Showing papers in "Zeitschrift für die Alttestamentliche Wissenschaft in 1996"
TL;DR: Yehezkel Kaufmann's attempt to establish a pre-exilic date for the composition of the P source was motivated by his rejection of nineteenth century evolutionary views of Israelite religion and Wellhausen's understanding of early judaism in particular as mentioned in this paper.
Abstract: Yehezkel Kaufmann's attempt to establish a pre-exilic date for the composition of the P source was motivated by his rejection of nineteenth century evolutionary views of Israelite religion and Wellhausen's understanding of early judaism in particular. The same motivation is at work in those Israeli and American scholars who have followed his lead by either updating his arguments or elaborating new ones in support of the same conclusion. Some seek to align P with Early Biblical Hebrew and others the lexicographical arguments of Hurvitz in favor of the chronological priority of P to Ezekiel
23 citations
TL;DR: The deuteronomistic presentation of Solomon in I Kings 1-10 as discussed by the authors revises the quasi-antimonarchical stance of Deuteronomy and implicitly revamps the deuteronomic agenda for a (re)distribution of powers at the central shrine.
Abstract: The deuteronomistic presentation of Solomon revises the quasi-antimonarchical stance of Deuteronomy. The depiction of an exemplary Solomon in I Kings 1-10 evinces the Deuteronomist's largely positive view of kingship in contrast with that of Deuteronomy. For the Deuteronomist, the first period of Solomon's reign is the zenith of Israel existence in the land. By commending the linkage between the Jerusalem temple cultus and the davidic dynasty is providential, the Deuteronomist implicitly revamps the deuteronomic agenda for a (re)distribution of powers at the central shrine
13 citations
TL;DR: A proper ordering of these laws supports the thesis that the Book of the Covenant is later than the Deuteronomic Code and the Holiness Code as mentioned in this paper. But the consensus view has led to a serious misunderstanding of the meaning and purpose of the law in Exodus vis-a-vis the other laws.
Abstract: Contrary to the broad consensus among scholars, the version of the law in Ex 21:2-11 is later than the parallel laws in Deut 15:12-18 and Lev 25:39-46. The consensus view has led to a serious misunderstanding of the meaning and purpose of the law in Exodus vis-a-vis the other laws. A proper ordering of these laws supports the thesis that the Book of the Covenant is later than the Deuteronomic Code and the Holiness Code. In Ex 21:2-6 the law deals not with debt-slavery but the purchase of Hebrew slaves from foreigners as reflected in Neh 5:8. Ex 21:7-11 deals with impoverished fathers selling their daughters into marriage, a practice confirmed from cuneiform sources
9 citations
TL;DR: In this paper, the authors analyze different approaches to retrospective reading of the prophets which are presently used, including adaptation, Fortschreibung, editorial redaction, etiology, and vaticina ex eventu.
Abstract: The A. analyzes different approaches to retrospective reading of the prophets which are presently used, including adaptation, Fortschreibung, editorial redaction, etiology, and vaticina ex eventu. A critical assessment of these various proposals is offered. Then, an attempt is made to address the hermeneutical issues involved in such readings, and to offer four proposals for evaluating the positive, theological function of prophetic retrojection
9 citations
TL;DR: In this paper, the A.A. se penche sur cette second partie de son travail sur les chapitres 1 a 11 du livre d'Isaie structures de maniere concentrique and composant ce qu'il nomme le testament d'Ishai.
Abstract: L'A. se penche sur cette seconde partie de son travail sur les chapitres 1 a 11 du livre d'Isaie structures de maniere concentrique et composant ce qu'il nomme le testament d'Isaie. Il etudie plus particulierement la structure du temps dans le passage, le prophete placant son activite dans le cadre de celle de Yahve juge d'Israel et de Juda. Cette activite du prophete signifie comme le montre le debut et la fin de la composition un renouveau de l'action de Dieu, le chapitre 10 donnant le contexte de sa redaction: apres la destruction de Samarie.
7 citations
TL;DR: In this article, ein bestimmtes Bild vor Augen: das Bild eines verletzlichen, zarten Jünglings, der einem schwerbewaffneten, hünenhaften Kämpen gegenübersteht und gegener ihn chancenlos scheint.
