Showing papers in "Zeitschrift für die Alttestamentliche Wissenschaft in 1979"

Toward an Understanding of the Formation of Historical Titles in the Book of Psalms

Abstract: Most biblical scholars believe that the historical headings found in certain Psalms were not initially an integral part of them. They view the headings äs a product of midrashic activity stemming from the age of the Scribes. At that time, this view maintains, the titles were affixed to the Psalms and in that period the Book of Psalms acquired its present form. Two main reasons for the disjoining of the heading from the Psalms are advanced. The first is the patent lack of agreement — in content and language — between the event referred to in the heading and the

The Initiation Legend of Isaac

Abstract: La these de l'A. est que le recit de Genese 22 tire son origine d'un rituel d'initiation| le mythe grec d'Athamas et Phrixus en offre un parallele frappant, de meme que Genese 21 (Agar/Ismael)| la similitude structurelle des deux legendes, Abraham/Isaac et Agar/Ismael, indiquerait que leur formation finale s'est placee dans la couche E du pentateuque.

Exegetical Notes on the Hebrew Vorlage of the LXX of Jeremiah 27 (34)

Abstract: Every book of the LXX contains data which is important for the textual criticism of the Hebrew Bible. A few books also contain Information which is of significance for the literary criticism of these books and, in a way, of the whole OT. The book which contains the most extensive Information of this kind is, we submit, the LXX of Jeremiah. On a previous occasion we attempted to show that the LXX of Jer reflects an early edition of the Hebrew book, to be called ed. I, differing recensionally from the later edition of the MT, to be called ed. II. This hypothesis is based on the fact that the LXX is shorter than the MT by one eighth and that it reflects a different text arrangement. Both issues have been the subject of much scholarly debate, and, s in similar cases, scholars have questioned whether the short text of the LXX stems from a deliberate shortening by the translator(s) or whether it is simply derived from a shorter Hebrew text. Scholars who have accepted the former possibility ascribed to the translator a free approach, assuming that he shortened his Vorlage drastically. Such an approach derived not only from a certain understanding of the techniques used by the LXX translators but also from the fact that these scholars did not know of Hebrew scrolls, such s the Dead Sea scrolls, which differ significantly from the MT. On the other hand, scholars who accepted the latter opinion assumed

Prophetie und Schultheologie im Deuterojesajabuch Beobachtungen zur Redaktionsgeschichte von Jes 40—55

Abstract: dimension. From a comparison of the Mizpah covenant with the covenants mentioned above and from a careful consideration of its specific features, it becomes clear that it was of the same type äs the great Israelite covenants — a solemn ceremony deeply rooted in the past, but directed to the future. The Mizpah covenant served äs the basis for a new regime in Israel, the Monarchy, and became the ancient source and prototype of the Israelite monarchic covenants down the generations.

Psalm 1 — An Entity

Abstract: At the outset, it is necessary to determine the weight of the arguments adduced to support the unity of PS l and 2. (a) Several Hebrew manuscripts unite PS l and 2 äs a single psalm. These include the Kennicott mss. nos. 17, 37, 216, 409, and 505; the de Rossi mss. nos. 17, 37, 216, 505 (following Kennicott), 554,596, and 782; and ms. no. 4 in the Wiener Nationalbibliothek (12th Century A. D.). On the other hand, the Hebrew manuscripts which treat them äs two separate psalms are far more numerous, and include the Codex Leningradensis, on which BH is based. (b) In the Qumran material, no copies of manuscripts containing PS l and/or 2 or commentaries on either of these psalms have been discovered, except some tiny fragments of 2 6-7 from Qumran Cave 3, which supply no evidence äs to whether the Qumran Community considered PS l and 2 a single psalm or two separate psalms. However 4Q Flor I 14—II 3 (which has been pieced together from twenty-one fragments to form a large portion of one column and a small portion of another) quotes and briefly Interpret s PS l i and 2 1-2. The t ext reads äs follows:

Die Redaktion der Wallfahrtspsalmen

Abstract: There are about 8 or 9 psalms that appear to be the prayers of a distressed worshipper keeping vigü at the sanctuary. He teils of suffering, of a sense of dereliction amd of a spiritual conflict with grotesque enemies. His purpose is to seek God's healing presence by watching for the dawn which, äs it vanquishes the powers of darkness, sjrmbolizes for him the coming of God's salvation. These psalms were probably composed for use by individuals, but in some kind of Community setting.

