INTERNATIONAL REVIEW OF BIBLICAL STUDIES

VOLUME 55
 FOUNDED BY FRIDOLIN STIER
EDITED BY BERNHARD LANG
WITH SUPPORT OF
THE UNIVERSITY OF PADERBORN, GERMANY
 INTERNATIONAL REVIEW
OF BIBLICAL STUDIES
Internationale Zeitschriftenschau fr Bibelwissenschaft und Grenzgebiete
Revue Internationale des tudes Bibliques

edited by

BERNHARD LANG

VOLUME 55, 20082009

LEIDEN BOSTON
2010
This book is printed on acid-free paper.

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ISSN 00749745
ISBN 978 90 04 18134 2

Copyright 2010 by Koninklijke Brill NV, Leiden, The Netherlands.

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 EDITORIAL STAFF

Bernhard Lang (BL)

Damian Lazarek (DL)
Tomasz Manka (TM)
Susanne Pramann (SP)

CONTRIBUTORS

Christoph Buysch, Aachen (CB) Dennis Lewandowski, Paderborn (Lew)

Bernd Feininger, Gengenbach (BF)
Michael Fresta, Paderborn (MF)
Michael Hartmann, Tbingen (MH)
Paul Albertus Kruger, Stellenbosch/South
Africa (PAK)
Andr Lemaire, Paris/France (AL)
Ansgar Moenikes, Paderborn (AM)
Thomas Naef, Lausanne/Switzerland (TN)
Wolfgang Schenk, Saarbrcken (WSch)
Sebastian Stwe, Bochum (SSt)
Dieter Zeller, Mainz (DZ)

Address of the editorial office

International Review of Biblical Studies

Universitt Paderborn
Faculty of Arts and Humanities, N3/IZBG
Warburger Str. 100
D-33098 Paderborn, Germany
 ABBREVIATIONS

ABG Arbeiten zur Bibel und ihrer Geschichte, Leipzig/Germany

ABR Australian Biblical Review, Melbourne/Australia
ACra Analecta Cracoviensia, Cracow/Poland
Aevum Aevum, Milan/Italy
AGJU Arbeiten zur Geschichte des antiken Judentums und des Urchristentums,
Leiden/The Netherlands
AJA American Journal of Archaeology, Boston, Massachusetts/USA
AJBA The Australian Journal of Biblical Archaeology, Sydney/Australia
AJBI Annual of the Japanese Biblical Institute, Tokyo/Japan
Altertum Altertum, Berlin/Germany
ANES Ancient Near Eastern Studies, Leuven/Belgium
Ang. Angelicum, Rome/Italy
Anton. Antonianum, Rome/Italy
AOAT Alter Orient und Altes Testament, Mnster/Germany
AsbJ The Asbury Journal, Wilmore, Kentucky/USA
ASEs Annali di storia dellesegesi, Bologna/Italy
ATh Acta Theologica, Bloemfontein/South Africa
AThR Anglican Theological Review, Evanston, Illinois/USA
AtK Ateneum Kaplanskie, Wrocawek/Poland
AUSS Andrews University Seminary Studies, Berrien Springs, Michigan/USA

BAR Biblical Archaeology Review, Washington D.C./USA

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

CBQ The Catholic Biblical Quarterly, Washington, D.C./USA

CBQ.MS The Catholic Biblical Quarterly Monograph Series, Washington, D.C./
USA
CBR Currents in Biblical Research, London/UK
CDios La Ciudad de Dios, Madrid/Spain
Coll. Collationes. Vlaams Tijdschrift voor Theologie en Pastoraal, Gent/Belgium
Com(P) Communio, Pozna/Poland
CoTh Collectanea Theologica, Warsaw/Poland
CRAI Comptes Rendus des sances de lAcadmie des Inscriptions et Belles
Lettres, Paris/France
CrSt Cristianesimo nella Storia, Bologna/Italy
CThMi Currents in Theology and Mission, Chicago, Illinois/USA
CTJ Calvin Theological Journal, Grand Rapids, Michigan/USA
CV Communio Viatorum, Prague/Czech Republic
CzST Czestochowskie Studia Teologiczne, Czestochowa/Poland

DBAT Dielheimer Bltter zur Archologie und Textberlieferung der Antike und
Sptantike, Heidelberg/Germany
DBM Deltio Biblikon Meleton, Athens/Greece
DJD Discoveries in the Judaean Desert, Oxford/UK
DSD Dead Sea Discoveries, Leiden/The Netherlands

Encounter Encounter, Indianapolis, Indiana/USA

Ephem. Ephmrios, Athens/Greece
ErIs Eretz-Israel, Jerusalem/Israel
EstE Estudios Eclesisticos, Madrid/Spain
ET The Expository Times, Edinburgh/UK
EThL Ephemerides Theologicae Lovanienses, Leuven/Belgium
ETR tudes Thologiques et Religieuses, Montpellier/France
EuA Erbe und Auftrag, Benediktinische Monatszeitschrift, Beuron/Germany
Evangel Evangel, Edinburgh/UK
EvTh Evangelische Theologie, Gtersloh/Germany
ExAu Ex Auditu, Allison Park, Pennsylvania/USA

FAT Forschungen zum Alten Testament, Tbingen/Germany

FNT Filologia Neotestamentaria, Crdoba/Spain
FRLANT Forschungen zur Religion und Literatur des Alten und Neuen Testaments,
Gttingen/Germany
Fundamentum Fundamentum, Riehen/Switzerland
fzb Forschung zur Bibel, Wrzburg/Germany

GlLern Glaube und Lernen, Gttingen/Germany

Gr. Gregorianum, Rome/Italy
GregPa Gregorios ho Palamas, Thessaloniki/Greece

HBS Herders Biblische Studien, Freiburg/Germany

HBT Horizons in Biblical Theology, Leiden/The Netherlands
HebStud Hebrew Studies, Madison, Wisconsin/USA
Hen. Henoch, Brescia/Italy
Hermenutica Hermenutica, Cachoeira Bahia/Brasil
HlD Heiliger Dienst, Salzburg/Austria
Hokhma Hokhma, Alenon/France
HThR Harvard Theological Review, Cambridge, Massachusetts/USA
HTS Hervormde Teologiese Studies, Pretoria/South Africa
HUCA Hebrew Union College Annual, Cincinnati, Ohio/USA

IBSt Irish Biblical Studies, Belfast/UK

Ichthys Ichthys, rhus/Denmark
IDS In die Skriflig, Potchefstroom/South Africa
IEJ Israel Exploration Journal, Jerusalem/Israel
IKaZ Internationale katholische Zeitschrift Communio, Cologne/Germany

viii
IKZ Internationale Kirchliche Zeitschrift, Bern/Switzerland
Interp. Interpretation, Richmond, Virginia/USA
IThQ Irish Theological Quarterly, Maynooth/Ireland

JAAS Journal of Asia Adventist Seminary, Silang, Cavite/Philippines

JANER Journal of Ancient Near Eastern Religions, Leiden/The Netherlands
JANES Journal of the Ancient Near Eastern Society, NewYork/USA
JbDEI Jahrbuch des Deutschen Evangelischen Instituts fr Altertumswissenschaft
des Heiligen Landes, Hannover/Germany
JBL Journal of Biblical Literature, Atlanta, Georgia/USA
JBQ Jewish Bible Quarterly, Jerusalem/Israel
JBTh Jahrbuch fr Biblische Theologie, Neukirchen-Vluyn/Germany
JCS Journal of Cuneiform Studies, Atlanta, Georgia/USA
Jdm Judaism, New York/USA
JECS Journal of Early Christian Studies, Baltimore, Maryland/USA
JETh Jahrbuch fr evangelikale Theologie, Wuppertal/Germany
JETS Journal of the Evangelical Theological Society, San Diego, California/
USA
JFA Journal of Field Archaeology, Boston, Massachusetts/USA
JGRChJ Journal of Greco-Roman Christianity and Judaism, Sheffield/UK
JNES Journal of Near Eastern Studies, Chicago, Illinois/USA
JNWSL Journal of Northwest Semitic Languages, Leiden/The Netherlands
JOSA Journal of the Oriental Society of Australia, Sydney/Australia
JQR The Jewish Quarterly Review, Philadelphia, Pennsylvania/USA
JRTI Journal of Religious & Theological Information, Binghamton, New
York/USA
JSHJ Journal for the Study of the Historical Jesus, London/UK
JSJ Journal for the Study of Judaism, Leiden/The Netherlands
JSJ.S Supplements to the Journal for the Study of Judaism, Leiden/The
Netherlands
JSNT Journal for the Study of the New Testament, London/UK
JSNT.S JSNT Supplement Series, London/UK
JSOT Journal for the Study of the Old Testament, London/UK
JSOT.S JSOT Supplement Series, London/UK
JSP Journal for the Study of the Pseudepigrapha, London/UK
JSP.S JSPE Supplement Series, London/UK
JSQ Jewish Studies Quarterly, Tbingen/Germany
JSSt Journal of Semitic Studies, Manchester/UK
JThF Jerusalemer Theologisches Forum, Mnster/Germany
JThS Journal of Theological Studies, Oxford/UK

KaKe Katorikku Kenkyu. Catholic Studies, Tokyo/Japan

KuD Kerygma und Dogma, Gttingen/Germany
KUSATU Kleine Untersuchungen zur Sprache des Alten Testaments und seiner
Umwelt, Waltrop/Germany

LASBF Liber annuus. Studium Biblicum Franciscanum, Jerusalem/Israel

lectio difficilior lectio difficilior. European Electronic Journal for Feminist Exegesis; www
.lectio.unibe.ch; Bern/Switzerland
LeDiv Lectio Divina, Paris/France
Leqach Leqach. Mitteilungen und Beitrge; Forschungsstelle Judentum, Theol.
Fakultt, Leipzig/Germany
LHBOTS Library of Hebrew Bible/Old Testament Studies, London/UK
LNTS Library of New Testament Studies, London/UK
LouvSt Louvain Studies, Louvain/Belgium
LSTS Library of Second Temple Studies, London/UK
LTP Laval Thologique et Philosophique, Qubec/Canada
LV(L) Lumire & Vie, Lyon/France

ix
Maarav Maarav. A Journal for the Study of the Northwest Semitic Languages
and Literatures, Rolling Hills Estate, Cal./USA
MDOG Mitteilungen der Deutschen Orient-Gesellschaft, Berlin/Germany
MSR Mlanges de Science Religieuse, Lille/France
MThZ Mnchener Theologische Zeitschrift, St. Ottilien/Germany

NEAr Near Eastern Archaeology (formerly Biblical Archaeologist), Atlanta,

Georgia/USA
Neotest. Neotestamentica, Pretoria/South Africa
NGTT Nederduitse Gereformeerde Teologiese Tydskrif, Cape Town/South
Africa
NRT Nouvelle Revue Thologique, Tournai/Belgium
NT Novum Testamentum, Leiden/The Netherlands
NTM New Testament Monographs, Sheffield/UK
NTOA Novum Testamentum et Orbis Antiquus, Freiburg/Switzerland
NTS New Testament Studies, Cambridge/UK
NT.S Supplements to Novum Testamentum, Leiden/The Netherlands

OBO Orbis Biblicus et Orientalis, Freiburg/Switzerland

Or. Orientalia, Rome/Italy
Orient Orient, Tokyo/Japan
OTE Old Testament Essays, Pretoria/South Africa
OTS Oudtestamentische Studin, Leiden/The Netherlands

PEQ Palestine Exploration Quarterly, London/UK

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

Qad. Qadmoniot, Jerusalem/Israel

QD Quaestiones Disputatae, Freiburg/Germany, Basel/Switzerland,
Vienna/Austria
Qsel Quaestiones selectae. Zeszyty Naukowe, Wroclaw/Poland
QC The Qumran Chronicle, Cracow/Poland

RB Revue Biblique, Paris/France

RBB Revista Biblica Brasileira, Fortaleza/Brasil
RBL Ruch Biblijny i Liturgiczny, Cracow/Poland
RdQ Revue de Qumrn, Paris/France
REB Revista Eclesistica Brasileira, Fortaleza/Brasil
RevAg Revista Agustiniana, Madrid/Spain
RevBL Review of Biblical Literature, Atlanta/USA
RHPhR Revue dHistoire et de Philosophie Religieuses, Paris/France
RHR Revue de lHistoire des Religions, Paris/France
RicStBib Ricerche Storico Bibliche, Bologna/Italy
RSPhTh Revue des Sciences Philosophiques et Thologiques, Paris/France
RSR Recherches de Science Religieuse, Paris/France
RStB Ricerche Storico-Bibliche, Bologna/Italy
RStR Religious Studies Review, Valparaiso, Indiana/USA
RTeol Roczniki Teologiczne, Lublin/Poland

x
RThom Revue Thomiste, Toulouse/France
RThPh Revue de Thologie et de Philosophie, Lausanne/Switzerland
RTL Revue Thologique de Louvain, Louvain-la-Neuve/Belgium
RTR Reformed Theological Review, Doncaster/Australia

Sal. Salesianum, Rome/Italy

Salm. Salmanticensis, Salamanca/Spain
SaSc Sacra Scripta, Cluj-Napoca/Romania
SBAB Stuttgarter Biblische Aufsatzbnde, Stuttgart/Germany
SBB Stuttgarter Biblische Beitrge, Stuttgart/Germany
SBET Scottish Bulletin of Evangelical Theology, Edinburgh/UK
SBL Society of Biblical Literature
SBL.DS SBL Dissertation Series, Atlanta, Georgia/USA
SBL.MS SBL Monograph Series, Atlanta, Georgia/USA
SBL.SPS SBL Seminar Paper Series, Atlanta, Georgia/USA
SBob Studia Bobolana, Warsaw/Poland
SBS Stuttgarter Bibelstudien, Stuttgart/Germany
ScC La Scuola Cattolica, Milan/Italy
ScEs Science et sprit, Ottawa/Canada
Schrift Schrift, Baarn/The Netherlands
ScrB Scripture Bulletin, Birmingham/UK
ScripSc Scriptura Sacra, Opole/Poland
Scriptura Scriptura, Stellenbosch/South Africa
SCS Sino-Christian Studies, Taiwan/Taiwan
SE Svensk Exegetisk rsbok, Uppsala/Sweden
Sef. Sefarad, Madrid/Spain
Sem. Semitica, Paris/France
Semeia Semeia, Atlanta, Georgia/USA
SFra Studia Franciszkanskie, Pozna/Poland
SGn Studia Gnieznienskie, Gniezno/Poland
SJOT Scandinavian Journal of the Old Testament, Oslo/Norway Stockholm/
Sweden Copenhagen/Denmark
SJTh Scottish Journal of Theology, Edinburgh/UK
SNTS.MS Society for New Testament Studies Monograph Series, Cambridge/UK
SNTU Studien zum Neuen Testament und seiner Umwelt, Mnster/Germany
Sploc Studia Plockie, P ock/Poland
SR Studies in Religion/Sciences Religieuses, Waterloo/Canada
SSHT Slaskie Studia Historyczno-Teologiczne, Katowice/Poland
ST Studia Theologica, Oslo/Norway
STAC Studies and Texts in Antiwuity and Chrstianity, Tbingen/Germany
STeol Studia Teologiczne, Bia ystok/Poland
StGda Studia Gdaskie, Gdask/Poland
StUNT Studien zur Umwelt des Neuen Testaments, Gttingen/Germany
STV Studia Theologica Varsaviensia, Warsaw/Poland
SWJT Southwestern Journal of Theology, Fort Worth, Texas/USA

TAik Teologinen Aikakauskirja, Helsinki/Finland

TarST Tarnowskie Studia Teologiczne, Tarnw/Poland
TBe Theologische Beitrge, Haan/Germany
Tel Aviv Tel Aviv, Tel Aviv/Israel
ThD Theology Digest, St. Louis, Missouri/USA
Theol. Theology, London/UK
Theol(A) Theologia, Athens/Greece
Theologika Theologika. Revista Biblico-Teologica, Lima/Peru
ThQ Theologische Quartalschrift, Munich/Germany
ThR Theologische Rundschau, Tbingen/Germany
ThRev Theological Review, Beirut/Lebanon
ThZ Theologische Zeitschrift, Basel/Switzerland
TrinJ Trinity Journal, Deerfield, Illinois/USA

xi
TS Theological Studies, Washington D.C./USA
TSAJ Texte und Studien zum Antiken Judentum/Texts and Studies in
Ancient Judaism, Tbingen/Germany
TTh Tijdschrift voor Theologie, Nijmegen/The Netherlands
TThZ Trierer Theologische Zeitschrift, Trier/Germany
TTK Tidsskrift for Teologi og Kirke, Oslo/Norway
TuK Texte und Kontexte, Berlin/Germany
TynB Tyndale Bulletin, London/UK

UF Ugarit-Forschungen, Mnster/Germany
US Una Sancta, Meitingen/Germany

Verbum et Ecclesia Verbum et Ecclesia, Pretoria/South Africa

VF Verkndigung und Forschung, Gtersloh/Germany
VH Vivens Homo, Bologna/Italy
Vivens Homo Vivens Homo. Rivista di teologia e scienze religiose, Florence/Italy
VoxPa Vox Patrum, Antyk chrzescijanski, Lublin/Poland
VoxScrip Vox Scripturae, Sao Paulo/Brasil
VT Vetus Testamentum, Leiden/The Netherlands
VT.S Supplements to Vetus Testamentum, Leiden/The Netherlands
VV Verbum Vitae, Kielce/Poland

WdO Die Welt des Orients, Gttingen/Germany

Wiez Wiez, Warsaw/Poland
WMANT Wissenschaftliche Monographien zum Alten und Neuen Testament,
Neukirchen-Vluyn/Germany
WO Die Welt des Orients, Gttingen/Germany
WrPT Wroclawski Przeglad Teologiczny, Wroclaw/Poland
WST Warszwaskie Studia Teologiczne, Warsaw/Poland
WThJ The Westminster Theological Journal, Philadelphia, Pennsylvania/
USA
WUB Welt und Umwelt der Bibel, Stuttgart/Germany
WuD Wort und Dienst, Bielefeld/Germany
WUNT Wissenschaftliche Untersuchungen zum Neuen Testament, Tbin-
gen/Germany

ZABR Zeitschrift fr Altorientalische und Biblische Rechtsgeschichte, Wies-

baden/Germany
ZAC Zeitschrift fr Antikes Christentum, Berlin/Germany New York/
USA
ZAH Zeitschrift fr Althebraistik, Stuttgart, Berlin, Cologne/Germany
ZAW Zeitschrift fr die Alttestamentliche Wissenschaft, Berlin/Germany
New York/USA
ZDMG Zeitschrift der Deutschen Morgenlndischen Gesellschaft, Wiesbaden/
Germany
ZDPV Zeitschrift des Deutschen Palstina-Vereins, Wiesbaden/Germany
Zion Zion, Jerusalem/Israel
ZKT Zeitschrift fr Katholische Theologie, Vienna/Austria
ZNKUL Zeszyty Naukowe KUL, Lublin/Poland
ZNSBP Zeszyty Naukowe Stowarzyszenia Biblistw Polskich, Warsaw/
Poland
ZNT Zeitschrift fr Neues Testament, Tbingen/Germany
ZNW Zeitschrift fr die neutestamentliche Wissenschaft, Berlin/Germany
New York/USA
ZPTh Zeitschrift fr Pdagogik und Theologie, Frankfurt/Germany
ZThK Zeitschrift fr Theologie und Kirche, Tbingen/Germany

xii
 TEXT VERSIONS

Text of the OT Masorah

1 John F. Hobbins, Taking Stock of Biblia Hebraica Quinta
This review examines the three fascicles of Biblia Hebraica Quinta (BHQ) which have
appeared to date. Five aspects of BHQ serve as springboards for wider ranging reflec-
tions: (1) production schedule; (2) format; (3) treatment of poetry; (4) updateability; and (5)
advantages and disadvantages vis--vis a parallel project, the Oxford Hebrew Bible (OHB).
The essay concludes that both BHQ and OHB, though crafted with great care, provide an
incomplete picture of the textual data in hand. As long as the texts so far published are
concerned, they are occasionally tools that are to be used only alongside other relevant
secondary literature and that must be checked against the primary data.
JETh 22 (2008) 3756

2 Yosef Ofer, The Shattered Crown: The Aleppo Codex 60 Years after
the Riots
In Aleppo, Syria, anti-Jewish riots destroyed the synagogue and many of its treasures. The
Aleppo Codex, a most valuable manuscript of the Hebrew Bible dating from ca. 930 CE,
was also badly mutilated. Ofer tells the story of the manuscript and how its remains came
into the possession of the state of Israel. For the codex, see www.aleppocodex.org.
BAR 34/5 (2008) 3849 (BL)

3 Toshio Homma, Der Aleppo Kodex und die Textberlieferungen im

Osten und im Westen: Historische berlegungen zu den Masoretischen
Textberlieferungen in Bezug auf die Ben Ascher-Handschriften
In der Masora finalis des Codex Leningradensis ist ein groes Ma an fachspezifischen
Informationen fr Soferim und Masoreten dokumentiert. Eine Liste die sog. illufim
gibt die Varianten der Lesarten zwischen den Orientalen und den Okzidentalen an. Die
hier prsentierte Untersuchung der illufim-Stellen kommt zu der Schlussfolgerung, dass
viele Spuren der Korrektur, die sich in den Handschriften verschiedener Textberlieferun-
gen, besonders in den reprsentativen Ben Ascher-Handschriften, darunter dem Aleppo
Kodex, finden, Zeugnis davon geben, dass verschiedene Traditionen des Judentums wie
illuq-haQaraim wehaRabbanim bezeugt im Osten und im Westen ber ihre heiligen
Texte in Konflikt gerieten und miteinander verhandelten. Die klaren und organischen
Zusammenhnge in den Texten werfen somit ein Licht auf die Geschichte der Entstehung
und berlieferung der masoretischen Texte.
AJBI 32 (2006) 1591

4 David N. Freedman et al., Scribal Interventions in 1QIsaiah (a)

The long Isaiah scroll found in Qumran includes many corrections made by both the
original scribe and later ones. The study of these scribal interventions can serve as a
training ground for modern textual critics.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008)
vol. 2, 787799 (BL)

1
 5 Zoltn Kustr, Leerstellen innerhalb biblischer Verse. Ein Beitrag zur
hebrischen Textgeschichte
Out of the 5560 cases of a blank space within a biblical verse (pisqa) 37 stand immediately
before an introductory formula and thereby serve to emphasise the direct speech which
follows. A further 11 cases function as a setumah or petuchah. So 83% of the occurrences
of pisqa can and should be interpreted as older paragraph markers, which were later
subordinated to the Masoretic division into paragraphs and verses.
ZAW 121/1 (2009) 104111

6 Raymond de Hoop, Stress and Syntax; Music and Meaning: the Purpose
and Function of the Masoretic Accentuation System
In this paper the classic threefold classification of the purpose of the Masoretic accents, i.e.
stress, syntax and recitation, is re-evaluated, because it appears that this classification does
not do complete justice to the evidence. Some accents are not positioned at the stressed
syllable, and sometimes their positioning suggests a division of the text that is not in line
with the syntactical structure of the text. In other words, this classification is somewhat
misleading and contributes to the sceptical attitude in scholarly circles towards the Maso-
retic accentuation. It is argued that the aspects of stress and syntax are not completely
appropriate classifications and that a musical or recitative purpose is closer to the mark.
The latter aspect is elaborated upon, after which some conclusions are drawn.
JNWSL 34/2 (2008) 99121

7 Hans-Georg von Mutius, Non-masoretic Texts from the Pentateuch in

the Midrash ha-Gadol
As the examples from the Midrash ha-Gadol discussed in this paper demonstrate, the text
of the Hebrew Bible remained in a certain condition of fluidity even several centuries after
the end of the activities of the masoretic scholars. Their efforts to unify the diversified
textual traditions, presumably as a political reaction to the foregoing unification of the
text of the Quran by the Muslim religious authorities, had only limited success. Old local
differences of Biblical texts within the different Jewish communities, being autonomous in
relationship to each other, could apparently not be swept away by the establishment of the
masoretic version, constituting in itself a mixtum compositum of variant readings affecting
also the consonantal part of the holy text.
SE 73 (2008) 2937

Greek (OT): general studies modern translations of the Septuagint Bible

8 Melvin K.H. Peters (ed.), XIII Congress of the International Organiza-
tion for Septuagint and Cognate Studies, Ljubljana 2007
If there is a general message implied in the contributions to this volume, it is certainly this:
the Septuagint in many cases derives from a Hebrew Vorlage that is closer to the original
text than the Masoretic texts. The latter must be seen as a revision guided by theological
considerations. See the following papers specifically: Chr. Amphoux and A. Serandour,
La composition de Jrmie LXX daprs les divisions du Codex Vaticanus (pp. 321);
Philippe Hugo, The Jerusalem Temple seen in 2 Samuel according to the Masoretic Text
and the Septuagint (pp. 183196).
Septuagint and Cognate Studies 55; Society of Biblical Literature, Atlanta, Ga. (2008) XI/1365
(BL)

9 Johann Cook, Translation Technique and the Reconstruction of Texts

This article argues that, because of the complicated history of origin and transmission
histories of texts, more avenues need to be pursued than only primary textual witnesses in
2
 the task of textual criticism. It argues that the translation technique followed by individual
translators is basic to such endeavours. It uses the Septuagint version of Proverbs as a
case study and demonstrates that stylistic and translation technical considerations should
be taken into account in addition to, or in conjunction with, any hard textual evidence
in the reconstruction of texts.
OTE 21/1 (2008) 6168

10 Martin Karrer, Licht ber dem Galila der Vlker: Die Fortschreibung
von Jes 9,12 in der LXX
Die Prophetenbcher sind in der Septuaginta oft aktualisiert, d.h. mit Anwendung auf die
Zeit der bersetzung versehen. Im Falle von Jesaja 9 ist an die Mitte des 2. Jahrhunderts
v. Chr. zu denken, sptestens ca. 140 v. Chr. In Jesaja 9,821 wird (nach Auffassung der
bersetzer) Efraim/Samaria verworfen. Doch damit sind die Nordstmme nicht von Jeru-
salem abgeschnitten. Getragen von Gottes Handeln, knnen die Stmme des Nordens die
Meerstrae zur Strae nach Juda machen. ber diese Strae stellen sie in der Situation
des 2. Jahrhunderts v. Chr. ihre Verbindung zu Jerusalem her an Samaria vorbei.
WUNT 210; Jrgen Zangenberg et al. (eds.), Religion, Ethnicity and Identity in Ancient Galilee; Mohr
Siebeck, Tbingen (2007) 353 (BL)

11 Hans Debel, The Lord Looks at the Heart (1 Sam 16:7): 11QPsa 151
A-B as a Variant Literary Edition of Ps 151 LXX
While Ps 151 LXX is only a paraphrase of the events recounted in 1 Sam 1617 in
autobiographical style, a creative scribe has enriched its Vorlage with a midrash in Ps
151A of the 11QPsa scroll, emphasising that God does not judge man according to his
outward appearance, but according to his inner dedication, as it is exemplified in the
preference given to David over his brother. Most likely, both editions of Ps 151 are not
directly connected to each other, but ultimately depend on a common ancestor, which is
here termed edition n, indicating that this edition was not necessarily the first edition
of this psalm.
RdQ 23/4 (2008) 459473

12 Reinhart Ceulemans, The Onomastica Sacra: A Neglected Corpus of

Hexaplaric Data
Biblical textual critics have never systematically studied the onomastica sacra. Nevertheless
these etymological corpora deserve being studied, since they potentially contain a consid-
erable amount of Hexaplaric data. After all, although their aims and methods differed,
both the Jewish pre-Hexaplaric revisers and the Christian patristic and Byzantine exegetes
(the authors of the onomastica) sought to cope with problematic proper names. By study-
ing these names in the book of Canticles, this paper draws attention to the agreements
between the minor versions and the onomastica, in an attempt to stimulate scholarly interest
in the latter corpus. It is beyond doubt that the onomastica sacra can be useful in drawing
the picture of the Christian Nachleben of Hexaplaric variants, which in turn can help in
doing Hexaplaric textual criticism.
RB 115/3 (2008) 340359

13 Wolfgang Kraus et al. (eds.), Septuaginta Deutsch. Das griechische

Alte Testament in deutscher bersetzung
During the past two decades, it became increasingly clear to specialists that one should
produce translations of the Septuagint into modern languages. Older modern transla-
tions of the Septuagint existed only in English, but neither in German nor in French. By
now, there is a good English Septuagint (ed. by Albert Pietersma and B.G. Wright, 2007),
and a French Septuagint in progress (called La Bible dAlxandrie; only the Pentateuch is

3
 available in completed form, 2001). The German Septuagint follows the Greek text of
the Rahlfs-Hanhart edition very closely (thus offering a working translation, rather than
a literary version), and, laudably, gives renderings of parallel Greek versions, e.g. in the
case of the book of Esther. Each biblical book is introduced by a brief summary of the
content and an evaluation of the relationship of the Greek text to the Hebrew parent
text. These introductions vary in their interpretive boldness. In the case of the Minor
Prophets, for instance, the lost Hebrew Vorlage is deemed superior and more original than
the Hebrew text; in the case of Jeremiah, no such claim is made (but could be made). To
the scholars delight, a maximalist rather than minimalist policy has led to the inclusion
of the Odes (an appendix to the Psalms) and the Psalms of Solomon. The translation is
annotated and strives for literal renderings. Essential for all scholarly libraries.
Deutsche Bibelgesellschaft, Stuttgart (2009) XXVIII/11507, maps (BL)

14 Dreifaltigkeitskloster Buchhagen (ed.), Die Psalmen deutsch. Buch-

hger Psalter. Aus der Septuaginta
This is a fresh translation of the Psalms on the basis of the Septuagint. Although meant
for use at the orthodox (Bulgarian) monastery in Buchhagen near Hameln, Germany, it will
also serve those who wish to read the psalms with an eye on the Greek version, which may
in a number of passages conserve a textual form that is more original than the Hebrew.
The reader will also be struck by the fact that the Greek Psalter has an additional psalm,
counted as Ps 151 and placed at the end. This apocryphal passage is not generally included
in modern translations of the Bible (though the German version of Paul Riessler may be
quoted as a notable exception). The well-produced book is available from Evangelisches
Vertriebshaus, Blumenstr. 76, D-04155 Leipzig.
Verlag des Klosters Buchhagen, Buchhagen (2008) 1284 (BL)

Greek (NT): editions manuscripts studies

15 Roderic R. Mullen (ed.), The Gospel according to John in the Byzantine
Tradition
The Byzantine textual tradition of the New Testament is represented by a large number of
manuscripts. For the present edition, the base text, printed above the scholarly apparatus,
is that of Coislin Gr. 199 = Gregory-Aland 35 (Bibliothque nationale, Paris; eleventh
century CE). Numerous other manuscripts have been compared, and all major variant
readings are indicated in the notes. Lectionaries and patristic quotations (especially John
Chrysostom) have also been used for the present edition. The edition was made at the
Centre for the Editing of Texts in Religion (now the Institute for Textual Scholarship and
Electronic Editing) at the University of Birmingham, England.
Deutsche Bibelgesellschaft, Stuttgart/Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh
(2007) XLVIII/1273 (BL)

16 J. Harold Greenlee, The Text of the New Testament: From Manuscript

to Modern Edition
This is an elementary-level introduction to the manuscript tradition and textual criticism
of the New Testament, written by a senior scholar who made his dbut with A Concise
Exegetical Grammar of the New Testament (1953).
Henrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) XII/1130 (BL)