Abstract: Unzählige Menschen haben, wenn sie die Namen »David und Goliat« hören, sogleich ein bestimmtes Bild vor Augen: das Bild eines verletzlichen, zarten Jünglings, der einem schwerbewaffneten, hünenhaften Kämpen gegenübersteht und gegen ihn chancenlos scheint. Doch wir wissen: Der Kleine wird über den Großen siegen. Nicht von ungefähr lieben Kinder diese Geschichte — sie müssen sich oft vor Größeren fürchten; und immer wieder hat sie Schwachen Mut gemacht, Drohungen von Starken standzuhalten. Daß sich die Erzählung von David und Goliat so tief ins kollektive Gedächtnis eingeprägt hat, liegt nicht nur an ihrer Thematik, sondern auch an ihrer höchst kunstvollen Gestaltung. Betrachtet man die hebräische Fassung in ihrer Ganzheit, so lassen sich sechs Szenen erkennen.
7 citations
TL;DR: In this paper, a close investigation of structure and vocabulary of Deut 9:10-11 reveals that its main subject is the sin of the Golden Calf rather than the double giving of the Tablets.
Abstract: Close investigation of structure and vocabulary of Deut 9:10-11 reveals that its main subject is the sin of the Golden Calf rather than the double giving of the Tablets. The pericope starts at 9,4 with Israel's false historiographic conception and the aim of the story of Israel's provocations is to discredit this conception. Although the Golden Calf is not mentioned explicitly in chapters 4 and 31, their main message is influenced by this traumatic event. Many motifs and expressions, some of them unique to the Golden Calf, are repeated in these two chapters within a similar context
6 citations
TL;DR: The authors used the evidence of early Hebrew onomastics for a reconstruction of the ancestor cult among the early Israelites, focusing on the theophoric names that have a kinship term (such as father, brother, or paternal uncle) instead of the more usual name of a god.
Abstract: This contribution seeks to use the evidence of early Hebrew onomastics for a reconstruction of the ancestor cult among the early Israelites. It focuses on the theophoric names that have a kinship term (such as father, brother, or paternal uncle) instead of the more usual name of a god (such as Jo). The kinship terms in thse anthroponyms are not oblique references to an anonymous tribal deity or a personal god, but to deceased kin. Other biblical and comparative evidence shows that the dead were conceived of a god in the ancient Near East
6 citations
Journal Article•
TL;DR: The A.A. as discussed by the authors proposes that the creation account as portrayed in Gen 1-3 recounts a God who breaks into a chaotic, profane world to provide sacred space within the created order and more importantly within humanity.
Abstract: The A. begins his treatment of sacred space and its relevance to the Genesis cosmogony with a renewed discussion of Mircea Eliade's conception of sacred space. Then, utilizing a synthesis of Eliade's understanding , the A. proposes that sacred space as a philosophical and theological construct offers difference, orientation, and communication to a postmodern age characterized by nihilism and desorientation. Furthermore, the creation account as portrayed in Gen 1-3 recounts a God who breaks into a chaotic, profane world to provide sacred space within the created order and more importantly within humanity by virtue of the divine image
6 citations
Journal Article•
TL;DR: In this paper, the authors argue that Saul's apology,...for I feared the people, and I yielded to them (I Sam 15:24), serves as a boomerang against himself, since it actually intensifies his guilt layer by layer.
Abstract: The A. aims to demonstrate that Saul's apology, ...for I feared the people, and I yielded to them (I Sam 15:24), serves as a boomerang against himself, since it actually intensifies his guilt layer by layer. In itself this belated apology looks as a kind of yes, but..., and thus it contrasts with the way in which David recognizes his guilt. The significance of that fear receives emphasis by looking back at the command of the war against Amalek in Deut 25:17-19. The analogy suggested between Saul and Pharaoh further reduces the value of Saul's confession and raises the theme of the timeless clash between prophet and king
5 citations
TL;DR: In this article, a partir d'une analyse d'Exode 13:17 and 14:31, l'A. cherche les sources du passage, en faveur d'un materiel sacerdotal et yahwistique.
Abstract: A partir d'une analyse d'Exode 13:17 et 14:31, l'A. cherche les sources du passage. Il penche en faveur d'un materiel sacerdotal et yahwistique. Il s'interesse a la maniere dont le redacteur d'Exode narre le miracle de la mer au moment ou les Hebreux quittent l'Egypte. La redaction du recit ne fait pas simplement reference a d'autres passages du Pentateuque mais egalement a Genese et II Rois
Journal Article•
TL;DR: In this paper, the authors present a satisfactory explanation for the proscription of finished stones (ashlar) has yet to be presented and suggest that the ban is most convincingly explained as one expression of a concern broadly attested in biblical sources: to separate the deity and his space, conceived as holy, from forms of physical alteration understood to produce defilement of that space.
