers. All the important names can be found here – C. Walker Bynum, G. Constable, J.A. McNamara, Miri Rubin, and so on. Don’t fail to get a copy for yourself or for your library! (In Europe available from: Routledge, 2 Park Sq., Milton Park, Abingdon, OX14 4RN, England) Routledge, New York (2005) XXIV/1–422 (BL)

2441

Matthias M. Tischler, Die Christus- und Engelweihe im Mittelalter. Texte, Bilder und Studien zu einem ekklesiologischen Erzählmotiv Legend has it, that Christ, assisted by angels, occasionally consecrated a church. This legend was often told in the Middle Ages (beginning with the eleventh century) of specific churches, for instance of the church of the monastery of Einsiedeln, Switzerland. The author collects all the relevant evidence from France, England (Glastonbury), Switzerland, and Germany, and considers how the relevant legend served to enhance the prestige of a church such honoured, making it attractive for pilgrims to visit. Erudiri sapientia 5; Akademie Verlag, Berlin (2005) 1–244

2442

Ingrid Creamer-Ruegenberg, Albertus Magnus In 1980, the late author published a most useful survey of one of the greatest medieval scholars and thinkers. While the original publisher did not wish to keep the book in print, the Albertus Institute of the University of Bonn, Germany, decided to make it available in a new edition. For the present edition, H. Anzulewicz has not only thoroughly revised and updated the text, he has also added bibliographical footnotes and an updated bibliography. The book includes two indexes. – A most useful scholarly resource. Dominikanische Quellen und Zeugnisse 7; St. Benno Verlag, Leipzig (2005) 1–228 (BL)

2443

Petra Welzel, Hildegards Lied. Hildegard von Bingen – der Roman ihres Lebens This popular novel tells the story of the most important German twelfth-century woman saint. Krüger Verlag/S. Fischer Verlag, Frankfurt (2005) 1–444

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2444

Markus Hille, Die Pariser Verurteilung vom 10. Dezember 1270 im Spannungsfeld von Universitätsgeschichte, Theologie und Philosophie At the university of Paris, the intellectual debate during the second half of the thirteenth century was marked by the reception of Aristotelian philosophy. Etienne Tempier, the bishop of Paris, had a voice in the matter, and he decided to outlaw certain themes and ideas by simply putting a ban on them. This he did twice, first in 1270, and a second time in 1277. In the present book, Hille reconstructs the academic and ecclesiastical milieu of thirteenth-century Paris and makes reference to famous names such as Bonavanture and Thomas Aquinas. All the relevant historical documents are given in new editions and fresh translations. Although this is a highly technical work, its close attention to the sources makes it indispensable for research. Erfurter theologische Studien 87; St. Benno Verlag, Leipzig (2005) XXII/1–187 (BL)

2445

Monika Schmelzer, Der mittelalterliche Lettner im deutschsprachigen Raum. Typologie und Funktion The jub or rood screen, the architectural element that in Gothic churches separates the nave from the choir, has not received the attention it deserves. To remedy this situation, Schmelzer has selected the medieval rood screen as the subject of her thesis. After having surveyed earlier research, she catalogues, illustrates, and discusses 139 items in the German-speaking countries, i.e., in Germany, Austria (Vienna), and Switzerland (Basel, Bern, Zofingen, Zurich), and the Alsace (Colmar, Strasbourg). All the functions of this piece of architecture are carefully documented, e.g. the rood screen as the place where relics could be displayed without getting stolen. A most valuable book. (Available from: Michael Imhof Verlag, Stettiner Str. 25, D-36100 Petersberg, Germany.) Michael Imhof Verlag, Petersberg (2002) 1–208 (BL)

2446

Hildegund Keul, Verschwiegene Gottesrede. Die Mystik der Begine Mechthild von Magdeburg It seems that now, after Hans Neumann has edited the thirteenth-century Flowing Light of Godhead, and Margot Schmidt has produced her magnificent German translation, it is time for a thorough interpretation of Mechthild’s work. Keul offers much biographical and background material and then focuses on Mechthild’s mystical language which she seeks to appreciate as an original variety of Minne language (inspired by the biblical Song of Songs), and which she sets against the linguistic banalities that rule the age of e-mail communication and talkshows. Regrettably, there is only an index of persons (with many references to Michel Foucault and Karl Rahner), but not one on the subjects. Innsbrucker theologische Studien 69; Tyrolia, Innsbruck (2004) 1–525 (BL)

2447

Robert Bouchal et al., Der Stephansdom. Monument des Glaubens – Stein gewordene Geschichte Reinhard Gruber and his photographer, R. Bouchal, have created a lavishly illustrated book on St. Stephen’s in Vienna, Austria, one of the most famous Gothic cathedrals. Gruber, the church’s archivist, tells the story of a church that he loves, pointing out many details that may escape the visitor. Both the text and the photos combine to a lovely book. Recommended both to the researcher and the common reader. Pichler Verlag/Styria, Wien (2005) 1–192 (BL)

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2448

Gilbert Crispin, Religionsgespräche mit einem Juden und einem Heiden. Lateinisch – Deutsch The author, who flourished around 1100 CE as the abbot of Westminster, wrote this remarkable dialogue in which a Christian debates about religion with a pagan philosopher and a Jew. K.W. Wilhelm, one of the translators, has contributed a fine introduction. Regrettably, there is only a short index of persons, not one of subjects. – This is the first volume of a new series of bilingual editions of major and minor works of medieval philosophy. Herders Bibliothek der Philosophie des Mittelalters 1; Verlag Herder, Freiburg (2005) 1–197 (BL)

2449

Bernd Carqué et al. (eds.), Das Hochaltarretabel der St. Jacobi-Kirche in Göttingen The high altar of St. Jacobi in the city of Göttingen, Germany, is decorated with a wonderfully preserved altarpiece dating from 1402. Seventeen German authors, mostly art historians, study as many aspects of the object, its sculptures, paintings, and liturgical use. R. Suckale comments on the altar as a historical document, H. Röckelein on the iconography of James the Elder, T. Noll on the narrative cycle of the life of Christ (from the Annunciation to the Resurrection), B. Reudenbach on liturgical echoes in the iconography, and D. Parello on contemporary stained glass painting – to refer only to some of the most valuable of the papers. The altar and its restoration are fully documented, and there are many plates. Vandenhoeck & Ruprecht, Göttingen (2005) 1–563 (BL)

2450

Werner Williams-Krapp et al. (eds.), Der Heiligen Leben. Band II: Der Winterteil Medieval hagiography is not only in Latin, but also in the vernacular. The present book is vol. 2 of the long-awaited edition of what used to be the most popular German “life of the saints” (vol. 1, the “summer” section, was published in 1996). Compiled by the Dominicans of Nürnberg around 1400, it draws upon many sources, especially German prose and verse ones, so that what we have here is not just a vernacular copy of the Golden Legend. The “winter” section, with 125 legends, is reproduced from a manuscript kept in the Frankfurt University Library. The edition is accompanied by text-critical notes (based on ca. 100 manuscripts) and indexes. It is to be hoped that the project continues and that the editors consider the publication of a modern translation. Max Niemeyer Verlag, Tübingen (2004) XLVII/1–658 (BL)

2451

Patrizia Carmassi (ed.), Divina Officia. Liturgie und Frömmigkeit im Mittelalter This is the catalogue of an exhibition shown at Germany’s rich research library of Wolfenbüttel. Shown are books and illuminations that have to do with the medieval church’s liturgy. Each item is illustrated, and each illustration accompanied by a long explanatory text, written with an eye on the non-specialist. The volume is introduced by three essays that comment on the history of the liturgy (fifth to twelfth centuries), Eastern liturgical developments, and the late medieval religious sentiment (by A. Angenendt and K. Meiners). Several minor essays are scattered through the catalogue, such as a paper on medieval music (W. Hirschmann) and one on liturgical books (an excellent survey). While this is a very instructive catalogue, everyone knows that medieval liturgy remains a largely esoteric field of research. (Available from Herzog August Bibliothek, Box 1364, D-38299 Wolfenbüttel, Germany) Herzog August Bibliothek, Wolfenbüttel (2004) XIII/1–469 (BL)

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2452

Alain Sainte-Marie (translator), La quête de la sagesse The Middle-English “Cloud of Unknowing” (fourteenth century) and some related texts are here translated into modern French. An introduction and a glossary serve to make the text accessible to contemporary readers. The bibliography reveals that the translator has actually published a fully annotated edition under the title “Le Nuage de l’inconnaissance” (2004). Editions du Seuil, Paris (2004) 1–181

2453

Christoph Petersen, Ritual und Theater: Messallegorese, Osterfeier und Osterspiel im Mittelalter Medieval Easter plays resonate with liturgy and allegorical explanations of the Mass. This subject is here explored with a slight overdose of jargon, so that the reader will have to retranslate for himself much of what is said on rituality, theatricality, and medieval performances. Münchener Texte und Untersuchungen zur deutschen Literatur des Mittelalters 125; Max Niemeyer Verlag, Tübingen (2004) VIII/1–268

2454

Ann R. Meyer, Medieval Allegory and the Building of the New Jerusalem Of particular interest is Meyer’s chapter on the liturgy celebrated at the Abbey church of Saint-Denis at the time of Abbot Suger (12th century). Suger’s writings are replete with echoes of liturgical texts for which the church building is a “tabernaculum admirabile” where the faithful gather to prepare for, and participate in, the joys of the Celestial City. Meyer also comments on the (controversial) Neo-Platonic background of Suger’s writings. D.S. Brewer/Boydell & Brewer, Cambridge (2003) X/1–214 (BL)