17 James M. Robinson, Fragments from the Cartonnage of 75

75, an early third-century codex, consists of Bodmer Papyrus XIV and Bodmer Papyrus
XV and contains large portions of the gospels of Luke and John published in 1961. In the

4
 summer of 1972 Kurt Aland and his text-critical team visited the Bibliothque Bodmer to
photograph both the papyri and the unplaced fragments, a number of which they identi-
fied and published in 1976. This essay supplements Alands list with other fragments not
available at that time, since they had been pasted together in parts of the cartonnage of
the leather cover of the codes containing 75. From this cartonnage eighteen new vari-
ants are counted, five from Luke (four agreeing with the critical text, one against it) and
thirteen from John (five agreeing with the critical text, eight against it).
HThR 101/2 (2008) 231252

18 Bart D. Ehrman, Whose Word Is It? The Story behind Who Changed
the New Testament and Why
Ehrmann is known in scholarly circles as a textual critic who, rather than merely trying
to recover the original reading, studies textual variation in manuscripts and its historical
background. The present book is a popular (though annotated and indexed) guide to
the forces that shaped the text of the Greek New Testament during its early manuscript
history.
Continuum International Publishing, London (2006) X/1242

19 Thomas A. Wayment, A New Transcription of P. Oxy. 2383 (69)

Although not listed in the critical apparatus of Luke 22:4144 in NA27, P. Oxy. 2383 (P69)
is an important early witness to the omission of these verses. Since the publication of the
editio princeps in 1957 of this small papyrus fragment, no new editions have appeared. In
light of recently completed images, this edition offers several significant new and improved
readings, while at the same time confirming that this fragment witnesses the omission of
Luke 22:4144. Based on the new images, it is also apparent that the fragment was subject
to subsequent scribal correction in at least two instances.
NT 50/4 (2008) 351357

20 Carl P. Cosaert, The Text of the Gospels in Clement of Alexandria

Clements gospel text reveals an Alexandrian influence in John and Matthew, and a stronger
Western influence in Luke and Mark 10. The textual form of the gospels in Alexandria
was in transition at the end of the second century.
The New Testament in the Greek Fathers 9; Society of Biblical Literature, Atlanta, Ga. (2008)
XIV/1370

21 J.K. Elliott, Manuscripts Cited by Stephanus

The third edition of Stephanus Greek New Testament (Paris 1550), known as the editio
regia, is held in high regard in English Protestantism. Unfortunately, there are some errors
in the translation of Stephanus sigla by the presently used system published by C.R.
Gregory. This paper provides a table giving the cross-references from Stephanus number
to the equivalent Gregory-Aland number, explicates the errors of the Gregory 1908 clas-
sification, and makes some remarks on Stephanus sources.
NTS 55/3 (2009) 390395

Early translations: Syriac Latin

22 Howard Jacobson, VL Deut. 4:24
Entgegen den Anmerkungen im TLL und der Beuron Edition der VL wurde fr den Aus-
druck verzehrendes Feuer in Dtn 4,24; 9,3 und Hebr 12,29 in der Vetus Latina Version
niemals ignis edax verwendet. Die von den beiden genannten Ausgaben eingerumte

5
 Mglichkeit einer Verwendung dieses Ausdrucks an den genannten Stellen geht auf eine
fehlerhafte Wiedergabe des biblischen Textes durch Augustinus (und Evodius) zurck.
RB 14/1 (2007) 3031 (DL)

23 Massimo Pazzini et al., Il libro di Abacuc secondo la versione siriaca

(Peshitto)
In this article the fully vocalized Syriac text of the Prophet Habakkuk is published. In
previous issues of the review Liber Annuus the books of Amos, Jonah, Hosea and Micah
had already been published following the same method. All these contributions are freely
available on the internet.
LASBF 57 (2007) 163170

24 H.F. van Rooy, The Headings of the Psalms in the East Syriac Tradition
Reconsidered
In the first half of the previous century the headings of the Psalms in the East Syriac
tradition received a lot of attention, with important contributions by scholars such as
Devreesse and Vost. In 1960 Bloemendaal published an edition of these headings. Since
1960 a number of important new manuscripts became available, as well as a translation
of the commentary of Theodore and a translation of the commentary of Diodore on the
first fifty Psalms. This paper deals with the light shed on the history of the East Syrian
headings particularly by two manuscripts not available to Bloemendaal. The examples
discussed lead one to the conclusion that the Manuscript 6t1, used by Bloemendaal, must
not be regarded as the paradigmatic witness in all instances.
Bib. 89/4 (2008) 505525

25 H.A.G. Houghton, Augustines Text of John: Patristic Citations and Latin

Gospel Manuscripts
In his sermons, Augustine quotes the Bible mainly from memory. The present study shows
how he moved from earlier versions to Jeromes Vulgate. The effect of his use of the
new version on his mental text can be documented from readings included in sermons
delivered in 418 CE and later. The author prepares a new edition of John in the Vetus
Latina version.
Oxford Early Christian Studies; Oxford University Press, Oxford (2008) XII/1407

26 Herbert Migsch, Das unvollstndig negierte modale pseudo-konsekutive

Satzgefge in der Vulgata
In der hebrischen Bibel kommen 32 modal-explikative Verknpfungen vor, deren
Sachverhalt negiert ist. Bei 18 Stellen muss in der bersetzung im modal-explikativen
Gliedsatz ein Negationswort ergnzt werden. Hieronymus hat dreizehn der 18 negierten
modal-explikativen Verknpfungen insofern wrtlich bersetzt, als er die subordinierten
Stze durch die Subjunktion ut einleitete. Nach den Regeln der lateinischen Grammatik
aber htte er die subordinierten Stze durch ut non oder ne einleiten mssen, da die Sach-
verhalte negiert sind.
BN 139 (2008) 99105

Modern translations: general English French German

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

6
 its very being to translations. The early Christian communities knew the Bible through the
LXX translations while churches today still continue to use various translations. Transla-
tions shape Scripture interpretations, especially when a given interpretation depends on a
particular translation. A particular interpretation can also influence a particular translation.
The article shows how translation theories have been developed to clarify and how the
transaction source-target is culturally handled. Some of these theoretical frames, namely
the functional equivalence, relevance, literary-functional equivalence and intercultural
mediation, are discussed. By means of a historical overview and a reflection on Bible
translation theories the article aims to focus on the role of Africa in translation history.
HTS 64/1 (2008) 253266

28 Dietmar Neufeld (ed.), The Social Sciences and Biblical Translation

The adepts of the Mediterranean anthropology approach to biblical studies, a method
associated with names such as B. Malina, J.J. Pilch, and R.L. Rohrbaugh, explore the con-
tributions their method may make to biblical translation. One particularly striking example
is the contribution of J.H. Elliott who shows that God in the Bible is zealous or jealous,
but never envious (and some translations fail to distinguish between these words).
Symposium Series 41; Society of Biblical Literature, Atlanta, Ga. (2008) IX/1188

29 Werner Klaiber, (Bibel-)bersetzen eine unmgliche Aufgabe?

Although this paper seeks to assess the merits and demerits of recent biblical translations
in German, there is a long introductory section (cols. 467480) that comments on recent
translation theory, especially on concepts of equivalence, the skopos theory of translation,
the functional approach.
Theologische Literaturzeitung 133/5 (2008) 467492 (BL)

30 Emil A. Wcela, What Is Catholic about a Catholic Translation of the

Bible?
The simple answer to the question posed in the title of this paper is that a Catholic
translation of the Bible is one that has the approval of a bishops conference or the Holy
See. The standard for approval will, of course, be fidelity to the original text. But, since
the main Catholic translation in the United States is also destined for use in liturgy, and
Vatican offices have the final word on the acceptability of a translation for the liturgy, two
conditions come into play: 1. Translations will be literal and not functional equivalence. 2.
Adjustments to achieve horizontal inclusive language will be used sparingly and to achieve
vertical inclusive language not at all.
CBQ 71/2 (2009) 247263

31 George Wesley Buchanan, Integrity in translating and editing

American translators and editors, Harold W. Attridge and Linda M. Maloney, of the
Hermeneia commentaries on Hebrews and First John have shown their discriminative
attitudes toward monasticism by distorting the Greek and German texts. Noting that
there was no mention of any female in the dramatis personae of either document, they
added feminine characters to the text and thereby changed the message to suit their own
political preferences. Scholars should object strenuously to this misrepresentation of the
Scripture.
RB 115/1 (2008) 4955

7
 32 R. Daniel Shaw, Of Grass, Food, and Hospitality: The Role of cognitive
Studies in the Translation/Communication Task
This paper explores the development of cognitive studies (as approached by anthropology,
linguistics and psychology) as it relates to the theory and practice of the translation of
Scripture. Key contributions of this developing field include methodological approaches and
greater theoretical insight to prototype theory, schema, conceptual blending, the concept
of meaning, computational approaches, and discourse analysis. This article applies these
insights to translation illustrated by a case study from the Samo translation of Matthew
14:1321. The article concludes by recognising that, while complex, the objective of
translation is relevant communication that people are able to apply to daily living.
Scriptura 96 (2007) 501522

33 S.V. Coertze, The African agent discovered: The recognition and involve-
ment of the African biblical interpreter in Bible translation
This article explores the extent to which the role of the African biblical interpreter is
acknowledged in the process of Bible translation, as the Bible and Bible translation form
an important part of the establishment of the African church. The author points out that
even though foreign discovery of African agency in Bible translation is evident, indigenous
discovery of the same is largely absent. The African biblical interpreter can bring a unique
contribution to the process of Bible translation that could even have impact on translations
done outside of the African context.
Verbum et Ecclesia 29/1 (2008) 7790

34 Sol Scharfenstein, Torah and Commentary: The Five Books of

Moses
This is a complete new English translation of the Pentateuch, accompanied by interpretive
notes that often refer to traditional Jewish commentaries. Some examples of the translation:
At the beginning Elohim created the cosmos, which included planet Earth. The earth was
shapeless and empty, with darkness on the face of the waters, and life-giving winds from
Elohim whooshed over the surface of the water (Gen 1,12). Cut down their goddess
Asherah trees (Exod 34:14). The translation is often interpretive rather than literal. This
work is the fruit of an amateur scholar born in 1923.
Ktav Publishing House, Jersey City, N.J. (2008) 1569

35 Roger L. Omanson et al., A Handbook on 12 Kings

Bound in two volumes with continuing pagination, this work is meant for the hand of
those who wish to have a guide when producing new translations of biblical books in
minority languages. Two English translations for the basis: the Revised Standard Version
(literal) and the Good News Translation (dynamic). Text-linguistic issues are discussed at
the beginning, names of ancient Israelite and Judaean kings are listed at the end, and
illustrations are scattered through the pages (pp. 148, 175, 322, etc.). Textual problems are
discussed in a non-technical way. This most helpful scholarly resource often comes close
to a being a textual commentary. It includes a glossary and an index.
United Bible Societies. Handbook Series; United Bible Societies, New York (2008) XI/11420

36 V. George Shillington, Examples of Variants in the KJV that Lack

Support
The King James Version lacks manuscript support in the following passages: John 7:538:11
(the adulterous woman passage), Mark 16:920; 1 John 5:78; Luke 2:14; Col 1:14;

8
 doxology of Romans (Rom 16:24). See also: V.G. Shillington, Reading the Sacred Text,
London 2002, 161163.
V.G. Shillington, The New Testament in Context; T & T Clark, London (2008) 301303 (BL)

37 Roger Tomes, Scripture its Own Commentator: a History of English

Cross-Reference Bibles
The history of English cross-reference Bibles is traced from its beginnings with Tyndale
and Coverdale, through successive editions of the King James Bible, to the compilation
published with the Revised Version in 1898, on which the recent NRSV cross-reference
edition is based. Some independent (and idiosyncratic) compilers are looked at on the way,
and some hesitations about the value of cross-references are discussed.
ET 119/10 (2008) 487494

38 James Clifton, A Lutheran Image on the Title-Page of the Last Bible

without a Confessional Label
La Saincte Bible published by Martin Lempereur in Antwerp in 1530 has been called the last
Bible to be published without a confessional label. But its title-page carries an allegorical
scene that derives from Lucas Cranach compositions, usually called Law and Grace, that
are specifically Lutheran. Lempereur reused the image on his second edition of La Saincte
Bible and a Latin Bible, both published in 1534; only these later editions were proscribed
in the Indexes of Leuven and Antwerp, apparently because of their paratextual mate-
rial rather than the title-page image. As inoffensive as Lempereurs 1530 Bible may have
been to the authorities, its title-page allegory may have stimulated illicit discussion among
laypersons in conventicles.
EThL 84/1 (2008) 6986

39 Yohanan Elihai, Tora ou Torah? Ou du bon usage du H final

Angesichts eines vermehrten Aufkommens von Schlusskonsonanten in der Schreibweise
hebrischer Begriffe mit h am Ende des jeweiligen Wortes (z.B. Torah, Mishnah, Shoah
etc.) in franzsischer Literatur pldiert der Verf. fr einen sorgfltigen Umgang mit
diesem Phnomen. Das Schluss-H sollte nur dann ausgeschrieben werden, wenn es in
der Ausgangssprache stimmvoll (z.B. Psah, Zerah) bzw. betont (z.B. Govah, halelu-yah)
ist. Worte mit stimmlosen h wie Tora, Mishna, Haggada sollten hingegen wie in vielen
anderen bekannten Fllen (Medina, Fatima, Gaza etc.) ohne das Schluss-H ins Franzsi-
sche bertragen werden.
RB 115/4 (2008) 613615 (DL)

40 Ulrich Oelschlger, Die Wormser Propheten von 1527. Eine vorluther-

ische Teilbersetzung der Bibel
Luther war nicht der erste! Im Frhjahr 1527 entstand in Worms die erste reforma-
torische bersetzung der Prophetenbcher des AT ins Deutsche. Ihre Verfasser waren
die Spiritualisten Hans Denck und Ludwig Htzer. Innerhalb eines Jahres erfuhren die
Wormser Propheten zehn Druckauflagen. Luther, dessen Prophetenbersetzung 1532
erschien und der ebenso wie Zwingli die Wormser Prophetenbersetzung hin und wieder
zu Rate gezogen hat, anerkannte den Flei der bersetzer, verwarf ihre Arbeit aber,
da Juden dabei gewest seien. Dieser Aufsatz gibt einen Einblick in die Methoden und
Probleme frher evangelischer Bibelbersetzung und in die Anliegen und Leistungen der

9
 sogenannten radikalen Reformatoren. Besondere Bercksichtigung ist der Frage nach
jdischer Mitwirkung eingerumt.
ThZ 64/2 (2008) 169198

41 Werner Besch, Deutscher Bibelwortschatz in der frhen Neuzeit. Auswahl

Abwahl Veralten
This is a collection of 16 research papers on the language of early-modern German
biblical translations and their vocabulary, with particular emphasis on defunct words
or words no longer understood. Several papers have never been published before. One
contribution deals with the history of the Zurich Bible and its shift from Swiss German
to modern high German; another one is on the German Bible of the Strasbourg-born
Johan Piscator (15461626). This is a valuable resource for the study of neglected aspects
of German biblical translation.
Peter Lang Verlag, Bern (2008) 1277 (BL)

42 Michael Hartmann, Die Stuttgarter Konkordanz zur Einheitsbersetzung

Die vorliegende, graphisch ansprechend gestaltete Konkordanz erschliet die deutsche
Einheitsbersetzung (1980) durch etwa 1200 Stichworte. Wie eine frhere Konkordanz
zur Einheitsbersetzung (erstellt von Franz Joseph Schierse, erweiterte Auflage 1996)
ist auch die vorliegende nicht vollstndig, sondern als reprsentative Auswahl angelegt.
Gerne gebraucht man diesen (im Unterschied zur frheren Konkordanz kleinformatigen)
Helfer auch im Zeitalter digitaler Bibeln, die zur Textsuche natrlich vielseitigere Hilfe
versprechen. Aber wer in Ruhe in der Bibel lesen will, greift doch nach wie vor am lieb-
sten zu einer gedruckten Konkordanz im handlichen Format einer Bibelausgabe. Sehr
empfehlenswert.
Verlag Katholisches Bibelwerk, Stuttgart (2009) 1768 (BL)

43 Gerd Ldemann et al. (translators), Arbeitsbersetzung des Neuen

Testaments
In an age in which official and semi-official versions of the New Testament tend to loose
philological accuracy due to political correctness, ideas about gender etc., philologists
come up with their own, more conservative versions, of which the present book is a good
example. Two additional features strike the reader: the typographical marking of certain
words, esp. repeatedly used one, to alert the reader to the inner structure of a passage; the
relegation of a number of secondary passages to the notes (for instance Matth 16:2b.3;
Luke 17:36; 22:4344; Rom 16:2427). German theology students will use this transla-
tion along with the Greek text, in preference to versions that are meant for liturgical and
catechetical purposes. The only problematic aspect of the book is that it is produced as a
simple paperback, and as such is likely to disintegrate after a few days of use.
Vandenhoeck & Ruprecht, Gttingen (2008) 1567 (BL)

10
 THEOLOGICAL AND EXEGETICAL APPROACHES

Theological Foundations

Inspiration authority canon (OT, NT) canonical criticism

44 Saskia Wendel, Die Bibel Gottes Wort im Zeugnis der Menschen
Bibelhermeneutisch wird zwischen Bibelfundamentalismus auf der einen und Bibelrelati-
vismus auf der anderen Seite der Wahrheitsanspruch der Bibel in ihrer metaphorischen
und analogen Rede von Gott behauptet. Wahr sind die Aussagen der Bibel, wenn sie in
ihrer Interpretation vernnftig zu rechtfertigen sind und so lebenspraktisch zu berzeugen
vermgen im Blick auf die menschliche Frage nach einer Hoffnung fr die Welt.
BiLi 81/4 (2008) 285288 (CB)

45 Peter Barnes, Review Article: The Divine Spiration of Scripture. By

A.T.B. McGowan (Nottingham: Apollos, 2007), 229pp.
This paper presents and criticizes Andrew McGowans work on Scripture, especially his
view of inerrancy. His new terms used to describe the authority of the Bible like spira-
tion or authenticity can not solve any difficulties while opening the door to doctrinal and
ethical waywardness. In the end McGowan is left to wander in a no-mans land between
inerrancy and errancy, formally denying both, but without a compass to his epistemologi-
cal Promised Land (156).
RTR 67/3 (2008) 149156 (DL)

46 Gonzalo Aranda Prez, Inspiracin: autor, libro, lector-oyente como

inspirados. Implicaciones teolgicas
This article aims to show how the concept of Biblical inspiration encompasses the action
of the Spirit of God: a) upon the books authors; b) in the books themselves, insofar as
they are received by the Church as inspired books, and c) upon the readers-listeners of
those books as Sacred Scripture and word of God. In this sense, the orientations of Dei
Verbum, the Pontifical Biblical Commissions document on The Interpretation of the Bible
in the Church (1993) and some contributions of recent authors are taken into account.
The conclusion is that the action of the Holy Spirit in the three aforementioned moments
enters within the process of Biblical inspiration. This inspiration is geared towards the
communication of Gods word through a written text which becomes a living voice in the
present time. The comprehension and actualization of the Bible at different moments form
part of the word of God which is transmitted in Tradition together with Scripture.
EstE 325 (2008) 271304

47 Vicente Vide Rodrguez, La verdad contenida en la Biblia: en qu

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

11
 human author and the communicative intention of God. Truth as contained in Scripture
consists of the Revelation of God as Word.
EstE 325 (2008) 305328

48 Stefan Schorch, Communio lectorum

(1) Texts in the ancient Near East were meant to support memory, and they were transmit-
ted within the class of scribes (David Carr). (2) Textualization of Israelite religion began
with Deuteronomy and public recitation. (3) We know little about the emergence of a
Judaism that came to be a community of readers. The theory that the temple library of
Jerusalem played a pivotal role in the process is uncertain, for we know very little about
its existence (2 Macc 2:1314 does not seem to reflect historical reality).
FAT 62; Joachim Schaper (ed.), Die Textualisierung der Religion; Mohr Siebeck, Tbingen (2009)
167184 (BL)

49 K.L. Noll, Was There Doctrinal Dissemination in Early Yahweh Religion?

Recent research on scribal practice demonstrates that the scrolls of the Jewish canon
were produced by a tiny elite class who did not attempt to disseminate the contents of
the scrolls to the largely illiterate Hebrew-speaking peoples. However, the Bible contains
a number of passages that describe or command dissemination of their contents (e.g.,
Deut. 31:1013), as well as stories about individuals who try to influence common religious
belief and practice (e.g., 1 Kings 18:1740). These biblical commandments and stories
frequently persuade researchers that something like a doctrinal dissemination must
have been common among pre-Hellenistic Yahwists. Recent research by anthropologists
observing processes of religious dissemination is pertinent to this question, calls common
assumptions about dissemination into question, and supports the recent conclusions about
Hebrew scribal practice.
BI 16/5 (2008) 395427

50 James Alfred Loader, Die Problematik des Begriffes hebraica veritas

Proceeding from the importance of the concept of hebraica veritas in terms of both its
original intention and of the opposing positions on Holy Scripture entertained by the
Roman Catholic tradition and the emerging Protestant views during the Reformation, a
brief discussion of the meaning and early context of the concept is given. The formal
problematic of the hebraica veritas as found in the Tanak is addressed vis--vis its latinised
version in the Greek text tradition. Jeromes use of the concept is analysed on the basis
of his textual justification for it. Pneumatological and salvation-historical dimensions are
identified, and the function of the concept as self-identification over against Judaism is
discussed, as well as its implications for delimiting the canon. It is concluded that the
concept needs to be foregrounded anew in light of its significant impact in the context
of accounting for the concepts of Holy Scripture, canon and therefore canon-based
endeavours to construe a biblical theology of the whole Bible.
HTS 64/1 (2008) 227252

51 Lee Martin McDonald, Ancient Biblical Manuscripts and the Biblical

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

12
 the Greek translation of the Old Testament owes its existence not to Jewish, but to pagan
initiative (Nina Collins); the churchs earliest beliefs developed without the aid of complete
or carefully copied or translated NT manuscripts.
Gerbern S. Oegema et al. (eds.), The Pseudepigrapha and Christian Origins; T & T Clark International,
London (2008) 255281 (BL)

52 Daniel Stkl Ben Ezra, Canonization a Non-Linear Process? Observ-

ing the Process of Canonization through the Christian (and Jewish) Papyri
from Egypt
Apocryphal writings seem to have been copied less and less over the early-Christian centu-
ries. However, this decline is not a linear process. The Shepherd of Hermas, for instance
is an exception to the rule, for this work remained popular until the fourth century. And
interest in Old Testament apocrypha increases in the fourth century.
ZAC 12/2 (2008) 193214 (BL)

53 Paul Hartog, Polycarp, Ephesians, and Scripture

In his 1983 WBC study of 2 Peter, R.J. Bauckham listed some possible early indication
of NT texts as being called graphai, including Polycarps Phil 12.1 (a citation of Ps 4:5
and Eph 4:26 as these scriptures). A majority of scholars in the field of early Christian
studies, however, challenged Bauckhams thesis, that Polycarps Philippians refers to a text
from Ephesians as scripture. This article re-examines this issue and argues that scholar-
ship should, in fact, be open to this distinct possibility. Along the way, the author elongates
Bauckhams list of other possible early designations of NT documents as scripture.
WThJ 70/2 (2008) 255275

54 Olivier-Thomas Venard, Dans toutes les critures ce qui le concernait

(Lc 24,27). Une approche historico-christique du canon biblique
After so many studies concerning the inclusion or exclusion of any given book in the biblical
canon have been written, the cultural, political, doctrinal, and ecclesiastic circumstances
surrounding the definition of the biblical corpus are more and more known. The risk today
is to reduce the closure of the canon to a juridical or disciplinary decision exterior to the
content of the Book. 1.) Employing contemporary studies of the beginnings of the word
about Jesus, the author describes here the formation and development of the Christian
canonical dynamics starting from the Jewish idea of the canon and the Jewish practice
of the fulfilment of the Scriptures. 2.) He then (see 2nd part) describes some poetic
devices that result from this and which make the canonized Bible a profoundly unified
book. 3.) He suggests finally that the ecclesiastical usage of the Word can be understood
as the reception required by this poetics.
RB 115/3 (2008) 396420; 115/4 (2008) 516545

55 Thomas OLoughlin, Inventing the Apocrypha: The Role of Early Latin

Canon Lists
The Western churches have long had disagreements as to what books form the canon of
the Old Testament, and, therefore, which books can be used in theological argument. This
article argues that this dispute is itself a function of earlier disputes in the late patristic and
early medieval periods, and explores how the solution to those disputes left a legacy of
confusion that fuelled the Reformation and later debates. This exploration is focused on the
canon listings that were produced as part of the patristic and early medieval debates.
IThQ 74/1 (2009) 5374

13
 56 Hubert Frankemlle, Methodik und Hermeneutik. Anfragen an die
kanonische Exegese
Angesichts des biblischen Methodenpluralismus setzt sich der Verf. kritisch und differenziert
mit dem vergleichsweise jungen Ansatz der kanonischen Exegese auseinander. Er weist
auf die Ungenauigkeiten des Begriffs kanonisch genauso hin wie auf die Schwierigkei-
ten, die mit einem zu scharf formulierten Spannungsverhltnis von historisch-kritischer
und kanonischer Exegese einhergehen, und thematisiert die Problematik einer erst zum
Kanon gewordenen Schriftensammlung im Verhltnis zur Lesart der neutestamentlichen
Autoren, aber auch zu canones unterschiedlichen Umfangs. Schlielich tritt der Verf. fr
eine Multiperspektivitt in der Hermeneutik und einen Pluralismus in der methodischen
Erschlieung ein, in den die kanonische Exegese eingeschlossen ist, jedoch noch einer
hermeneutischen Klrung bedarf.
Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzberschreitungen; Verlag
Herder, Freiburg (2008) 1132 (EB)

57 Georg Steins, Kanonisch-intertextuelle Studien zum Alten Testament

Steins feels that the primary focus of exegetical work on social and religious history should
at least be supplemented, if not overruled, by a canonical and intertextual reading to which
he is committed. The present volume reprints eighteen papers that explain, defend, and
apply the canonical approach.
SBAB 48; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1304

58 Egbert Ballhorn et al. (eds.), Der Bibelkanon in der Bibelauslegung.

Methodenreflexion und Beispielexegesen
Eight papers discuss the project and problem of canonical exegesis which currently is
considered the leading paradigm of theological interpretation. Another set of papers,
thirteen in number, offer case studies of passages from both testaments.
Verlag W. Kohlhammer, Stuttgart (2007) 1347

Hermeneutics Methods

Biblical interpretation in general: manuals basic perspectives individual

problems
59 W. Randolph Tate, Biblical Interpretation: An Integrated Approach
This is the third, expanded edition of a work first published in 1991. Tate distinguishes
three approaches: those that study the world behind the text (the cultural background,
essentially social-scientific criticism, but also source criticism as the study of earlier forms
of biblical books such as the Yahwist); the world within the text (the study of genres,
redactional techniques); and the world in front of the text (i.e., our world reader-
response criticism, feminist criticism, and the like). One chapter shows how the gospel of
Mark generates meaning, e.g. through literary allusions. A guide through the jungle of
methodologies and what they achieve.
Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) XIX/1380 (BL)

60 Michala Bauks et al. (eds.), Manuel dexgse de lAncien Testament

This multi-authored introduction to the analysis of Old Testament texts is committed
to the historical-critical approach and relies on the close reading of individual passages
chosen for the problems they pose or the plausibility of exegetical results. The chapter
on narrative analysis is by Jean-Pierre Sonnet.
Le Monde de la Bible 61; Labor et Fides, Genve (2008) 1236 (BL)
14
61 Klaus Wengst, Geschichte(n) und Wahrheit. Anmerkungen zum biblischen
Wirklichkeitsverstndnis
Gegenber dem griechischen Wahrheitsverstndnis und Gottesbild, wie es im Protest des
Kelsos gegen Juden und Christen hervortritt, wird das biblische Zusammendenken von
Gott und Geschichte an der historisch nicht identifizierbaren Geschichte vom Durchzug
durchs Schilfmeer und ihrer jdischen Rezeption gezeigt. Das lsst nach der Leistung von
Wundergeschichten in jdischer und neutestamentlicher Tradition fragen: Sie bestreiten
die Totalitt der Realitt. Mit Hilfe einer rabbinischen Diskussion ber Ez 37 wird das
Zeugnis von der historisch ebenfalls nicht identifizierbaren Auferweckung Jesu und
das Erzhlen von ihr als wirkliches Gleichnis und wahre Geschichte verstanden und
von daher ein Blick auf die Nutz- und Fruchtlosigkeit historischer Jesusforschung gewor-
fen sowie auf die Bedeutung dessen, dass die Grundgeschichte des Neuen Testaments
vierfach erzhlt wird.
EvTh 68/3 (2008) 178192

62 J. Cilliers, Skrifbeskouing en Skrifhantering: perspektiewe op n herme-

neutiek van verwagting
In this article the intrinsic relationship between the Bible readers views on and their use
of scripture is proposed. This relationship is described in terms of two basic components
of the reformed understanding of scripture, namely the accommodative and performative
nature thereof. This is followed by an exposition of two fundamental misunderstandings
pertaining to the abovementioned components as well as some suggestions for the profiling
of a hermeneutics of expectancy.
Verbum et Ecclesia 29/1 (2008) 6276

63 Francisco Ramrez Fueyo, Cmo interpretar el texto bblico? Viejos y

nuevos itinerarios para una exgesis actual y actualizada
Because of the great diversity of exegetical methods and biblical reading proposals, confu-
sion and criticisms arouse at very different levels. This article reviews briefly the history
that lead to the acceptance of the historical-critical methods in the Catholic Church, shows
their main values as well as their weak points, and explains how they are nowadays still
in good health. Other methods of biblical interpretation are explained that aim to fill
precisely the gaps left by the formers.
EstE 325 (2008) 329370

64 Gnter Rhser, Von der Welt hinter dem Text zur Welt vor dem Text.
Tendenzen der neueren Exegese
Es ist kaum zu bestreiten, dass die neuere Exegese den Schwerpunkt ihres Interesses von
der historisch-diachronen Rckfrage (Welt hinter dem Text) auf die ganzheitlich-synchrone
Textinterpretation (Welt vor dem Text) verlagert hat. Der vorliegende Beitrag fragt nach den
Ursachen dieser Entwicklung (inner- wie auertheologisch), stellt die einzelnen Forschungs-
richtungen und Fragestellungen im berblick vor (u.a. auch Intertextualittsforschung und
kanonische Auslegung) und versucht eine Beurteilung. Besondere Bedeutung kommt dabei
neueren rezeptionssthetischen Anstzen zu; diese sollten jedoch kein Grund fr einen
Paradigmenwechsel hin zu einer einseitigen Leserorientierung in der biblischen Exegese
sein. Letztere hat vielmehr auch weiterhin die Aufgabe, nach dem stabilen Sinnkern
von Texten und der von einem historischen Autor jeweils intendierten Sinnbildung durch
und innerhalb eines Textes zu fragen.
ThZ 64/3 (2008) 271293