Abstract: YHWH's altar of burnt offerings was to be built with unfinished stones according to Deuteronomy 27:5 et Jos 8:31 (and by implication, Exodus 20:25). A satisfactory explanation for the proscription of finished stones (ashlar) has yet to be presented. The A. suggests that the ban is most convincingly explained as one expression of a concern broadly attested in biblical sources: to separate the deity and his space, conceived as holy, from forms of physical alteration understood to produce defilement of that space. Full and complete stones are required for YHWH's altar of burnt offerings
TL;DR: In this article, le redacteur plaide que cette joie de vivre peut prendre place dans la communaute de vie familiale avec une femme que l'homme aime.
Abstract: Comme les autres livres de sagesse, Qohelet s'arrete sur le pouvoir de seduction des femmes. On note que le texte avertit des dangers possibles. Pourtant, le redacteur plaide pour la joie de vivre. Il considere que cette joie de vivre peut prendre place dans la communaute de vie familiale avec une femme que l'homme aime. Il serait donc exagere de considerer Qohelet comme un texte hostile aux femmes
Journal Article•
TL;DR: Two sentence patterns exist in biblical Hebrew: first, finite verb + circumstance, and second, circumstance + finite verb as discussed by the authors, and from the first pattern verbal sentences are generated; from the second, nominal clauses.
Abstract: Two sentence patterns exist in biblical Hebrew: first, finite verb + circumstance, and second, circumstance + finite verb. From the first pattern verbal sentences are generated; from the second, nominal clauses. The main problem of the Hebrew verbal system is the analysis of the sentence with a finite verb in the second position, i. e., x-qatal or x-yiqtol. Three types are attested: the compound nominal clause, the double sentence, and a tense transition from antecedent constructions to main-line wayyiqtol in historical narrative. These three types have in common the fact that the verb is demoted
Journal Article•
TL;DR: The Qumran prayer of Manasseh in the non canonical psalms collection (4Q381 33:8-11) represents an early extra-biblical tradition.
Abstract: The Qumran prayer of Manasseh in the non canonical psalms collection (4Q381 33:8-11) represents an early extra-biblical tradition. Unlike the greek prayer of Manasseh, 4Q381 33:8-11 is independent of the Manasseh tradition known in II Chronicles 33:1-19. The language of 4Q381 33:8-11 also suggests that this prayer is an early tradition, perhaps even predating the Chronicler's history
TL;DR: The Entstehung des Königtums stellt den tiefsten Einschnitt in der Sozialgeschichte des frühen Israel dar as discussed by the authors.
Abstract: Die Entstehung des Königtums stellt den tiefsten Einschnitt in der Sozialgeschichte des frühen Israel dar. Hofhaltung und Beamtenapparat, stehendes Heer und Ansätze einer staatlichen Rechtsprechung, Abgabenpflicht und Pflicht zu Arbeitsleistungen sind offenkundige Folgen, die tief in die Sozialstruktur der Gesellschaft des alten Israel eingreifen. In einer Frage aber gehen die Meinungen in der Forschung noch weit auseinander, der Frage, welche Folgen die Entstehung des Königtums für die Grundeigentumsverhältnisse in Israel hat. Von Albrecht Alt stammt die These, daß mit Entstehung des Königtums ein Prozeß in Gang kommt, in dessen Verlauf das kanaanäische Bodenrecht das alte israelitische Bodenrecht immer mehr unterhöhlt, bis es dann infolgedessen im 8. Jh. zum Ausbruch der sozialen Krise kommt, die sich in den Texten der Propheten dieser Zeit widerspiegelt. Während das kanaanäische Bodenrecht nach Alt durch »das Vorhandensein frei veräußerlichen Grundbesitzes in großem Ausmaß« gekennzeichnet ist, charakterisiert er das israelitische Bodenrecht so: »Um Eigentum im vollen Sinne handelt es sich dabei aber nicht; der Inhaber darf das ihm zustehende Stück Landes nicht beliebig veräußern, verschenken, vertauschen oder verkaufen, sondern nur vererben und kann sich demgemäß für die Zeit, in der ihm die Bearbeitung obliegt, nur als den verantwortlichen Nutznießer betrachten. Verantwortlich ist er nicht nur seiner Familie, seiner Gemeinde und seinem Stamm, sondern vor allem dem Gott seines Volkes Jahwe; denn dieser ist der eigentliche Eigentümer des ganzen Landes ...«. Alts These, die in der Forschung Aufnahme und Entfaltung, aber auch Modifizierung und Bestreitung gefunden hat, kann hier nicht als Ganzes diskutiert werden. Vielmehr soll nur ein wesentliches Element dieser These herausgenommen werden, nämlich die Vorstellung, Jahwe
TL;DR: In this paper, a renewed analysis demonstrates that the version of Jdc 2:6-9 is older than the one of Jos 24:28-31, which is the earlier one.