2455

Otto Langer, Christliche Mystik im Mittelalter Truly comprehensive historical studies of mysticism are rare, but the author is well qualified to compare his own book in scope and relevance with the well-known works of Kurt Ruh and Bernard McGinn. The present book offers a new interpretation. It is argued that mysticism, primarily located within monasticism, develops its various forms as counter-cultural spiritualities. The three main forms of medieval mysticism are characterized as philosophical mysticism ( John Scotus Eriugena), contemplativeaffective mysticism (eleventh and twelfth centuries), and mysticism of the poor life (thirteenth century), and in each case form an answer to innovations in contemporary theological or cultural life. – An important contribution to the interpretation of the mystical heritage. Wissenschaftliche Buchgesellschaft, Darmstadt (2004) 1–416 (BL)

2456

Bert Roest, Franciscan Literature of Religious Instruction before the Council of Trent Roest surveys Franciscan and Capuchin instruction materials (thirteenth through early sixteenth centuries) addressing either the laity (sermons, catechisms) or the Franciscan novice or confessor. Introductions to the Mass, to the Divine Office, prayer guides, and manuals of edification all figure prominently in this book, though the author confesses that still much more than he has covered may be found in the vaults of Franciscan and other archives. Studies in the History of Christian Traditions 117; Brill, Leiden (2004) XXI/1–673

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2457

Heinz Willi Wittschier, Dantes Divina Commedia. Einführung und Handbuch The first part of this study guide to Dante’s Divine Comedy surveys the state of Dante research, while the second part (p. 181ff ) is essentially a classified and usefully annotated bibliography. The author includes internet-resources. Italianists of all tongues will use this fine book that originated far away from Florence – in Hamburg, northern Germany. Grundlagen der Italianistik 4; Peter Lang Verlag, Bern (2004) 1–383 (BL)

2458

Hellmut Zschoch, Die Christenheit in Hoch- und Spätmittelalter The three developments characteristic of Christian history from the eleventh to the fifteenth century are the crisis and renewed strength of papacy, the development of scholastic theology and mysticism, and the proliferation of reform movements. Zschoch give a lively and well-documented account. UTB 2520; Vandenhoeck & Ruprecht, Göttingen (2004) 1–323 (BL)

2459

Hiltrud Kier et al. (eds.), Frauenklöster im Rheinland und in Westfalen This is a visitors’ guide with information on about eighty medieval convents of nuns in the Rhine Valley and in Westphalia, featuring Trier, Mainz, Andernach, and Münster. The handy little book is lavishly and helpfully illustrated, and there are maps and plans that show the way on the ground. The emphasis is on what is still visible and on objects of art, often precious reliquaries. Schnell & Steiner, Regensburg (2004) 1–223 (BL)

2460

Paul Dräger (ed.), Historie über Herkunft und Jugend Constantins des Großen und seine Mutter Helena This is the first bilingual (Latin and German) edition, complete with scholarly paraphernalia, of a twelfth to fourteenth-century legendary or, better, novellistic compilation on Constantine and his mother. Rather than belonging to standard legendary lore, this text seems to echo the late ancient novel genre. (Available from: Kliomedia, FranzLudwig-Str. 21, D-54290 Trier, Germany.) Kliomedia, Trier (2005) 1–238 (BL)

2461

Nigel Bryant, The Legend of the Grail Literature on the Grail often smacks of the esoteric and arcane. The present book is of a different kind. After a brief introduction, Bryant combines excerpts from the most important medieval sources to construct a readable continuous account. Used are passages from Chrétien de Troyes (Perceval, including its continuations), the anonymous High Book of the Grail, the anonymous Quest of the Holy Grail. For a critical analysis of these texts, one has to turn to R. Barber, The Holy Grail (2004), but Bryant’s book can be recommended to those who wish to acquaint themselves with one of the most enchanting medieval legends. D.S. Brewer, Cambridge (2004) 1–258

2462

Christian Schröder, Der Millstädter Physiologus. Text, Übersetzung, Kommentar Suggesting a “late” dating (ca. 1200) and a direct dependance upon the Vienna Physiologus of this rhymed German version of an ancient Christian allegorical treatise on animals, the author offers a thorough commentary. The commentary follows the arrangement of the text so that it can be consulted easily. (As the reviewer has argued,

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the section on the elephant may well be the key to understanding the biblical story of paradise; see B. Lang, Die Bibel neu entdecken, München 1995.) Königshausen & Neumann, Würzburg (2005) 1–385 (BL)

2463

Wolfram Hoyer (ed.), Jordan von Sachsen. Von den Anfängen des Predigerordens Jordan of Saxony, in the early thirteenth century master general of the Dominican Order, has left invaluable writings. Apart from his more technical exegesis, all of his writings – a historical account of the formation of the order, early constitutions and the letters to his friend Diana of Andalò in Bologna – are here offered in a new and very readable and annotated German translation. The translators have benefited from having had access to Simon Tugwell’s new critical edition (yet unpublished) of the Latin texts of Jordan’s opus. Dominikanische Quellen und Zeugnisse 3; St. Benno Verlag, Leipzig (2003) 1–335 (BL)

2464

Liana de Girolami Cheyney et al. (eds.), Neoplatonic Aesthetics: Music, Literature, and the Visual Arts Due to the indefatigable and brilliant R. Baine Harris, Neoplatonic studies have been revived in present-day America, and the present volume is just one of the many contributions that have been published during the last five years or so. Of the sixteen contributions only two deal directly with Plotinus – one with his aesthetics ( J.S. Lee) and one with Stephen MacKenna (d. 1934), the translator of Plotinus into English (P. Quinn). While medievalists have begun to abandon the notion of Neoplatonic influence on Abbot Suger, Neoplatonic influence on Renaissance scholars and artists seems to be well established. Peter Lang Publishers, New York and Bern (2004) IX/1–288 (BL)

2465

Dieter Kolschöwsky et al. (eds.), Pico della Mirandola – Oratio de hominis dignitate Excerpts from Pico’s famous speech and passages from Cicero’s De officiis are presented in Latin, with linguistic notes and other study helps, including a latin-German glossary, diagrams and illustrations. Vandenhoeck & Ruprecht, Göttingen (2004) 1–48 (BL)

Modern Times: 16th–19th centuries 2466

Olaf Mörke, Die Reformation. Voraussetzungen und Durchsetzung Following the format of this well-known series on German history, the author offers an excellent survey of current historical research on the German Reformation, its prehistory and story of success. The section on popular piety and lay criticism of ecclesiastical abuse is particularly innovative. – Bibliography, index. Enzyklopädie deutscher Geschichte 74; R. Oldenbourg Verlag, München (2005) X/1–169 (BL)

2467

Otto Hermann Pesch, Hinführung zu Luther This introduction to Luther’s theology was first published in 1982. For the new edition, Pesch has revised what was then a sensational book by a Catholic scholar. Matthias-Grünewald-Verlag, Mainz (2004) 1–440

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2468

David Bagchi et al. (eds.), The Cambridge Companion to Reformation Theology Seventeen contributions deal with late medieval theology, the Lollards, the Hussites, Erasmus, Luther, Calvin, etc. all the way up to the Council of Trent. The book includes bibliographies and indexes. Cambridge University Press, Cambridge (2004) X/1–289 (BL)

2469

Georg Plager et al. (eds.), Reformierte Bekenntnisschriften. Eine Auswahl von den Anfängen bis zur Gegenwart This is a collection of some of the more important confessional statements of the Reformed churches. Zwingli’s “Ratio fidei” (1530) is given in a fresh translation, and so is the Heidelberg Catechism. Occasionally, the editors have left out certain passages or parts for lack of space, but the two texts just named are given in their complete wording. – Index. Vandenhoeck & Ruprecht, Göttingen (2005) 1–280 (BL)

2470

Kerstin Merkel, Jenseits-Sicherung. Kardinal Albrecht von Brandenburg und seine Grabdenkmäler To make preparations for one’s tomb was nothing unusual in the early sixteenth century, especially for a German cardinal and bishop of Mainz (1490–1545, a contemporary of Luther). What is unusual in the case studied by Merkel is the remarkable shift from early projects that included an image of the cardinal praying for his own salvation to a late project that no longer relies on what may be called medieval magic. In fact, the cardinal, influenced by a Jesuit friend, came to appreciate a new message of a God who would show mercy to his soul. This study has important implications for understanding how in Catholicism, and not only in Protestantism, the spiritual landscape of sixteenth-century Germany was rapidly changing. – 120 plates. Schnell & Steiner, Regensburg (2004) 1–215 (BL)

2471

Dieter J. Weiss, Katholische Reform und Gegenreformation. Ein Überblick As the title indicates, this is a survey of the cultural history of early modern Catholicism. Beginning with reforming projects and activities in late-medieval times, it highlights the Catholic reform and the so-called Counter-Reformation, both initiated by the Council of Trent (1545–63). All the major aspects, including the contributions of the Jesuits, Charles Borromeo, and the episcopal visitations, are considered. The book ends with a fine chapter on Baroque Catholicism. Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–216 (BL)