15
 65 Steven G. Smith, What is Scripture? Pursuing Smiths Question
In What Is Scripture? (Minneapolis 1993) Wilfred Cantwell Smith called for a new conception
of scripture that is fully historical and comparative and that anchors religious meaning in
the personal acts of relating to the divine rather than in texts as such. He also proposed
thinking of scripture as a primary mode of human language alongside prose and poetry.
This essay fills in Smiths indeterminate conception by defining scripture as a sovereignly
authoritative sacred book-like text or text collection. The essay also points out powers of
directive language that reach a maximum in scripture so understood: addressing articu-
lately the most basic question of how persons shall be guided, offering the most usefully
comprehensive array of types of guidance, and sponsoring the richest interpretive discus-
sion and most rewarding implementation of ultimate practical norms. In all these respects
scripture plays a crucial role in the historic maturation of direction-setting that Habermas
has called the linguistification of the sacred.
AThR 90/4 (2008) 753775

66 H.C. van Zyl, Reading the New Testament from a theological perspective
This article argues that, from the perspective of the faith community, it is not enough
to read the Bible only from a technical point of view; a theological perspective is also
required. Subsequently the article deals with what a theological reading entails: A reader-
oriented and a text-orientated view are presented.
ATh 28/2 (2008) 133145

67 Ludger Schwienhorst-Schnberger, Die Einheit der Schrift ist ihr geisti-

ger Sinn. Ein Beitrag in der Reihe Die Bibel unter neuen Blickwinkeln
Ein Blick in die Auslegungsgeschichte zeigt, dass die sogenannten Widersprche der Bibel,
die bei einem rein wrtlichen Verstndnis irritieren mgen, auf einer tieferen Ebene des
Verstehens zu einer Einheit konvergieren. Die Vielstimmigkeit der Schrift ergibt sich aus
der Vielzahl der Zeugen, ihre Einheit aus jener Wirklichkeit, die sie bezeugen. Die Wirk-
lichkeit, die sie bezeugen, ist eine, aber sie zeigt sich von verschiedenen Seiten und wird
von kulturell und biographisch unterschiedlichen geformten Subjekten vernommen.
BiKi 63/3 (2008) 179183

68 Richard Elliott Friedman, Ancient Biblical Interpreters vs. Archaeology

& Modern Scholars
Dieser Artikel ist eine Rezension des 2007 erschienenen Buches von James L. Kugel
mit dem Titel How to Read the Bible: A Guide to Scripture, Then and Now. Das Werk wird
zunchst gewrdigt als ein auergewhnlicher Versuch, eine auf Prinzipien moderner
wissenschaftlicher Bibelforschung und in Anerkennung gegenwrtiger archologischer
Erkenntnisse etablierte Hermeneutik der Bibel durch einen orthodoxen Juden den Autor
des Buches- zu begrnden. Das Halten an nachweisbar als falsch erwiesenen Vorstellungen
der Auslegungstradition ohne schlssige Erklrung dafr lsst jedoch diesen Versuch als
gescheitert erscheinen. Besonders negativ fllt die Gleichsetzung des Judentums mit dem
orthodoxen Judentum an einigen Stellen des Buches auf.
BAR 34/1 (2008) 6267 (DL)

69 Thomas Hieke, Alles Auslegungssache. Methodisch-hermeneutische Erw-

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

16
 the Bible itself, the history of its reception, and the belief of the community of faith and
practice in the present. In this process the scholarly analysis of the biblical texts in Old
Testament exegesis is not an end in itself, but it also cultivates life in a variety of aspects.
Finally, one must emphasize that in view of the many dimensions of contextualization the
mission of biblical exegesis is basically unaccomplished.
BN 140 (2009) 95110

70 Ernest van Eck, Een teks meerdere betekenisse: Hoe lees ons die
Bybel?
This article discusses three ways of reading the Bible that are evident in the current
theological debate in South Africa: a fundamentalist, foundationalist and critical reading.
A brief description and evaluation of the three reading strategies are given. It is indicated
that a fundamentalist reading of the Bible essentially operates with a canon in the canon,
and a foundationalist reading with a canon outside the canon. A critical reading, which
roots can be traced back to the Reformation, is put forward as possibly a more responsible
way of reading the Biblical text, especially since it takes cognizance of the historical and
cultural distance between text and reader. It is argued that readers who take this dif-
ferentness seriously, are enabled to read the Bible afresh and anew, especially in terms
of some burning ethical questions of the present time. Attention is also given to a critical
reading of metaphorical language of the Bible.
HTS 64/3 (2008) 11551185

71 Christian Schramm, Wenn zwei einen Text lesen . . . Alltgliches Bibel-

verstehen empirisch untersucht
Der eindeutige Befund dieser empirischen Untersuchung von Alltagsexegesen ist, dass
sich jede Gruppe entsprechend ihrem Orientierungsrahmen einen eigenen virtuellen Text
zusammenbastelt, wobei teilweise methodisch vorgegangen wird. Die Kenntnis solcher
Orientierungsrahmen und Verstehenshorizonte hlt der Verf. auch fr die wissenschaftliche
Exegese zwecks Vermittlung ihrer Erkenntnisse fr unverzichtbar.
BiKi 64/2 (2009) 114118

72 Lukas Bormann, Kulturwissenschaft und Exegese. Gegenwrtige

Geschichtsdiskurse und die biblische Geschichtskonzeption
Die wissenschaftstheoretischen Entwicklungen in den Geisteswissenschaften ntigen die
Exegese zu einer neuen Grundlagenreflexion. Die kulturwissenschaftliche Neuorientierung
(cultural turn) fordert eine mehrperspektivische, nicht-zentristische und post-ontologische
Geisteswissenschaft. Kennzeichen einer kulturwissenschaftlichen Exegese sind reflektierte
Perspektivitt, ein ethnographischer Blick und die Kreativitt der Fragestellung. Diese
Neuausrichtung hat sich gegen die herkmmlichen wissenschaftlichen Autorittsdiskurse
durchzusetzen, soll aber das bisherige Niveau wissenschaftlichen Arbeitens nicht unterschrei-
ten. Das wissenssoziologisch fundierte Konzept des Gegenhorizonts nimmt berlegungen
des Kulturvergleichs auf und berwindet Beschrnkungen der Forschungsperspektive, wie
sie noch die neuesten Forschungen zum rmisch dominierten Iudaea (Bernett, Eck) bela-
sten. Schlielich wird die biblische Narration kulturwissenschaftlich erschlossen, indem die
biblische Geschichtskonzeption (Freedman: primary history) vor den Gegenhorizont der
rabbinischen Geschichtskonzeption (Neusner: paradigmatic history) gestellt wird.
EvTh 69/3 (2009) 166185

17
 73 Richard A. Burridge, Being Biblical? Slavery, sexuality, and the inclusive
community
The use of the Bible in ethical debate has been central for the last two millennia. Current
debates about sexuality, or the position of women in church leadership, are marked by
both, or all, sides of the argument using Scripture. However, this has been true of many
issues in the past. This is demonstrated in the debate about slavery two hundred years
ago. Careful analysis of the use of the Scripture in both the justification and critique of
apartheid reveals how both sides quoted Scripture in its various modes, such as rules,
principles, paradigms, and overall world-view. The biographical nature of the Gospels
means that one must set Jesus rigorous ethical teaching in the context of the narrative
of his deeds, including his open and welcoming acceptance of all people.
HTS 64/1 (2008) 155174

Historical-critical methods
74 Jrgen Kgler, Entweihung der Schrift? Die bleibende Provokation der
historisch-kritischen Bibelwissenschaft
Das Thema wird in folgenden Abschnitten entfaltet: Historische Grnde fr die Entstehung
der historisch-kritischen Exegese; Ist die historische Kritik heute noch aktuell?; Entweihung
der Schrift als geistliche Aufgabe der Bibelwissenschaft?; Die Texte vor den Lesenden
schtzen?; Neue Wege der Bibelwissenschaft. Die Bezeichnung historisch-kritisch wird
in der heutigen Bibelwissenschaft nicht mehr oft verwendet. Die historische Frage gilt als
berschaubares Teilgebiet; der grte Teil der Arbeit gilt dem rechten Verstndnis der
Texte, d.h. der philologischen und interpretatorischen Erschlieung.
Theologisch-praktische Quartalschrift 157/2 (2009) 146153 (BL)

75 Olivier-Thomas Venard (d.), Le sens littral des Ecritures

Les treize contributions de ce livre collectif, crites par des membres ou invits de lEcole
biblique de Jrusalem, portent sur le sens littral, expression de la tradition catholique
qui veut dire sens historique originaire. Les mthodes de recherche, leurs difficults et
leurs limites sont bien prsentes dans les articles de Francolino Gonalves et dEtienne
Nodet. Dautres spcialistes voquent des uvres exgtiques dOrigne, dAugustin, de
Jrme et mme de Paul Claudel.
LeDiv; Editions du Cerf, Paris (2009) 1362 (BL)

76 Jrn Varhaug, Den formkritiske bibelforskning hundre r etter

Form Criticism as a methodology has now been used in historically oriented biblical
exegesis for a century. In this article there is a historical presentation of this methodol-
ogy, an application of some concepts from it on Psalm 13, and a short discussion of
the change in mood at the end of this psalm. There are at least three serious objections
to the way this methodology has been carried out. But taken these into consideration,
there is general agreement among scholars that this methodology has given very fruitful
contributions. The author claims that in contemporary historical exegesis the analysis of
genre and practical use of texts is still crucial in biblical studies whether the methodology
is labelled form-criticism or given another name.
TTK 79/34 (2008) 213233

18
77 Michael Theobald, Offen dialogisch (selbst-)kritisch. Die grundlegende
Bedeutung historisch-kritischen Arbeitens fr die theologische Auslegung
des Neuen Testaments
Angesichts der immer feineren historischen Differenzierungen der Wirklichkeit hinter den
biblischen Texten durch die literarische Kritik wird in jngerer Zeit Unbehagen laut, das
dem Wunsch entspringt, in der biblischen Vielfalt, die orientierungslos machen knne,
wieder der Einheit der Schrift zu begegnen, in den vielen Worten dem einen Gotteswort,
das die Hrer der Schrift unmittelbar angehe. Dieser Beitrag dreht sich daher um die Frage
nach der Einheit der Schrift, insofern diese, recht verstanden, historisch-kritischer Arbeit
unter den Bedingungen der Moderne gleichfalls theologische Dignitt verleiht.
BiKi 63/4 (2008) 240245

Sociology anthropology psychology

78 Gerd Theien, Kulturanthropologie ein Korrektiv der Kulturtheologie?
Zur theologischen Bedeutung kulturanthropologischer Exegese
Der Aufsatz zeigt drei Entwicklungen auf, die zur Aufwertung des Kulturbegriffs in
der gegenwrtigen Theologie gefhrt haben: Am wichtigsten ist die Entstehung einer
modernen Kulturtheologie, die nach Evidenzquellen des Glaubens auerhalb der Bibel
in Kunst, Natur und Spiritualitt sucht. Hinzu kommt die allgemeine kulturelle Wende
in den Geisteswissenschaften, die auch die Religionswissenschaft erfasst hat, so dass sie
sich heute als Kulturwissenschaft von der Theologie abgrenzt. Die kulturanthropologische
Exegese bildet in dieser Situation ein notwendiges Korrektiv zur Kulturtheologie. Sie legt
Seiten des Urchristentums frei, mit denen es schon in der antiken Welt ein Fremdkrper
war. Erst recht erinnert sie heute an sperrige Erfahrungen, die nicht in die Kultur der
Kulturtheologie passen.
EvTh 68/6 (2008) 405414

79 Bernhard Lang, Von der kriegerischen zur nativistischen Kultur. Das alte
Israel im Lichte der Kulturanthropologie
Welche Ergebnisse eine an Sozial- und Kulturanthropologie orientierte Exegese erzielen
kann, wird in zwei Skizzen gezeigt, die uns das ltere Israel als kriegerische Kultur und
das klassische Israel der Propheten als nativistische Kultur verstehen lassen. Die geistige
Welt des kriegerischen Israel wird an der Gestalt Simsons verdeutlicht (Ri 1316). Die
vergleichende Anthropologie von G. Dumzil lenkt den Blick auf die Auseinandersetzung
traditioneller Kulturen mit dem gesellschaftlich isoliert agierenden Krieger, der sich den
sozialen Normen verschliet. Mit drei exemplarischen Snden gegen die Regeln von
Wirtschaft, Kampf und Autoritt verstoend, schliet sich Simson von der Gesellschaft
aus, so dass ihm nur der Tod bleibt. Die Religionsgeschichte des klassischen Israel folgt
einem aus nativistischen Bewegungen bekannten Verlauf: In einer Situation der politi-
schen Krise (Kolonialisierung Palstinas durch altorientalische Gromchte) kommt es
zu einer prophetischen Umkehrbewegung, die durch Besinnung auf distinktive Werte
der traditionellen Kultur (exklusive Verehrung des einen Gottes) eine groe politische
Wende erhofft. Faktisch tritt diese Wende nicht ein, doch eine neue Religion entsteht: das
monotheistische Judentum.
EvTh 68/6 (2008) 430443

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

19
 Joseph story of the book of Genesis as a myth of food-supply, i.e. a type of myth well
represented in South and North America.
Contagion: Journal of Violence, Mimesis, and Culture 14 (2007) 3957

81 Gerd Theissen, Regards psychologiques et sociologiques sur le christian-

isme primitif. Cinq etudes
The following papers are here printed in French translation: (1) Franchir les frontires de
faon paradoxale: propositions pour une psychologie religieuse du christianisme primitif;
(2) La conversion de Paul et celle de Nasir Khusraw. Une rencontre au muse imaginaire
de lhistoire; (3) La nouvelle perspective sur Paul et ses limites: quelques rflexions psy-
chologiques; (4) Eglise ou secte? Unit et conflit dans le christianisme primitif; (5) Du Jsus
de lhistoire au fils de Dieu du krygme: Lapport de lanalyse sociologique des rles la
comprhension de la christologie du NT.
ETR 83/4 (2008) 477604

82 Jerome H. Neyrey et al. (eds.), The Social World of the New Testament:
Insights and Models
This collective volume, with individual chapters written by senior scholars committed to
the social-scientific approach (B.J. Malina, J.H. Neyrey, J. Pilch, J.H. Elliott, D. Oakman,
et al.), discusses the following subjects: social-scientific criticism, kinship, the patron-client
institution, the economics of agrarian Palestine, honor and shame, purity, Jesus as peas-
ant, the social location of Marks audience, gender, space, healing in Luke-Acts ( J. Pilch),
evil eye ( J.H. Elliott, with focus on Galatians), limited good, and modal personality (B.J.
Malina, J.H. Neyrey). The book reflects the work of the context group associated with
the Catholic Biblical Society and the Society of Biblical literature for two decades. Most
chapters reprint papers already published elsewhere. They are here united to form a unique
manual of social-scientific criticism.
Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) XXIV/1295 (BL)

83 Dean Andrew Nicholas, The Trickster Revisited: Deception as a Motif

in the Pentateuch
The trickster is a comical character who lives by his wits, breaking social boundaries and
using deception and trickery to survive. An example for such a character is Abraham when
he declares his wife to be his sister, Jacob tricks Esau out of his birthright, and Miriam in
Exod 2:7 offers to Pharaohs daughter a nurse for baby Moses. Such stories function in
exilic and post-exilic Israel, when the people became marginalized and dependent upon
trickery to survive. Reference is made to anthropological work on trickster lore.
Studies in Biblical Literature 117; Peter Lang Publishing, Bern (2009) XI/1129

Literary studies: general narratology intertextuality rhetorical criticism

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

20
 neglected the Bible. For further bibliography, the editors recommend the following website:
www.aroumah.net. Unfortunately, the book lacks an index.
Trajekte; Wilhelm Fink Verlag, Mnchen (2008) 1352 (BL)

85 David G. Firth et al. (eds.), Words and the Word: Explorations in Bibli-
cal Interpretation and Literary Theory
Two general papers titled Literary theory and biblical interpretation (G. Osborne, who
discusses narrative theory as a test case) and A structural-historical approach to the
exegesis of the Old Testament (S. Syman) are followed by six more papers that deal
with speech-act theory (R. Briggs), genre criticism ( J.K. Brown), ambiguity (D.G. Firth),
poetics ( J. Grant), and discourse analysis (T. Wardlaw). Each article has a bibliography.
Recommended.
Intervarsity Press, Downers Grove, Ill. (2008) 1317 (BL)

86 Kristin Moen Saxegaard, Bibelsk narratologi

The last 20 years, narratology, and especially the field of Bible and Literature, has played a
central role in Scandinavian biblical research. This has brought insight and nuances into
the reading of the biblical text on a level far beyond what traditionally historical-critical
exegesis has made possible earlier. This article brings a presentation of this method, as it
also raises two questions to the approach: First, the reader plays an important role, being
an intended reader who enters the text and follows the play, and at the same time sees
the distance between the text and its story. Narrative is not history, but fiction. Secondly,
the narrative approach does not pay much attention to historical questions. As an ancient
text, and always being read as holy texts, the texts need a relevant historical context.
Biblical narratology, therefore, needs to incorporate historical questions into the narrative
approach, not in order to reconstruct history, but to bring forth the conditions of theology
at the time the text was written.
TTK 79/34 (2008) 182195

87 Ronald van der Bergh, The Distinction Between Story and Discourse
in the Analysis of Biblical Narrative
The distinction between story and discourse has become all but canonical in narratology.
This article investigates the viability of this approach with reference to the narratological
analysis of biblical narratives. It is shown that the distinction is indeed necessary, although
the traditional approach should be modified. Discourse, rather than story, should be the
starting point of any narratological analysis. This leads to the concept of an implied
story, which can be used as an analytical tool in the analysis of narrative. Special atten-
tion is given to the application of this new approach to biblical narrative, with an example
drawn from a comparison of Isa 36:122 and 2 Kgs 18:1337.
JNWSL 34/2 (2008) 8398

88 Andr Wnin, De lanalyse narrative la thologie des rcits bibliques

Narrative analysis is an exegetical method till now poorly known in the French-speaking
theological area. In a first part of his article, the author presents the principle of the
method and exemplifies its main procedures using texts from both Testaments. Reading
a biblical account (2 Sam 12,16), he shows in which kind of relationship a narrative
involves the reader. In the second part, the author indicates some ways in which such a
synchronic method may be useful for a biblical theology which differs from that which
studies the history of Israels theological ideas. As a matter of fact, narrative analysis
leads into a hermeneutical exploration of the theology the accounts themselves offer in

21
 the way they characterize God in his manifold relations with human characters involved
in the story they tell.
RTL 39/3 (2008) 369393

89 Joshua Berman, Establishing Narrative Analogy in Biblical Literature:

Methodological Considerations (Hebr., Engl. summary)
One of the primary modalities through which narrative analogy in biblical narrative is
established, is through shared lexical terms. Is it possible to contend justifiably that very
common terms also contribute to the analogical base when their appearance in each nar-
rative may be attributed to happenstance? Building upon Russian structuralist V. Propps
approaches to the study of the folktale, this article posits a new approach to this question,
one that counters the classic view laid down by M. Garsiel in this 1983 study, The First
Book of Samuel: A Literary Study of Comparative Structures, Analogies and Parallels.
The study is executed through the examination of a narrative analogy between the trial
of Achan in Joshua 7 and the second battle against Ha-Ai in Joshua 8.
Beit Mikra 53/1 (2008 ) 3146.7*

90 Thomas H. Olbricht, Rhetorical Criticism in Biblical Commentaries

Biblical commentators through history have employed various methods to facilitate
interpretation, including rhetorical criticism, with emphasis on classical rhetoric. Despite
a resurgence of interest in rhetoric in the past two decades, only a few commentators
in the New Interpreters Bible and the Hermeneia series have undertaken in-depth rhetorical
analysis. Most observations of these commentators are derived from the rhetorics of
Aristotle, Cicero, and Quintilian and the Rhetorica ad Herennium. This essay sets forth and
evaluates the various methods of rhetorical analysis and their employment in the two
above-mentioned commentary series.
CBR 7/1 (2008) 1136

91 Luke Grtner-Brereton, The Ontology of Space in Biblical Hebrew

Narrative: The Determinative Function of Narrative Space within the
Biblical Hebrew Aesthetic
In Slavic folktales (as read by Vladimir Propp) and in our own (cinematic) mentality,
space is quasi neutral, relevant only in so far as protagonists move through it. In Hebrew
narrative, by contrast, there is a tendency of space to be primary rather than secondary
to the plot. The book includes readings of Genesis 1; 25; 28:1022; Ruth.
Equinox Publishing, London (2008) VIII/1128 (BL)

92 Susanne Pramann, Point of View im Markusevangelium

Diese Studie bietet eine erzhltheoretische Analyse des Markusevangeliums, die die Erzh-
lerin und ihre Stimme in der Erzhlung fokussiert. Nach einer detaillierten Auseinander-
setzung mit der Forschung geht die Analyse folgenden Fragen nach: Erfolgt die Erzhlung
aus einer bestimmten Perspektive, etwa aus der des Volkes, der Jngerinnen oder aus der
Perspektive Jesu? Inwiefern nimmt die Erzhlerin Einblick in das Innenleben der Figuren?
Wird die Erzhlerin als Individualitt sichtbar? Wie kommentiert sie die erzhlten Ereig-
nisse? Ist die Stimme der Erzhlerin in der Erzhlung deutlich zu hren oder werden die
Ereignisse den Leserinnen eher unvermittelt vor Augen gefhrt? Die erzhltheoretische
Basis fr die Analyse des Markusevangeliums bilden die Point-of-View-Typologien von Nor-
man Friedman and Franz Stanzel sowie verschiedene Konzepte aus den narratologischen
Modellen von Grard Genette, Mieke Bal, Seymour Chatman, Dorrit Cohn und Ansgar
Nnning. Die Analyse zeigt, dass der Text des Markusevangeliums anderen Regeln folgt
als die modernen erzhltheoretischen Konzepte. Gerade in diesen Abweichungen treten

22
 jedoch spezifische Charakteristika des Markusevangeliums deutlich hervor. Der Studie ist
ein Glossar der wichtigsten narratologischen Begriffe beigefgt.
Europische Hochschulschriften Reihe XXIII Theologie 887, Peter Lang, Frankfurt am Main (2008)
1323 (SP)

93 Eirin Hoel Hauge, Trendy eller ndvendig? Bruken av termen inter-

tekstualitet i bibelforskningen
In biblical scholarship today, intertextuality is used to characterize studies varying from
traditional historical-critical studies to modern studies inspired by post-structuralism and
deconstruction-theories. The term itself has thus lost its meaning and provides in no way
a point of departure where the methodology presents itself. This transition from a com-
prehensive and diffuse theory to an applicable method is the interest of a recent anthol-
ogy The Intertextuality of the Epistles. Explorations of Theory and Practice edited by T.L. Brodie
et al. (Sheffield 2006; IRBS 54:123). Instead of providing a useful methodology, however,
it actually illustrates the diverse use of the theory. The result is that all intertextual studies
still need to define their basis, and that this definition not only concerns terminology and
criteria for finding an allusion, but also includes more basic reflections concerning the
text and its relationship to other texts.
TTK 79/34 (2008) 196212

94 Vernon K. Robbins, The Invention of Christian Discourse. Volume 1

Christians created their own language. After two chapters on story, argument and poetry
(the three essential modes of literary expression), the author sketches the linguistic fields of
wisdom, prophecy, and apocalyptic as idealized cognitive models (George Lakoff ). If it
had not been for the apocalyptic reasoning and argumentation of first-century Christians,
Christianity probably would not exist today (p. 482). The book also includes a glossary
of rhetorical terms (pp. XXIXXX) and indexes.
Rhetoric of Religious Antiquity Series 1; Deo Publishing, Blandford Forum (2009) XXX/1565

95 James W. Watts, Oracular Rhetoric

Rhetorical analysis of biblical prophecy is, from one perspective, much more developed
than for any other genre of ancient Near Eastern literature. Unlike the earlier form critics,
however, rhetorical analysis of prophetic persuasion has paid little attention to non-biblical
oracles. That is unfortunate, because the surviving sources reporting on oracles, primarily
in Mesopotamia, depict the phenomenon of oracular rhetoric much closer to the actual
oral situation than do the highly edited and refined books of the Hebrew Bible. The
distinctive characteristics of oracular rhetoric are therefore as it is shown in this paper
more easily isolated and analyzed in this material than in the Hebrew Bible.
PRSt 35/2 (2008) 185195

96 Hanne Lland, Connecting the Dots Om lesere og lesning i Reader

Response Criticism
In this article the history and the significance of the reader is explored. Different concepts
of readers are discussed and some of the main ideas in reader response criticism. A reader
might be internal or external to a text; there are implied readers and real flesh and blood
readers. Some readers, as scholars or students of biblical studies, are professional readers
or critics. Many readers are willingly entering the role they are assigned, whereas others
are resisting readers. Focusing on the reader means focusing on what comes after the texts,
thus on our side of the text; further it opens for a stronger reflection on what readers
are doing when they are reading.
TTK 79/34 (2008) 164181

23
 97 Victor H. Matthews, More than Meets the Ear: Discovering the Hidden
Contexts of Old Testament Conversations
The author, well known for his expertise in anthropology, ventures into the field of socio-
linguistics and the theory of communication. Drawing upon the work of author such as
Harvey Sacks and Erving Goffman, he discusses the following passages: the story of Judah
and Tamar (Gen 38), the dialogue between Moses and Jethro (Exod 18), the interaction
of David and Michal (2 Sam 6), the social triangle story of David, Nabal and Abigail
(1 Sam 25), the confrontation between King Ahab and the prophet Micaiah (1 Kings 22).
There is also a chapter on the reuse of space in Isaiah 7 and 36 and Jeremiah 36, and
another one on modes of positioning in the heroic tales in the book of Daniel (Dan
1; 3; 6). The book includes a glossary of technical terms and a long bibliography. An
valuable exercise in sociolinguistic exegesis.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XII/1198
(BL)

98 Vern Sheridan Poythress, Canon and Speech Act: Limitations in Speech-

Act Theory, with Implications from a Putative Theory of Canonical Speech
Acts
Speech-act theory, if used simplistically, tends to make people think that each sentence-level
act makes a single, simple speech commands, wishes, or the like. But a sentence in the
Bible may often have, in addition to one more obvious and direct commitment, multiple,
interlocking purposes, related in multiple ways to its literary context and its addressees.
Speech-act theory, seen by some of its advocates as a way for enhancing the appreciation
of multiple kinds of speech in the Bible, may at the same time artificially flatten and
restrict the implications of any one kind of speech.
WThJ 70/2 (2008) 337354

99 Job Y. Jindo, Toward a Poetics of the Biblical Mind: Language, Culture,

and Cognition
This article shows how cognitive investigation of biblical metaphors enables to fathom the
basic categories through which biblical writers conceived of God, humans, and the world.
This investigation is part of a work-in-progress that employs recent studies in cognitive
linguistics to explore the Weltanschauung of ancient Israel as reflected in the use of language
in biblical literature. The article first explains the cognitive linguistic account of metaphor;
it next illustrates how this discipline can be applied to the study of the complex relation-
ships between language, culture, and cognition; and it then exemplifies how this cognitive
approach can enhance the understanding of such relationships in biblical literature.
VT 59/2 (2009) 222243

Contextual exegesis: general postcolonialism ecology gender studies

feminism queer studies
100 Randall C. Bailey et al. (eds.), They Were All together in One Place?
Toward Minority Biblical Criticism
This collective volume includes papers such as F.O. Garca-Treto, Exile in the Hebrew
Bible: a postcolonial look from the Cuban Diaspora; and F.F. Segovia, Toward Latino/
Latina biblical criticism. Final responses are offered by M. Rivera Rivera, E.L. Parker,
and J. Kyung-Jin Lee.
Semeia Studies 57; Society of Biblical Literature, Atlanta, Ga. (2009) XIV/1397

24
101 Knud Jeppesen, Justice with mercy: About a contemporary Palestinian
theology
Arab Christianity has a long history, longer than the history Christianity has in many
European countries. According to Acts 2:11, some Arabs, together with several other people
of different nationalities were present when Peter gave his address to the crowd on the
first Pentecost day after the ascension of Christ. Even if this piece of information is not
historically true, there is no doubt that Christianity spread to the Arab world fairly early,
probably in the beginning with some Judaeo-Christians, who moved to Arabia, and later
on as a result of a mission to the gentiles. Already in antiquity the Bible was translated
from the Greek Septuagint into Arabic.
HTS 64/1 (2008) 195206

102 Hans van Deventer, Did someone say history? In Africa we say His
story! A study in African Biblical hermeneutics with reference to the book
of Daniel
This article is a contribution related to the issues of what constitutes an African approach
to the biblical text. While considering previous contributions in this respect it wants to
draw attention to the promises hold by an epistemic framework that manifests among
others in myths and oral tradition. From these an outline can be established to serve on
the one hand as criterion for an approach claiming to be African, and on the other hand
to be utilised in synthesising traditional and modern modes of understanding. In this
article attention is limited to the first aspect when a contribution to a recent commentary
is evaluated against this criterion. It is indicated that the contribution fails to exhibit an
African approach because it is informed by an outdated form of modern (Western) epis-
temology. A further suggestion is that when it comes to a practical application of what is
proposed here only in theory, a literary approach to the text seems to be a more fruitful
point of departure than a historical approach.
OTE 21/3 (2008) 713728

103 Jean-Claude Loba-Mkole, Rise of intercultural Biblical exegesis in

Africa
This article traces the rise and development of intercultural biblical exegesis in Africa,
especially with regard to New Testament interpretations. Different trends of biblical exegesis
practiced in Africa are first explored, then, the different phases of intercultural exegesis
are discussed. The focus falls on inculturation hermeneutic as an important method of
interpreting the Bible in an African context. The different proponents of this method are
discussed and differences in approach are noted and appraised as a healthy tension.
HTS 64/3 (2008) 13471364

104 Bradley L. Crowell, Postcolonial Studies and the Hebrew Bible

As the field of biblical studies continues to become more diverse, scholars incorporate
theories and methods from other areas of research. One of these fields is postcolonial
theory, which makes the role of empires and their effects on society and literature the
primary focus of the interpretive effort. This essay explores how postcolonial theory is
currently being integrated with the study of the Hebrew Bible. Biblical scholars incorpo-
rating postcolonial theory focus on three major areas: how colonial empires interpreted
the Hebrew Bible and how indigenous populations reacted to the colonial interpretations,
interpretations from previously colonized populations, and the role of empires and reac-
tions to them in the composition of the texts of the Hebrew Bible.
CBR 7/2 (2009) 217244

25
105 Lazare S. Rukundwa, Postcolonial theory as a hermeneutical tool for
Biblical reading
In this article, postcolonial theory is presented as a tool for Biblical interpretation, in an
attempt to find colonial intentions (be they political, cultural or economic) that informed
and influenced the writers context. Although criticism has been levelled at the church
and other religious institutions for having, consciously or unconsciously, facilitated colonial
conquests and imperial establishment all over the world, postcolonial theory calls them to
a constructive reading that enables readers to see the concerns of the universal mission
of justice. Postcolonial theory, as a tool for Biblical interpretation, deals with the Bible
as a cultural product in time and space. However, as part of socio-scientific method,
postcolonial theory encounters some crucial translation problems such as ethnocentrism
and anachronism.
HTS 64/1 (2008) 339351

106 Roland Boer, The Bible and Postcolonialism in Australia. Second Edition
Drawing upon colonial literature, including explorer journals, poetry, novels, and Bible
translations, Boer, a scholar with Marxist leanings, seeks to create a mutually enlightening
dialogue between postcolonial literature and biblical texts on themes such as exodus and
exile, translation, identity, and home.
Semeia Studies 64; Society of Biblical Literature, Atlanta, Ga. (2008) XIV/1201