Abstract: As a result of a twofold deuteronomistic redaction in the books of Jos and Jdc, the tradition concerning Joshua's death and Joshua's tomb is preserved in two nearly identical texts: Jos 24:28-31 and Jdc 2:6-9. Most commentators suggest that the text of Jos 24:28-31 is the earlier one. But a renewed analysis demonstrates that, on the contrary, the version of Jdc 2:6-9 is older than Jos 24:28-31. Jdc 2:6-9 must be assigned to the first deuteronomistic redaction. Historical informations about Joshua are not preserved. The texts are written as a message to the exilic and the post-exilic generations
TL;DR: The story of Elisha and the Shunammite woman in II Kings 4:7-38 is built up in five episodes as mentioned in this paper, which form the expression of the main narrative programme: the abolition of the woman's lack of a son.
Abstract: The story of Elisha and the Shunammite woman in II Kings 4:7-38 is built up in five episodes. They form the expression of the main narrative programme: the abolition of the woman's lack of a son. The A. makes use of the narrative figure of a Planbruch or hindering of intention. The premature death of the son functions as a complication, introducing, though, the central issue of the narrative: the revival of the son. YHWH can be seen as the implied author of this revival. To effect the revival, Elisha executes a ritual act by laying parts of his body on the corresponding members of the deceased boy
TL;DR: It has been suggested that the verse Jer 46:20, Egypt is like a very fair heifer, but destruction cometh; it cometh out of the north, is a reference to a version of the Greek myth of Io's flight to Egypt with the gadfy or horse-fly in pursuit as discussed by the authors.
Abstract: It is here proposed that the verse Jer 46:20, Egypt is like a very fair heifer, but destruction cometh; it cometh out of the north, is a reference to a version of the Greek myth of Io's flight to Egypt with the gadfy or horse-fly in pursuit. This is in accord with a revision of the meaning from destruction to a stinging insect, a revision first made some four hundred years ago, on the basis of the meaning of this root: to pinch or to nip. Io's story was known in Israel at the time, and lend verisimilitude to this interpretation of the verse
TL;DR: Ahuis as discussed by the authors vertritt er die These, daß sowohl in den Berufungsvisionen Jeremias wie in den des Amos das Zepter Jahwes eine entscheidende Rolle spielt.
Abstract: Wie mir F. Ahuis brieflich wie gesprächsweise mitteilte, vertritt er die These, daß sowohl in den Berufungsvisionen Jeremias wie in denen des Amos das Zepter Jahwes eine entscheidende Rolle spielt. Wenn das stimmt, wäre damit belegt, daß für die damaligen israelitischen Hörer das Zepter des Königs Jahwe ein vertrauter Gegenstand war, von dem man nur andeutend zu sprechen brauchte, um verstanden zu werden. Deshalb will ich diese These von F. Ahuis hier an den Texten überprüfen und erläutern. Kürzlich habe ich meine These erläutert, daß der Berufungsbericht Jeremias (1,4—19) eine literarisch einheitliche Komposition der deuteronomistischen Redaktion des Jeremiabuches ist, in die die beiden Visionsberichte (1,11 — 14) als eine literarisch vorgegebene Einheit mit eingearbeitet worden sind. Diese standen m. E. ursprünglich hinter 4,2l. Dadurch wurde das von Jeremia in 4,5 — 21 * »geschaute« Unheil — Jeremia hatte m. E. von Haus aus die Gabe des Sehers — zum »Wort« Jahwes, d. h. zu einem von Jahwe angekündigten und bewirkten Geschehen. Die erste Vision antwortet auf Jeremias ungeduldige Frage in 4,21: »Wie lange noch muß ich das Panier sehen, soll ich hören den Hörnerschall?« mit der durch das Wortspiel mit dem »Stab vom Mandelbaum« (makkel säked) verstärkten Zusage, daß Jahwe über seinem »Wort«, d. h. dem Eintreffen seines Wortes, »wachen« (soked) werde. Denn der »Stab« ist, wie wir sehen werden, als Zepter Jahwes anzusehen, also als Zeichen der königlichen Autorität und Macht, die hinter seinem Wort steht.
TL;DR: In this paper, a parallele entre Marc 10:45 and the tradition juive d'Isaie 43:3b is proposed, and a comparaison entre les deux systemes d'argumentation ne peut apporter de confirmation certaine.
Abstract: L'A. propose un parallele entre Marc 10:45 et la tradition juive d'Isaie 43:3b.4. La problematique de l'A. est celle d'une origine philologique de ce parallele. Une comparaison entre les deux systemes d'argumentation ne peut apporter de confirmation certaine