Mischehen — Ehebruch — Ehescheidung

Abstract: Zu den Perikopen, die in besonderem Maße die Korrigierfreudigkeit der Exegeten am MX angeregt haben, gehört ganz sicher auch Mal 2 lo-ie. Dies ist um so beachtenswerter, als oftmals gerade die korrigierte Fassung zur Grundlage weitreichender ethisch-theologischer Konsequenzen erhoben worden ist, nämlich im Zusammenhang der Frage nach Erlaubnis oder Verbot der Ehescheidung. Die weitaus meisten und zugleich nachhaltigsten Text-»verbesserungen« hat dabei v. 16 angeregt: Daß ein Prophet für Ehescheidung plädieren kann — das besagt MT dieses Verses ja eindeutig! — war offenbar für einen Teil der (christlichen) Ausleger der Neuzeit nicht zu akzeptieren. Hatte M. Luther z. B. v. iea völlig richtig übersetzt: »Wer ihr aber gram ist, der lasse sie fahren . . .« (und noch eine Ausgabe von 1872 der Lutherischen Übersetzung zitiert diese Version!), lautet er in der revidierten Fassung von 1964: »Wer ihr aber gram ist und sie verstößt . . .« (vgl. auch die Vorschläge in BHK und BHS). Welche Überlegungen mögen diese »Revision des Textes« veranlaßt haben ? Suchte man einen alttestamentlichen Vorläufer für Jesu »Verbot« der Ehescheidung (Mk 109 Lk 16 is)? Immerhin konnte z.B. A. van den Born schreiben: »Auch von den Propheten wird die E(hescheidung) bekämpft (Mal 2 u), und zwar wohl nicht nur für den Fall, daß der Gatte seine israelitische Frau verließ, um eine Volksfremde zu hei-

Die sperrende Grenze. Die Wurzel ‘lm im Hebräischen

Abstract: Die israelitische Literatur läßt hinsichtlich des zahlenmäßigen Aufbaus Wirkungen der im Räume des Alten Orients nachweisbaren Institution von Handelskörperschaften spüren. Schon in ältesten Erzählungen erkennbar, dürfte sie unter geschichtlich bedingter Veränderung eine in den frühesten Zeiten dahinterstehende Wirklichkeit spiegeln, während später die erörterten Größen nur mehr als ein dort anknüpfendes Stilelement auftreten.

The ›Levitical Cities‹: Texts and History

Abstract: Any fresh appraisal of the history of the >Levitical Cities< must take äs its starting-point a renewed evaluation of our main sources, in practice a comparison of two texts (not lists): Jos 211-42 and I Chr 6 39. Such a reevaluation has been offered in recent Edinburgh dissertations by J. P. Ross and the present author. The purpose of this paper is two-fold: to present the results of these studies of the texts together with a sample of their arguments; and to re-open the discussion of their historical evaluation.

The Mizpah Covenant (I Sam 10 25) — The Source of the Israelite Monarchic Covenant

Abstract: The article begins with a study of the most important Greek myth which deals with the attempted sacrifice of a son by his father, and shows that it is rooted in the rite of initiation in ancient Greece. The story of Abraham's attempted sacrifice of Isaac in Gen 22 is then subjected to a form-critical and traditio-historical analysis and it is shown that the form of the oldest level of the tradition parallele that of the Greek myth. The conclusion is thus that the origins of Gen 22 may also lie in the initiation rites of the Isaac tribes.

Job’s Address of God

Abstract: Auf die Frage, was die Psalmen 120—134 zu einer Gruppe vereint, sind nebem der gemeinsamen Überschrift u. a. die auffallende Kürze der Texte, der starke aramäische Einschlag, das Segensthema, die Schlußformeln, die Feststimmung, der WalLfahrtsbezug zu nennen. Zu nennen ist außerdem eine übergreifende Bearbeitung, dice in redaktionellen Ergänzungen zu fast allen Texten und in der Anordnung und Reihentfolge der Sammlung erkennbar wird, deren Hintergrund eine Zion-Segen-Theologie;, deren Bezugspunkt der hohepriesterliche Segen ist. Eine Untersuchung dieser Redaktionsvorgänge gibt Einblick in die Entstehung einer Teilsammlung des Psalters.

Notes on the Interpretation of Qoh 6 2

Abstract: the first two discourses of the second cycle and in bis first discourse of the third Job expresses his hope in vindication and reconciliation with God. Yahweh's interrogation revives Job's prayer. He abandons accusation for praise. It is uncertain whether he also recants and shows remorse for what he had said under duress, or whether he simply rejoices in God's answer and turns away from his mourning.

Note sur la structure littéraire du psaume 3

Abstract: The LXX of Jeremiah differs recensionally from the MT with regard to both its length and text arrangement. The present paper illustrates the relationship between the short edition reflected in the LXX and the fuller edition of the MT by showing typographically the differences between the reconstructed Vorlage of the LXX and the MT in eh. 27 (34). The text is annotated with a commentary dealing with the nature and origin of the expansions in MT s well s with various problems connected with the reconstruction.