107 C.I. David Joy, Mark and Its Subalterns: A Hermeneutical Paradigm for
a Postcolonial Context
Mark is interpreted here as an anti-colonial document. In fact, there are absolutely no
pro-colonial ideological elements in the mind of the author (p. 120). Joy offers detailed
readings of Mark 5:120; 7:2430; and 10:1731.
Equinox Publishing , London (2008) XVI/1223 (BL)

108 Norman P. Habel et al. (eds.), Exploring Ecological Hermeneutics

The 15 papers included in this collective volume explore how one could meaningfully
look at biblical texts from the perspective of ecological concerns. The examples discussed
include animal speech in Genesis 3 and Numbers 22 (C. Howard), the figure of Cain
(K. Swenson), Hosea 4:13 (M. Loya), the book of Joel (L. Braaten), the book of Amos
(H. Marlow), and the nonhuman characters in the book of Jonah (R. Person).
Symposium Series 46; Society of Biblical Literature, Atlanta, Ga. (2008) XIV/1183

109 Eckart Otto, Gender Mainstreaming im biblischen und altorien-

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

26
 Potential biblischer Texte aufmerksam, wenn diese in einer literatur- und rechtshistorischen
Perspektive gelesen werden.
ZABR 14 (2008) 475486 (DL)

110 Elisabeth Schssler Fiorenza, Grenzberschreitungen einer kritisch-

feministischen Befreiungshermeneutik
Die Verf. resmiert ihren Ansatz einer kritischen Befreiungshermeneutik, die im Unterschied
zu Frauen- oder Genderstudien nicht die Frau oder die Geschlechterverhltnisse als
solche zum Thema macht, sondern wissenschaftlich verantwortet alle Herrschaftssysteme
und Unterdrckungsstrukturen, die das Leben von Frauen bestimmen, analysiert, um sie
zu verndern. Weiblichkeit und Geschlecht werden als Teil multiplikativer Herrschaftsstruk-
turen verstanden. Es gilt die Hermeneutik des Verdachts in der Ekklesia der Frauen.
Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzberschreitungen; Verlag
Herder, Freiburg (2008) 5162 (EB)

111 Ken Stone, Bibles That Matter: Biblical Theology and Queer Performativity
Discussions of Bible and homosexuality, and discussions of postmodern biblical interpreta-
tion, have often taken place in isolation from one another. However, Judith Butlers queer
approach to sex, gender and performativity may allow biblical scholars to rethink their
objects and procedures in a manner that brings such discussions together. Grounded in a
reading of speech act theory, Butlers work explores the possibility that gender, rather than
being conceived in a modernist fashion as the social interpretation of stable sexed bodies,
is best understood in terms of collective practices that produce perceptions of fixed sexes
and genders as performative effects. So too the Bible, often conceived as a fixed object,
may be reconceptualised in terms of the collective practices, including conventional modes
of scholarly and popular analysis, that produce perceptions of a single, stable Bible as
performative effects. Postmodern queer theorys appreciation of complexity and pluralism
as resources rather than threats can thus be extended from bodies to bibles.
BTB 38/1 (2008) 1425

Philosophical approaches
112 Wolfgang Palaver, Ren Girards mimetische Theorie im Kontext kul-
turtheoretischer und gesellschaftspolitischer Fragen
Girard (b. 1923, emeritus professor 1995), a French literary critic, has developed a cultural
theory known as the mimetic theory. He himself has applied it to the interpretation of
literature, the Bible (esp. the book of Job), Christian origins, the institution of scapegoat
sacrifice, and a critique of S. Freuds psychoanalysis. The present book offers a systematic
account of Girards theory. The book includes a major section on the Bible (pp. 251345),
a list of Girards published work (pp. 415421), a bibliography of work on Girard, a
chronology and a glossary of Girardian jargon. Both supporters and critics of Girard will
benefit from consulting this work.
Beitrge zur mimetischen Theorie; Lit Verlag, Mnster (2008) 1461 (BL)

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

27
 paper, these assumptions are critically evaluated and shown to be both anachronistic and
presumptuous. Protological aetiologies in the Hebrew Bible show no trace of familiarity
with the problem of being and the assumed deity-reality relation was never intended as a
solution to the mystery of why things are the way they are, or why they are at all.
OTE 21/2 (2008) 329344

Literary genres stylistic devices

114 Roelie van der Spuy, Hebrew Alphabetic Acrostics Significance and
Translation
This article explores the significance of Biblical Hebrew alphabetic acrostics and tries
to give an explanation of the purpose of acrostics from the perspective of the Cognitive
Sciences. This leads to the question whether this feature should be reproduced in a transla-
tion. While denying the possibility of an exactly reproduction the author points out that
one should aim to produce a form that at least represents the original acrostic to some
extent. He is convinced that any acknowledgement of the acrostic form in a translation
contributes much to conveying the poetic impact of the acrostic poem and it should not
be ignored completely.
OTE 21/2 (2008) 513532

115 Gary A. Rendsburg, Alliteration in the Exodus Narrative

The alliterations found in passages such as Exod 1:21; 2:23; 5:9,11,14; 8:10 (etc.) reflect
the oral-aural nature of ancient texts. In order to employ alliteration, the storyteller
occasionally departs from an established linguistic pattern.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 83100 (BL)

116 Stephan Lauber, Textpragmatische Strategien im Disputationswort als

gattungsbildendes Kriterium
The Gattung disputation (speech) is not uniformly defined in technical studies: texts are
assigned to it which exhibit different pragmatic strategies. The designation is applied
not only to those texts which seek to confirm a thesis by arguments which are related to
it and also exhibit a higher degree of plausibility than it, but to those which contain a
direct refutation of an explicitly stated counter-thesis. Both strategies are described in the
article by the use of the analytical tools of speech-act theory on texts which the history
of research has found relevant, and an emphatic distinction is made between them by
reference to the units of discourse in the book of Malachi. The types of textual structure
which are to be recognised on the basis of the different pragmatic processes require a
distinction between the Gattungen argumentation and disputation.
ZAW 120/3 (2008) 341365

117 Carolyn J. Sharp, Irony and Meaning in the Hebrew Bible

Drawing upon recent literary theory on irony, the author explores four clusters of biblical
stories centered on individual figures: (1) foreign rulers Pharaoh and Abimelech, Joseph
and his brothers, Belshazzar, Esther; (2) prostitutes and other women Tamar, Rahab,
Jael, Gomer, and Ruth; (3) prophets Balaam, Amos (considered as Samson redivivus),
Micah (Micah 2:1213), Jonah; (4) wisdom Qohelet, Psalm 73. In the case of the book
of Ruth, the irony of it all comes to the fore when we consider the contrast between the
story (as it unfolds in the narrative section) and the appended Davidic genealogy: The
genealogy demonstrates with devastating irony that genealogies narrating communal
identity according to official codes of male identity are woefully inadequate to the task
of describing what has truly been going on in the background of the official narrative

28
 (p. 120). The hilarious ironies in the book of Jonah practically tumble over one another
in their haste to undercut a straight reading of that story, and interpreters usually have
seen that, although they continue to disagree about the precise point of the narrative and
what exactly is being ironized (p. 130).
Indiana Studies in Biblical Literature; Indiana University Press, Bloomington, Ind. (2009) XII/1357
(BL)

118 Edward L. Greenstein, Reanalysis in Biblical and Babylonian Poetry

The process of returning to an expression or text and reinterpreting it in the light of
what one encounters after a first reading (or hearing) was discovered by C.H. Gordon
who referred to it as Janus parallelism. The same feature, here restudied, appears not
only in biblical poetry, but also in Babylonian texts.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 499510 (BL)

119 Marco Di Giulio, Mitigating Devices in Biblical Hebrew

The aim of this paper is to analyse linguistic strategies which occur in biblical dialogues
and are intended to attenuate conversational moves. The corpus used for this analysis
consists of all the reported speech found in the prose texts of the Bible. According to a
prior schematic classification, in biblical Hebrew one can find means suited to external
mitigation, elements functional to internal mitigation and strategies that take place by
shifting the deictic centre of the utterance, i.e. by ascribing the utterance to a source other
than that of the actual speaker.
KUSATU 8.9 (2008) 3362

120 Jeremy D. Smoak, Building Houses and Planting Vineyards: The Early
Inner-Biblical Discourse on an Ancient Israelite Wartime Curse
You have built houses of hewn stone, but you will not live in them. You have planted
lush vineyards, but you will not drink their wine (Amos 5:11; cf. Zeph 1:13; Deut 28:30).
Amos 9:1415 reformulates the cures into a blessing that forecasts the restoration of the
northern kingdom. Other reformulations include Jer 31:45 and Deut 20:56, the latter
text stipulating that a person who has built a house and not yet dedicated it, or planted
a vineyard and not yet harvested it, is exempt from military service.
JBL 127/1 (2008) 1935 (BL)

121 Michael W. Martin, Betrothal Journey Narratives

In this study the author examines a convention of biblical literature identified as the
betrothal journey narrative. He isolates the recurring elements that constitute this kind
of narrative and shows how these are represented in narratives featuring Isaac, Jacob,
Moses, Ruth, Saul, David, Tobias, and Jesus. Moreover he shows how interpretation of
each of these narratives is informed by recognition not only of conformity to the pattern
but also innovation in it.
CBQ 70/3 (2008) 505523

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

29
 or alternately near the beginning and the end. The analogy between part and whole opens
up texts to one another and elucidates aspects of the whole.
CBQ.M 45; Catholic Biblical Association of America, Washington (2008) VIII/1200 (BL)

123 Thomas Schmeller (ed.), Historiographie und Biographie im Neuen

Testament und seiner Umwelt
The following papers are included in this volume: D. Dormeyer, Pragmatische und pathe-
tische Geschichtsschreibung in der griechischen Historiographie, im Frhjudentum und im
NT; M. Ebner, Von gefhrlichen Viten und biographisch orientierten Geschichtswerken;
Chr. Heil, Evangelium als Gattung; Chr.G. Mller, Digesis nach Lukas; S. Schreiber, Die
Vita des Knigs Jesus. ber die Gattung des Johannesevangeliums; I. Broer, Autobiographie
und Historiographie bei Paulus; G. Hfner, Biographische Elemente der Paulusrezeption.
In Germany, Dormeyer first suggested to look at the NT gospels as ancient biographies.
The present volume takes up the discussion and expands the horizon by including Pauline
autobiographic materials.
NTOA 69; Vandenhoeck & Ruprecht, Gttingen (2009) 1208 (BL)

BIBLICAL EXEGESIS

Bible as a Whole
124 Robert Althann (ed.), Elenchus of Biblica 2005
This regularly issued biblical bibliography remains the most complete one available. One of
its chief merits is the inclusion of reviews that are indexed under the titles reviewed. The
final section lists obituary notices, and we may list some of the scholars who died on 2005:
Peter Ackroyd, Jean Delorme, H.J. Franken, Franois Langlamet (of the Ecole biblique),
Erica Reiner (the Assyriologist), Paul Ricoeur, Nahum Sarna, St. Segert, H. Stegemann,
Alfred Suhl, and Timo Veijola. By the time this abstract appears in print, the Elenchus
should be available online, if we may believe the announcement made in the present
volume.
Elenchus of Biblical Bibliography 21; Editrice Pontificio Istituto Biblico, Roma (2008) 1965 (BL)

125 John Glynn, Commentary and Reference Survey: A Comprehensive

Guide to Biblical and Theological Resources. Tenth Edition
This bibliographical survey lists books on all theological disciplines, but commentaries
on Old Testament and New Testament books take up most space. The author seems to
have three key recommendations: Daniel Blocks commentary on Ezekiel; Philip King
and Lawrence Stager, Life in Biblical Israel; and G. Bromiley (ed.), The International Standard
Bible Encyclopaedia (4 vols.). The author of this rich scholarly resource offers very helpful
evaluations and recommendations.
Kregel Publications, Grand Rapids, Mich. (2008) 1380 (BL)

126 Katharine Doob Sakenfeld (ed.), The New Interpreters Dictionary of

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

30
 Bible as, by P. Borgman; Jesus, brothers and sisters of , by J. Painter with no sisters
in sight!) along with much of the shorter but nevertheless useful information will attract
many users. Among the articles I found inadequate is that on iconography because it
does not refer to the judgment of Solomon scene from Pompeii (Museo Nazionale,
Naples), and the pioneering work of Othmar Keel is mysteriously absent from the entry.
My advice to the editor: (1) bibliographies most users are likely to prefer more exten-
sive and classified bibliographies; list standard editions and manuals first; then classical
treatments of a subject; finally, recent contributions; (2) history of interpretation there
is too little on this subject, though Joseph, story of, history of interpretation represents
a laudable effort.
Abingdon Press, Nashville, Tenn./Alban Books, Edinburgh (2008) XXV/1936 (BL)

Digital media

General internet Bible software research materials

127 John Glynn, Commentary and Reference Survey: A Comprehensive
Guide to Biblical and Theological Resources. Tenth Edition
This bibliographical survey includes several sections that deal with digital media: chapter
19 exegetical computer programs (pp. 343356), chapter 20 computer resources (pp.
357364, with special section for Macintosh users); chapter 21 internet websites (pp.
365368). The author is full of praise for Accordance products. The author offers very
helpful evaluations and recommendations.
Kregel Publications, Grand Rapids, Mich. (2008) 1380 (BL)

128 Michaela Bauks et al. (eds.), Das wissenschaftliche Bibellexikon im

Internet
This is a biblical encyclopaedia in the form of an online database, accessible free of
charge, though one has to go through an automatic registration procedure (as a guest
user, however, you dont have to register). At the time of the writing of this abstract,
more than 500 Old Testament articles, but no New Testament ones, are available, but
the homepage explains that New Testament articles will eventually be added. What is
offered though far, is impressive. The articles are generally long and detailed, include
much bibliography, illustrations and maps, and occasionally even discussions of recent
contributions to the scholarly discussion (for an example, see Magie by R. Schmitt).
The language is German, and most contributors teach Old Testament exegesis or bibli-
cal history in German universities. The website is sponsored and maintained by the
German Bible Society, Stuttgart.
www.wibilex.de

129 Ulrich Johannes Schneider et al., Codex Sinaiticus

At the university library of Leipzig, Germany, Schneider is responsible for a project
realized between 2006 and the end of 2009: the online presentation of all of the extant
pages of Codex Sinaiticus. This is a mid fourth-century Greek manuscript of the Old
and New Testaments plus a few early-Christian apocrypha. Only part of the text of the
Old Testament is extant 2 Esdras, Tobit, Judith, 1 and 4 Maccabees, Wisdom and
Sirach. The online version includes many features that make this electronic version at
the same time a critical edition and a facsimile. Most of the original pages remain of
course in the university library of Leipzig, but the pages housed elsewhere are included
in the online version.
www.codex-sinaiticus.net
31
130 Zrcher Bibel 2007
Auf einer einzigen Compact-Diskette ist die gesamte Zrcher Bibel (IRBS 53:42) gespei-
chert. Die vorliegende Fassung ist speziell fr Macintosh-Benutzer eingerichtet, und
zwar mit Hilfe der Firma Accordance, die sich auf digitale Forschungsmedien fr die
Bibelwissenschaft im Machintosh-Format spezialisiert hat (IRBS 53:161, 162, 165, 166).
Zugrunde gelegt ist das Programm Accordance 8.2. Sobald der Inhalt der Diskette auf
der Festplatte eines Macintosh-Gerts (zum Beispiel eines iBook oder eines iMac) installiert
ist, lsst sich mhelos mit der Zrcher Bibel arbeiten. Fr die optimale Ausnutzung der
Suchfunktion ist der gesamte Text lemmatisiert. Lemmatisierung bedeutet: alle Wrter
im Bibeltext sind auf ihre jeweilige Grundform zurckgefhrt. Dadurch wird es mglich,
durch Eingabe der Grundform alle Formen eines Wortes im Bibeltext aufzufinden. (Bei der
Auswertung ist jedoch ein Blick auf die einzelnen Stellen stets angebracht. Suche ich zum
Beispiel alle Formen des Wortes Liebe und gebe dieses Wort ein, so bekomme ich auch
die Belege von bliebe angezeigt.) Neben dem Bibeltext ist auch das umfangreiche und
sehr hilfreiche Glossar ein kleines Bibellexikon auf der Compact-Diskette gespeichert
und kann gelesen werden. Sehr empfehlenswert.
Verlag der Zrcher Bibel beim Theologischen Verlag Zrich, Zrich (2009) (BL)

131 Primary 8.1 DVD (Accordance Bible Software)

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

132 William W. Hallo (ed.), Accordance Context of Scripture

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

32
 resource so dont hesitate to buy Accordance Context of Scripture. Highly recommended.
1 disk.
OakTree Software, Altamonte Springs, Flor. (2007) (BL)

133 Der groe elektronische Bibelatlas. Landkarten, Fotos, Ortsbeschreibungen

Diese CD-ROM bietet die umfangreichste und aktuellste Sammlung von deutschsprachi-
gem Kartenmaterial zur Bibel in digitaler Form. Neben historischen Karten enthlt das
Programm eine Flle zustzlicher Medien und Texte: das vollstndige Lexikon Namen
und Orte der Bibel, 200 Fotos von biblischen Schaupltzen sowie Beschreibungen von
100 biblischen Sttten. Alle Bilder und Zusatzinformationen sind mit den Landkarten
verlinkt und knnen leicht mit einem Mausklick aufgerufen werden. Da die Ortsnamen auf
den Karten sich einzeln ein- und ausblenden lassen, knnen sehr einfach eigene Karten
erstellt werden. Zu weiteren attraktiven Programmfunktionen gehrt die Suchfunktion in
smtlichen Kartentexten, Ortslegenden und Medien, sowie die Mglichkeit zur Berechnung
von Entfernungen zwischen verschiedenen Orten auf den Karten. Auerdem knnen
alle Karten, Bilder und Texte kopiert und ausgedruckt werden sehr gut geeignet fr
die Erstellung von Unterrichtsmaterialien! Ein beigefgtes Heft bietet eine Einfhrung in
das Programm und seine Funktionen.
bibeldigital; Deutsche Bibelgesellschaft, Stuttgart (2008) (DL)

134 Biblical Archaeology Society (ed.), The Biblical World in Pictures

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

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

33
 archaeological studies, and one should be deeply grateful for his decision to make BAR
available in electronic format. This is a wonderful scholarly resource for both friends
and critics of Shanks and, more broadly, of the project of biblical archaeology. As is to be
expected from OakTree Software, the BAR archive is technically perfect. One compact
disk. Before installation, make sure to have enough space on your Macintosh.
OakTree Software, Altamonte Springs, Flor. (2004) (BL)

136 Martina Kepper, CD-ROM-Sprachkurs Biblisches Hebrisch. Multimedia-

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

Non-biblical electronic media

137 Kathrin Reining, Die Gestalt der biblischen Judith in der Kunst des 19.
Jahrhunderts Von der Heldin zur femme fatale
In der Kunst des 19. Jahrhunderts wird das Judith-Thema vermehrt aufgegriffen, wobei
die Protagonistin einer radikalen Umdeutung unterliegt: wird um die Jahrhundertmitte
noch die biblischen Heldin von Horace Vernet, August Riedel, Friedrich von Amerling
und Theodor Hildebrandt monumentalisiert ins Bild gesetzt, gewinnt Judith um 1900 als
erotische, dabei skrupellose Frau an Anziehungskraft. Diese Metamorphose erreicht ihren
Hhepunkt mit den dmonischen, verfhrerischen Figuren der Judith-Gemlde von Gustav
Klimt und Franz von Stuck. Die nackte Judith eroberte die Leinwnde der Knstler, wobei
der Ttungsakt zum Sinnbild des Geschlechterkampfes wurde. Stark beeinflusst wurde
diese Umdeutung der Judith-Figur durch Friedrich Hebbels literarische Bearbeitung des
Judith-Stoffes von 1840 sowie den gesellschaftlichen Diskurs der Jahrhundertwende um
das Verhltnis zwischen Mann und Frau. Die Enthauptung des Holofernes durch Judith
wurde somit zum Paradigma des Geschlechterkonflikts, wodurch sich die Beliebtheit des
Sujets um die Jahrhundertwende erklren lsst. Die ehemals keusche und glubige Witwe
war zu einer sexualisierten femme fatale geworden. Die Arbeit steht in elektronischer
Fassung kostenlos zur Verfgung: http://dx.doi.org/10.1466/20082801.03
Verlag und Datenbank fr Geisteswissenschaften, Kromsdorf/Weimar (2008)

OLD TESTAMENT EXEGESIS

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

34
 (10) Philology and Grammar. Attached is a list of some further books not reviewed in this
journal as well as the indexes of authors, reviewers, series, and publishers.
JSOT 33/5 (2009) IIV.1270 (DL)

139 Tremper Longman et al. (eds.), Dictionary of the Old Testament: Wisdom,
Poetry and Writings
This dictionary focuses on the poetry (Psalms, Song of Songs, Lamentations), novellas (Ruth,
Esther), and wisdom literature (Proverbs, Job, Ecclesiastes, Sirach) of the Hebrew Bible
and the apocrypha. Not only each of these books gets a long entry, but also the history of
the books interpretation (in the case of the Psalms, 8 pp, in. the case of Job, 10 pp.). Of
special value are articles that bring together interpretive material from a variety of fields:
ambiguity, chaos and death, discourse in Proverbs, editorial criticism, feminist interpreta-
tion (an excellent survey with a focus on Psalms, Proverbs, Esther, Ruth, etc.), honour and
shame, Maat (the Egyptian word for order, by K. Kitchen), novella story narrative,
oral poetry, poetics (terminology of ), Proverbs (ancient Near Eastern background, by K.
Kitchen), Psalms (iconography, by M. Klingbeil), sages schools education (A. Mil-
lard), social-scientific-approaches (V.H. Matthews), Song of Songs (ancient Near-Eastern
background, by G.A. Long), wasf (poetic description of the body of a person whom the
poet loves, by G. Schwab), wisdom sources (R.S. Hess), woman wisdom and woman folly
(with a reference to the possibility of equating Yahweh and Lady Wisdom, a suggestion
made by T. Longman) AT to name but a few examples. Each article has a long, help-
ful bibliography for the benefit of both scholar and student. As one can sense, authors
and editors have taken great care to make the articles both scholarly and readable, and
one can say that they have succeeded in producing a work that supplements all existing
biblical reference works.
Intervarsity Press, Nottingham (2007) XXIV/1967 (BL)

140 Martin Rsel, Bibelkunde des Alten Testaments

This introductory textbook on the Old Testament (eighth, revised edition), although meant
for the beginning student of theology, is nevertheless sophisticated. Two sections of about
equal length deal with (1) all the books included in the canonical Old Testament (including
the deuterocanonical or apocryphal literature), and (2) major themes such as the history
of Israel, creation, exodus and conquest, the names of God, the types of lyrics found
in the book of Psalms, women, theodicy, and the like. Highly recommended to German
students. (One point of criticism, however: in the section on the Decalogue, pp. 128130,
the author states that the original version of this text is the one included in Exod 20; the
article by F.L. Hossfeld, listed in the bibliography on p. 130 argues, quite convincingly,
that the version given in Deut 5 is the older text.) Glossary, diagrams, illustrations.
Neukirchener Verlag, Neukirchen-Vluyn (2008) X/1222 (BL)

141 Greg Goswell, The Order of the Books in the Hebrew Bible
The sequence of books in the Pentateuch has been made according to storyline. This
principle is also applied to the Former Prophets. The books of the Latter Prophets are
ordered according to chronology. The placement of Joshua-Kings after the Torah sug-
gests an understanding as illustrating and applying the teaching of the Pentateuch. The
enjambment of Psalms-Job-Proverbs is explained by common genre and declares the
Psalter to be a wisdom book.
JETS 51/4 (2008) 673688 (BF)

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

35
 und Abschluss. In diesem Kontext rckte die exilisch-nachexilische Zeit als die Periode der
Abfassung der meisten biblischen Bcher ins Zentrum der Untersuchungen. Der Beitrag
errtert die historischen Zusammenhnge dieser Zeit sowie die vom Ereignis Exil geprgte
Sichtweise auf einzelne Ereignisse und die damit verbundene Ideologie bzw. Theologie
von der Zeit der Entstehung der Bibel bis in die Gegenwart hinein.
PRSt 35/2 (2008) 163178

143 Mark S. Smith, Biblical Narrative between Ugaritic and Akkadian Litera-
ture. Part I: Ugarit and the Hebrew Bible: Consideration of Comparative
Research
Despite the enormous gains made by the comparison of Ugaritic and biblical texts, the
biblical field has often ignored or criticized such comparisons. One reason lies in the major
differences between the Ugaritic and biblical corpora. Part I of this essay focuses first on
misplaced conceptions and criticisms of the use of Ugaritic in biblical studies and then
indicates how Ugaritic may serve as a background or baseline for the study of biblical
literature, but not as a general explanation.
RB 14/1 (2007) 529

144 Mark S. Smith, Biblical Narrative between Ugaritic and Akkadian Lit-
erature. Part II: Mesopotamian Impact on Biblical Narrative
This second part of the two-part essay examines the question of Mesopotamian influence
on the Israelite narrative tradition and some of the subsequent effects in the formation of
biblical narrative. Summarising both parts the author concludes that the understanding
of biblical literature, in particular biblical narrative in the Iron Age, may be advanced by
being contextualized between the Ugaritic texts and Mesopotamian literature.
RB 114/2 (2007) 189207

145 James Alfred Loader, Intertextuality in Multi-Layered Texts of the Old

Testament
This article proceeds from the tenet that the Old Testament is, in various different ways,
a layered text, to argue that the interpretation of the so-called final text can only be
done if the intertextual influence of the various pre-texts on the final text is taken into
consideration. The different levels of intertextuality between a text and its pre-stages,
its alternative forms (which are often also present in the final form), and the context
into which it was embedded are described. The complementarity of the synchronic and
diachronic dimensions of a text and the importance of the intertextual network it forms
with other texts are illustrated by two examples that of the Succession narrative (in
which the parallels between Eli and David are shown to be hermeneutically significant),
and the book of Esther (in which the parallels with Exodus are shown to be hermeneuti-
cally significant).
OTE 21/2 (2008) 391403

146 Thomas Pola, . . . Dies ist mein Name zum Verbergen. Arkanum und
Amnesie im Alten Testament
As the revelation of the tetragrammaton in the Old Testament implies that YHWH reveals
himself totally, it is strange that there are hints of incompleteness in the Priestly Code
of the Pentateuch (e.g. Ex 25.17, 30.2233, and more) and in the Prophets (concerning
the prophet as a member of the heavenly counsel, e.g. in Jer 1.9). The analysis of the
passages concerned demonstrates that the incompleteness is due to the respect of holiness
or divine mysteries. In some cases this Arcanum leads even to a collective amnesia (e.g.
concerning the vocalisation of the nomen sacrum, the exact localisation of Mount Sinai, the

36
 exact recipe of the anointing oil). Bible translations should communicate that the passages
concerned express their respect of holiness.
TBe 39/6 (2008) 346362

147 J.W. Gericke, Yahwism and Projection: An A/Theological Perspective on

Polymorphism in the Old Testament
In this article the presence of projection tendencies in the religious language of Old Tes-
tament Yahwism(s) is demonstrated and the nature and extent thereof is discussed. The
a/theological thesis of the inquiry is that both YHWH and the divine world as depicted
in some of the texts may be seen as being the products of sociomorphic, anthropomorphic
and psychomorphic projective operations. This heterodox perspective is held to be valid
given the culturally relative and historically contingent nature of the biblical references to
the divine and of the constructive nature of its supernaturalism. As a result, it is suggested
that the popular theory claiming that all religious language is metaphorical fails to salvage
realism as it involves the twin fallacies of anachronism and sweeping generalisation when
applied to the Old Testament discourse en bloc.
Scriptura 96 (2007) 407424

148 Yigal Bloch, The Prefixed Perfective and the Dating of Early Hebrew
Poetry A Re-Evaluation
This article takes issue with the theory that those Biblical Hebrew poems, which show an
extensive use of verbal forms belonging to the short prefix-conjugation (Northwest Semitic
yaqtul) to signify complete situations in the past without the conjunction w-, were composed
at an early date (c. 13th10th centuries BCE). The article takes as its starting point the
fundamental discussion by David A. Robertson (1972) and argues that Robertsons neglect
of the Masoretic spelling and vocalization, which often help to distinguish between the
short and long prefix-conjugations in Biblical Hebrew, is unjustified. Then, it is shown that
although in those biblical poems, which are commonly identified as early, short prefixed
verbal forms are used to signify complete situations in the past more frequently without
the conjunction w- than with it, the use of such forms with the conjunction w- (in the
wayyiqtol construction) is also attested in those poems. And on the other hand, a similar
pattern of use of short prefixed verbal forms to signify complete situations in the past
more frequently without the conjunction w- than with it appears also in two poetic texts
that are commonly dated to the 6th century BCE: Isa. 41:15 and Ps. 44.
VT 59/1 (2009) 3470

149 Yigal Bloch, Should Parallelistic Structure Be Used as Evidence for an

Early Dating of Biblical Hebrew Poetry?
Discussing the stylistic aspect of the Early Hebrew Poetry as presented by Terry Fenton
and his predecessors from the Albright school this paper focuses on the issue of poetic
parallelism. The author demonstrates that the kinds of poetic parallelism, held by Fenton
and others to be characteristic of Ugaritic and of the earliest specimens of Hebrew poetry,
are also to be found in biblical poetic compositions dating from the 8th5th centuries BCE
(and possibly later). In addition, these kinds of parallelism are to be found in Aramaic
poetic texts of Pap. Amherst 63, dating generally to the first millennium BCE (examples
of forked parallelism appear in a composition dating no earlier than the mid-7th century
BCE). Hence, the occurrence of the relevant kinds of poetic parallelism in any poetic
text in the Hebrew Bible cannot be used as evidence for dating the composition of that
text to the 13th10th centuries BCE.
JANES 31 (2008) 2345

37
150 Johannes Unsok Ro, Socio-Economic Context of Post-Exilic Community
and Literacy
Examining literacy is one of the most important methods for analyzing socio-economic
stratification of the postexilic community in Palestine. According to Albertz, among
others, considerable portions of Prophetic and Psalmic texts (for example: Mal 2,17; 3,5;
3,1321; Isa 29,1724; 56,957,21; Ps 9/10; 12; 14; 35; 40; 69; 70; 75; 82; 109; 140)
were written by an impoverished group to consolidate their identity and to retaliate against
the power elite in Jerusalem at that time. Many current OT scholars advance the notion
of a theology of the poor in exilic and postexilic Israel. Employing Gerhard Lenskis
sociological theory of advanced agrarian society, this article questions the validity of
the thesis and argues that the theology of the poor was mainly generated by a middle
class of postexilic Israelites like Levites and Hasideans, not by the penniless underclass,
such as farmers, peasants, shepherds, craftsmen and artisans. It also pays special attention
to the theological and ethical implications of theology of the poor for our post-modern
and post-colonial era.
ZAW 120/4 (2008) 597611

151 Joseph Blenkinsopp, The Midianite-Kenite Hypothesis Revisited and the

Origins of Judah
The Kenite, or Midianite-Kenite, hypothesis about the origins of the cult of Yahweh first
came into prominence in the late nineteenth century. It rests on four bases: an interpreta-
tion of the biblical texts dealing with the Midianite connections of Moses, allusions in
ancient poetic compositions to the original residence of Yahweh, Egyptian topographical
texts from the fourteenth to the twelfth century, and Cain as the eponymous ancestor of
the Kenites. This article discusses the implications of the hypothesis for the ethnic origins
of Judah.
JSOT 33/2 (2008) 131153