2472

Hanno Helbling (ed.), Port-Royal. Zeugnisse einer Tragödie. Ausgewählt, übersetzt und kommentiert While the affaire of Port-Royal (the Jansenist Cistercian nunnery ultimately closed at the request of the Jesuits) is well known, the relevant documents are not easily accessible. Helbling has written a good introduction and presents letters, ecclesiastical documents, and even sermons relating to the matter. Important documents are by Jean Racine, Blaise Pascal, and Antoine Arnauld. – It would have been good to have an index. Theologischer Verlag Zürich, Zürich (2004) 1–167 (BL)

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2473

Franz Wehrl, Die Schriften des heiligen Franz von Sales. Eine literarhistorische und quellenkundliche Studie While celebrated as one of France’s classical seventeenth-century authors, Francis de Sales’ work is no longer well known by theologians. To remedy this defect, and to facilitate a scholarly approach to the work of Francis, Wehrl offers a thorough and reliable historical introduction to the entire corpus as well as to the relevant biographical literature. Unfortunately, there is no index. Echter Verlag, Würzburg (2005) X/1–218 (BL)

2474

Michael Köhlmeier, Shakespeare erzählt Auf jeweils etwa 24 Seiten wird der Inhalt von elf Dramen Shakespeares, von Macbeth bis Hamlet, nacherzählt. Serie Piper, München (2004) 1–282

2475

Graeme Hunter, Radical Protestantism in Spinoza’s Thought Chapter 14 of the Tractatus theologico-politicus (1670) is the key to Spinoza’s thought. Inspired by the radical Protestantism of his day, he proposes a liberal Christian religion based on seven doctrines; it is this religion, rather than a form of Judaism or pantheism, that he thinks a state can use as a spiritual foundation. This fresh, clearly presented, intelligently argued and suggestive interpretation makes us see Spinoza in a new light. All readers of the Tractatus should consider the merits of this unique study. Ashgate Publishing, Aldershot (2005) VII/1–196 (BL)

2476

Georg Essen et al. (ed.), Kant und die Theologie In the past, mainly Protestant theologians were interested in the philosophy of Kant, and some actually claimed Kant as an eminently Protestant philosopher. The present volume shows that things have changed, for now, nine Catholic theologians and only one Protestant contribute to a volume on Kant and theology. It is Kant’s insistence on human autonomy that contemporary theologians wish to integrate into their systematic thinking about the human person and its relation with the divine. The contributions discuss the notion of the soul (or rather: the demise of soul metaphysics), Kant’s view of original sin, Kant’s critique of attempts to proof the existence of God, and, of course, the notion of human autonomy. Unfortunately, the book lacks an index and a general bibliography. Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–348 (BL)

2477

Ulrike Gleixner, Pietismus und Bürgertum. Eine historische Anthropologie der Frömmigkeit Gleixner, in her historical habilitation thesis, portrays the pietism of Lutheran Swabia in the seventeenth, eighteenth, and nineteenth centuries. Pietism here emerges as Protestantism’s last more or less successful attempt to bring one’s complete existence under the control of religion. This ideal was transmitted mainly through the reading of devotional literature, accompanied by self-reflection confided to personally kept diaries. One of the special features of Swabian pietism is that Spener’s call to celibacy did not meet with any visible approval. Much of the ideal of subjectivity, characteristic of the secular bourgeoisie, was actually prefigured in and promoted by the pietists. Vandenhoeck & Ruprecht, Göttingen (2005) 1–464 (BL)

2478

Angela Borgstedt, Das Zeitalter der Aufklärung In a series designed to meet the needs of German academic education, the present volume surveys recent research about and controversies relating to the age of the

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European Enlightenment. The Catholic, Protestant, and Jewish response to, and participation in, the Enlightenment receives much attention, and it is still debated in which way the Enlightenment ideas were actually preluded and made possible by the Reformation. A useful book. Kontroversen um die Geschichte; Wissenschaftliche Buchgesellschaft, Darmstadt (2004) VIII/1–120 (BL)

2479

Hartmut von Hentig, Rousseau oder Die wohlgeordnete Freiheit The well-known German theorist of education and advocate of reform programs introduces the thought of his most admired hero. The book offers a well-written introduction to Rousseaus’s anthropology, political theory, and theory of education. Becksche Reihe 1596; Verlag C.H. Beck, München (2004) 1–124 (BL)

2480

Tino Markworth, Unsterblichkeit und Identität beim frühen Herder Herder, like many of his contemporaries, was interested in the subjects of human autonomy and identity, divine guidance, death, and afterlife. With the help of unpublished (rather fragmentary) notes, Markworth seeks to demonstrate that Herder moved from the radical Enlightenment notions he held in the 1760s to more theologically based ones in the 1770s. Some of the unpublished Herder material is edited as an appendix to this detailed scholarly study. Ferdinand Schöningh Verlag, Paderborn (2005) 1–203 (BL)

2481

W.H. Wackenroder et al., Herzensergießungen eines kunstliebenden Klosterbruders This is the famous manifesto of German Romanticism (1797), here edited with much commentary and scholarly paraphernalia. Both God and art are in a way strangers to the ordinary flow of life, and in order to appreciate both, one has to elevate one’s mind (p. 68–69). Martin Bollacher is an able guide through this delightful yet complex German text. Universal-Bibliothek; Reclam, Stuttgart (2005) 1–206 (BL)

2482

Donald M. Lewis (ed.), Dictionary of Evangelical Biography, 1730–1860 All librarians and researchers will love this unique and authoritative encyclopedia that includes signed entries on thousands of men and women committed to the cause of evangelicalism in the English-speaking world. Although there are entries on famous men ( Jonathan Edwards, Count Zinzendorf, John Wesley, William Muhlenberg, Philipp Schaff ) and women (George Eliot), one will use this work mostly for finding information and bibliography on minor, little-known figures whose names cannot be found in the Dictionary of National Biography (whose reliability has recently been challenged) and similar resources. Just one note: Occasionally, giving the subtitle of a book would have helped to dispel doubts (see the Yale thesis of K. Sweeney listed in vol. 2, p. 1195). Hendrickson Publishers, Peabody. Mass. (2004) XXII/1–1265 (BL)

2483

Lester Ruth, A Little Heaven Below: Worship at Early Methodist Meetings Based on the author’s PhD thesis (University of Notre Dame, 1996; a thorough study of all the printed and archival evidence available), this is a comprehensive study of the liturgical life of Methodists in the eighteenth century. Laudably, the author focuses on what actually happens at worship (and on who is admitted and who is excluded), rather than on texts used. Whereas in recent decades, much was made of the public nature

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of worship, Ruth urges us to reconsider the possibility of worship in more private settings. – A fine, well-documented historical study. Kingswood Books; Abingdon Press, Nashville, Tenn. (2000) 1–267 (BL)

2484

Friedrich Schleiermacher, Über die Religion. Reden an die Gebildeten unter ihren Verächtern Ever since 1958, the Philosophische Bibliothek had an edition of Schleiermacher’s Speeches, with the complete text of the first edition. This book has been reprinted, and given a very good new introduction and bibliography by Andreas Arndt, highlighting, e.g., Schleiermacher’s enthusiasm for Spinoza. Unfortunately, the index is still the old one. It is to be hoped that the next edition will include a more detailed index. Philosophische Bibliothek 563; Felix Meiner Verlag, Hamburg (2004) XXXI/1–176 (BL)

2485

Albrecht Weber, Goethes “Faust”. Noch und wieder? Phänomene – Probleme – Perspektiven This is a commentary on selected aspects of Goethe’s Faust, and the themes selected include: angels, the eternal Feminine, evil, Logos, Faust and care (die Sorge), Faust a man of deeds, Faust and the divine nature. Some of the themes – such as “care” – were already treated by the author long ago (in his thesis on Faust, 1951), but here the author rethinks his Faust research, retracts certain aspects and presents the sum total of a lifetime’s research. – An important contribution to Faust studies. Königshausen & Neumann, Würzburg (2005) 1–299 (BL)

2486

Peter Becher, Adalbert Stifter. Sehnsucht nach Harmonie. Eine Biografie This Austrian writer (1805–68), a Catholic, is today remembered especially for his novel “Nachsommer” (1857). The present book is a popular, illustrated biography. Verlag Friedrich Pustet, Regensburg (2005) 1–253

2487

Imre Koncsik, Christologie im 19. und 20. Jahrhundert Written by a private lecturer of dogmatic theology (Catholic theological faculty of the University of Munich), this is a survey of Christology in the past two centuries. Remarkably, Protestant and Catholic authors receive equal attention. The author himself favours an “existential ontology” as represented by P. Tillich. – Like the other fascicles of the same work, the present book suffers from the complete lack of indexes. Handbuch der Dogmengeschichte; Verlag Herder, Freiburg (2005) 1–147

Twentieth century ★ today 2488

Adolf von Harnack, Das Wesen des Christentums Given as a series of lectures at the University of Berlin in 1899, and subsequently published, this was a bestselling theological work of the early twentieth century. The present edition can rely on Thomas Hübner’s research on the various editions on this work, but also adds much new material that helps to elucidate the textual history and certain aspects of the book’s argument. Claus-Dieter Ostenhövener, the editor, offers a critical edition that includes a long appendix with notes, manuscript materials, prefaces to various early editions, and most importantly, a comprehensive subject index. In one of the early prefaces (dated February 1902) Harnack states that “we are about to enter a synthetic period of intellectual history”, one in which detailed research is followed by more comprehensive surveys. In this, Harnack was certainly mistaken, but his little book endures, and the editor is to be congratulated on his fine editorial work. Mohr Siebeck, Tübingen (2005) VIII/1–323 (BL)