The Origin of the Name Tyropoeon in Jerusalem

Abstract: The valley between the western and the eastern ridges on whiich the ancient city of Jerusalem was situated, now for its greater part filled with debris, is generally called Tyropoeon in scholarly literatuire. It is true that on the strength of the name of the Valley Gate, mentiioned in Neh 2 13 3 13, one could name this valley simply >the Valley<, häggäy', and that modern scholars sometimes speak of >the central valley<, but the name most generally used remains >Tyropoeon<_ It is not always realised that this name occurs only once in our sources for Jerusalem topography, namely in Josephus, Bellum, V § 140 (iv, 1) where mention is made of hi de toon turopoioon prosagoreuomenl· faranx, >the ravine called that of the cheese-mongers<. From this quotation it is evident that there are grammatical objections against the commonly accepted name >Tyropoeon< which suggests a neutrum nominative instead of a masculine genitive, but also here applies what E. Reuss has said in another connection: triste nee posthac exstinguibile lumen. More important is the problem of the origin of this curious name. It is not an invention of Josephus; he mentions that the ravine is commonly called so. Shortly before the quoted passage he indicated the same ravine with the words mes&i farangi (§ 136), >a ravine between (the two hills)<. Perhaps he himself was not too happy with the name toon turopoioon and mentioned it only in the second instance. It remains doubtful whether the name in its Greek form was used by the inhabitants of Jerusalem when they spoke Greek, or was Josephus' own translation of a Semitic name current among the population. The word turopoios is rather rare in literary Greek; H. G. Liddell and R. Scott give äs finding places, besides the quoted passage from Josephus, only Galenus. I could not find a word for it in classical or rabbinic Hebrew or Aramaic, but Ben lehuda's Thesaurus has gäbban äs a post-Talmudic word. In any case it is very improbable that the ancient Semitic name of the valley was ever called something like g? häggäbbanim. It is true that in Biblical times, and perhaps long afterwards, the members of one and the same trade had their installations close to each other,

Job and His Satan. Parallels in Indian Scripture

Abstract: Paralleles de Job dans le Bhagavata Purana, le Bhagavadgita et le Markandiya Purana: les histoires des rois Haristchandra et Nala. La figure du satan de Job se retrouve dans le Kali Purucha de la tradition indienne.

Psalms of Vigil

Abstract: A number of passages in the Old Testament bear witness to an ancient belief that associates day-break with the coming of God's help or with the revelation and renewal of bis protecting love (cf. PS 90 14 Thr 3 23 Zeph 85). It has been suggested that such notions may be influenced by the practice of administering justice in the morning (cf. II Sam 15 2), or by the historical experience of great salvation events in the early hours of day (cf. Ex 14 24 Jes 37 3 ), but it is more likely that they arise quite naturally from the simple observation of the way in which the rising sun daily breaks the inimical power of night and fills the earth with its life-bringing heat and light. Indeed the connection of darkness with evil, terror, death or anguish and of light with good, peace, health or joy is familiär in most cultures, both ancient and modern. There is therefore nothing particularly surprising about the Israelite association of dawn with the saving epiphany of God. Since the Biblical passages concerned are mostly to be found in psalms or prophetic writings, the expression of this relationship is sometimes little more than a matter of a suitable poetic simile (II Sam 23 4 Jes 58 8 Hos 6 3), but sometimes the language seems to point to an underlying ritual, an act of vigil at a sanctuary in which the suppliant watched and waited for his God to come with the dawn and deUver him from his troubles. There can be no doubt that the early hours of morning were thought well suited for religious activity in ancient Israel. For example, the

Mercatores mandatu missi. Ein Beitrag zum Verständnis der Einheiten »Fünf« und »Zehn« in der kanonischen und deuterokanonischen Literatur des Alten Testaments

Abstract: Es ist nicht das Bestreben der folgenden Ausführungen, das gesamte Vorkommen der Zahleinheiten »Fünf« und »Zehn« in den kanonischen Büchern des Alten Testaments und in der deuterokanonischen Literatur zu sichten und einer interpretierenden Behandlung zu unterziehen. Denn in vielen Fällen ist die Erklärung gesichert oder leicht möglich, da man die Anwendung der genannten Zahlen unschwer verstehen kann, in anderen fordert deren Erwähnung den Exegeten nicht heraus oder aber läßt eine mehr oder minder dem wahren Sachverhalt nahekommende Vermutung über ihren Gebrauch zu. Hat H. A. Brongers bereits für die Zehnzahl eine richtungsweisende Klassifizierung vorgenommen, so wird im folgenden das Augenmerk demjenigen Auftreten von »fünf« oder »zehn« zugewandt, das noch keine befriedigende oder noch gar keine Erklärung gefunden hat.