Pentateuch and historical books

Pentateuch: general Yahwist Priestly Code Deuteronomists

152 Didier Luciani, Aimer la Torah plus que Dieu. Au centre, Dieu ou la
loi? Contribution ltude de la structure du Pentateuque
The author discusses recent suggestions that try to describe the overall literary pattern
of the Pentateuch. The authors own suggestion is that Genesis + Exodus and Numbers
+ Deuteronomy form a frame around the book of Leviticus. Thus Leviticus emerges
as the true centre of the Pentateuch. A growing number of commentators support this
conclusion.
RTL 40/2 (2009) 153189 (BL)

153 Henri Cazelles, Statut public et droit priv dans la Torah

The textual layers that make up the Pentateuch include a number of legal codes and
legal perspectives in narrative texts that differ from each other in their perspectives. These
perspectives can be characterized as follows: (1) The deuteronomic code (Deut 1226)
desacralizes the other sanctuaries such as Shechem and Bethel; two more legal codes
are included in what is essentially a deuteronomistic narrative: the covenant code (Exod
20:2223:19, E) and another code (Exod 34:1426, J), both with traces of deuteronomistic
reworking. (2) The E narrative has a firm legal perspective, for it presents the relationship
between God and Israel in the form of a covenant. Moses, a Levite, is mediator of the
covenant and political authority. (3) The Yahwist does not deal with the legal aspect of
social relationships; instead, his focus is on ritual: thus he supports the legitimacy of places

38
 of worship whenever one of Israels founding ancestors performed ritual acts at a place of
worship (such as Bethel); not Moses but the king is the guarantor of true religion.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 39 (BL)

154 Richard Elliott Friedman, Three Major Redactors of the Torah

The classic view remains the most probable: a redactor (RJE) cut and combined J and E
into a single continuous text. A second redactor (R) merged this combined JE text with
the Priestly text, added the Deuteronomic corpus at the end, and moved the JE and P
accounts of the appointment of Joshua and the death of Moses to the end of the work.
The present paper seeks to identify the procedures of the two redactors. A third redactor,
the Deuteronomistic Historian, differs from the two; in fact, he was both an editor and a
writer: he started with the law code (now contained in Deut 1226), made some changes
in wording, added an introduction (Deut 111) and a stunningly beautiful conclusion (Deut
2930), and added a report of the last acts of Moses. In the closing section, he added an
old poem, The Blessing of Moses. All of this was just the beginning of his larger literary
project, namely to tell the story of Israel down to the time of Josiah.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 3144 (BL)

155 Hans-Christoph Schmitt, Erzvtergeschichte und Exodusgeschichte als

konkurrierende Ursprungslegenden Israels ein Irrweg der Pentateuch-
forschung
Exodustradition and patriarchal tradition were originally independent, but were united
at an early stage of tradition. Both were cultivated at the sanctuary of Bethel, and both
show traces of being woven together after 722 BCE. In postexilic times, they were never
thought of as alternatives (against Th. Rmer and K. Schmid).
BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 241266 (BL)

156 William G. Dever, Can Archaeology Serve as a Tool in Textual Criticism

of the Hebrew Bible?
Archaeology supports the notion that much of the Old Testament belongs to the late
eighth and the seventh centuries BCE, the first era for which we have adequate archaeo-
logical evidence for widespread literacy in Israel. The traditional dates for J and E (tenth
and ninth century BCE) should be lowered to the late eighth and the seventh centuries.
However, the notion of a Hellenistic Bible as suggested by scholars of minimalist per-
suasion does not make sense.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
225237 (BL)

157 Eckart Otto, Die Tora. Studien zum Pentateuch Gesammelte Schriften
Twenty-five papers are collected in this huge volume. Otto (b. 1944), now an emeritus
professor at the University of Munich, Germany, has reinvigorated the study of the Old
Testament legal traditions in the light of cuneiform sources. Among his key contributions
is the idea that Moses the legislator may be seen as a response to neo-Assyrian royal ideol-
ogy. In one paper, that on Gerhard von Rad (pp. 620ff.), the author permits us a glimpse
of his scholarly career and how he feels about the work of the scholars who inspired his
own approach. This very rich collection should be in all exegetical libraries.
Beihefte zur ZABR 9; Harrassowitz, Wiesbaden (2009) VII/1714

39
158 Bruce Wells, What Is Biblical Law? A Look at Pentateuchal Rules and
Near Eastern Practice
Some pentateuchal laws reflect ancient Near Eastern legal practice, and some may or may
not. That some pentateuchal laws share similar legal issues, reasoning, and remedies with
ancient Near Eastern documents of practice strengthens the likelihood that others, though
not all, do as well. Thus, this evidence appears to favour only some of the points of view
described in the first section of the article. Although it does not provide decisive proof,
the evidence tends to favour those views that allow for some level of connection between
the provisions in the codes and real-life law: views A (authoritative law), B (competing
sets of authoritative law), and D (legally descriptive treatises). It tends to disfavour those
views that sever the connection between the codes and legal practice: views C (theoreti-
cal treatises) and E (nonlegal treatises). Ultimately, though, it seems that a single view is
insufficient to explain all the material in the pentateuchal laws the author prefers view D
(legally descriptive treatises) as an explanation for much of the material in the codes.
CBQ 70/2 (2008) 223243

159 Eckart Otto, Ersetzen oder Ergnzen von Gesetzen in der Rechtsherme-
neutik des Pentateuch. Zu einem Buch von Jeffrey Stackert
Die Monographie von J. Stackert, Rewriting the Torah. Literary Revision in Deuteronomy and
Holiness Legislation (FAT 52, Tbingen 2007), besttigt erneut die literaturhistorische und
damit auch rechtshistorische Abfolge von Bundesbuch, Dtn, und Heiligkeitsgesetz, die
das Fachwerk fr die Geschichte der Redaktion im Pentateuch bildet. Sie bedarf jedoch
einer den Blick in die literarischen Kontexte der Rechtsberlieferungen ausweitenden
Ergnzung, um den Textnominalismus des Stackerts zugunsten einer biblischen Rechts-
geschichte zu berwinden.
ZABR 14 (2008) 434442

160 Eckart Otto, Abraham zwischen Jhwh und Elohim. Zur narrativen Logik
des Wechsels der Gottesbezeichnungen in den Abrahamserzhlungen
Wenn Jahwe seinen Namen erst am Dornbusch in der Wste offenbart (Ex 3,1315),
aber bereits in der Urgeschichte die Anrufung des Jahwenamens notiert wird (Gen 4,26),
so erklrt sich das aus dem Unterschied zwischen Erzhlzeit ( jetzt) und erzhlter Zeit
(damals). Der Leser wei, dass Jahwe von Anfang an hinter allem Geschehen steht. Der
Wechsel von Jahwe und Elohim in Gen 2022 und, innerhalb von Gen 22, von Elohim
zu Jahwe folgt derselben Logik: Elohim weist in die erzhlte Zeit (Vergangenheit), Jahwe
in die Gegenwart des Lesers.
BZAW 400; Anselm C. Hagedorn u.a. (Hg.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 4965 (BL)

161 Etienne Nodet, Berossus and Genesis, Manetho and Exodus

Lors de son compte-rendu de Russell E. Gmirkin, Berossus and Genesis, Manetho and Exodus,
LHBOT 433, 2006 (IRBS 53:188), Nodet tablit tout un programme de recherch par-
tir de ce livre remarquable qui propose une rdaction fort tardive du Pentateuque. Voici
quelques pistes suivre: (1) Le lieu choisi par Yahv pour faire rsider son nom, refrain
du Deutronome, nest pas Jrusalem, mais bien Sichem ou le mont Garizim, comme la
montr A. Schenker. (2) II y a lieu de supposer que la bibliothque dAlxandrie renfer-
mait des ouvrages en hbreu, et sans doute aussi dans dautres langues barbares. Est-ce
que le Pentateuque a t rdig en Alxandrie partir de documents trouvs dans cette
bibliothque? (3) En Gense 49,5 on trouve le mot mkrh pour dire glaive; cest un mot
grec bien connu, mchaira. (4) Pour ltude de la vnration des anctres ou patriarches
comme Abraham il faut prendre en considration de Josphe: les Damascnes, rapporte-
t-il, vnrent leurs anciens rois comme des dieux (Antiquits juives IX, 9394).
RB 114/4 (2007) 615621 (BL)

40
162 Christoph Levin, The Yahwist: The Earliest Editor in the Pentateuch
While others take the priestly author (P) to be the creator of the first overarching nar-
rative presentation of early Israel, Levin argues that an exilic Yahwist was the editor of
the whole Pentateuch.
JBL 126/2 (2007) 209230

163 Israel Knohl, Nimrod, Son of Cush, King of Mesopotamia, and the
Dates of P and J
The negative attitude toward the Mesopotamian peoples and Nimrod in Gen 1011 ( J =
Yahwist) reflects the conflict between Assyria and Israel in the second half of the eighth
century BCE. The earlier stratum of Genesis 10, that of P (Priestly Code), was written
before the time of this conflict. In other words: P dates from the ninth or early eighth
century BCE, and J from the second half of the eighth century BCE.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 4552 (BL)

164 Ludwig Schmidt, Die Priesterschrift kein Ende am Sinai!

In current research there is increasing support for the view that the original Priestly Work
ended at Sinai. This view is untenable, as is shown here with reference to several examples.
In Ex 6,8 P includes a promise of the land to the Exodus generation: the Priestly story
of the spies (Num 13f.*) shows why this was not fulfilled for the Exodus generation. The
narrative of water from the rock (Num 20,la.213) contains a nucleus from P, which
was subsequently expanded by the final redaction of the Pentateuch and related by it to
the pre-Priestly parallel in Ex 17,lb7. This nucleus formed, with the quails-manna nar-
rative (Ex 16,115*) Ps framework for Israels sojourn in the wilderness. P, in contrast to
the pre-Priestly account, named no places or encampments in the wilderness before and
after Sinai, but only various wildernesses. This is why in its spies story P replaced its pre-
Priestly location at Kadesh by the Wilderness of Paran, which is mentioned by P alone
in the wilderness wanderings.
ZAW 120/4 (2008) 481500

165 Jean-Louis Ska, Le rcit sacerdotal: une histoire sans fin?

The end of the Priestly Code (Pg, the original textual layer of P) is to be sought for
somewhere in the book of Numbers. To this layer belong Numbers 1314; 20:113;
27:1223.
BEThL 215; Thomas Rmer (ed.), The Books of Leviticus and Numbers; Peeters, Leuven (2008)
631653 (BL)

166 Hartmut N. Rsel, The So-called Deuteronomistic History: A Discussion

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

41
 while all contributing to the general theme of the history of the Israelites, do not share
as many leitmotifs as Rmer suggests.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
9196 (BL)

167 H.G.M. Williamson, How Did the Deuteronomists Envisage the Past?
The Deuteronomists envisaged the past in terms of rise and fall. They saw clear steps both
on the ascent and the descent, which they interpreted from a religious perspective.
Hans M. Barstad et al. (eds.), The Past in the Past: Concepts of past Reality in Ancient Near Eastern
and Early Greek Thought, Novus Press, Oslo (2009) 133152 (BL)

168 Felipe Blanco Wissmann, Er tat das Rechte . . . Beurteilungskriterien und

Deuteronomismus in 1 Kn 122 Kn 25
The evaluations of kings that punctuate this text are based upon a theology that differs
from that of the book of Deuteronomy. They belong to a different, later period and, like
contemporary Neo-Babylonian texts, echo specifically priestly sentiments about kings and
royal rule. The ideal monarch would be one whose primary concern is to protect and
promote the worship of Yahweh. Interestingly, the cult of Marduk, like that of Yahweh,
survived the demise of the (Babylonian) monarchy and organized itself as a community
centered upon a high priest; see T. Boiy, Late Acheamenid and Hellenistic Babylon, Leuven
2004.
AThANT 93; Theologischer Verlag Zrich, Zrich (2008) VIII/1293 (BL)

Genesis: general Primeval History (Gen 111) patriarchs (Gen 1250)

Tale of Joseph (Gen 3750)
169 Bill T. Arnold, Genesis
This is a detailed commentary on what scholars have termed the final text of the book
of Genesis, i.e. the text as it can be read now, as opposed to textual layers that are recon-
structed by scholars. Nevertheless, Arnold indicates his general idea of diachronic devel-
opment: the earliest textual layer, he argues, seems to be an old epic narrative of Israels
early history, a text whose author is generally called the Yahwist (a historian living in the
southern kingdom and writing in the ninth or eighth century BCE), However, Arnold does
not burden his commentary with discussions about sources and dates. Instead, he care-
fully explains the biblical text and indicates representative exegetical options and debates,
often in shaded inserts for quick reference. This excellent commentary also benefits from
Arnolds Assyriological expertise. Highly recommended.
The New Cambridge Bible Commentary; Cambridge University Press, Cambridge (2009) XXI/1409
(BL)

170 Sidney Greidanus, Detecting Plot Lines: The Key to Preaching the Genesis
Narratives
The book of Genesis consists primarily of cycles of narratives linking later Israel to the
beginnings of Gods redemptive history. In this paper the plot lines of the development
in some of those narratives are drawn in order to discover the themes of the narratives
for preachers. Once the theme has been formulated as a brief, single sentence, preachers
can write their sermons with the confidence that they know the focus of the narrators
message for Israel and the point(s) they can legitimately make for the church today.
CTJ 43/1 (2008) 6477

42
171 Michael J. Williams, Lies, Lies, I Tell You! The Deceptions of Genesis
The practice of deception in Genesis is found in this study at all levels of the social
ladder. Fifteen cases are explicitly discussed. In some cases, however, a positive assess-
ment is indicated by the narratives description of the outcome of the deception. The
author, therefore, suggests a criterion for positive deception which is the restoration of
shalom (= normal relationship of things or people to each other) being the motive of the
deceiver.
CTJ 43/1 (2008) 920

172 Jean-Pierre Sternberger, Les tentes des matriarches

Transcrits une poque ancienne de manire indiffrencie par la lettre h, les pronoms
hbreux de la 3e personne du singulier masculin et fminin sont souvent corrigs par les
Massortes comme des masculins en waw. Cest le cas dans le livre de la Gense pour
quatre emplois du mot ohel (tente), avec un suffixe en h selon le texte crit (ketyv) ou en
waw selon la lecture orale (quere). J.-P. Sternberger examine le sens de ces pronoms dans
leurs contextes dorigine. Il note une possible rfrence un phnomne largement attest
au sein des populations bdouines: la tente nappartient pas lhomme (patriarche) mais
son pouse. Le motif de la tente de la matriarche pourrait caractriser une couche
rdactionnelle contemporaine des premiers retours de lexil; il renverrait ainsi un idal
de vie nomade personnifi par No, Abraham, Isaac, Jacob et leurs pouses.
ETR 83/2 (2008) 187200

173 David Volgger, Die Opfer in Gen 111

The concept of sacrifice is not a crucial point in Genesis 111. Gen 4,35 and 8,2021
mention a gift made for YHWH. In both texts men act without a clear order of God. The
offering of gifts does not express a positive progress of the human plan and of human
acts. It is not clear if YHWH really accepted the offerings. Hence, the reader of Gen
111 is a witness of Gods plan of creating life notwithstanding the dangerous jealousy
of men and the end of life upon earth. He does not learn anything definitive about the
gift men should bring for YHWH.
LASBF 57 (2007) 927

174 Christian Grappe, Le crationisme et les donnes bibliques

The work of the Turkish Islamic propagandist Harun Yahya LAtlas de la Cration offers a
recent example of how creationism remains appealing to fundamentalist circles, not only in
Christianity but also in Islam. Reading Gen. 1:12:4a and Gen 2:4b3:24 both separately
and comparatively, the author of this paper shows that the biblical texts about the creation
are not meant to be answers to the question of why we are here as creationism assumes
but to the very different question of what we are here for.
ETR 84/1 (2009) 95108

175 Thomas Pola, Die Schpfung auf den ersten Seiten der Bibel (Gen
1,12,25) Bericht oder Darstellung?
Gen l:l2:4a (P) and 2:4b25 ( J) are not interested in reporting the manner in which the
creation was accomplished. The details in these passages and the passages as a whole are
addressed to its ancient (and modern) recipient in order to introduce him to creation as a
cosmological structure on the one hand and to the theological intention of the pentateuchal
source concerned on the other hand.
TBe 40/3 (2009) 167174

43
176 John H. Walton, Creation in Genesis 1:12:3 and the Ancient Near
East: Order out of Disorder after Chaoskampf
As an account of cosmogony through temple building, Genesis 1 resonates well with
the ancient world but need not be provided with theomachy or a chaoskampf motif. As
a functional account of origins, it does not offer a competing paradigm to information
pertaining to material origins provided by modern science, though it does insist on Gods
involvement in origins he is the one who made the cosmos functional and sustains its
operations.
CTJ 43/1 (2008) 4863

177 Gordon, H. Johnston, Genesis 1 and Ancient Egyptian Creation Myths

Genesis 1 appears to be a literary polemic designed to refute ancient Near Eastern creation
mythology in general and ancient Egyptian creation mythology in particular. Although
several elements in this passage surely reflect a general Semitic background, the majority
of parallel elements are cast against the Egyptian mythologies. This suggests that Genesis
1 was originally composed not as a scientific treatise, but as a theological polemic against
the ancient Egyptian models of creation which competed against Yahwism for the loyalty
of the ancient Israelites.
BS 165/2 (2008) 178194

178 Wolfgang Oswald, Das Erstlingswerk Gottes zur bersetzung von

Gen 1,1
The use of rjt elsewhere in P and the analogy of Prov 8,22 and Job 40,19 indicate that
its meaning in Gen 1,1 is first work. The preposition beth can likewise by analogy with
other occurrences in P (Gen 1,26; Ex 6,3) be understood as a beth essentiae. As rjt is inher-
ently determined and so does not form part of a construct relationship, Gen 1,1 should
be translated as a heading: As his first work God created heaven and earth.
ZAW 120/3 (2008) 417421

179 Russell R. Reno, Reading the Bible with the Church

Am Beispiel von Gen 1,1 verdeutlicht der Verf. die bleibende Relevanz der traditionellen
Interpretation der Schrift fr moderne bersetzungen. Gegen moderne bersetzungsvor-
schlge von Gen 1,1 wie Im Anfang, als Gott Himmel und Erde erschuf oder Als Gott
Himmel und Erde zu erschaffen began hlt er an der traditionellen bersetzung Im
Anfang schuf Gott Himmel und Erde fest. Diese bersetzung (1) hilft einen unntigen
Konflikt zwischen der Schpfung und der Wissenschaft zu vermeiden, (2) sie erleichtert
ein gewissenhaftes Zusammenspiel zwischen Glauben und Vernunft, und (3) sie optimiert
die geistliche Fruchtbarkeit des Interpretationsvorgangs.
CTJ 43/1 (2008) 3547 (DL)

180 Mark S. Smith, Light in Genesis 1:3 Created or Uncreated: A Question

of Priestly Mysticism?
Within the priesthood, Gen 1 may conceal an esoteric dimension. In addition to authoriz-
ing priestly torah for Israel, the passage may express a feature more muted yet additionally
meaningful to the priesthood. This presentation of creation might not divulge the whole
store of priestly lore: it may hold back secret speculations and associated visionary praxis
that the priesthood may have wished to keep to itself. Uncreated theophanous light (i.e.,
the primeval light) may well have been the subject of discussion and speculation (see
Ezek 43:2).
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 125134 (BL)

44
181 Jakob Whrle, dominium terrae. Exegetische und religionsgeschichtliche
berlegungen zum Herrschaftsauftrag in Gen 1,2628
The meaning of the conferral of dominion in Gen 1,2628 is much debated in Old
Testament scholarship. Especially in recent times it has often been supposed that the
commission in Gen 1,2628 provides for a human responsibility for the well-being of
nature and animals. But a fresh study of the verbs kb and rdh, which are used here, and
a comparison based on the history of religions with the imposition of productive labour
on humans in ancient Near Eastern creation myths show that according to Gen 1,2628
humans are meant to achieve and exercise dominion over animals. In this way they are
to take control of the environment (earth) whose use they share with the animals and
make it inhabitable for themselves.
ZAW 121/2 (2009) 171188

182 Annette Schellenberg, Humankind as the Image of God. On the

Priestly predication (Gen 1:2627; 5:1; 9:6) and its relationship to the
ancient near Eastern understanding of images
Ausgehend von der Beobachtung, dass im altorientalischen Verstndnis Funktion und
Wesen von Kultbildern und als Bild (eines) Gottes bezeichneten Knigen nicht vonein-
ader zu trennen sind, wird in diesem Aufsatz erneut nach den Bedeutungsdimensionen
der priesterschriftlichen Gottebenbildlichkeitsaussagen gefragt. Aus Beobachtungen zum
Fortgang der priesterschriftlichen Urgeschichte, in deren Verlauf sich der Mensch als
unfhiger Herrscher erweist (Gen 6:913) und von Gott in seinem Amt entsprechend
nicht mehr besttigt wird (Gen 9:17), dennoch aber weiterhin als Bild Gottes gilt (Gen
9:6), werden folgende Schlsse gezogen: (1) Die priesterschriftlichen Gottebenbildlich-
keitsaussagen beziehen sich nicht nur auf die Funktion des Menschen als Herrscher ber
die Tiere. (2) Als Bild Gottes wird der Mensch in P nicht wegen, sondern trotz seines
Wesens bezeichnet. (3) Der Fokus liegt nicht auf dem Menschen, der gottebenbildlich ist,
sondern auf Gott, der den Menschen als gottebenbildlich erschafft/erachtet. (4) Weil Gott
einer und damit der Schpfer aller Menschen ist, gelten die priesterschriftlichen Aussagen
ber den Menschen tatschlich allen Menschen.
ThZ 65/2 (2009) 97115

183 Stephen L. Herring, A Transubstantiated Humanity: The Relationship

between the Divine Image and the Presence of God in Genesis i 26f.
Since the 1960s the consensus in Old Testament research regarding humanitys role as
image of God has been along the lines of a functional or propagandistic interpretation.
Thus, humanity represents the deity by functioning like him: they rule over the earth by
his command and in his stead. This interpretation, however, often overlooks the ontological
worldview of the ancient Near East where the distinction between object and referent was
not as clear as it is today. The image functioned to make present the referent, be it god or
king. In this way, the priestly conception of humanity as divine image is more than mere
function but concerns the manifestation of divine presence as well.
VT 58/45 (2008) 480494

184 Nathanal Garric, Lhomme ou la reprsentation divine: le terme

elem en Gense 1,26
elem est un terme fondamentalement materiel bien que susceptible dune lecture mta-
phorique. Il se distingue avant tout des noms qui lui sont connexes, par sa propension
voquer la lumire et les couleurs, dnotant une image plus ferme que la simple forme
ou la silhouette. Il sen distingue ensuite par ses emplois abstraits et figuratifs. Mais que le
mot soit saisi dans une dimension matrielle ou bien quil soit lobjet dune lecture mta-
phorique, elem implique toujours une forme de ressemblance qui se rapproche, en franais,

45
 de lide de reprsentation. Ainsi la philologie confirme-t-elle les analyses thologiques
contemporaines de verset Gense 1,26, qui voient limago Dei, non dans lme ou le corps
seuls, mais bien dans lhomme tout entier.
RB 115/3 (2008) 440447

185 Serge Cazelais, La masculofminit dAdam: quelques tmoins textuels

et exgses chrtiennes anciennes de Gen. 1,27
Early Jewish and Christian exegesis knows an interpretation of Genesis 1,27 that under-
stands Adam as a masculine and feminine being. Rabbinic testimonies relate that some
Septuagint manuscripts read male and female He made him, although modern research
has not found any manuscript that bears this reading. This paper shows that this reading
was preserved in Bohairic manuscripts and in Marius Victorinus. Also, a particular way of
punctuating the verse seems to have been known to Augustine and may partly explain this
exegetical tradition. This way of punctuating is reflected also in the manuscript tradition
of the Bohairic version of the Genesis.
RB 114/2 (2007) 174188

186 Ronald Hendel, Leitwort Style and Literary Structure in the J Primeval
Narrative
Exploration of a stylistic device (first described by Martin Buber) in Gen 211.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
93109 (BL)

187 Jean-Louis Ska, Genesis 23: Some Fundamental Questions

Genesis 23, a passage dating from post-exilic times (presumably the late Persian period)
and not amenable to literary-critical dissection, is in opposition to Genesis 1 and endeavours
to explain in a different way the origin of humankind and its early condition.
FAT 11.34; Konrad Schmid et al. (eds.), Beyond Eden; Mohr Siebeck, Tbingen (2008) 127 (BL)

188 Christoph Levin, Das verlorene Paradies (Genesis 23)

Levin fragt nach der ltesten erkennbaren Gestalt von Gen 23 und nach deren Verhltnis
zur Mythologie des alten Orients. Der Grundbestand der alten Erzhlung ist zu finden in
Gen 2,5.7.8.19.2022; 3,20.21; 4,1.
Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 85101

189 Bernhard Lang, The Forbidden Fruit: An Ancient Myth and Its Trans-
formation in Genesis 23
Once we realize that the forbidden tree of paradise was a mandrake whose fruit promotes
fertility, the original, pre-canonical version of the biblical story can be reconstructed: In
the beginning, the fruit of the tree of life (i.e., the mandrake) was prohibited to humans
so that only the gods would know the secret of fertility and sexuality. But after one of
the gods had betrayed the divine secret, the first human couple partook of the fruit and
gained insight into the mechanisms of fertility and reproduction. As a consequence, the
gods punished the humans (by sending them out of paradise), the betrayer (by reduc-
ing it to a poisonous snake), and the tree (by transforming the mandrake tree into small
shrub). This pre-canonical myth, which can be reconstructed with the help of a passage
included in the Physiologus, was transformed into an Israelite myth that suppressed the
theme of marital fertility by highlighting the theme of obedience. The paper also offers
guidelines for the interpretation of biblical mythology (developed in conversation with
C. Lvi-Strauss).
Bernhard Lang, Hebrew Life and Literature; Ashgate, Farnham (Surrey) (2008) 111126 (BL)

46
190 Paul Krueger, Etiology or Obligation? Genesis 2:24 Reconsidered in the
Light of Text Linguistics
A man will leave his father and mother and be united to his wife. The author demonstrates
that the exact meaning a commentator attributes to this passage depends on his or her
general exegetical method. The general approach to the text forms the basis of the specific
interpretation offered. Three possibilities are discussed: (1) If the passage is considered
as a report on real life events, the interpreter tends to move from primeval events to the
present time: what happened when man and woman were made, is a standard how the
two should behave in all history. (2) Since the remark in v. 24 is a lesson or some sort of
conclusion to the rest of Gen 2, the author had a specific effect in mind, and the effect
must be determined by the interpreter. (3) Gen 2 serves as a prologue to Gen 3 and 4.
Accordingly, the remark in Gen 2:24 on union serves as background for the various
schisms that characterize the text that follows.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
3547 (BL)

191 Emanuel Pfoh, Genesis 4 Revisited: Some Remarks on Divine Patronage

This brief paper aims to reconsider Cains sinful deed in Genesis 4 in the light of what
may be termed Yahwehs divine patronage, as expressed throughout the Old Testaments
narrative as a whole. From this point of view, Cains first sin was not the envy towards
Abel or the murder of his brother but rather the implicit disobedience of Yahwehs word
and his lack of humility for accepting divine will.
SJOT 23/1 (2009) 3845

192 H.G.L. Peels, In het teken van Kan. Een theologische exegese van Genesis
Violence and animosity are important and often displayed subjects within biblical narra-
tives. Genesis 4 recounts the well-known story of Cain and Abel. The story of the worlds
first children turns out to be the story of the worlds first murder. YHWHs role in this
process is of particular interest: his warnings (vss 67), his interrogation (vss 910), his
sentence (vss 1112) and his promise (vs 15). This article investigates Genesis 4:116 and
focuses especially on the remarkable promise to Cain, the nature of Cains mark (vs 15)
and the theological significance of YHWH as the keeper of Abels brother.
Verbum et Ecclesia 29/1 (2008) 172193

193 John Byron, Cains Rejected Offering: Interpretive Approaches to a

Theological Problem
The story of Cain and Abel records the first ever offering made to God. The question
that quickly rises to the surface when reading Gen. 4.37 is: What was wrong with Cains
offering? Why did God reject it? Gods seeming capriciousness in rejecting one sacrifice over
the other creates a theological problem. The problem is compounded by Abels murder.
Since Cains act of fratricide is precipitated by Gods unexplained rejection of the sacrifice
which resulted in Cains anger, God becomes complicit in the act. These problems opened
the door for ancient interpreters to expand and rework the story in a way that exonerated
God of appearing capricious and, by extension, complicit in Abels murder. This article
traces the interpretive approaches used by Jewish and Christian exegetes to respond to a
theological problem created by gaps in the narrative.
JSP 18/1 (2008) 322

194 Joel N. Lohr, So YHWH established a sign for Cain: Rethinking

Genesis 4,15
The so-called mark of Cain has long been thought to be something God puts upon Cains
body or a trait Cain would possess to deter would-be avengers. Often overlooked, however,

47
 are details immediately following the story Gen 4,17 dealing with the building of a city
which may well indicate the sign. In this short note the author argues that the sign might
best be understood not as a mark upon the body, but as something God established for
Cains protection perhaps a city of refuge.
ZAW 121/1 (2009) 101103

195 Benjamin Ziemer, Erklrung der Zahlen von Gen 5 aus ihrem komposi-
tionellen Zusammenhang
The individual numbers in Gen 5 do not derive from any of the Pentateuchal sources,
but were purposefully composed by the (Priestly) redactor of the Pentateuch to combine
together data from the different sources and traditions in the present text. Deliberate rein-
terpretation of non-Priestly data by means of the redactional number-system provides an
explanation of the basic unit of a year which elapses between conception and birth, the
chronological framework of the divine day which lasts a thousand years, and the 17th
day of the 2nd month as the decisive date in the Flood story. The same system applies to
the individual numbers of years which are supplied in the MT of Gen 5 and are to be
reckoned up in accordance with it.
ZAW 121/1 (2009) 118

196 Helen R. Jacobus, The Curse of Cainan ( Jub. 8.15): Genealogies in

Genesis 5 and Genesis 11 and a Mathematical Pattern
This study suggests that Cainan (LXX Gen. 10.24; Gen. 11.12; [LXX A] 1 Chron. 1.18;
Jub. 8.15; Lk. 3.3637), the missing thirteenth patriarch from Adam in the genealogical
table in Masoretic text (MT) and the Samaritan Pentateuch (SP) was known to the authors
of the proto-MT, and the proto-SP. Using textual and chrono-genealogical analysis, it offers
evidence to show that the thirteenth generation from the thirteenth generation from Adam
had to contend with a curse. An arithmetical test on the variant chrono-genealogical data
in Gen. 5 and Gen. 11 in the MT, SP, LXX Vaticanus (B), LXX Alexandrinus (A) and the
Peshitta show that the ages and begetting ages of the ancestors across the recensions create
an integrated mathematical model. It would appear that the variant data in the texts was
compiled by the same mathematical school of Jewish scholars, probably in Palestine and
Alexandria. The arithmetical paradigm takes into account Cainans presence in LXX B
and LXX A and his absence in the proto-MT, proto-SP and the Peshitta. It is likely that
the Gen. 5 and Gen. 11 chrono-genealogies can be dated to between the compilation
of the LXX Genesis, in the third century BCE and the schism between the Samaritans
and the Jews in the second century BCE.
JSP 18/3 (2009) 207232