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Jürgen Werinhard Einhorn, Franziskus im Gedicht. Texte und Interpretationen deutschsprachiger Lyrik 1900–2000 The compiler of this anthology, a Franciscan, has in 1986 translated a Latin hymn on St. Francis, and here he reprints it, together with more than 70 annotated twentiethcentury German poems on the saint, from Rilke and Stefan George to Peter Härtling. A delightful book. Edition Coelde/Butzon & Bercker, Kevelaer (2004) X/1–243 (BL)

2490

Hermann Gärtner, Das Wesen der Sünde in der Moraltheologie des deutschen Sprachraumes vom Beginn des 20. Jahrhunderts bis in die Zeit des II. Vatikanums In the 1960s and 70s, German moral theologians have redefined the notion of sin. While this notion used to be legalistic in neo-scholastic manuals, it is now seen as essentially the rejection of God’s invitation to participate in his nature (P. Schoonenberg, B. Häring, K. Rahner). There is also an increasing respect for history and social circumstances. In sum: the twentieth century saw the undoing of a reified understanding of sin. (Regrettably, there is no reference to Herman Schell who around 1900 suggested a new perspective on sin.) Europäische Hochschulschriften 23/795; Peter Lang Verlag, Bern (2004) 1–261 (BL)

2491

Jean Mathieu-Rosay, Die Päpste im 20. Jahrhundert Translated from the French (2002), this is a well-written survey of twentieth-century popes, with special emphasis on Leo III (1878–1903) and John Paul II. Unlike other books that abstain from all judgements, the ex-Jesuit author has the courage to tell us how he feels about the personalities and the how the popes have responded to the challenges of their pontificate. – A book well worth reading. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2005) 1–221

2492

Christophe Chalamet, Dialectical Theologians: Wilhelm Herrmann, Karl Barth and Rudolf Bultmann Both Barth and Bultmann, theologians of the same generation, studied under W. Herrmann (1846–1922) in Marburg, and so Chalamet has the good idea of tracing the later lifelong controversy between Barth and Bultmann back to their respective enthusiasm for, and reception of, different aspects of Herrmann’s theology. My feeling is that Chalamet has made a good start, but that the relevance of Herrmann, especially for Bultmann’s theology, requires further and more detailed study. Thanks to Chalamet’s study, it becomes clear that a monograph on Herrmann’s thought is needed. Theologischer Verlag Zürich, Zürich (2005) 1–327 (BL)

2493

David Drake, French Intellectuals and Politics from the Dreyfus Affair to the Occupation Drake’s earlier book, “French Intellectuals and Politics in Post-War France” (2002), was well received, and the second volume – the present book – is a most welcome addition that deals with the period from 1898 (year of Zola’s famous article “j’accuse”) to 1944. As is to be expected from an expert on Sartre, this intellectual leader figures prominently in the book. The book can be recommended to all who seek to understand the French mind – and the prestige French philosophers, writers and journalists enjoyed in the past. Palgrave Macmillan, Basingstoke (2005) XII/1–214 (BL)

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Eberhard Busch, Karl Barths Lebenslauf. Nach seinen Briefen und autobiographischen Texten First published in 1975 and often reprinted since then (and also translated into English, 1976), Busch’s biography still serves as the major source on one of the most important (Reformed) theologians of the twentieth century. Oddly, Busch’s book has remained the only major biography on Barth, and so one wonders who will produce a more complete and more thoroughly interpretive account. The archive situation seems favourable and inviting. Until then, Busch’s book will serve its purpose. – The present printing omits the corrections and the author’s afterword found at the end of the fourth edition. Theologischer Verlag Zürich, Zürich (2005) 1–555 (BL)

2495

Pius Ojara et al., Marcel – Girard – Bakhtin. The Return of Conversion This is essentially a book on the French Christian existentialist Gabriel Marcel (1889–1973), written by P. Ojara. When we embark on the path of conversion and initiate the process of salvation, we begin to deliver ourselves from insecurity and begin to find peace of mind. European University Studies 23/788; Peter Lang Verlag, Bern (2004) 1–299

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Elisabeth Thérèse Winter, Weltliebe in gespannter Existenz. Grundbegriffe einer säkularen Spiritualität im Leben und Werk von Simone Weil (1909–1943) Weil continues to fascinate theologians intent on promoting a “secular spirituality”. Radically rooted in the present world of work, in solidarity with others, yet aware of the divine dimension that can be experienced. The present book was accepted as a thesis by the theological faculty of the University of Innsbruck, Austria. Echter Verlag, Würzburg (2004) VIII/1–193

2497

Dietrich Bonhoeffer, Ethics First published in 1949 from the late author’s papers, and later rearranged after further research, this new English translation reflects the definitive German edition. Both the team of translators and Fortress Press are to be congratulated on producing this valuable scholarly edition of one of the most relevant twentieth-century texts in theology. Dietrich Bonhoeffer Works 6; Fortress Press, Minneapolis, Min. (2005) XIII/1–593

2498

Clifford J. Green, Freiheit zur Mitmenschlichkeit. Dietrich Bonhoeffers Theologie der Sozialität German translation of “Bonhoeffer. A Theology of Sociality” (1999), a book on Bonhoeffer’s early ethics, 1927–1933. Bonhoeffer’s early theology culminated in his lectures on Christology, delivered in 1933. The book includes a bibliography and an excellent subject index. Gütersloher Verlagshaus, Gütersloh (2004) 1–372

2499

Karl Rahner, Menschsein und Menschwerdung Gottes. Studien zur Grundlegung der Dogmatik, zur Christologie, theologischen Anthropologie und Eschatologie Edited by Rahner’s former associate H. Vorgrimler, this is another volume of the critical edition of Rahner’s works. While many of the papers here reprinted can be found scattered through vols. 1 to 7 of the old edition of Rahner’s writings, this is not the

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case of his papers on inspiration and of the many reviews included in this volume. Thus it is here that one can find (unexpectedly) a fine in memoriam Rahner wrote on Karl Adam for the Frankfurter Allgemeine Zeitung, a text which is a most important document, for it includes a surprisingly early (1956) statement on the sterility of neoscholastic Catholic theology. It should also be noted that the critical edition does include indexes, a feature unfortunately lacking in the earlier edition of Rahner’s papers. – Indispensable for all theological libraries. Karl Rahner, Sämtliche Werke 12; Verlag Herder, Freiburg (2005) XXII/1–615 (BL)

2500

Johannes Meissner, Menschenwürde und Menschenrecht. Augewählte Artikel Nineteen papers, originally published between 1952 and 1981, are here reprinted. The late author (d. 1984) was a major Catholic writer on natural law, social ethics, and human rights. Oldenbourg Verlag, München (2004) X/1–340

2501

Stanley J. Grenz, Rediscovering the Triune God: The Trinity in Contemporary Theology While, superficially, it seems that the Trinity does not seem to be a major issue of twentieth-century theology, Grenz demonstrates that Trinitarian thought has actually had a renaissance in the past hundred years. He surveys the work of eleven theologians (including K. Barth, K. Rahner, H.U. von Balthasar, J. Moltmann, W. Pannenberg, and E. Johnson) who seek to interpret or rehabilitate Trinitarian theology from a variety of perspectives. Fortress Press, Minneapolis, Min. (2004) XII/1–289 (BL)

2502

Werner Löser, Kleine Hinführung zu Hans Urs von Balthasar Due to his expertise on German, French, and patristic literature, Balthasar (d. 1988) was one of the most interesting Catholic theologians of the twentieth century. Loser’s introduction is built around Balthasar’s twenty-four dialogue partners, from Euripides and Irenaeus to B. Brecht, Reinhold Schneider, and K. Rahner. Appended are a chronological table, a list of Balthasar’s major works, and an annotated reading list. – To date, this is the most accessible introduction to the complex thought of a major Catholic thinker. Verlag Herder, Freiburg (2005) 1–183 (BL)

2503

Peter Hünermann et al. (eds.), Herders Theologischer Kommentar zum Zweiten Vatikanischen Konzil. Vol. 3 Five “decrees”, two “statements” and one “constitution” (the one on divine develation) are here presented and commented upon. Since the documents themselves are now generally accessible in theological libraries, they are not included in the present commentary. Apart from an introduction to each document, and a long section entitled “commentary”, there are also concluding notes on the reception and further theological developments. It is these sections, or so I believe, that are the most interesting ones. On p. 196, one of the contributors notes with that in his biography, Hans Küng elevated the status of the Decree on Ecumenism to that of a conciliar “constitution” – by mistake. – An important series. Verlag Herder, Freiburg (2005) X/1–860 (BL)

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2504

Klaus Vellguth et al. (eds.), Welcher Engel leiht uns Flügel. In Erinnerung an Wilhelm Willms Willms (1930–2002) was a Catholic priest who doubled as a poet and a painter, and some of his poems actually became popular religious songs in the 1970s and 80s. He also wrote a religious musical. The present book, a tribute compiled by his friends, includes a selection of the poetic work and a bibliography. Butzon & Bercker, Kevelaer (2005) 1–287 (BL)

✩ 2505

Eugen Drewermann, Wege und Umwege der Liebe. Christliche Moral und Psychoanalyse In the 1980s, the three volumes of the author’s “Psychoanalyse und Moraltheologie” marked a breakthrough in Catholic moral theology. The present book is a new edition of some of the material found in the three volumes, prefaced by a new introduction. Sin, neurosis, tragedy, love, marriage, truth and lying, and suicide are the subjects here dealt with. All libraries that failed to purchase the earlier volumes should buy this authoritative book. Patmos Verlag, Düsseldorf (2005) 1–347 (BL)