197 Hermann-Josef Stipp, Who is Responsible for the Deluge? Changing

Outlooks in the Ancient Near East and the Bible
The story of the deluge (Gen 611) offers an example of how traditional Ancient Near
Eastern narrative materials were adapted for the inclusion into Israelite theological lit-
erature. In the Mesopotamian sources, the flood was a tragic event insofar as it targeted
mankind, even though the reasons for the deluge were beyond human control. When the
traditional pot was transferred into a Yahwistic framework, it had to be reconciled with
the idea of divine justice. The pre-priestly and priestly flood accounts represent successive
stages in this process of reinterpretation. Whereas the pre-priestly version tolerates a certain
degree of self-contradiction on Yhwhs part, the priestly account devotes significant efforts
to bringing Yhwhs behaviour into line with the rules of the talion.
Abhandlungen des Deutschen Palstina-Vereins 37; Izak Cornelius et al., From Ebla to Stellenbosch.
Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag,Wiesbaden (2008) 141153

48
198 Terence E. Fretheim, The God of the Flood Story and Natural Disasters
The purpose of this paper is some theological considerations about Gods actions in the
Flood Story in face of experiences with natural disaster in present times. The author
claims that the biblical narrative about the flood focuses on God and Gods commitment
to the world. What God does here recharacterizes the divine relationship to the world.
God qualifies the workings of divine judgment and promises an orderly cosmos for the
continuation of life (34). Gods promise not to do it again implies his new approach to
the reality of human sin.
CTJ 43/1 (2008) 2134 (DL)

199 Andreas Schle, The Divine-Human Marriages (Genesis 6:14) and the
Greek Framing of the Primeval History
Die vielfach als Fremdkrper empfundene Episode der sog. Engelehen in Gen 6,14
wird in diesem Beitrag vor dem Hintergrund griechischer Mythologie interpretiert. Mit
der Erwhnung eines Geschlechts von Helden, das aus der Vereinigung von Menschen
und Gttern hervorgeht, spielt Gen 6,14 auf die in der griechischen Antike zentrale
Heldenmythologie an und integriert diese in das urgeschichtliche Bild von der Erschaf-
fung und Ausbreitung der Menschen. Die Kernaussage ist dabei, dass in der Frhphase
der Menschheit die Grenzen zwischen gttlicher und menschlicher Sphre noch flieend
waren. Dem setzt YHWH ein Ende, indem er die Lebensspanne der Menschen auf 120
Jahre begrenzt.
ThZ 65/2 (2009) 116128

200 Holger Gzella, Zum periphrastischen Infinitiv in Genesis viii 5

The astonishing use of the double infinitive absolute with the verb hjh, attested only in Gen.
viii 5, has not yet been explained satisfactorily. This paper argues that this construction
is neither a variant form of the periphrastic participle, nor that hjh serves as a pluperfect.
Instead, the two infinitives provide an adverbial modification for the main verb by specifi-
cally marking durativity and/or iterativity. However, precisely the combination with hjh
appears to be special. The past tense indicator hjh, itself being semantically void here, has
been employed instead of a full verb, even though such a full verb would normally be
expected with this expression, in order to retrieve a piece of information given in Gen. viii
3 and move it from the background to the foreground. It is thus the information structure
which conditions the authors decision to explicitly mark the durative Aktionsart.
VT 58/45 (2008) 469479

201 Victor Avigdor Hurowitz, In Search of Resen (Genesis 10:12): Dur

Sharrukin?
The author suggests that Resen is to be identified with Dur Sharrukin. See also A. van
der Kooij, in: A. Lemaire (ed.), Congress Volume Leiden 2004, Leiden 2006, 117, esp. pp.
1117 (IRBS 52:231).
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 511524 (BL)

202 Jan Christian Gertz, Babel im Rcken und das Land vor Augen.
Anmerkungen zum Abschluss der Urgeschichte und zum Anfang der
Erzhlung von den Erzeltern Israels
W. von Soden unterscheidet zwischen reflektiertem Mythos als Erzhlung, die mythi-
schen Stoff der berlieferung entnimmt und diesem durch Neuerzhlung einen aktuellen
Bezug verleiht, und konstruiertem Mythos, dem als Ad-hoc-Bildung der Hintergrund
in der Tradition fehlt. Die Turmbauerzhlung Gen 11 ist als reflektierter Mythos zu

49
 verstehen. Gen 11 steht nicht isoliert da, sondern ist in sowohl mit der vorangegangenen
Urgeschichte als auch mit der Vtererzhlung verwoben. Gertz liefert eine eingehende
Kommentierung von Gen 11 im Vorgriff auf seinen Kommentar zu Gen 111 in der
Reihe Das Alte Testament deutsch.
BZAW 400; Anselm C. Hagedorn et al. (Hg.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 934 (BL)

203 George Van Pelt, Refusing Gods Blessing: An Exposition of Genesis

11:2732
Genesis 11:2730 presents Terah as a man unable to escape the effects of sin, who lived
and died without blessing or hope because he rejected Gods call. His life fittingly sum-
marizes the effects of sin, as well as the lack of response to Gods grace, portrayed in
Genesis 211. He stands in contrast to his son Abraham, whose life was a journey into
the broad sunlit uplands of Gods presence. The difference between Terah and Abraham
was one thing only: a response of faith to Gods call.
BS 165/3 (2008) 268282

204 Richard Benton, The Niphal and Hitpael of brk in the Patriarchal
Narratives
Using cross-linguistic evidence, the author demonstrates that the Niphal and Hitpael forms
of brk in the patriarchal narratives focus on the resulting state and the process of the
nations being blessed, respectively. The contexts with the Niphal form bring the resulting
state into relief by emphasizing a particular individual as an agent and not looking back
at the beginning point of the process. In contrast, the Hitpael examples refer to interme-
diate points during a dynamic process by highlighting collective, indistinct agents and the
beginning point of the action.
KUSATU 8.9 (2008) 117

205 Renate Brandscheidt, Abraham. Glaubenswanderschaft und Opfergang

des von Gott Erwhlten
Individual chapters present readings of the following chapters: Genesis 1213 (Abraham
as bearer of blessing and promise), 14 (Abraham as saviour in the war of the kings), 15
(faith and covenant), 1819 (Abrahams future and Sodoms destruction), 21 (the birth of
Isaac and the expulsion of Ismael), 22 (the sacrifice of Abraham), 23 (buying the tomb
at Machpela). For her general theological perspective on Genesis as literature of faith,
attesting a growing theological reflection, the author is indebted to Ernst Haag and
Rudolf Mosis.
Echter Verlag, Wrzburg (2009) 1366

206 Bob Becking, Abram in Exile: Remarks on Genesis 12,1020

The historicity of the underlying event cannot be proven; camels, for instance, appear in
Palestine not before the Persian period (1 Chr 12:14). The story dramatizes challenging
experiences of drought, fear, and famine, and these cannot be fixed chronologically. The
story is told with the exodus tradition in mind: we can see that, at the time of the writing
of the passage, the God of the patriarchs had already been identified with the God of the
exodus. The narrative was told some time during the period of Israels monarchy, and it
no doubt functioned as a signal of hope for an audience in distress.
BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 3547 (BL)

50
207 Max Rogland, Abrams Persistent Faith: Hebrew Verb Semantics in
Genesis 15:6
This analysis shows that it is not at all uncommon for a narrator to utilize verbal forms
indicating different aspectual nuances within the same sentence. Similar interchange occurs
in Gen 15:6. In light of this analysis the most natural reading of whmn in this verse is as
a waw-consecutive form that refers to an imperfective (habitual-iterative) past situation.
By taking note of the aspectual value of whmn, it emerges that Abrams believing in
the Lord is not to be viewed as a single moment of trust that took place in Gen 15 but
rather as something that occurred repeatedly.
WThJ 70/2 (2008) 239244

208 Jed H. Abraham, The Covenant Between the Parts

Die 400 Jahre des Abraham in Gen 15,1316 vorausgesagten Aufenthaltes der Israeliten in
gypten beginnen nicht mit der Generation nach Abraham sondern mit der Unterdrk-
kung des Volkes in gypten. Mit den vier Generationen sind somit die Generation von
Levi, die von seiner Tochter Yocheved (Ex 6,20) und die Generation von Aaron gemeint.
Nach dessen Tod kehrt eine vierte Generation entsprechend dem Versprechen Gottes in
Genesis 15 in das Land Kanaan zurck.
JBL 36/4 (2008) 231242 (DL)

209 Konrad Schmid, Gibt es eine abrahamitische kumene im Alten Testa-

ment? berlegungen zur religionspolitischen Theologie der Priesterschrift
in Genesis 17
Is Abraham in Genesis 17 the father and representative figure just of Judaism or also of
other people, including the Edomites? A careful exegetical study reveals that Genesis 17
is indeed a text that transcends the limits of a narrowly defined Judaism. The text may
date from the Persian period, when Abrahams city Hebron was located in an area then
belonging to the Edomites (Idumeans). Included in Gods covenant with Abraham are
Isaac (and his descendants, i.e., the Jews) and Ishmael (and his descendants, i.e. southern
Israels non-Jewish neighbours).
BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 6792 (BL)

210 Karin Schpflin, Abrahams Unterredung mit Gott und die schriftgelehrte
Stilisierung der Abrahamgestalt in Gen 18,16b33
We should not think of Abraham as a prophet who intercedes on behalf of others, as
he actually does in Genesis 20. In the present passage Genesis 18 he is presented
in a role that is elsewhere given to Moses. In other words: Abraham is portrayed as a
prophetic precursor of Moses.
BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 93113 (BL)

211 Aron Pinker, On the Meaning of rbh qt in Gen 21:20

It is suggested that the enigmatic phrase rbh qt in Gen 21:20 was obtained from the original
r(k)b hqt by a process similar to the one that produced the Qere rb and the Kethib rkb
in 2Kgs 19:23. The consequent meaning driver of the (mounted) archer has its Sitz im
Leben; contextually agrees with allusions to Ishmaels predicament in the first part of the
blessing for Joseph in Gen 49:2224; and, fits his apparent shortness of stature and slight
build, manifested by Hagars handling of her child in Gen 21.
RB 114/3 (2007) 321332

51
212 Christo Lombaard, Problems of Narratological Analysis of Genesis
22:119
Narrative analysis re-describes a text for the sake of elucidating its inner workings. As
Erich Auerbach (Mimesis, Princeton 1953) has observed, Gen 22 is driven by that what
remains hidden in the text. While Auerbach states his observation in very general terms,
Lombaard works it out in detail.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
4962 (BL)

213 Christo Lombaard, Isaac multiplex: Genesis 22 in a new historical rep-

resentation
In this paper, a new interpretation of the Genesis 22:119 account is offered. Based on
the new view of biblical historiography as anecdotal (Frykenberg), and drawing on the
authors own recent studies on the historical problems related to, and historically-sensitive
narratological interpretative possibilities of this Genesis text, a new meaning and a new
dating for Genesis 22:119 are proposed. This text, namely reflects the end of a struggle
for dominance between the different tradents of the patriarchal traditions, in which the
Abraham tradents finally subjugate, with this Genesis 22*-text, the Isaac tradents. This
occurs late in the compositional history of the Pentateuch, namely between 400 and 250
BCE.
HTS 64/2 (2008) 907919

214 Johannes Klein, Frieden fr den Gerechten? Ein Wunder. Am Beispiel

Abrahams (Gen 22,114.19)
Abraham erfhrt groe Verunsicherung. Gott selbst erscheint ihm in zweierlei Gestalt
und gibt eine zweideutige Anweisung. Er befrchtet das Schlimmste, gibt jedoch auch
die Hoffnung nicht auf, wie im Gesprch mit den Knechten und Isaak deutlich wird.
Durch seinen Tatendrang gert er in die Situation, mit eigener Hand seine Hoffnung auf
Erfllung der gttlichen Verheiung und damit seinen Lebenssinn zu zerstren. Wie ist
es mglich, dass er dennoch Frieden findet? Nur durch ein Wunder.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 231247 (BL)

215 Anselm C. Hagedorn, Hausmann und Jger (Gen 25,2728). Aus den
Jugendtagen Jakobs und Esaus
Esau is portrayed in terms of exaggerated masculinity, while Jacob is a soft, female-like
person who also prepares a meal (which is the task of women in ancient Mediterranean
societies). The two characters are contrasted as representing nature and culture. Hagedorn
draws upon anthropological theory for his argument.
BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 137157 (BL)

216 Uwe Becker, Jakob in Bet-El und Sichem

Die Integration Bet-Els in die Jakobsgeschichte durch die beiden Erzhlungen Gen 28,1lff.
und Gen 35,116 beruht nicht auf alten berlieferungen, sondern spiegelt die wachsende
Bedeutung dieses Heiligtums insbesondere nach dem Untergang Jerusalems wider. Vor
allem E.A. Knauf hat auf diese Entwicklung aufmerksam gemacht, vgl. E.A. Knauf, Bethel,
in: O. Lipshits et al. (Hg.), Judah and the Judeans in the Persian Period, Winona Lake 2006,
291349. Offenbar war Bet-El im 6. Jh. v. Chr. weit bedeutender als Jerusalem gewesen,
doch nach der Errichtung des 2. Jerusalemer Tempels hat Jerusalem Bet-El bertrumpft.
In der Tradition vom Vergraben der fremden Gtter und Ohrringe bei Sichem (Gen
35,24) ist eine andere Konkurrenz von Kultorten greifbar: die zwischen Bet-El und
52
 Sichem: in Sichem wird Unreines deponiert (Polemik gegen den beginnenden Kult auf
dem Garizim?), wodurch Bet-El um so reiner dasteht.
BZAW 400; Anselm C. Hagedorn u.a. (Hg.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 159185 (BL)

217 Paul Krueger, Vreugde en verdriet in die huis van Jakob

The birth narrative in Genesis 29:3130:24 is a coherent mini drama in its own right,
although it is embedded in the patriarchal narratives and as such furnishes important
background to the unfolding drama in Jacobs house. In this narrative, the reader is invited
right into the intricate family relations of a dysfunctional polygamous marriage, where two
rivals communicate with each other and their mutual husband by means of the names
given at birth to their children and the children of their slave girls. This article focuses
on the quest for happiness, which is evident in the births and name-giving in the house
of Jacob. Although true happiness remains elusive, at the end both women receive their
dues. God keeps a balance between the two contenders, but the birth of Rachels son
calls for a resolution still to come. The text is thus left open ended.
HTS 64/2 (2008) 935957

218 Marc Rastoin, Suis-je la place de Dieu, moi? Note sur Gn 30,2 et
50,19 et lintention thologique de la Gense
The parallel between Gen 30:2 and Gen 50:19 has often been noticed by scholars, ancient
and modern. They are the only biblical verses containing the rhetorical question: Am I
in Gods place? Those two verses might not only help to better understand the way the
final redaction of the book of Genesis was done (creating some verbal links between the
so-called patriarchal cycles) but they also shed some light on the theological intention of
the whole book. There is a relationship between the gift of life and the gift of forgiveness.
Those questions have driven the story since Adam, Eve and Cain. While it is true that the
human being should not want to take Gods place, he nevertheless has a true capacity to
create and forgive. Joseph is the real summit of the biblical theological trajectory. That
this ending was made possible by the borrowing of an Egyptian tale only shows how Israel
was able to use the Nations wisdom to better understand itself.
RB 114/3 (2007) 333347

219 John Barton, Jacob at the Jabbok

The story told in Gen 32 still puzzles interpreters, as can be seen from Matthias Kckert,
War Jakobs Gegner in Gen 32,2333 ein Dmon? (in: A. Lange et al., eds., Die Dmonen
Demons, Tbingen 2003, 160181; no, he wasnt, this was God); Roland Barthes, La
lutte avec lange (in: R. Barthes et al., eds., Analyse structurale et exgse biblique, Neuchtel
1971, 2739). One of the problems is that, from the point of view of Vladimir Propps
analysis of folktale, God is both the originator of Jakobs quest and his helper, but
suddenly appears, paradoxically, in the role of opponent. This confusion of roles also
appears in medieval English literature: in Sir Gawain and the Green Knight. In the case of
the biblical story, we may have here a specialty of Hebrew narrative: the story makes the
reader feel a shiver down the spine, the same feeling we get when reading Gen 22, the
sacrifice of Isaak by his father Abraham. What we have here is a way of storytelling that
leads to monotheism.
BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 187195 (BL)

220 Martin Arneth, Der Gotteskmpfer am Jabbok

Aufgrund literarkritischer und formgeschichtlicher Beobachtungen rekonstruiert der Verf.
Gen 32,23a (nur wjqm bljlh) b.25b.26y.27.30b als die Grundschicht der Erzhlung vom
Gotteskampf am Jabbok (Gen 32,2333). Diese zeichnet sich durch die Anonymitt der

53
 Hauptpersonen sowie durch die strenge lokale Bindung des Geschehens aus. Hinsichtlich
der Identitt des Angreifers lsst sich lediglich eine klar erkennbare solare Matrix fest-
stellen, was zu einer Gottheit minderen Ranges oder einem Nachtdmon passen wrde.
Smtliche Ergnzungen dieser Grundschicht setzen bereits die Identifikation des Ange-
griffenen mit Jakob und damit zumindest den Jakob-Laban-Esau-Sagenkranz im Ansatz
voraus. Dabei nimmt der Verf. zwei relativ umfngliche Ergnzungen bzw. grundlegende
Bearbeitungen an.
ZABR 14 (2008) 350364

221 Caroline Blyth, Listen to My Voice: Challenging Dinahs Silence in

Genesis 34
In this article, readers of Genesis 34 are invited to contemplate the narrative from the
perspective of Dinah, a literary victim of sexual violence. Throughout this story, much
ink is spilled recounting the effects of Dinahs rape upon the men who surround her. In
stark contrast, Dinah remains a silent and passive observer to the dramatic events as they
unfold. To redress this imbalance, the author of this paper has appealed to the witness of
contemporary rape survivors, in an attempt to give Dinah a voice with which she could
recount her experience of sexual violence to the reader. Finally, Blyth gives consideration
to the importance of such a reading within a contemporary pastoral context.
ET 120/8 (2009) 385387

222 Caroline Blyth, Redeemed by His Love? The Characterization of

Shechem in Genesis 34
This article gives consideration to the apparent rehabilitation of the character of Shechem
in the narrative of Genesis 34, following his initially negative portrayal as the rapist of
Dinah, Jacobs daughter. Through a close analysis of the Hebrew language used by the
narrator within this text to describe Shechems actions and emotions, this article argues
that this biblical rapists depiction is perhaps not as redemptive as it may first appear.
Furthermore, the article takes to task those interpreters who not only argue in favour of
a textual basis for Shechems seeming rehabilitation, but who also suggest that such a
redemption is understandable, if not merited.
JSOT 33/1 (2008) 318

223 Jeremy M. Hutton, Avith Revisited (so to speak): A Note on Gen 36:35
The toponym Avith is preserved in el-Gwetha, as argued by J.L. Burckhardt in the nine-
teenth century.
JNES 68/2 (2009) 103107 (BL)

224 Krzysztof Dariusz Lisewski, Studien zu Motiven und Themen der

Josefsgeschichte der Genesis
This book on the Joseph story in Gen. 3750 is in two parts. (1) The first part deals with
the echo, the Joseph story has left in the Old Testament, early-Jewish literature (including
the Testaments of the XII Patriarchs, and Joseph and Asenet), and the New Testament. The
fact that there is not much evidence for the Joseph story in the rest of the Old Testament
supports the notion of a late dating of the story: it may have originated in the sixth or
fifth century BCE, was included in the Pentateuch in the fourth or third century BCE, and
received its final shape in the second or first century BCE. (2) each of the following motifs
receives detailed exposition: the wise courtier (his humility, poverty, self-control, willingness
to forgive); the foreign woman and the chaste Hebrew; dreams and their interpretation;

54
 divine guidance. All of these motifs are more characteristic for the late period of the Old
Testament, and some seem to reflect notions that can be found in Jesus Sirach.
Europische Hochschulschriften 23/881; Peter Lang Verlag, Bern (2008) 1503 (BL)

225 Baruch Margalit, The Myth of Tammuz in Biblical Narrative

Two Genesis stories can be understood as echoing the myth of Tammuz, the god who
dies (and is lamented by weeping) in the summer and is resurrected in winter: the story of
the binding of Isaac (Isaac = Tammuz) and the story of Joseph ( Joseph = Tammuz). Like
Tammuz, Joseph is a shepherd on the steppe. In the Sumerian tale of Dumuzis dream,
marauders attack Dumuzi as he tends his flocks, and is saved only by sheer luck. A close
reading of the Joseph story with the Tammuz myth in mind reveals many suggestive details
of resemblance. One example: In Sumerian tradition, goddess Inanna prefers the uncouth
Dumuzi to the cultivated Enkidu because she is captivated by the lads good looks not
unlike Mrs. Potiphars preference for Joseph. There is also a colorful robe in both the
Joseph story and in the Tammuz tradition, see Jacob Klein and S. Shifra, In those Distant
Days: Anthology of Mesopotamian Literature in Hebrew, Tel Aviv 1996, 388391.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 531548 (BL)

226 Rainer Albertz, Die Josephsgeschichte im Pentateuch

The Joseph story of Genesis 3750 is not made up of originally independent sources;
instead, there is an originally independent story that ended with the return to Canaan
of the brothers of Joseph and their families after the end of the seven years of dearth.
However, there is evidence that the story underwent several editorial expansions in the
interest of integrating the story into the larger narrative context of the Pentateuch. One
of the expansions is Gen 39:223, a passage in which an exilic editor visualizes the
ambivalence of exilic existence.
Thomas Naumann et al. (eds.), Diasynchron. Beitrge zu Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 1136 (BL)

227 Bernhard Lang, Joseph the Diviner: Careers of a Biblical Hero

The story of Joseph, built as it is of several loosely connected clusters of episodes, shows
all the characteristics of a story that originally circulated orally. There are also traces of
two different narrative emphases: one on the career of a diviner, and one on the career
of a Diaspora hero. Originally, the story told of a father who transmitted his profession
as a diviner to his son Joseph (rather than to any of his brothers). The special cloak with
long sleeves most likely had magical qualities. The present essay offers a reconstruction
of the story of the young diviners initiation trials and eventual promotion to the office
of governor. The version told in the book of Genesis transforms the older story into a
Diaspora novella whose hero welcomes his brothers (i.e., other Jews) into the Jewish com-
munity of Egypt. Joseph thus becomes the emblematic figurehead of Judaism and as such
vies with Moses. As a folktale-like story, the Joseph novella is universalistic and optimistic
in its perspective on life, whereas the legend of Moses is characterized by parochialism,
separation from foreign cultures, and an implicit claim to historical truthfulness.
Bernhard Lang, Hebrew Life and Literature; Ashgate, Farnham (Surrey) (2008) 93109 (BL)

228 Peter Weimar, Gen 38 Eine Einschaltung in die Josefsgeschichte

The prejudice, according to which Genesis 38 represents an alien element in the context
of the Joseph-story, articulated in research again and again, is confirmed inasmuch as this
chapter is based on an originally independent story in verses 611*.1319*.2426a, which
was not conceived for a larger narrative context. By means of editorial extensions, probably
by the final editor, this was brought into accord on a second level, not only in facing the

55
 literary context of the Joseph-story, but beyond that also considering the whole book of
Genesis, within whose framework chapter 38 fulfils an exactly calculated function.
BN 138 (2008) 537; 140 (2009) 530

229 Christoph Levin, Tamar erhlt ihr Recht (Genesis 38)

Die Erzhlung ist literarisch mehrschichtig. (1) Die Erzhlung von Juda und Tamar beruht
auf einer in die Josefsgeschichte eingeschobenen Genealogie Judas, die nur V. 1.6.18b.2730
umfasst: Juda zeugt mit Tamar die Zwillinge Perez und Serach. Die Anspielung auf Gen
25,2426 soll den Vorrang Judas vor Israel unterstreichen. (2) In diesen Rahmen wurde
eine Beispielerzhlung fr das Recht der Leviratsehe (nach Dtn 25,510) eingefgt: Statt
mit Tamar zeugt Juda mit einer anonymen Kanaaniterin zwei Shne und verheiratet den
Erstgeborenen mit Tamar.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 279298

230 Kristin M. Swenson, Crowned with Blessings: The Riches of Double-

Meaning in Gen 49,26b
Gen 49,2226 is a difficult text in several ways. This brief note means to address problems
and possibilities only in the final bicolon of the poem, specifically how Josephs receiving
of extraordinary blessings and his consequent distinction from his brothers hint at an
anointing. Without explicitly calling him a king, the bicolon concludes an image of Joseph
that suggests that he is a leader uniquely set apart not to dominate but to serve.
ZAW 120/3 (2008) 422425

231 Nicholas P. Lunn, The Last Words of Jacob and Joseph: A Rhetorico-
Structural Analysis of Genesis 49:2933 and 50:2426
This article utilises what is here termed the rhetorico-structural method of analysis with
application to the final episodes of Genesis. By means of this approach, the final major
section of the book, contrary to what is found in many commentaries, is identified as
49:2950:26, which is structured in the shape of an inverted parallel pattern. Analysed in
this way the pericopae concerning the last words and death of Jacob and the last words
and death of Joseph are placed in a corresponding relationship, inviting a comparison
between the two. This reveals differences but also an essential unity in the final wishes of
each patriarch. Though manifested in different ways their dying requests are governed
by a common faith in the future fulfillment of the divine promise to give the offspring of
Abraham the land of Canaan. The authors use of a particular literary device to show
the appropriateness of Jacobs burial in the cave of Machpelah is identified. Finally, the
article offers an explanation for the amount of space the narrative gives to Jacobs burial
as contrasted with that of Joseph.
TynB 59/2 (2008) 161179

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

56
 historical events, although it must be admitted that whatever answer is given, it tends to
remain somewhat speculative. One detail strikes the reviewer: the absence of a detailed
commentary on the individual commandments of the Decalogue. Nevertheless: this is a
helpful guide, though it demonstrates the lack of consensus within the guild of experts.
Neuer Stuttgarter Kommentar Altes Testament 2; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1408
(BL)

233 ukasz Niesioowski-Span, The Broken Structure of the Moses Story:

Or, Moses and the Jerusalem Temple
Close examination of the biblical myth of Exodus shows that the reasons for the punish-
ment of forty years of wandering in the wilderness are far from clear. Furthermore, there
is no reference to Moses fault, causing his death before accomplishment of his life duty,
i.e. bringing Israel to the Promised Land. In addition, the narratological analysis of the
Exodus account points to the fact that Moses death in Moab breaks the logical structure
of the story. One could envisage a coherent narrative according to which Moses suc-
ceeds in entering Canaan. The reasoning and a few other biblical (e.g., 1 Sam 12,8) and
extra-biblical hints may suggest a reason of the breaking of the narrative structure. This
paper aims at reconstructing the original form of the Exodus story, according to which
Moses not only enters Canaan but also founds the temple in Jerusalem, as Hecateus of
Abdera puts it.
SJOT 23/1 (2009) 2337

234 Jacob Milgrom, The Revelation of Gods Name (Exodus 3:1315)

Moses is not given the name of God, but the meaning of Gods name: I will be present
whenever I will be present.; this meaning is applied to Moses: I will be with you (Exod
3:12). The name Yhwh (the vocalization of which has been lost) is an imperfect Qal mean-
ing I am present or I will be present. The pronunciation Yahweh is problematic, for
it implies a Hiphil form and the meaning he who causes to be, a meaning not relevant
in the exodus context.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 7981 (BL)

235 William M. Schniedewind, Calling God Names: An Inner-Biblical

Approach to the Tetragrammaton
Exod 3:14 is to be understood as an interpretative insertion. It draws upon a lemma in
Exod 3:12 ehyeh immakh, I will be with you, and draws attention to the larger context
of Exod 3:1115. The interpreter uses ehyeh immakh in v. 12 as the lemma, and thus God
becomes simply Ehyeh (see v. 14b Ehyeh sent me to you). The interpretative gloss
makes sense in a situation in which the presence of God was questioned, as it was by the
exile and during the post-exilic period. However, it is not completely clear whether the
insertion is simply an affirmation of Gods presence. It may well be that the insertion is
meant to be ambiguous, allowing for two readings one that affirm divine presence and
one that refers to divine capriciousness (I shall be whom I shall be).
Deborah A. Green et al. (eds.), Scriptural Exegesis; Oxford University Press, Oxford (2009) 7486 (BL)

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

57
 than simply an excuse to avoid his divine commission. While his disability may function
as an excuse, Moses emphasis on his disability allows him to circumvent questions about
his group identity.
BI 16/5 (2008) 428441

237 Arie C. Leder, Hearing Exodus 7:813 to Preach the Gospel: The Ancient
Adversary in Todays World
In this article, Exodus 7:813 is discussed as the base text for the first in a series of six
sermons on Exodus. This biblical narrative reminds Gods people in the Promised Land,
under constant pressure to honour Baal as lord of fertility, that the Lords power over Yam
and Mot is final, that Baal has as much power to give life as did Pharaoh on shores of the
Sea. To those in exile, unable to cleanse themselves from the swallowers bile, burdened
by Gods heavy hand, and barren among the nations, this text offers an opportunity to
lament and confess (Lam. 3:4042).
CTJ 43/1 (2008) 93110

238 Shaul Bar, Who Were the Mixed Multitude?

The expression erb rab (Exod 12:38) refers to mercenaries who intermarried with the
Israelites and left armed with them at the time of the exodus from Egypt.
HebStud 49 (2008) 2754 (BL)

239 Georg Steins, Exodus 14,20 ein neuer Blick auf ein altes Problem
The article seeks to determine the subject of the striking formulation in Ex 14,20 (wjr t
hljlh). In order to do so, one has to take into account the many parallels to Gen 1 in the
adjacent verses. Consequently, the subject is the messenger of God, i.e. YHWH himself.
The event is understood as analogous to the creation of light and so as a fundamental
act of creation. Thus it is part of the act of salvation (cf. Ex 14,13).
ZAW 121/2 (2009) 273276

240 Michael Segal, wjr t hljlh (Exodus 14,20): New Light on an Old Problem
Exegetes of Ex 14,20 have long had difficulty with the combination of cloud and darkness
on the one hand, with light on the other, in the description of the Israelites salvation in
Ex 14,20. This study proposes a new interpretation of the phrase wjr t hljlh as referring
to the emergence of lightning from the cloud, based upon biblical parallels ( Job 3637;
Ps 77,19; 97,4), thus eliminating this tension. Cloud, darkness, and lightning are found
together in biblical theophanies, and it is suggested that this is the Gattung of Ex 14,20.
ZAW 120/2 (2008) 254260

241 Raik Heckl, Zur Rolle der Ahnen in der Grundkonzeption der Hexa-
teuchberlieferung
Exod 15,2227, with its reference to Yahweh the healer (v. 26) and the place name Elim
(v. 27), shows traces of an underlying but obscured tradition that had to do with ances-
tor worship. Once, the ancestors were the elim (gods) and the healers. This passage in
its original, but no longer extant form, seems to have discussed the relationship between
the Exodus tradition (which claims exclusivity of the cult of Yahweh) and the patriarchal
tradition (which reflects ancestor worship, as was recognized by O. Loretz). The twelve
springs of water (v. 27) are no doubt symbols for the twelve sons of Jacob, and the seventy
palm trees (v. 27) echo a tradition according to which Israel had seventy ancestors (Gen
46:2627; Exod 1:5; Deut 10:22, with Deut 10:22 being the earliest text). But what was
the original implication of the episode told in Exod 15? Possibly, an original text described

58
 a festival held in the desert, a festival that marked Israels liberation by honouring the
ancestors in a communal act of worship.
FAT 64; Angelika Berlejung et al. (eds.), Tod und Jenseits im alten Israel und in seiner Umwelt; Mohr
Siebeck, Tbingen (2009) 525546 (BL)

242 Viktor Ber, Moses and Jethro harmony and conflict in the interpretation
of Exodus 18
Exodus 18 is the last chapter of the wilderness section in the book of Exodus. Very often
its commentators focus on harmonic, positive, and affirmative elements of the narrative
in this chapter. This article deals with proposed harmonic reading of Exodus 18, but also
seriously examines possible motifs of conflict or tension. The conclusion of the author is
that the narrative does present harmony. However, this harmony is reached after real or
potential conflicts are solved or avoided. An attempt is made to understand this narrative
of resolved tensions in Exodus 18 in the context of theology in the book of Exodus.
CV 50/2 (2008) 147170

243 Calum Carmichael, The Giving of the Decalogue and the Garden of
Eden
In Exodus 1920, several notable features suggest that the aim of the author who describes
the events at Sinai is to evoke the origin of the world. Although the focus is on the nation
of Israel, there is also a stress on the existence of all the other nations of the earth (Exod
19:5). Once we take into account the link between Eden and Sinai, the Decalogues
juxtaposition of the two rules about honouring parents and prohibiting murder becomes
intelligible: Cains offence dishonours his parents in that he destroys the life they had cre-
ated. See also: C. Carmichael, The Spirit of Biblical Law, Athens, Ga. 1996).
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
2124 (BL)

244 Assnat Bartor, Narrative Images of the Ten Commandments (Hebr.,

Engl. summary)
With R. Jackendoff s Conceptual Semantics, C. Fillmores Frame Semantics and J. Burners
Narrative Psychology as guides, the author illustrates the cognitive perception of four com-
mandments: the sixth, the seventh, the eighth and the tenth. The purpose of this illustration
is to clarify a cognitive process that turns abstract and laconic utterances, devoid of any
context, into clear and meaningful commands in the hearers or readers mind.
Beit Mikra 53/2 (2008) 5778.7*8*

245 Bernard M. Levinson, Legal Revision and Religious Renewal in Ancient

Israel
The author examines the doctrine of transgenerational punishment found in the Deca-
logue i.e., the idea that God punishes sinners vicariously and extends the punishment
due them to three or four generations of their progeny. Though it was God-given law, the
unfairness of punishing innocent people merely for being the children or grandchildren
of wrongdoers was clearly recognized in ancient Israel. A series of inner-biblical and
postbiblical responses to the rule demonstrates that later writers were able to criticize,
reject, and replace this problematic doctrine with the alternative notion of individual
retribution. This is an expended and revised version of a book originally published in
French; see IRBS 52:70.
Cambridge University Press, Cambridge (2008) XXVI/1206

59
246 Carsten Ziegert, Das Altargesetz Ex 20,2426 und seine kanonische
Rezeption
There is an obvious tension between the altar-law in Ex 20,2426 and the other instruc-
tions in the Pentateuch that regulate place and manner of the sacrifice. Using a canonical
approach, these tensions turn out to constitute a theological enrichment. In the immedi-
ate context, the altar-law is presented as a regulation for the conclusion of the Sinaitic
Covenant. The building materials mentioned in the text refer to patriarchal traditions.
Simplicity of design emphasizes dependence on Yahweh. In the canonical reception from
Ex 24 up to 1 Chr 21, the regulations of the altar-law are applied to the renewal of the
Covenant. The latter is independent from the cultic centralization described in Dtn 12
and happens at certain turning points in the canonical plot.
BN 141 (2009) 1934

247 Roger Tomes, Home-Grown or Imported? An Examination of Bernard

Jacksons Wisdom-Laws
This analysis reviews critically B.S. Jacksons Wisdom Laws: A Study of the Mishpatim of Exodus
21:122:16 (Oxford 2006). According to his textual and formal inner-biblical observations,
the origin of the mishpatim is to be sought in orally-transmitted customary practice.
However, what Jackson does not do is consider in any direct way whether the nature
and purpose of the Covenant Code should be deduced from the ancient near eastern
codes to which they are so similar. The fact that other ancient near eastern codes are
sponsored by kings makes it highly likely that one or more Israelite kings were responsible
for having the collections compiled, but it remains more likely that reform rather than
restatement was the motivation. The object would be to publicise practices precedents
that were not hitherto well known rather than restate what was common knowledge.
ZABR 14 (2008) 443462

248 Barry L. Eichler, Exodus 21:2225 Revisited: Methodological Consid-

erations
From the standpoint of comparative legal studies and from the perspective of literary
analysis, verses 2225 do not contradict the prescriptions of verses 1819.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 1129 (BL)

249 Gloria London, Why Milk and Meat Dont Mix. A New Explanation
for a Puzzling Kosher Law
The Rabbinic injunction against mixing milk and meat is a core law of kashrut, an elabora-
tion of the Bibles injunction against boiling a kid in its mothers milk (Ex 23,18; 34,26).
Based on her study of her ethnoarchaeological fieldwork in Cyprus the author proposes a
new explanation of the origin of this custom: In times when people used porous clay pots
to cook, everyone avoided cooking meat in containers used for milk products because the
sour milk which clung inside the porous walls would spoil the meat.
BAR 34/6 (2008) 6469

250 Carol Meyers, Framing Aaron: Incense Altar and Lamp Oil in the
Tabernacle Texts
The incense altar (Exod 30:110) seems to have had an anomalous position with respect
to zones of holiness, and for this reason it does not appear in the expected place in Exod
25.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
1321 (BL)

60
251 Dmitri Slivniak, The Golden Calf Story: Constructively and Decon-
structively
Unlike other postmodern reading practices, deconstruction suppresses the figure of the
reader: the text is viewed as both engendering and undermining its meaning, while the
readers role is only to discover these processes. Yet, when one deconstructs biblical texts,
anarchic and lacking logic according to traditional Western criteria, the illusion van-
ishes, and it is hard to get along without the reader as an active figure. The readers role
is actively to construct the meaning of the text, before it gets deconstructed. This is the
reason why in some recent works the deconstructive reading of the text is preceded by a
constructive one. In this article the Golden Calf story (Exod. 32) is read both construc-
tively and deconstructively. The constructive reading focuses on the opposition normative
cult deviant cult which is viewed as central to the story. Normative cult and deviant
cult are represented by the Tablets of the Law and the Golden Calf respectively. The
deconstruction of this opposition is based on the fact that the tablets and the calf receive
the same treatment: Moses destroys both of them.
JSOT 33/1 (2008) 1938

Leviticus Numbers
252 Thomas Rmer (ed.), The Books of Leviticus and Numbers
The following papers of this collective volume deal specifically with the book of Leviticus:
T. Rmer, De la priphrie au centre: les livres du Lvitique et des Nombres dans le dbat
actuel sur le Pentateuque; E. Zenger u.a., Die Bcher Levitikus und Numeri als Teile der
Pentateuchkomposition; F. Garca Lpez, La place du Lvitique et des Nombres dans la
formation du Pentateuque; C. Nihan, Israels Festival Calendars [Lev 23, Num 2829];
A. Marx, Le systme sacrificial de P et la formation du Pentateuque; J.W. Watts, The Ritual
Rhetoric in the Pentateuch [Lev 116]; D. Luciani, Structure et thologie en Lv 1,13,17;
H. Liss, Ritual Purity and the Construction of Identity; T. Staubli, Hhneropfer im alten
Israel [Lev 1,14]; I. Himbaza, Le Lvitique dans la nouvelle Biblia Hebraica; T. van der
Louw, Translation and Writing in 4QLXXLev; H. Koorevaar, The Books of Exodus,
Leviticus and Numbers, and the Macro-Structural problem of the Pentateuch.
BEThL 215; Peeters, Leuven (2008) XXVII/1742

253 Eckart Otto, Das Buch Levitikus zwischen Priesterschrift und Pentateuch
Dieser Beitrag bietet eine Rezension der Monographie von C. Nihan, From Priestly Torah
to Pentateuch. A Study in the Composition of the Book of Leviticus; FAT, 2. Reihe 25, Tbingen
2007. Die Strken dieser Monographie sind nach der Meinung des Rezensenten in
einzelnen Textinterpretationen, insbesondere zu den Opfergesetzen in Lev 17, nicht
aber im Gesamtkonzept der Rekonstruktion einzelner Schichten und Redaktionen des
Pentateuchs zu sehen. Insbesondere die Annahme eines von der Priesterschrift (P) und
dem Heiligkeitsgesetz (H) unabhngigen Pentateuchs sowie die Differenzierung zwischen
dem H und einer Pentateuchredaktion beurteilt Otto als nicht haltbar. Die Monographie
bleibt somit die Antwort auf die Frage schuldig, wie der Zusammenhang von Priester-
schrift und Heiligkeitsgesetz als Fortschreibung von P mit dem Dtn, dem Bundesbuch und
dem Dekalog literarisch hergestellt wurde, und wie P und H in einen ersten Pentateuch
eingefhrt worden sein sollen, wenn die Gestalt eines vorpriesterschriftlichen Pentateuchs
unklar bleibt.
ZABR 14 (2008) 365407

254 Volker Wagner, Zwei Beobachtungen im Buch Leviticus

1. If the Particle k in Lev 16:2 is understood to be a subordinative conjunction with the
meaning if / when, and hence 2 b as a subordinate clause, the passage offers a clear
answer to the question at what time Aaron can enter the adytum without danger to his

61
 life: He wont die, if / when I appear in the cloud over the Kapport. 2. The writer
of Lev. 26:3435.43 considers the pre-exilic Sabbath not to be the alleged full moon day,
but the weekly rest day, whose non-observance impaired the land (and all what lives on
it). Lev 26:43 reveals nothing about the Sabbath having been of special esteem in the
exilic generation.
BN 136 (2008) 516

255 Roland Boer, The Forgetfulness of Julia Kristeva: Psychoanalysis, Marx-

ism and the Taboo of the Mother
Julia Kristeva is known both for her reinterpretations of psychoanalysis and her regular
engagements with the Bible. What is less known is her earlier interaction with Marxist
analysis. In this article the focus is on one of Kristevas better biblical readings the
taboos in Leviticus, which ultimately rely on the taboo of the mother where it can be
seen that her dominant psychoanalytical reading can get her only so far. In order to go
further one needs the forgotten Marxist Kristeva. After finding Marx in a number of her
texts, this study suggests a way in which Kristevas. reading of Leviticus 1114 might be
filled out with some social and economic analysis.
JSOT 33/3 (2009) 259276

256 Naphtali S. Meshel, Food for Thought: Systems of Categorization in

Leviticus 11
Building on C. Lvi-Strausss theory of animal classification this paper distinguishes
between a popular, relatively simple system of categorization that appears to have been
prevalent in ancient Israel and is widely attested in pentateuchal literature and an alterna-
tive, relatively complex system found in P. Internal analysis of Leviticus 11 suggests that
the Priestly system itself is the product of a gradual process, in which each textual stra-
tum appears to be conscious reaction and response to its predecessors. It is demonstrated
that the formulation of the ritual taxonomy in Leviticus 11 was not motivated merely by
materialistic considerations, but rather testifies to a consistent mental operation, carried
through in a series of binary oppositions: pure // impure; prohibited // permitted; external
contact // internal ingestion. The complex ritual grid of this chapter can be likened to
a logical formula in which animal species serve as variables, and ritual categories serve
as logical operators.
HThR 101/2 (2008) 203229

257 Jacob Milgrom, The Desecration of YHWHs Name: Its Parameters and
Significance
The desecration of Yahwehs name (which is forbidden: Lev 18:21; 19:8,12; Ezek 20:9,
etc.) refers to tarnishing or blemishing the earthly presence of the deity. In Ezekiel, a
further dimension is added: the blemishing of Gods reputation.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 6981 (BL)

258 Leigh M. Trevaskis, The Purpose of Leviticus 24 within its Literary

Context
This paper argues that the purpose of Lev 24, situated as it is between the calendrical
concerns of Lev 23 and 25, is discernible when the symbolism of its prescriptions (vv. 19)
for lighting the tabernacle lamp (mnrh) and the provision of 12 loaves is considered.
First, the light (m r) of the mnrh represents the lights (m rt) of Gen 1:1416
which govern the occasions (miqr ) prescribed in these framing chapters. Second, the
12 loaves positioned under this light represent the ideal of a holy Israel, paused in

62
 worship of YHWH on these occasions. It is in the ensuing narrative (vv. 1023) that
the ideal symbolised in vv. 19 is extended to the life of Israel. The blasphemy of the
sojourner ( gr) provides a foil for the legislator to present the rules of talion which
reveal the extent to which this ideal of holiness should be reflected among the Israelites:
it is required even of the sojourner.
VT 59/2 (2009) 295312

259 Thomas Rmer (ed.), The Books of Leviticus and Numbers

The following papers on the book of Numbers are included in this collective volume:
E. Noort, Bis zur Grenze des Landes? Num 27,1223 und das Ende der Priesterschrift;
O. Artus, Le problme de lunit littraire et de la spcificit thelogique du livre des
Nombres; R. Achenbach, Das Heiligkeitsgesetz und die sakralen Ordnungen des
Numeribuches im Horizont der Pentateuchredaktion; H. Seebass, Das Buch Numeri in
der heutigen Pentateuchdiskussion; T.B. Dozeman, The Midianites in the Formation of
the Book of Numbers; M.N. van der Meer, The Next Generation: Textual Moves in
Numbers 4 and the Translator; T.L. Brodie, The Literary Unity of Numbers: Nineteen
Atonement-Centered Diptychs and One Key Element; W. Lee, The Conceptual Coher-
ence of Numbers 5,110,10; U. Sals, Kohrenz im Buch Numeri: Eine Perspektive aus
der Weltchronik Rudolfs von Ems; F. Mirguet, La reprsentation littraire dune ralit
venir: la terre promise dans les Nombres; J.-P. Sonnet, Nb 20,11: Mose en flagrant
dlit de main levee?; A, Wnin, Le serpent de Nb 21,49 et de Gn 3,1; H.-P. Mathys,
Numeri und Chronik nahe Verwandte; M. Christian, Openness and the Other Inside
and Outside of Numbers; V. Snchal, Quel horizon dcriture pour Nb 14,1112? Essai
de sondage; D. Nocquet, Nb 27,1223, la succession de Mose et la place dElazar dans
le livre des Nombres.
BEThL 215; Peeters, Leuven (2008) XXVII/1742

260 Richard S. Briggs, Reading the Sotah Text (Numbers 5:1131): Holiness
and a Hermeneutic Fit for Suspicion
This article argues that despite frequent labelling to the contrary, the sotah text of Num.
5:1131 is actually a passage about jealousy rather than adultery per se, and that histori-
cal-critical attempts to locate the described ritual in its ancient Near Eastern context are
inconclusive with regard to substantial matters of interpretation. Various strategies for
handling the ethical dimensions of the text are explored, including gender-specific and
symbolic angles of approach. These are considered to be of limited value. The ethical
issues presented by the text are then discussed with regard to its present canonical location
in the book of Numbers. It is argued that owing to a unique combination of factors, an
expected reading of the sotah text in its canonical context is one which is suspicious of
the suspicion described in the passage. Some hermeneutical dimensions of this analysis
are evaluated with a view to the wider question concerning theologically problematic
passages in scripture.
BI 17/3 (2009) 288319

261 Hanna Liss, Das Problem des eifernden Mannes: Das Eifer-Ordal in
der biblischen berlieferung und in der jdischen Tradition
The strange jealousy-ordeal of Numbers 5:1131 has been misunderstood by modern
interpreters. What they have failed to realize is that the ordeal procedure neither serves
to protect the woman (by leaving punishment to God) nor to punish her (by using the
ordeal to find out whether she has actually committed adultery). Instead, the ritual is
performed to benefit the adulterous wifes husband. As postbiblical Jewish law asserts, the
husband of an adulterous wife must divorce her; if not, he is in a sinful state. To restore

63
 his purity, he makes his wife go through the ordeal. Once the ritual is performed, he is
again allowed to sleep with her. The biblical law can only be understood in the light of
its application in postbiblical Judaism.
ABG 28; Sylke Lubs et al. (eds.), Behutsames Lesen; Evangelische Verlagsanstalt, Leipzig (2007)
197215 (BL)

262 Anne Katrine de Hemmer Gudme, How Should We Read Hebrew Bible
Ritual Texts? A Ritualistic Reading of the Law of the Nazirite (Num
6,121)
The aim of this article is to propose a ritualistic reading of Old Testament ritual texts
based on the theory of Roy A. Rappaport (Ritual and Religion in the Making of Humanity,
Cambridge 1999). One of Rappaports more or less overlooked views is that in order to
be able to understand a certain ritual, one will have to become acquainted with this
rituals liturgical orders, its encoded message. In other words to understand a ritual it is
necessary in some way to be informed of this rituals particular worldview. As this paper
focuses on the ritual texts of the so called P material in the Pentateuch, and in particular
on the law of the Nazirite in Numbers 6,121, the author uses this notion of Rappaport
as a hermeneutical key to the reading of the ritual texts.
SJOT 23/1 (2009) 6484

263 Simeon Chavel, The Second Passover, Pilgrimage, and the Centralized
Cult
Numbers 9:114 presents a new legislation on the Passover sacrifice. This law of the
Second Passover stands alone not only in the Hebrew Bible, but also in the ancient Near
East. Two theories are given to explain how this rare law developed, but neither the
explanation that Numbers 9 together with 2 Chronicles (Hezekiahs delayed Passover) is
based on the combination of a North Israelite term with a south Yehudite calendar, nor an
anachronistic theory of a socio-economic change in Yehud into a merchant-community are
convincing. The concept of distance presupposed by the Second Passover texts is caused
by centralization to a single temple. Thus, the law of the Second Passover represents a
Jerusalem priesthood living in the unintended fallout from the centralization of the cult,
unwilling to give up on the Passover as annual temple rite.
HThR 102/1 (2009) 124 (WSch)

264 Jan Joosten et al., Elments pour lanalyse de Nb 12

Lanalyse de Nombres 12 rvle le souci des auteurs de ce texte de faire Mose un person-
nage exceptionnel. En cela, le texte se rapproche de la finale du Pentateuque (Dt 34:1012),
que lon peut attribuer une rdaction pentateucale. Ce texte runit deux conflits autour de
Mose: celui des mariages mixtes (voir Esd 9 et Neh 10), et celui concernant la hirarchie
des autorits sacerdotales et prophtiques face u milieu des scribes laques qui sidentifient
Mose. Larticle, par J. Joosten et Th. Rmer, a des notes et une bibliographie.
Michaela Bauks et al. (eds.), Manuel dexgse de lAncien Testament; Labor et Fides, Genve (2008)
191219 (BL)

265 Ka Leung Wong, And Moses raised his hand in Numbers 20,11
This note argues that the phrase and Moses raised his hand in Num 20,11 should be
interpreted figuratively and it refers to Moses inner attitude and his will to demonstrate
his power over God whom he is at enmity with.
Bib. 89/3 (2008) 397400

64
266 Rainer Bickert, Israel im Lande Moab. Die Stellung der Bileamerzhlung
Num 2224 in ihrem redaktionellen Kontext
Durch ihren Umfang und ihre literarische Eigenart heben sich die Bileam-Kapitel Num
2224 aus ihrem redaktionellen Kontext heraus. Die Pentateuchquellen J und E sind
in ihnen nicht vertreten, auch nicht JE. Es ist vielmehr zuerst mit einer fortlaufenden
Grunderzhlung zu rechnen. Sie ist vordtr. und besteht aus zwei Teilen und zwei Spr-
chen. Sie wurde zunchst (noch vordtr.?) um einen dritten Spruch ergnzt, der spter
redaktionell mit der Grunderzhlung ausgleichend verbunden wurde. So wurde die volle
Dreizahl der Segenssprche erreicht. Die alte Grunderzhlung gebrauchte durchgehend die
Gottesbezeichnung (h-) lohm. Die ursprngliche Bileamerzhlung drfte ein Teil der im
AT besonders in Sam und Reg recht hufig vertretenen Nordreich-Literatur sein. Die dtr.
Bearbeitung fgte Num 2224 in ihren redaktionellen Kontext im Numeri-Buch ein. Zuletzt
kamen die Eselin-Episode und der vierte Bileam-Spruch, zudem noch mancherlei einzelne
Zufgungen hinzu, bis die nunmehrige Endgestalt von Num 2224 erreicht war.
ZAW 121/2 (2009) 189210

267 Ulrike Sals, Bileam der lcherliche Falschprophet? Eine Widerlegung

The Bileam section (Num 2224) is to be considered a product of late scribalism, replete
as it is with scriptural allusions. Firmly anchored in the web of scriptural passages, this
section can only be mastered, exegetically, with the instruments of canonical criticism.
Bileam ist ein typischer Prophet, oder, um es im Blick auf die Kanonfrage auszudrcken:
Er ist ein Prophet, wie er im Buche steht (p. 181).
Egbert Ballhorn et al. (eds.), Der Bibelkanon in der Bibelauslegung; Verlag W. Kohlhammer, Stuttgart
(2007) 163188 (BL)

268 Erasmus Gass, Modes of Divine Communication in the Balaam Narrative

In its final form, the Balaam narrative (Num 2224) alludes to a number of different top-
ics related to divine communication: Balaam comes into contact with the divine sphere
through an encounter with God and Gods messenger, by an audition, by consulting omens
and finally by a real vision. Thus, there is a certain progression and dynamic in the way
that Balaam receives the message of God. All in all, Balaam is portrayed as a diviner able
to predict the future, though ineffective as a sorcerer who could manipulate Gods will.
This seems to be the disastrous misunderstanding of Balak. Thus, the Balaam narrative
is mainly interested in the proper concept of God. One final objective is to demonstrate
that Gods will is unchangeable and that a true prophet can only speak what is revealed
to him by God.
BN 139 (2008) 1938

269 Ulrike Sals, The Hybrid Story of Balaam (Numbers 2224): Theology
for the Diaspora in the Torah
The strange character of Numbers 2224 as a story about foreigners and their attempts
to rule YHWH can successfully be read with Homi Bhabhas concept of hybridity and
Gayatri Spivaks subaltern. Focusing on the characters relationships in this text, Balak
is the hegemon and Balaam the subaltern, and this constitutes much of their commu-
nicational failures. The donkeys episode serves as a lesson for the reader as well as for
Balaam who is the hegemon in this case: he learns as Balak does not that God is the
real worldly and wordly hegemon. This monotheistic message is explained to the Judaean
readers/listeners through non-Judean protagonists. Many details point to an origin of the
final text in a reception of the deuteronomistic YHWH/Assur/Israel constellation and
theology in Persian times.
BI 16/4 (2008) 315335

65
270 Tania Notarius, Poetic Discourse and the Problem of Verbal Tenses in
the Oracles of Balaam
The system of verbal tenses underlying the oracles of Num 23 and 24 reveal some devia-
tions from classical biblical Hebrew, to be explained as archaic features.
HebStud 49 (2008) 5586 (BL)

271 Amadi Ahiamadu, Assessing Female Inheritance of Land in Nigeria with

the Zelophehad Narratives (Numbers 27:111)
Over one hundred years since the Bible was introduced into Nigeria, the practice of
female inheritance of property still remains problematic in parts of the country. Despite
the undeniably patriarchal culture in the Old Testament and in Nigeria, there is a Biblical
text which indicates that under certain circumstances females sue of female eligibility to
own and inherit land. It uses the Zelophehad narrative to assess the Nigerian understand-
ing of female inheritance.
Scriptura 96 (2007) 299309

Deuteronomy: general individual passages

272 Lothar Perlitt, Deuteronomium
The present fascicle of Perlitts magisterial commentary on Deut 112 presents his notes on
the rest of Deut 4:140 (begun p. 279 of the previous fascicle) plus the complete notes on
Deut 4:4143 and 4:4449. For the interpretation of these chapters, H. Spieckermann is
Perlitts foremost dialogue partner. the biblical guild is eagerly awaiting the rest of this fine
and judicious commentary that presents the Gttingen approach to Deuteronomy.
Biblischer Kommentar Altes Testament 5,5; Neukirchener Verlag, Neukirchen-Vluyn (2008) 321400
(BL)

273 Eckart Otto, Ist das Deuteronomium nicht mehr und nicht weniger als
eine Lehrstunde der Geschichtsdidaktik ? Zu einem Buch von Johannes
Taschner
In seiner Habilitationsschrift Die Mosereden im Deuteronomium. Eine kanonorientierte Untersuchung
(FAT 59, Tbingen 2008) will J. Taschner dank eines als kanonisch bezeichnetem Zugang
in der mosaischen Repetition der Erzhlungen des Tetrateuch und dem damit verbundenen
Perspektivenwechsel das Proprium des Lehr- und Lernprozesses im Dtn sehen. Durch
den Verzicht auf die Auseinandersetzung mit dem Dtn als einem gewachsenen Text
wird Taschners synchrone Analyse aber zu einer unkritischen Nacherzhlung, der er in
kanonischer Perspektive Spannung dadurch zu verleihen sucht, dass er den Dtn-Rahmen
und parallele Texte des Tetrateuch und damit den biblischen Erzhler mit Mose als
Erzhler konfrontiert, ohne dass es Thema sein soll, wie literaturhistorisch diese Paralle-
len insbesondere mit dem Numeribuch zu erklren sind. Da auf diese Weise die postdtr
Einbindung des Dtn in den Pentateuch unbeachtet bleibt, scheitert Taschner insbesondere
bei seinem Versuch, ein endtextliches Dtn im Kontext der diachronen Hypothese eines
DtrG in der Exilszeit zu situieren.
ZABR 14 (2008) 463474

274 Johannes Taschner, Die Mosereden im Deuteronomium. Eine kanon-

orientierte Untersuchung
At the center of this canonical study is the fact that the focus of the speeches of Moses
is on two events that are also told elsewhere in the Pentateuch: the renewal of the tables
of the Law (Exod 34; Deut 10:15) and the story of the missed opportunity of taking
possession of the land (Num 1314; Deut 1). Read canonically, the speeches of Moses in

66
 Deuteronomy are speeches that address those who, after the Babylonian demise of the
Judean monarchy, live in a kind of zero situation which may turn out to be the opportunity
for a new beginning. King Josiahs reform came too late to warrant divine intervention,
but those who now read the Mosaic Torah have a good chance to earn the benefits of
their love for God and their obedience to his law.
FAT 59; Mohr Siebeck, Tbingen (2008) XII/1402

275 Peter T. Vogt, Social Justice and the Vision of Deuteronomy

The author argues with M. Weinfeld (The Origin of the Humanism in Deuteronomy, JBL
80, 1961) that the book of Deuteronomy presents a humanitarian vision for community
life in Israel, attempting simultaneously to demonstrate that there is a profound theologi-
cal motivation for that humanitarian concern: Deuteronomys call to social justice is
based on the fact that the people of Israel are the people of Yahwe. As such they are
called to live out that relationship in radically counter-cultural ways. They are to serve as
a paradigm for the rest of humanity (p. 44).
JETS 51/1 (2008) 3544 (BF)

276 Marc Zvi Brettler, Fire, Cloud, and Deep Darkness (Deuteronomy
5:22): Deuteronomys Recasting of Revelation
The book of Deuteronomy can be seen as a book that aims at re-interpreting the event
of revelation. In order to achieve this, it employs a number of literary strategies such as
giving the Decalogue a more prominent position than other laws, or placing other, post-
Sinaitic laws under the canopy of the Sinai event. Above all, however, it places the Sinai
event in perspective by making the speech of Moses, given forty years after the Sinai event,
more important than the original revelatory event.
Themes in Biblical Narrative 12; George J. Brooke et al. (eds.), The Significance of Sinai; Brill,
Leiden (2008) 1527 (BL)

277 Nadav Naaman, Sojourners and Levites in the Kingdom of Judah in the
Seventh Century BCE
In a recent article the author pointed out that Sennacheribs campaign to Judah in 701
BCE caused a far-reaching upheaval in the population pattern throughout the kingdom of
Judah and its capital, Jerusalem (BASOR 347, 2007, 2156; IRBS 54:1445). The Assyrian
campaign devastated many settlements and masses of people fled from the threatened
areas before, during and after the invasion, to seek shelter in Jerusalem and the mountain
regions of Judah. This article examines a number of biblical texts that show the impact
of Sennacheribs campaign to Judah upon the social situation in the kingdom during the
7th century BCE. The discussion focuses on the status of sojourners ( grm) and Levites
in Judahite society, as reflected in works composed during the 7th century primarily
the Book of Deuteronomy. The testimony about these two groups reflects the profound
crisis suffered by the kingdom of Judah, which left an impact upon its society that was
discernible for generations after these events.
ZABR 14 (2008) 237279

278 Eckart Otto, Deuteronomiumsstudien I: Die Literaturgeschichte von

Deuteronomium 13
Nach einem Durchgang durch die Forschungsgeschichte stellt der Verf. fest, dass es in
der gegenwrtigen Forschung zu Dtn 13 jenseits der These eines Deuteronomistischen
Geschichtswerkes keine berzeugenden literaturgeschichtlichen Konzepte gibt. Die eigene
diachrone Analyse im Horizont von Dtn, Hexateuch und Pentateuch fhrt ihn zu dem

67
 Ergebnis, dass Dtn 13 eine dtr. Grunderzhlung zugrunde liegt, die postdtr durch Autoren
berarbeitet wurde, die die dtr Erzhlung der Moabredaktion in den literarischen Kontext
von Pentateuch und Hexateuch integrierten (212). Eine synchrone Lesung des untersuch-
ten Textes dient im letzten Abschnitt dieses Beitrags als Gegenprobe zu der diachronen
Analyse, um die narrative Logik der postulierten Hauptschichten zu besttigen.
ZABR 14 (2008) 86236 (DL)

279 Detlef Jericke, Der Ort des Mose nach Deuteronomium 1:1
In a literary-topographical view the nine toponyms of Deut 1:1 show the figure of Moses
at the end of the exodus and the wilderness journey. They indicate also the beginning
of the conquest of the land of Canaan, i.e. Western Palestine. Many scholars under-
stand the verse as the heading of Deut 13. If that interpretation is correlated with the
literary-topographical meaning of the toponyms in Deut 1:1 the three chapters can be
understood as a redactional formulation to insert the book of Deuteronomy between
Numbers and Joshua.
JNWSL 34/2 (2008) 3557

280 Norbert Lohfink, Israels Unglaube in Kadesch-Barnea (Dtn 1,32) und

die Enneateuchhypothese
The author rejects the theory of Hans-Christoph Schmitt and others according to which
Deut 1:32 belongs to a later editing of the Enneateuch which (allegedly) incorporated the
theme of belief of Israel as a unifying theme.
J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009)
3365 (BL)

281 Georg Braulik, Der unterbrochene Dekalog. Zu Deuteronomium 5,12

und 16 und ihrer Bedeutung fr den deuteronomischen Gesetzeskodex
Within the Decalogue in Deut 5 the commandments about the Sabbath and respect for
parents include the qualification as YHWH your God commanded you (5,12.16). This is
not a grammatical inconsistency, but it does constitute a problem for interpretation. For in
the Pentateuchal narrative before the Sinai theophany there is neither a divine command-
ment about the Sabbath nor one about respect for parents. The literary phenomenon of
different voices or levels of communication, which is known elsewhere in Deut, could
be of some help here. The article attempts to explain the intention of the two clauses
within the literary construction of the book of Deuteronomy. In the process it becomes
apparent how even in the composition of the individual laws there is an elaboration of
the Decalogue given at Horeb.
ZAW 120/2 (2008) 169183