2506

Klaus-Peter Jörns, Notwendige Abschiede. Auf dem Weg zu einem glaubwürdigen Christentum Professor emeritus of practical theology, Jörns offers a radical critique of contemporary Christian teaching and practice. He calls for a departure from a number of traditional concepts such as election, the atoning death of Christ, and calls for a liberal rethinking. Christianity should see itself as one of many religions, and it should develop a consciousness of its roots in ancient, and even archaic religiosity. Programmatic in nature, this book is bound to be controversial – at least among those who opt for Christian distinctiveness and exclusivity, whether Catholic or Protestant. Gütersloher Verlagshaus, Gütersloh (2005) 1–412 (BL)

2507

Ted Loder, Guerillas of Grace. Prayers for the Battle The “vita militia” theme is here creatively taken up in a book of prayers that resonate with both biblical language and contemporary concerns. Augsburg Fortress Press, Minneapolis, Min. (2005) 1–144

2508

Jürgen Moltmann, In the End – the Beginning: The Life of Hope A companion to “The Coming of God. Christian Eschatology” (1996), this is a collection of semi-popular essays on eschatological subjects, including a paper entitled “Is there a life after death?” (with Moltmann’s answer: yes!). Fortress Press, Minneapolis, Min. (2004) XII/1–180

2509

Magnus Striet (hg.), Monotheismus Israels und christlicher Tritnitätsglaube Nine papers discuss the question whether monotheism and the Christian doctrine of the Trinity are actually compatible. Contemporary Catholic theologians are here seen struggling with a traditional doctrine they seek to attenuate, demystify, or reinterpret. J. Werbick with his notion of a merely narrative rhetoric of belief seems to be the most progressive voice heard in the book. Unfortunately, there is no index. Quaestiones disputatae 210; Verlag Herder, Freiburg (2004) 1–295 (BL)

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2510

Serene Jones et al. (eds.), Constructive Theology: A Contemporary Approach to Classical Themes God, human being (der Mensch, as the Germans say), sin and evil, Jesus Christ, church, and Spirit are the six subjects treated in individual chapters of this book. The chapters do not have individual authors but were developed by a group that calls itself “the workgroup on constructive theology”, an interdenominational and ecumenical group indebted to the dual heritage of liberal and liberation theology. The book includes a compact disk as an additional learning and teaching devise. – An excellent resource for academic teachers and their students. Fortress Press, Minneapolis, Min. (2005) XIV/1–309 (BL)

2511

Egon Mielenbrink (ed.), Im Glauben unterwegs. Die Wallfahrtsorte im Bistum Münster Twenty-four destinations of traditional Catholic pilgrimage in the diocese of Münster, Germany, are here introduced, with elucidation of the historical background and, if relevant, an explanation of the object of veneration. The reader is also instructed on “how to get there”. Butzon & Bercker, Kevelaer (2005) 1–192 (BL)

2512

Randy Alcorn, Der Himmel: Was uns dort wirklich erwartet Will life in heaven be boring? Will there be animals in heaven? Written by a conservative theologian, this book answers questions like these. The author is the founder of “Eternal Perspective Ministries”, an organization that seeks to disseminate knowledge about the Christian hereafter. That organization’s library also owns books like B. Lang/ C. McDannell, Heaven: A History (Yale University Press, 1988; 2nd ed. 2001). Hännsler Verlag, Holzgerlingen (2005) 1–337 (BL)

2513

Herbert Brokering, To Henry in Heaven A collection of poems and spiritual dialogues between a grandfather and his stillborn grandchild, reminiscent of Victorian and Swedenborgian poetry on the same subject. Augsburg Books, Minneapolis, Min. (2005) 1–96 (BL)

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INDEX OF REVIEWS (Authors of reviewed books) Assmann, J. 1546 Athas, G. 1371, 1372

Meier, J.M. 1877 Rollins, W. 103

Black, E. 1693 Borg, J. 86 Cogan, M. 1379

Schröter, J. 2062 Schwartz, S. 1944 Stones, E. 1391

Dunn, J. 896

Vollenweider, S. 2062

Gross, W. 1514

Webb, W.J. 1702 White, J.L. 2093 Wilckens, U. 2052

Hahn, F. 2053 Hengel, M. 2062 Hurtado, L.W. 2063

571

INDEX OF AUTHORS A number followed by an asterisk refers to a book review. The authors of books that are reviewed are listed seperately, in the index of reviewed books. Aberbach, M. 686 Abernathy, D. 1278 Abumalham, M. 39 Achenbach, R. 337, 723, 1532 Ackerman, S. 430, 1719, 1777 Adam, K.-P. 1796 Adams, E. 1309 Addinall, P. 290 Aejmelaeus, A. 377, 728, 1225 Afset, B. 2278 Aguilar, A. 140 Aguilar Chiu, J.E. 1231 Aguirre Monasterio, R. 2070 A˙ituv, S. 1375 Ahrens, M. 2272 Aichele, G. 1075 Aitken, E.B. 2077 Aland, B. 26 Albani, M. 644 Albertz, R. 503 Alcorn, R. 2512 Alexandre, J. 921 Alfsvåg, K. 1730 Alkier, S. 1688, 1937 Alliata, E. 1972 Allison, D.C. 926 Almeida, E. 1469 Aloisi, J. 1084 Alomía, M. 294 Althann, R. 149 Ambos, C. 1525 Amit, Y. 147, 1839 Anderson, C.B. 1718 Anderson, G.A. 1267 Anderson, J.C. 929 Anderson, W.H.U. 1835 Angel, H. 418, 472 Antier, G. 2116 Apollodoros 1581 Arcari, L. 134 Archer, K.J. 93 Arichea Jr., D.C. 1192 Armenteros, V. 2204 Arneth, M. 668 Arnold, B.T. 423, 432, 1530 Artus, O. 2280 Arzt-Grabner, P. 1273, 1274, 1388 Ascough, R.S. 1256

572

Ashman, A. 1761 Assis, E. 389, 390, 1828 Assmann, A. 2359 Assmann, J. 1545 Asurmendi, J. 479 Attridge, H.W. 2220 Atwell, J.A. 177 Auffret, P. 760, 771 Augustin, M. 185 Augustinus 2232 Auld, G. 214, 215, 435 Aune, D.E. 2093* Aurelius, E. 458 Aus, R.D. 943 Averbeck, R.E. 235 Avioz, M. 492 Avishur, Y. 1380 Avshalom-Gorni, D. 1699 Ayuch, D. 1330 Azuelos, Y. 9 Baarda, T. 966 Baberowski, J. 2374 Babut, J.-M. 2186 Backhaus, F.J. 864 Backhaus, K. 935, 1333 Baddeley, J. 1061 Baert, B. 2319 Bagchi, D. 2468 Bail, U. 407, 694 Bailey, N.A. 1514* Bailey, W.A. 314 Baker, E. 960 Bakon, S. 620 Balch, D.L. 1710 Ballard Jr., H.W. 739 Ballhorn, E. 726, 797 Baltzer, K. 570 Banks, R. 1099 Banning, E.B. 1608 Barbaglio, G. 1877* Barber, E.W. 244 Barclay, J.M.G. 1945, 1968 Bar-Efrat, S. 449 Barkay, G. 1364, 1365 Barmash, P. 1765, 1766, 1770 Barnett, P. 1347 Barr, G.K. 132

Barré, M.L. 551, 556 Barrett, C.K. 1106 Bartelmus, R. 305, 353 Barton, J. 160, 2135 Bass, D. 1823 Baßler, M. 2387 Batalden, S. 2287 Batten, A. 1298 Batterman, M. 2322 Bauckham, R. 1277, 1293, 1299 Baudler, G. 2402 Bauer, A. 162 Baugh, S.M. 1227 Bauks, M. 206, 756 Baum, A.D. 899, 909 Bauman-Martin, B.J. 1304 Baumann, G. 2008 Baumert, N. 1141 Baumgart, N.C. 480 Baumgarten, A. 1446 Baxandall, M. 2333 Baxter, W. 950 Baylis, C.P. 415 Beale, G.K. 2163 Beavis, M.A. 2151 Becher, P. 2486 Becker, E.-M. 957, 1204 Becker, U. 522, 2258 Becking, B. 607 Bedenbender, A. 990 Beentjes, P.C. 881 Behrens, A. 704 Beißer, F. 2109 Bekkenkamp, J. 2296 Belknap, R.E. 138 Belleville, L. 1172 Ben-Ami, D. 1652 Ben-Reuven, S. 288 Ben-Shlomo, D. 1691 Ben-Tor, A. 1635 Ben Zvi, E. 465, 2203 Berger, K. 1879 Berges, U. 560, 616, 741, 802, 2011 Bergman, N. 1489 Bergmann, C. 648 Bergmeier, R. 2128 Bergsma, J.S. 1754 Berlin, A. 187, 426 Berlinerblau, J. 110 Berlyn, P. 246 Berman, C.H. 2440 Berman, J.A. 146 Bernet, M. 1934 Bernstein, M.J. 1447 Bertone, I. 65 Betts, T.J. 621 Beuken, W.A.M. 543 Beyerle, S. 2162 Bianchi, E. 1736, 2132

Bibb, B. 1792 Bieberstein, K. 1737 Bieberstein, S. 1163 Bieringer, R. 2188 Bietak, M. 1679 Biguzzi, G. 1322 Bijovski, G. 1633 Bilde, P. 105 Billings, R.M. 327 Bird, M.F. 971, 988, 2104, 2108 Bissoli, G. 2059 Blenkinsopp, J. 2001 Bloch-Smith, E. 1612 Block, D.I. 372, 376 Blomberg, C.L. 59 Blum, E. 127, 228 Blum, E.A. 57 Blumenthal, C. 40, 1254 Blumenthal, F. 1827, 2019 Boadt, L. 774 Boardman, J. 1580 Bodner, K. 1452 Boehm, O. 255 Böhm, T. 2229 Böhmisch, F. 21 Boers, H. 2106 Böttrich, C. 1249, 1858, 2052* Bogaards, A.H. 2264 Bohnenkamp, A. 64 Boismard, M.-E. 1243 Bolin, T.M. 256 Bonhoeffer, D. 2497 Bonogofski, M. 1694 Bons, E. 658, 662 Booij, T. 793 Booth, W.M. 224 Bord, L.-J. 380 Borgeaud, P. 1579 Borgen, P. 1157 Borgolte, M. 2439 Borgstedt, A. 2478 Boshoff, W.S. 484 Bosma, C.J. 541 Bosman, H. 295 Bosman, J.P. 654 Botha, P.J. 761, 770, 775, 783 Botha, P.J.J. 1586 Botterweck, G.J. 1994 Bottini, G.C. 1107 Bouchal, R. 2447 Bovell, C.R. 236 Bowden, J. 161 Boyarin, D. 2090 Boyd, J. 2336 Boyle, D. 1590 Boyley, M. 1303 Branch, R.G. 264, 473, 939, 1752 Brandt, J.-A.A. 1050 Brandt, P.-Y. 1011

573

Brashler, J.A. 2231 Braulik, G. 220, 359, 362, 369 Braun-Niehr, B. 2324 Brawley, R.L. 951 Bredin, M.R. 1356 Breir, I. 1507 Breitbart, S. 233, 238 Breytenbach, C. 2088 Bridge, S.L. 891 Briend, J. 1750 Briks, P. 505 Bringmann, K. 2429 Briskin, L. 1847 Britt, B. 1852 Brockelmann, C. 1510 Brockmöller, K. 839 Brodersen, K. 2378 Brodie, T.L. 907 Brokering, H. 2513 Brooke, G.J. 1460 Brooten, B.J. 1753 Brown II., A.P. 497, 499 Brown, J.K. 932 Brown, J.P. 2150 Brown, M.J. 2226 Brown, S.G. 1422 Brueggemann, W. 72, 2000 Bryant, N. 2461 Brzegowy, T. 209 Buch, J. 1751 Buchanan, G.W. 1665 Buchold, J. 2060 Bühler, P. 964 Bullard, R.A. 859 Bultmann, C. 2259 Bunimovitz, S. 1609, 1677 Burchard, C. 1403 Burer, M.H. 23 Burfeind, C. 1220, 1222 Burghartz, S. 2380 Burk, D. 1250 Burkett, D. 981 Burnett, F.W. 976 Burridge, R.A. 892 Busch, A. 1158 Busch, E. 2494 Bushart, M. 2334 Buzzetti, C. 44 Byatt, A. 60 Byrne, B. 1144 Cahill, J. 1659 Cairus, A.E. 1949 Calduch-Benages, N. 880 Callan, T. 1308 Cameron, R. 1960 Campbell, A.F. 126, 450 Campbell, D.A. 1124, 1230 Campbell, G. 1338, 1339

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Campbell, W.S. 1014 Cancik, H. 1572 Cancik-Kirschbaum, E. 1534 Capps, D. 1893 Caragounis, C.C. 1140 Carmassi, P. 2451 Carqué, B. 2449 Carson, D.A. 151, 1316 Carter, T.L. 1170 Carter, W. 927, 936 Cartlidge, D.R. 1391*, 1870 Casalini, N. 1100 Casey, M. 2063* Caspi, M.M. 131 Cassidy, R. 1729 Catchpole, D. 1160 Catto, S. 1475 Ceballos Blanco, C. 1180 Ceming, K. 1418 Cerbelaud, D. 1957 Chalamet, C. 2492 Chapman, C.R. 2199 Chapman, S.B. 123, 2003 Chareire, I. 1833 Charlesworth, J.H. 186, 1416 Childs, B.S. 2221 Chilton, B. 11, 1842, 1872, 1953 Chinitz, J. 198, 2037 Choi, J.H. 2021 Claessens, L.J.M. 1984 Clanton Jr., D.W. 2340 Clark, D.J. 61, 145, 1319, 1520 Clark, D.R. 1676 Clarke, A.D. 2183 Clarus, I. 2364 Claussen, C. 1680 Clements, R.E. 213 Clifford, R.J. 286 Clines, D.J.A. 809 Coakley, J.W. 2415 Cobbing, F.J. 1605 Cody, A. 565 Coenen, L. 2049 Coetzee, J. 689 Coetzee, J.C.J. 805 Cogan, M. 483 Cohen, C. 1497, 1501 Cohen, J.M. 301 Cohen, M. 191 Cohn, H. 569 Collins, A.Y. 1017 Collins, C.J. 1817 Collins, J.J. 1463, 1940 Coloe, M.L. 1081 Comfort, P.W. 24 Conrad, D. 1696 Conrad, J. 442, 445 Conradie, E.M. 121 Conroy, C. 563

Constas, N.P. 2227 Cook, J. 14, 20, 829 Cook, J.A. 1513 Cook, S.L. 622, 2005 Cooper, A. 2243 Corèdon, C. 2436 Corley, J. 507, 877, 893, 1197 Corley, K.E. 1764, 2343 Cornelius, I. 1557, 1672 Cornelius, S. 1686, 2339 Correa, T. 141, 670 Cosgrove, C.H. 90 Couser, G.A. 1270 Craig, E. 2372 Craig, W.L. 1897 Crawford, B.S. 1902 Crawford, C.D. 1407 Crawford, J. 1509 Creamer-Ruegenberg, I. 2442 Crispin, G. 2448 Croatto, J.S. 538 Crocker, C.C. 1175 Cromhout, M. 2115 Crook, Z. 1703 Cross, F.M. 5 Crossley, J.G. 2157 Crüsemann, F. 852, 2170 Crüsemann, M. 1211 Culey, M.M. 1310 Cummins, S.A. 81 Cunningham, P.A. 2344 Czersky, J. 1179 Dafni, E.G. 478 Dalley, S. 1358 Daly-Denton, M. 1836 Dasen, V. 1724 Dautzenberg, G. 1332, 2062* David, R. 591 Davids, P.H. 1307 Davidson, E.T.A. 395 Davidson, R.M. 241 Day, J. 1799, 1905 Day, L. 2301 de Azcárraga, M.J. 7 De Bleeckere, S. 2342 de Blois, R. 1495 de Boer, E.A. 1849 de Boer, M.C. 1232 de Bruyn, T.S. 1583 de Castelbajac, I. 393 de Chateaubriand, F.-R. 2263 de Girolami Cheyney, L. 2464 Dehmer, A. 2328 de Hoop, R. 292 del Agua Pérez, A. 2073 Delamarter, S. 1845 del Barco del Barco, F.J. 69 Delitzsch, F. 717

Dell, K.J. 738 Demsky, A. 388 Denaux, A. 1045, 1086 Denton, D.L. 1882 Denzinger, H. 2423 de Regt, L.J. 50 Deselaers, P. 725 Destro, A. 2158 Deutsch, R. 1684 Dever, W.G. 1596 de Villiers, F.T. 811 de Villiers, P.G.R. 1138, 1331, 1343 De Vries, S.J. 245, 526, 2252 de Waard, J. 835 Dewey, D. 53 Dewey, J. 984, 1006 Dibelius, M. 1104 Dickson, J.P. 2145, 2187 Dieleman, J. 1582 Dietrich, M. 1498 Dietrich, W. 444, 2015, 2155, 2166, 2167 Di Lella, A.A. 878 Dille, S.J. 557 Dines, J.M. 12 Diodore of Tarsus 2236 Di Pede, E. 611 Dobbs-Allsopp, F.W. 1361 Docherty, S.E. 1404, 1991 Dochorn, J. 1392, 2246 Dohmen, C. 91, 293, 2042 Dolgopolsky, A. 1496 Dorey, P.J. 232 Dorival, G. 15 Dormeyer, D. 934, 979 Dothan, T. 1567, 1690 Douglas, M. 210 Dowd, S. 991 Dowling, E. 1089 Downey, K.B. 2302 Downing, F.G. 1704 Downing, F.L. 1598 Doyle, B. 257, 769 Dozeman, T.B. 1782, 2046 Dräger, P. 2460 Drake, D. 2493 Draper, J.A. 1053 Drawnel, H. 1451 Drecoll, V.H. 1640 Drewermann, E. 2392, 2505 Drobner, H.R. 1420 Droge, A.J. 1054 Duarte Castillo, R. 184, 1831 Dubis, M. 166 Dubuisson, D. 2353 Duff, J. 1517 Duff, P.B. 1208 Duffield, I.K. 1728 Duhaime, J. 1430

575

du Rand, J.A. 1345 du Toit, A.B. 94 Dvorjetski, E. 1758 Ebach, J. 2010 Eberhart, C.A. 1791 Ebner, M. 905, 946, 1016, 1859 Eckey, W. 1018 Eckstein, H.-J. 2105 Eder, S. 857 Eder, W. 1524 Edwards, O.C. 2421 Efthimiadis-Keith, H. 509, 740 Egger-Wenzel, R. 143, 772 Ego, B. 508, 2041 Ehlich, K. 2164, 2176 Ehrensperger, K. 2085, 2089 Ehringhaus, H. 1562 Einhorn, J.W. 2489 Eisen, U.E. 116, 2114 Eisenbaum, P. 1147 Eisenman, R. 1461 Ekem, D. 965 Ekem, J.D.K. 71 Elbert, P. 1023, 1131 Eliade, M. 2407 Eliav, Y.Z. 1843 Elior, R. 1946 Elitzur, Y. 1698 Ellens, D.L. 347 Ellens, J.H. 102, 1883, 2284 Ellingworth, P. 942, 1113, 1224 Elliott, J.H. 1186 Elliott, J.K. 25, 1522 Eltrop, B. 1051 Elvey, A. 120 Emerton, J.A. 778, 834 Engberg-Pedersen, T. 2094 Engel, H. 861 Engel, M. 2303 Engstrom, C.M.A. 1657 Eph ‘al, I. 148 Erll, A. 2358 Eschelbach, M.A. 855 Esler, P.F. 88, 887, 1154, 1168, 2288 Eslinger, L. 125 Essen, G. 2476 Estes, D.J. 765 Estrada, N.P. 969, 1112 Evans, C.A. 10, 995 Everhart, J.S. 329 Eynikel, E. 428

Feichtinger, B. 2428 Felber, S. 62 Feldman, L.H. 1464 Feldmeier, R. 152, 1300 Feldtkeller, A. 1966 Felmy, K.C. 2321 Ferretter, L. 190 Fernández Marcos, N. 18 Fesko, J.V. 2127 Fiedler, P. 933, 1954 Finkelstein, I. 1621, 1624, 1643 Finlan, S. 2112 Finney, M.T. 1176 Finsterbusch, K. 364 Finze-Michaelsen, H. 2211 Fischer, A.A. 457, 550 Fischer, G. 584, 813 Fischer, I. 446, 521, 838, 1720, 1865 Fischer-Lichte, E. 2365 Fishbane, M. 316 Fitzmyer, J.A. 1264 Fitzpatrick, M. 2379 Fitzpatrick, P.E. 633 Flannery-Dailey, F. 2136 Flasch, K. 2248 Fleishman, J. 274, 1763 Fletcher-Louis, C.H.T. 869 Floor, L. 2067 Fortune, C. 514 Foshaugen, E.K. 100 Fouts, D.M. 223 Frank, I.W. 2420 Frankemölle, H. 2086 Freeborn, J. 937 Freedman, A.D. 416 Freedman, D.N. 1368 Freely, J. 2437 Freeman, T.R. 240 Fretheim, T.E. 533, 610 Freuling, G. 801 Frevel, C. 310, 749 Frey, M. 167 Freyne, S. 1880 Fried, J. 95 Friedheim, E. 1952 Friesen, S.J. 1348 Frisch, A. 452 Fritz, V. 397 Fröhlich, I. 1445 Frolov, S. 500, 708 Fuhrer, T. 2230 Furnish, V.T. 1253

Fabris, R. 1295 Fabry, H.-J. 313, 872, 1785 Fantalkin, A. 1627 Farisani, E. 475, 494, 1930 Faure, P. 34 Faust, A. 1610, 1611, 1678, 1689

Gärtner, H. 2490 Gaeta, G. 983 Gagnon, R.A.J. 1732 Gahr, M.E. 63 Galil, G. 212 Galor, K. 1618

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Robbins, V.K. 1033 Roberts, J.J.M. 545 Robinson, B.P. 403 Röhser, G. 2113 Römer, T. 194 Rösel, H.N. 216 Roest, B. 2456 Rofé, A. 664, 846 Rogers, J. 865, 867 Rogerson, J. 2038 Rohkämper-Hegel, G. 175 Rohls, J. 2256 Roitman, A. 510 Rojas-Flores, G. 1324 Rollston, C.A. 1360 Roncace, M. 1474 Roose, H. 968, 1252 Rose, C. 247 Rosen-Zvi, I. 628 Rosik, M. 1005, 2233 Rosner, B.S. 1202 Rossetti, M. 879 Roth-Rotem, J. 417 Rothstein, D. 1408, 1448 Roukema, R. 2276 Routledge, R. 536 Roux, G. 1531 Royalty Jr., R.M. 1327 Rudman, D. 338, 424, 962, 1030 Rudolph, U. 1978 Rüterswörden, U. 357, 2260 Ruether, R.R. 2057 Rundin, J.S. 1584 Runesson, A. 1808, 1810 Rusam, D. 1035 Ruth, L. 2483 Sabou, S. 1156 Sachs, H. 2310 Sæbø, M. 529 Saggs, H.W.F. 1526 Sainte-Marie, A. 2452 Sakenfeld, K.D. 659 Sals, U. 2192 Salters, R.B. 615 Salzmann, J.C. 1832 Sánchez, J.P. 1757 Sanders, J.T. 1354 Sanders, P. 1516 Sanders, S.L. 1357 Santos García, C.A. 1080 Sanz Giménez-Rico, E. 365, 371 Sasson, G. 2244 Sasson, J.M. 443 Sasson, V. 1371* Satlow, M.L. 1944* Sauer, G. 815, 875 Saur, M. 1759

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585

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586

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587

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588

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TABLE OF CONTENTS OF VOLUME 51 Contributors ........................................................................................ Abbreviations ......................................................................................

v vii

TEXT – VERSIONS 1–11 12–22 23–37 38–41 42–71

Text of the OT – Masorah ★ Targums ........................................ Greek (OT) ........................................................................................ Greek (NT) ........................................................................................ Syriac – Arabic – Coptic – Armenian ............................................ Modern Translations: general ★ English ★ German ★ Dutch ★ French – Spanish – others ................................................................

1 3 6 9 10

THEOLOGICAL AND EXEGETICAL APPROACHES 72–80 81–93 94–97 98–109 110–116 117–122 123–127 128–132 133–143 144–148

Theological Foundations Inspiration – authority ★ canon ...................................................... Hermeneutics – Methods Biblical interpretation in general – hermeneutics and methodology in general .................................................................... Historical-critical methods ★ orality ................................................ Sociology – anthropology ★ psychology .......................................... Literature – structuralism – rhetoric ★ narrative criticism ............ Contextual exegesis: postcolonialism – ecology – queer ................ Canonical exegesis .............................................................................. Postmodern exegesis ★ other approaches ........................................ Literary genres: apocalypticism – didactic narrative – list – myth – poetry – prayer .................................................................... Stylistic devices: hendiadys – litotes – narrative analogy – reversal ending – topos ......................................................................

17

19 22 23 26 28 29 30 31 34

OLD TESTAMENT EXEGESIS 149–163 164–175 176–192 193–220 221–292 293–330 331–353 354–383 384–390 391–410 411–419 420–459 460–483 484–493 494–505 506–519

Bible as a Whole ................................................................................ Digital Media: internet – compact discs ★ audio books .............. Old Testament in general ................................................................ Pentateuch and historical books Pentateuch: general ★ Yahwist – Elohist – Priestly Code ★ Deuteronomists .................................................................................. Genesis: Primeval History (Gen 1–11) ★ patriarchs (Gen 12–50) ★ Tale of Joseph (Gen 37–50) .................................. Exodus: general ★ individual passages ............................................ Leviticus ★ Numbers ........................................................................ Deuteronomy: general ★ individual passages .................................. Joshua .................................................................................................. Judges: general ★ individual passages .............................................. Ruth .................................................................................................... Samuel: general ★ 1 Samuel ★ 2 Samuel .................................... Kings: general ★ 1 Kings ★ 2 Kings ............................................ Chronicles: general ★ 1 Chronicles – 2 Chronicles ...................... Ezra/Nehemiah: general ★ Ezra ★ Nehemia ................................ Tobit ★ Judith ★ Esther ★ 1/2 Maccabees – 2 Maccabees ......

35 38 41

45 52 69 77 82 89 91 96 97 107 113 116 118

589

520–534 535–581 582–612 613–618 619–633 634–648 649–657 658–667 668–677 678–695 696–707 708–716

Prophets General ................................................................................................ Isaiah: general ★ Isaiah I ★ Isaiah II ★ Isaiah III ...................... Jeremiah: general ★ individual passages .......................................... Lamentations – Baruch ...................................................................... Ezekiel: general ★ individual passages ............................................ Daniel: general ★ individual passages .............................................. Minor Prophets general .................................................................... Hosea – Joel ...................................................................................... Amos .................................................................................................... Jonah ★ Micah .................................................................................. Nahum ★ Habakkuk – Zephaniah .................................................. Zechariah ★ Malachi ........................................................................

121 125 136 142 143 147 151 153 155 157 161 163

717–742 743–797

Psalms General ................................................................................................ Individual Psalms ................................................................................

166 172

798–805 806–826 827–841 842–850 851–864 865–883

Wisdom literature General ................................................................................................ Job: general ★ individual passages .................................................. Proverbs: general ★ individual passages .......................................... Koheleth .............................................................................................. Song of Songs ★ Wisdom of Solomon .......................................... Jesus Sirach (Ben Sira): general ★ individual passages ..................

184 186 191 194 197 200

NEW TESTAMENT EXEGESIS 884–889

Introduction – General ......................................................................

204

890–909 910–916 917–923 924–925 926–977 978–1017 1018–1047 1048–1090 1091–1133

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 ............

206 210 212 213 214 225 234 240 249

Letters and Book of Revelation 1134–1141 Pauline letters in general .................................................................. 1142–1172 Romans: general ★ individual passages .......................................... 1173–1203 1/2 Corinthians general – 1 Corinthians: general ★ individual passages .............................................................................................. 1204–1216 2 Corinthians: general ★ individual passages .................................. 1217–1233 Galatians: general ★ individual passages ........................................ 1234–1251 Ephesians ★ Colossians ★ Philippians ............................................ 1252–1259 1/2 Thessalonians: general ★ 1 Thessalonians ★ 2 Thessalonians .................................................................................. 1260–1274 Pastoral Epistles: general ★ 1/2 Timothy – Titus ★ Philemon ... 1275–1290 Hebrews: general – individual passages .......................................... 1291–1320 Catholic Epistles: general ★ James ★ 1 Peter – 2 Peter ★ Johannine letters: general ★ 1 John ★ Jude .................................. 1321–1356 Revelation: general ★ individual passages ......................................

590

259 260 268 275 278 281 286 288 291 294 301

EXTRABIBLICAL SOURCES 1357–1360 1361–1368 1369–1378 1379–1389 1390–1417 1418–1429 1430–1462

1463–1469 1470–1476 1477–1484

Inscriptions General ................................................................................................ Hebrew ................................................................................................ Aramaic .............................................................................................. Akkadian – Egyptian – Phoenician – Greek – Thamudic ............ Apocrypha and pseudepigrapha Old Testament: general ★ ApocMoses – ApocAbr – 1 Enoch – 2 Enoch – JosAs – Jub – AscIsa – PsSol – ParJer – Ahiqar Saying – QuestEsdr – Sem – 3 Macc ............................................ New Testament: general ★ Secret Mark – GThom – GJam – Apocryphal Acts – Acts of Paul and Thecla – PapEgerton .......... Qumran/Dead Sea Scrolls: general ★ individual subjects ★ texts from cave 1 – cave 4 ★ Temple Scroll – CD – Qumran and the New Testament ............................................................................ Jewish authors General ★ Philo – Aristeas .............................................................. Josephus .............................................................................................. Rabbinical literature – nonrabbinical literature ..............................

310 311 313 315

318 323 326 334 335 337

PHILOLOGY 1485–1509 1510–1516 1517–1522

General ★ Hebrew: general ★ lexicography ★ names ................ Hebrew: syntax – tenses – colloquialisms ........................................ Greek ..................................................................................................

339 345 346

CIVILIZATIONS OF THE BIBLICAL WORLD 1523–1539 1540–1551 1552–1571 1572–1594

General ★ Mesopotamia: general ★ history – religion ★ texts ... Egypt: general – history ★ religion – texts .................................... Persians – Syria – Ugarit – Phoenicians ★ Hittites – Hivvites – Cyprus ★ Canaanites – Philistines – Ammonites – Nabateans .... Greco-Roman civilization: general - individual aspects ★ religion ★ texts ..................................................................................

348 351 354 359

ARCHAEOLOGY AND TOPOGRAPHY 1595–1616 1617–1657 1658–1665 1666–1668

Biblical Archaeology: general – history of research ★ historical periods ................................................................................................ Palestine: regions ★ sites (alphabetically) ........................................ Jerusalem – temple ............................................................................ Sites outside of Palestine – holy places ............................................

364 369 378 380

REALIA 1669–1674 1675–1680 1681–1688 1689–1699

Museums – iconography .................................................................... Architecture ........................................................................................ Seals – amulets ★ figurines – coins ................................................ Objects: ceramic – clay – wood – bones ★ metal – stone ..........

381 382 384 386

591

INSTITUTIONS AND RITUALS Social institutions General ★ kinship – house – family - marriage – women – birth .................................................................................................... 1725–1734 Gender relations – friendship – sexuality ........................................ 1735–1741 Illness – old age – death – burial .................................................... 1742–1758 Economic life – work – slavery ★ jubilee – year – leisure .......... 1759–1761 Kingship – state ................................................................................ 1762–1770 Legal institutions: property – inheritance ★ crime and punishment .......................................................................................... 1771–1774 The world of learning: writing – astronomy – calendar ................ 1700–1724

Religious institutions General ★ priesthood – (im)purity .................................................. Ritual acts: sacrifice – human sacrifice – oracle – divination – prayer – fasting – prostitution .......................................................... 1800–1803 Festivals – pilgrimage ........................................................................ 1804–1810 Early Judaism: Sabbath – synagogue – circumcision – mission .... 1811–1826 Early Christianity: baptism – Eucharist – prayer – Sabbath – teacher – mission ................................................................................ 1775–1786 1787–1799

388 394 396 398 401 402 405 406 408 411 412 414

BIBLICAL PERSONS 1827–1870 1871–1875 1876–1903

Persons: general ★ alphabetically .................................................... Paul ...................................................................................................... Jesus: comprehensive studies ★ particular aspects ..........................

418 426 427

HISTORY OF ISRAEL 1904–1911 1912–1916 1917–1926 1927–1941

General – problems of historiography .............................................. Premonarchical period ...................................................................... Period of the monarchy .................................................................... Babylonian exile ★ Persian period ★ Hellenistic and Roman periods until Bar Kokhba ..................................................................

433 435 436 438

JUDAISM – EARLY CHRISTIANITY – GNOSTICISM – ISLAM Judaism General ................................................................................................ Essenes – Samaritans ........................................................................ Jewish-Christian controversies ............................................................

442 444 445

Early Christianity 1959–1972 General – history ★ life – theology – texts ....................................

446

Gnosticism – Islam Gnosticism ★ Islam ............................................................................

450

1942–1950 1951–1952 1953–1958

1973–1980

BIBLICAL THEOLOGY 1981–1982 1983–1987

592

Both Testaments General ................................................................................................ Monotheism – God – anthropology ................................................

451 452

1988–1991 1992–1993

Life after death – covenant – relationship between OT and NT ...................................................................................................... Miscellaneous ......................................................................................

453 454

1994–2003 2004–2029 2030–2039 2040–2044 2045–2047

Old Testament General ................................................................................................ God – monotheism ............................................................................ Messianism ★ life – death ★ ethics ................................................ Cosmology – creation ........................................................................ Miscellaneous ......................................................................................

455 457 464 466 467

2048–2057 2058–2071 2072–2080 2081–2082

New Testament General ................................................................................................ God – kingdom of God – Christology ............................................ Resurrection – eschatology – soteriology ★ ethics ........................ Miscellaneous ......................................................................................

468 470 473 475

Pauline theology General ................................................................................................ Justification – righteousness – law .................................................... Christology – soteriology – eschatology – death – resurrection ★ pneumatology ...................................................................................... 2118–2123 Anthropology – ecclesiology – mission ............................................ 2124–2127 Miscellaneous ...................................................................................... 2128 Johannine theology ............................................................................

2083–2097 2098–2110 2111–2117

476 479 482 483 485 485

CONCEPTS AND SYMBOLS 2129–2172 English terms: anger – apostasy – city – covenant – Day of Yahweh – dream – evil – faith – hand of God – happiness – hidden God – history of salvation – the Holy One – humility – inhabitation – intolerance – joy – justice – Kingdom of God – laughter – life – people – power – remnant – repentance – retribution – salvation – Son of God – Son of Man – Temple – time – tree – violence – wrath of God .......................................... 2173–2182 Hebrew and Aramaic words: bârâ – berit – bet elohim – dâbâr – herem – kapporet – nâtan – shem – tamîm – tôrâ ...................... 2183–2188 Greek words: adelphos – basileia toû theoû – euaggelion – parrhêsia .............................................................................................. 2189–2199 Symbols: Amalek – androgyny – Antichrist – Babylon – body – clothing – Holy Grail – Horeb – Jerusalem .................................. 2200–2205 Metaphors: anger – house – lion – marriage – sacrifice ..............

486 496 498 499 502

BIBLE IN THEOLOGY AND LIFE OF CHURCH 2206–2209 2210–2216

Systematic theology ............................................................................ Life of the church ............................................................................

504 505

HISTORY OF EXEGESIS General ★ patristic literature: general ★ authors (alphabetically) .................................................................................... 2242–2244 Jewish Exegesis .................................................................................. 2245–2248 Middle Ages ........................................................................................ 2249–2281 Modern Times: 16th century ★ 17th and 18th centuries ★ 19th century ★ 20th century ............................................................ 2217–2241

506 512 513 513

593

2282–2286 2287–2288

Contemporary scholars – bibliographies (alphabetically) ................ Societies – research projects ..............................................................

521 522

BIBLE IN ART, LITERATURE, FILM AND MUSIC 2289–2307 Literature: general ★ authors and themes ...................................... 2308–2339 Art: general ★ early Christian ★ Byzantine ★ medieval ★ Renaissance and modern .................................................................. 2340–2348 Theater – film – music ....................................................................

523 527 534

HISTORY OF RELIGIONS 2349–2368 General ................................................................................................ 2369–2411 Cultural history ★ nonchristian religions ........................................

537 541

Christianity General ................................................................................................ Antiquity ★ Middle Ages .................................................................. Modern Times: 16th–19th centuries ................................................ Twentieth century ★ today ..............................................................

550 553 561 565

Index of Reviews ................................................................................

571

Index of Authors ................................................................................

572

2412–2426 2427–2465 2466–2487 2488–2513

594