282 Christopher R. Bruno, A Note Pertaining to the Translation of Deut 6:4

Scholars who translate Deut 6:4c as the Lord alone claim that lbd is improper in a nominal
clause. Elsewhere in the Hebrew Bible, however, lbd does occur in nominal clauses.
VT 59/2 (2009) 320322

283 Andr Lemaire, Deuteronomy 6:6,9 in the Light of Northwest Semitic

Inscriptions
Inscriptions reveal that writing on the heart (i.e., placing an amulet on the heart), on the
doorposts of a house, or in gates may well have been understood literally by Judeans living
in the eighth and seventh centuries BCE.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 525530 (BL)

68
284 Jen Kiss, Der Mensch lebt nicht vom Brot allein, sondern . . .
The aim of this study is, on the one side, to inquire into the meaning of the expression
mw ph ( jhwh) in Deut. viii 3b. Because this expression appears only once in the Old Tes-
tament, this study investigates the genitival construction mw ph in Num. xxx 13; Deut.
xxiii 24; Jer. xvii 16, and Ps. lxxxix 35, and the expression j mn ph in Num. xxx 3; Judg.
xi 36; Isa. xlv 23; and lv 11. One may conclude that these expressions bear signs of a
juridical language, with the connotation of self commitment. Accordingly, mw ph jhwh
in Deut. viii 3b denotes the self commitment of YHWH. Secondly, the study explores the
meaning of the expression hlm lbdw. Following the lead of Deut. viii 1618, it arrives at
the conclusion that bread alone denotes food detached from YHWH, acquired by ones
own efforts, in contrast to the manna, the symbol of the provision of God. According to
the final clause of Deut. viii 3b, YHWH teaches his people that, when there is food and
wealth, they recognise his covenantal love, the sole foundation of Israels life.
VT 58/45 (2008) 510525

285 Bernard M. Levinson, The Neo-Assyrian Origins of the Canon Formula

in Deuteronomy 13:1
The authors of Deut 13 transformed two inextricably intertwined legal paragraphs
paragraphs 4 and 10 of Esarhaddons Succession Treaty. They reworked the treatys
adjurations requiring exclusive loyalty to the word of the Assyrian overlord Esarhaddon
regarding his designated heir, Assurbanipal, and put the reworked adjurations into new
service as a demand for fidelity to the word of God as mediated by Moses. The formulas
original focus dynastic succession now addresses legal succession.
Deborah A. Green et al. (eds.), Scriptural Exegesis; Oxford University Press, Oxford (2009) 2545 (BL)

286 E.H. Scheffler, Deuteronomium 15:118 en die uitroei van armoede in

(Suid) Afrika
Poverty is a problem of the present day as it was also in the ancient world. Endeavouring to
draw inspiration from the ancient text of Deuteronomy 15:118 to benefit the eradication
of poverty today, the author of this paper evaluates the contexts of the ancient text as well
as the context of today. In view of the available resources in the world, it is concluded that
through a re-appropriation of the basic values undergirding the biblical text and applying
the measures prescribed by present day clinical economics, it is probable that extreme
poverty can be eradicated in the foreseeable future or at least be largely reduced.
Verbum et Ecclesia 29/1 (2008) 194221

287 Mark OBrien, Deuteronomy 16.1818.22: Meeting the Challenge of

Towns and Nations
Historical-critical analysis sees Deut. 16.1818.22 as a move by deuteronomistic reformers
to effect a distribution of power in Israel and/or to curb the power of the monarchy. A
recent detailed synchronic analysis argues that the pericope formulates a political constitu-
tion designed to enshrine Israels status as a liberated people. This study argues that the
passage aims to maintain Israels unswerving commitment to the Torah in the challenging
new situation of living in towns in the land and in proximity to surrounding nations. It
does so by turning potential threats to the Deuteronomic ideal into things that will enhance
Israels status as YHWHs special possession, a people set apart.
JSOT 33/2 (2008) 155172

288 Thomas Rmer, Das Verbot magischer und mantischer Praktiken im Buch
Deuteronomium (Dtn 18,913)
Ancient Israel, like its neighbours, was a society steeped in magic, to be defined, pragmati-
cally, as methods associated with the gaining of suprahuman knowledge and power or
69
 with influencing suprahuman powers ( Joanne Kmmerle-McLean in Anchor Bible Diction-
ary, s.v. magic). Elijah and Elisha were magicians, and so was the patriarch Joseph. The
book of Deuteronomy, however, sought to redefine Israels culture as one opposed to all
forms of magic. Rmer offers a detailed commentary on Deut 18:913, adding that many
readers (including Max Weber) of the Bible have taken this text to be the Old Testaments
central statement on magic.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 311327 (BL)

289 Ernest Nicholson, Traditum and traditio: The Case of Deuteronomy

17:1420
No king in the usual sense of the word is portrayed, no head of state with normal func-
tions pertaining to this office indeed, no state properly understood. The only leadership
with which the bearer of the office is here charged is to be an exemplary Israelite in
meditating upon and fulfilling the requirements of the book of the Torah. The future of
the dynasty also depends on this conduct. The binding of kingship to Torah precludes an
interpretation that views the dynastic promise of 2 Sam 7:1116 as unconditional and
the rehabilitation of Jehoiachin (2 Kings 25:2730) as a sign of dynastic hope.
Deborah A. Green et al. (eds.), Scriptural Exegesis; Oxford University Press, Oxford (2009) 4661 (BL)

290 Ian Wilson, Central Sanctuary or Local Settlement? The Location of

the Triennial Tithe Declaration (Dtn 26,1315)
This reading of the text argues for the eventual presence of the Israelite farmer at the
central sanctuary in connection with the triennial tithe. It derives from two curious and
largely unremarked features of the pericope: first, the Israelites declaration that he has
not eaten of the tithe while [he] was mourning (Dtn 26,14) is meaningful if he has
partaken of the tithe, but pointless if he had indeed set aside the whole of it for the
poor, and secondly, his designation of what he has given away as the sacred portion,
i.e. rather than the tithe (v. 13). These features can be understood on the basis of the
implied direct object pronoun in v. 12 (I have given to the Levite etc.). Such an omission
is fairly common in Biblical Hebrew, the identity of the missing object generally being
inferred from the preceding context. Here, modern translations assume that the whole tithe
is intended. There are cases, however, involving an uncountable noun, where the omitted
object refers not to the whole of such an antecedent, but only to part. This syntactical
feature of Biblical Hebrew thus allows the possibility that, while setting aside most (the
sacred portion) of the tithe for the disadvantaged, the Israelite farmer retained some
for his own consumption.
ZAW 120/3 (2008) 323340

291 David Lincicum, Greek Deuteronomys Fever and Chills and Their
Magical Afterlife
The Greek text of Deut. xxviii 22 preserves the earliest reference in a Jewish context
to fever and chills, a pair that repeatedly surfaces in later incantations. This provided
both a scriptural justification for some Greek curses and contributed to the magical
Wirkungsgeschichte of Deuteronomy itself.
VT 58/45 (2008) 544549

292 Mark S. Smith, Deuteronomy 32:89

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

70
 in v. 8, where the sons of God are mentioned; these seem to have been considered minor
divinities or angels.
FAT 57; Mark S. Smith, God in Translation; Mohr Siebeck, Tbingen (2008) 195212 (BL)

Joshua
293 Ernst Axel Rnauf, Josua
Diesem Kommentar liegt eine von Knauf selbst erarbeitete literarkritische Hypothese
zugrunde. Nach dieser begann das Buch Josua sein literarisches Leben nicht als eigenes
Werk, sondern als Schusskapitel einer Exodus-Josua-Geschichte, zu der vor allem Jos 6 und
Jos 10 gehrte. Eine D-Redaktion (um 520 v. Chr.?) erweiterte dieses Kapitel, dessen Schluss
in Jos 11,23 vorliegt. Die D-Komposition provozierte einen Gegenentwurf; dieser stammt
von P; besonders deutlich ist P in den chronologischen Notizen Jos 4,19 und Jos 24,29.
Eine Hexateuchredaktion vereinigte die D-Komposition mit dem P-Stoff. Zu den jngsten
Teilen des Josuabuches gehren Jos 18,219,48 und Jos 23. Das kanonische Josuabuch ist
das Ergebnis von politischen und theologischen Kontroversen, die vom ausgehenden 7.
bis zum Anfang des 4. Jahrhunderts v. Chr. in Jerusalem gefhrt wurden.
Zrcher Bibelkommentare AT 6; Theologischer Verlag Zrich (2008) 1203

294 Elie Assis, The Sin at Kadesh as a Recurring Motif in the Book of
Joshua
Entsprechend dem Duktus des Pentateuchs nimmt die Kundschafter-Erzhlung in Num
1314 eine zentrale Position in der Exodusberlieferung ein. Dieser Wendepunkt auf dem
Weg ins verheibene Land wird in den Erzhlungen von der Inbesitznahme des Landes
wieder aufgenommen. Explizit erwhnt wird diese Begebenheit zwar nur im Bericht von der
Verteilung des Landes in Jos 14,614, doch an fnf weiteren Stellen wird auf sie ebenfalls
Bezug genommen ( Jos 2; 5,28; 5,1112; 7; 18,110). Angesichts der bereits erwiesenen
Vielschichtigkeit des Josuabuches vermutet der Verf., dass das Kundschafter-Motiv als ein
verbindendes Element innerhalb der Gesamtstruktur dieses Buches verwendet wurde.
JANES 31 (2008) 114 (DL)

295 Marieke den Braber et al., The Unity of Joshua 18, its Relation to
the Story of King Keret, and the Literary Background to the Exodus and
Conquest Stories
The story of the campaign against Jericho and its taking in Joshua 16 is usually assumed
to be a composite narrative, in which episodes from various sources have been put together,
resulting in a text which exhibits a considerable number of discontinuities, especially in
the field of chronology. In this article it is argued that the chronological indications can be
joined in one framework of twice seven days. In the middle of the first week the crossing
of the Jordan is found, whereas the second week is concerned with the taking of Jericho.
It is argued that this scheme mirrors the Ugaritic story of King Keret going to the city
of Udum in order to obtain the princess Hurriy as his wife. The arguments in favour and
against the assumption of relationship of emulation between the two texts are discussed,
and the possibility of an encompassing intertextual relationship of the Biblical account of
Exodus and Conquest with the story of king Keret is cautiously advanced.
SJOT 22/2 (2008) 253274

296 L. Daniel Hawk, Conquest Reconfigured: Recasting Warfare in the

Redaction of Joshua
As L.G. Stone (Ethical and apologetic tendencies in the redaction of the book of Joshua,
CBQ 55, 1991, 2535) has pointed out, the holy war tradition echoed in Joshua 212 was

71
 mitigated during the redactional process that shaped the present form of the text. Pursuing
this line of analysis, Hawk comes up with further evidence for the same phenomenon.
Canaanite kings, rather than the Canaanites as such, are considered the enemies, while
the Canaanite population is increasingly humanized. Thus the redactional process reveals
a profound ambivalence about Israels traditions of conquest.
Symposium Series 42; Brad E. Kille et al. (eds.), Writing and Reading War; Society of Biblical
Literature, Atlanta, Ga. (2008) 145160 (BL)

297 tienne Nodet, De Josu Jsus, via Qumrn et le pain quotidien

After crossing the Jordan river and renewing the Covenant, Joshua celebrated Passover at
Gilgal; then the manna ceased and the Israelites began to eat the produce of the Promised
Land ( Jos 5,212). This narrative provides a literary pattern for the entrance into the
divine world, on earth or in heaven. It helps explain the strange position of the Qumran
site as an Essene settlement, the crowds around John the Baptizer in the wilderness, and
Jesus public life, from the Jordan to the Last Supper, which concentrates all the features
of Joshuas Passover, including his very name Iesous God saves.
RB 114/2 (2007) 208236

298 Hanna Bartfeld, Different Pictures Have Been Integrated Into the Nar-
rative of the Conquest of Jericho (Hebr., Engl. summary)
Examination of the primary compositional layer presents two different traditions. One
tradition implies that Jericho was conquered through the heroic efforts of Joshua and the
Israelites, aided by their god who commanded their trust ( Josh. 5:1315; 6:23a, 5abce,
7, 20cef, 2223). According to the second tradition (6:1, 6a, 1012a, 14acd, 15ab, 16acd,
17ab, 1920abef, 21, 25, 26) the walls of Jericho fell miraculously, and the Israelites entered
the town, put it to the ban and burned it. Both traditions are concluded in this paper as
being pre-Deuteronomistic. Later, a Deuteronomistic author-editor combined pieces of
the two traditions, added characteristic idiom of his own (procession of priests carrying
the ark), and thus produced a continuous story describing the conquest of Jericho.
Beit Mikra 53/2 (2008) 2756.6*7*

299 Hanna Bartfeld, Uncovering the Latest Stratum Added to the Composi-
tion Describing the Conquest of Jericho ( Jos. 6) by Text Critical Research
(Hebr., Engl. summary)
This examination centres on a primary issue in biblical research: the importance of text
critical research and its contribution to literary critical examination of compositions. The
textual analysis concentrates on disclosing the latest stratum (hypertext) added to the compo-
sition describing the conquest of Jericho (hypotext) in Jos. 6. In the article, it is shown that
there are two distinct editions of the hypertext based upon different theological conceptions
of the interrelation between divine and human actions. Since separate revisions appear
in two textual witnesses, it seems likely that they represent two editions of the hypertext,
one of which was composed by the scribes of the MT, and the other composed by the
scribes of the Hebrew Vorlage of the LXX, or by the translators themselves.
Beit Mikra 53/1 (2008) 530.5*6*

300 Douglas Petrovich, The Dating of Hazors Destruction in Joshua 11

by way of Biblical, Archaeological, and Epigraphical Evidence
Petrovich argues with B.G. Wood (cf. JETS 48/3, 2005, 475489; IRBS 52:1687) that the
simple (and biblical) solution is that Joshua destroyed an earlier city at Hazor in ca. 1400
BC, while Deborah and Barak administered the coup de grace in ca. 1230 BC (511).
For Petrovich the biblical narrative matches perfectly with the archaeological evidence.

72
 This conclusion supports the early-exodus position, and thus the literal interpretation of
numbers such as 480th in 1 Kgs 6:1.
JETS 51/3 (2008) 489512 (BF)

301 Adrian Schenker, Altar oder Altarmodell? Textgeschichte von Jos

22,934
Die lteste griechische bersetzung, deren Textform in der Vetus Latina zwar nicht
ganz fehlerfrei, aber im Wesentlichen intakt erhalten ist, bewahrt in V. 10, 19 und 2629
eine ursprnglichere Textgestalt als der hebrische Text und die Septuaginta. In der
ursprnglichen Erzhlung (Vetus Latina) bauten Ruben, Gad und Halb-Manasse einen
richtigen Altar, nicht ein Modell oder eine Nachbildung des einzig legitimen Altars von
Schilo.
BEThL 224; Hans Ausloos et al. (eds.), Florilegium Lovaniense; Peeters, Leuven (2008) 417425 (BL)

302 Galy Dinuur, The Design of the Dialogue in the Story of the Altar of
the Two-and-a-Half Tribes ( Joshua 22:934) (Hebr., Engl. summary)
The narrative Joshua 22:934 was formed in a tight chiastic structure with a judicial dia-
logue in its centre. The exposure of this structure shows that there is a strong connection
between the aesthetic and ideological aspects that is, the storys design is a significant
device to elevate its message. The chiastic structure tightens the connection between the
parts of the story, and highlights the contrast between its beginning and ending. The
scene of the negotiations, which constitutes the core and the bulk of the narrative, is also
chiastic the speech of the eastern tribes is in the centre (verses 1520, 3031). Examin-
ing the chiasmus within a chiasmus, it becomes evident that the heart of the story is the
speech of the eastern tribes, which is twice as long as the other two parts combined, and
concerns the social-religious renewal represented in this story.
Beit Mikra 53/2 (2008) 89122.9*

303 Yair Zakovitch, And the Lord sent Moses and Aaron
Four references in the Bible mention Moses and Aaron together as being sent by God:
Josh 24:5; 1 Sam 12:8; Mic 6:4; Ps 105:26. In each case, a close reading suggests that the
two names were added by an editor.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 191199 (BL)

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

73
 for sure and what cannot be known. This is one of the finest commentaries a German
exegete has produced in recent years.
Herders theologischer Kommentar zum Alten Testament; Verlag Herder, Freiburg (2009) 1896 (BL)

305 Serge Frolov, Rethinking Judges

The recent tendency to read the canonical Book of Judges as an integral and relatively
self-contained composition is unwarranted. The text within its boundaries is not a literary
entity of any kind but rather a combination of three major components: the conquest
account in 1:126, which belongs with what we know as the Book of Joshua; the sequence
of apostasy-oppression-repentance-deliverance cycles in Judg 3:721:25, which extends at
least through 1 Samuel 7; and the introduction to the latter in Judg 1:273:6.
CBQ 71/1 (2009) 2441

306 Moshe Garsiel, Puns on Names as a Literary Device in the Book of

Judges (Hebr., Engl. summary)
Using puns in names is a common device in biblical narratives. Sometimes the puns are no
more than alliteration. In other instances names may contain references to physical traits or
they refer to the fate of the names bearer. In this paper many personal and place names
in the Book of Judges are discussed, such as Deborah, Jair, Samson, Gideon, Eglon, Ehud,
Sisera, Gaal, Jephtah, Gershom, Kir-Moab, Harosheth hagoyim, Mizpah, and Eshtaol.
The puns that are attached to these names indicate that the author of Judges was great
master of this literary device. While some of the names may have been chosen for their
symbolic qualities, others are known from different biblical and extra-biblical sources. The
author of Judges thus has exerted himself to handle the material in such a way as to sug-
gest links between the names of the characters and the events of the plot.
Beit Mikra 53/1 (2008) 5982.8*9*

307 Erasmus Ga, Zur Ehud-Tradition in historisch-topographischer Hinsicht

Die hier prsentierte Zusammenschau des literarischen und archologischen Befundes zeigt,
dass die in den arbt M b (Land am Ostufer Jordans nordstlich des Toten Meeres) und
darber hinaus spielende Erzhlung um Ehud und Eglon (Ri 3,1230) erst ab dem 8. Jh.
v. Chr. entstehen konnte, da vorher vermutlich keine Moabiter dort gesiedelt haben und
nachher die Ammoniter dieses Gebiet beherrschten. Damit wre ein terminus post quem
fr die Entstehung bzw. Abfassung der Ehud-Tradition in ihrer jetzigen Form gegeben,
was natrlich nicht ausschliet, dass die zugrunde liegende Tradition selbst viel lter sein
kann. Darber hinaus knnen die Ergebnisse dieser Untersuchung auch fr die Jiftach-
Erzhlung, die von einem Konflikt mit den Ammonitern nordstlich des Toten Meeres
berichtet, fruchtbar gemacht werden, deren Verschriftung vor dem Hintergrund dieser
Untersuchung erst im 7. Jh. v. Chr. denkbar ist.
ZDPV 124/1 (2008) 3850

308 Heinz-Dieter Neef, Eglon als Klbermann? Exegetische Beobachtungen

zu Jdc 3:1230
This essay argues against the idea that King Eglon in Judges 3:1230 should be understood
in a negative light in the sense of a Klbermann. Such an interpretation is inherent
neither in the kings name nor in the story itself. The story of Ehud and Eglon is fun-
damentally a hero saga, which portrays the successful assassination of the overpowering
king of the Moabites, Eglon, by the seemingly powerless and chanceless Judge Ehud. The
story leaves Yahweh unnamed, but behind the allusion to the miracle that no evidence of
the murder was left behind, lies a hidden allusion to the works of Yahweh for the sake
of Ehud and Israel.
VT 59/2 (2009) 284294

74
309 Andr Wnin, Le point de vue racont, une catgorie utile pour
tudier les rcits bibliques? Lexemple du meurtre dgln par hud ( Jdc
3,1526a)
This article is a narrative study of the first scene of the story of Ehud in Judg 3,1526a.
It examines especially the handling of the point of view in the narrative. Adopting the
point of view of this or that character and deliberately playing on it to present different
aspects of the story makes it possible to create particular effects (secret and mystery, wonder,
suspense, irony, humour and satire) which contribute to the aim of the story as well as the
pleasure of the reader. The analysis is based on the distinctions employed by the French
linguist Alain Rabatel concerning the source of the point of view (or focalisateur). He
distinguishes three different points of view which can be identified with help of linguistic
markers: asserted (direct discourse), represented (second level of the narrative) and narrated (the
narration, as objective as possible, of the subjective perception of a character). Special
attention is devoted here to the narrated point of view.
ZAW 120/1 (2008) 1427

310 Tyler Mayfield, The Accounts of Deborah ( Judges 45) in Recent

Research
Within the book of Judges, the figure of Deborah receives exceptional treatment in that her
actions are presented first in a narrative, comprising chapter four, then in a poem, chapter
five. Read together or separately, these chapters elicit scholarly interpretations aplenty.
This article surveys recent research on the accounts of Deborah since 1990 by dividing
the discussion into three sections: the two accounts as a single unit, Judges 4 alone, and
Judges 5 alone. The first section discusses the function of these chapters within the book
and their relationship with each other. The second section further subdivides according to
the narrative elements of character or event, while the third sections divisions are based
on common scholarly concerns like genre, dating, and structure.
CBR 7/3 (2009) 306335

311 Charles L. Echols, Tell Me, O Muse. The Song of Deborah ( Judges 5)
in the Light of Heroic Poetry
The original form of Judges 5, a secular poem celebrating human heroes, dates from close
to the victory that it celebrates (ca. 1150 BCE); later, it was given a liturgical (religious)
frame by the addition of v. 25 and the words brkw yhwh in v. 9c. The song of Deborah
bears a close resemblance to panegyric, and it may be called a victory song. Perhaps
the best label to be used is heroic victory song. A convincing piece of scholarship
that refrains from speculation (such as a post-exilic dating and multiple revisions of the
original text).
LHBOTS 487; T & T Clark International, London (2008) XIII/1241 (BL)

312 Vince Endris, Yahweh versus Baal: A Narrative-Critical Reading of the

Gideon/Abimelech Narrative
The story of Gideon and his son Abimelech (Ri 6 9) lies at the centre of the book of
Judges. This article offers a reading of this narrative that lends a clearer understanding
of the book as a whole. Gideon and Abimelech are seen as human representatives of
Yahweh and Baal. In this way, the narrative is seen as a fight between the two gods for
Israels fidelity. Yahweh defeats Baal, yet the Israelites still reject Yahweh and turn to the
defeated god. After this, Yahwehs activity with the Israelites is less frequent and more
ambiguous. The text suggests that Israels problems with fidelity will be solved once a
human representative of Yahweh sits on the throne of Israel.
JSOT 33/2 (2008) 173195

75
313 John A. Beck, Gideon, Dew, and the Narrative-Geographical Shaping of
Judges 6:3340
By treating the narrative in Judges 6 as a literary whole and by careful inquiry into the
use of geography within the story, narrative-geographical analysis explains why Gideon
requests for a manipulation of dewfall as a sign of Gods presence. The crisis that lies
at the heart of the first three scenes of this narrative concerns Israels divided loyalty,
offering both Jahveh and Baal a seat on the divine throne. The manipulation of dew is a
powerful way for the real deity to stand up and be counted since both Baal and Jahveh
had claimed the right to provide this moisture so critical to survival in the land. On a
threshing floor before the soldiers of Israel god uses the manipulation of dew to confirm
his power and presence at the expense of Baal.
BS 165/1 (2008) 2838

314 Katie M. Heffelfinger, My Father is King: Chiefly Politics and the

Rise and Fall of Abimelech
This study argues that the complex secondary chieftainship model recently articulated
by Robert D. Miller (IRBS 52:1688) offers explanatory power for understanding several
inconsistencies in the Abimelech narrative of Judges 8 and 9. The complex secondary
chieftainship model is briefly sketched and applied to four logical gaps in Abimelechs
story. These gaps are (1) the contradiction between Gideons refusal of hereditary kingship
and the assumption by all of the characters that one of Gideons sons would rule after
him, (2) the appeal Abimelech makes to the best interests of the lords of Shechem, (3)
the storys treatment of the raiding done by the lords of Shechem as a personal offence
against Abimelech, and (4) the reason for Abimelechs unmotivated attack on Thebez.
JSOT 33/3 (2009) 277292

315 Dieter Bhler, Jiftach und die Tora. Eine intertextuelle Auslegung von
Ri 10,612,7
The story of Jephtah is a conscious re-telling of Numbers 2022. If this hypothesis is
granted, it is clear that the passage can only be read intertextually, i.e. in the light of
Numbers 2022. In terms of this interpretation, Jephaths daughter is a symbol for Israel,
and the human sacrifice the sacrifice of the daughter (= Israel) stands for Israels decline,
for which Israels leaders are responsible.
sterreichische Biblische Studien 34; Peter Lang Verlag, Bern (2008) 1414

316 Erasmus Gass, Simson und die Philister Historische und archologische
Rckfragen
This article evaluates the archaeological record of the Northern Shephelah in search for
possible dating of the Samson story in Jdg 1316. The historical reconstruction of the
political and economic conditions of the 7th century BCE presents the motivation for
the biblical hatred of the Philistines, while the archaeological findings at certain places in
the Samson story define the terminus post quem for the writing of this narrative. The sharp
contrast of the Philistines as opponents of Judah and the inhabitants of the Shephelah is
conceivable only beginning in the 7th century BCE. Such antagonism is excluded for the
Iron Age IIIA due to the marginal settlement in the Shephelah.
RB 114/3 (2007) 372402

317 D. Luciani, Samson: 1amour rend aveugle

This short note makes a suggestion to solve the question why Samson doesnt see Delilah
and why she is the only woman named in Judges 1316.
VT 59/2 (2009) 323326

76
318 Brent A. Strawn, kpr ryt in Judges 14:5
Data culled from the Hebrew Bible (e.g., Ezek 19:199) and, especially, zoology casts
light on the odd construct phrase in Judg 14:5, kpr ryt. The phrase, which may even
be a compound word, is best understood as designating a nomadic subadult lion. This
makes good sense of a number of details in the narrative, including the lions location in
the vineyards of Timnah and its aggressive behaviour. It also underscores still further the
astonishing nature of Samsons victory over precisely this kind of lion.
VT 59/1 (2009) 150158

319 Shalom M. Paul, Plowing with a Heifer in Judges 14:18: Tracing a

Sexual Metaphor
To plow serves as a metaphor for sexual coition. It is attested as far back as Sumerian
times.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
163167 (BL)

320 D.G. Lawrie, Figuring it and Figuring it out: The Historical Imagination
at Work in and on Judges 1921
In this paper, Judges 1921 is used to illustrate the role of imagination in historical
accounts and historical study. Historical accounts, being linguistic representations of the
past, necessarily use figuration, but in assessing the account, the rhetorical critic also
has to figure things out. This requires imagining the scenario in which the account
made sense. The rhetoric of Judges 1921, which is anti-Saulide and pro-monarchic,
suggests that the narrative was loosely based on a historical conflict. This is shown by
comparing the views of Wellhausen and Eissfeldt and by expanding the latter view. The
rhetorical critic has to take both the literary aspects of the text and the historical context
into account even if the conclusion is that the text is fictional. The conclusion that is
reached in this way is never certain, but it is based on reasonable argumentation and is
therefore not mere fantasy.
Scriptura 96 (2007) 425440

321 Henrik Pfeiffer, Sodomie in Gibea. Der kompositionsgeschichtliche Ort

von Jdc 19
Der Grundbestand von Richter 19 bildet vermutlich die lteste literarische Brcke zwi-
schen Volksgeschichte (erzhlt in Exodus bis Josua) und Knigtumsgeschichte (1 Samuel
bis 2 Knige). Im Vorfeld der Entstehung des Knigtums weckt die Erzhlung die
allerschlimmsten Erwartungen fr die sptere Residenz Sauls, verleiht jedoch den Orten
der Knigssalbung und Residenz Davids ein positives Image. Fortan darf der Leser aus
Betlehem nur das Allerbeste erwarten (nmlich David). Von Gibea aber (der Stadt Sauls)
wei er, dass diese Stadt nicht besser ist als Sodom.
BZAW 400; Anselm C. Hagedorn et al. (Hg.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 267289 (BL)

322 Anke Eversmann, Gottesbefragung und Bruderkrieg in Ri 20

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

77
 wird dargestellt, wie sich die Intensitt der Dialoge von der ersten bis zur letzten Gottes-
befragung auf Seiten der Erzhlstimme, der Israeliten und Gottes selbst steigert.
BN 136 (2008) 1730

323 Georg Hentschel et al., Der Bruderkrieg zwischen Israel und Benjamin
(Ri 20)
The story about Israelites war against their brother Benjamin ( Judg 20) is told from Israels
perspective. Benjamin almost does not get a word in edgeways. However, the fight against
Benjamin is only then successful, when the Israelites show confidence in God by weeping,
fasting and making sacrifices. Conspicuous repetitions and syntactical disturbances point
to a thorough revision. If one pays attention to the distinction of names sons of Israel
and man of Israel and to the differences in structure and strategy, dates and times,
numbers and theology, then the second account of the last fighting (20,36c47) turns out
to be a part of an independent tradition. A younger narrator added to this old narrative,
that the sons of Israel learned to inquire of God after two setbacks, and God helped
them to defeat Benjamin, their brother. The contribution of the deuteronomistic and
priestly redactions is relatively small.
Bib. 89/1 (2008) 1738

Ruth
324 Neil Glover, Your People, My People: An Exploration of Ethnicity in
Ruth
This article reviews competing theories of ethnic identity to suggest different points in the
book of Ruth at which Ruth the Moabite may become an Israelite. Close reading of the
text favours the suggestion that Ruth enters the Israelite ethnie upon her acceptance by
the Bethlehem community in ch. 4. This concept accords with a Constructivist vision
of ethnic identity, where biological descent is not always necessary for ethnic belonging.
Though the ethnic vision of Ruth is often supposed to contrast with that in Ezra/Nehe-
miah, the nuances of ethnological theory suggest a greater congruence between these two
texts. The conclusion identifies some advantages and dangers of employing anthropological
theory in biblical studies.
JSOT 33/3 (2009) 293313

325 Yitzhak Berger, Ruth and the David-Bathsheba Story: Allusions and
Contrasts
Numerous scholars maintain that the book of Ruth alludes to the Judah Tamar narra-
tive in order to provide a contrasting, wholesome portrait of the ancestry of David. This
study argues that the book also alludes to the related narrative of David and Bathsheba,
casting Davids conduct in that episode as a departure from the favourable qualities of the
bloodline modelled by Ruth and Boaz. The latter half of the book of Ruth contains three
subtle features, each of which bears a unique resemblance to a feature of the Bathsheba
tale; and in all three instances, it is proposed that the author of Ruth seeks to underscore
a contrast between the characters in the two respective stories.
JSOT 33/4 (2009) 433452

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

78
 a prooftext to support same-sex marriage. The book has already been upheld by lesbian
readers of scripture because of the intimate relationship between the protagonists, Ruth
and Naomi, but this paper misreads the text differently. Ruth describes how a mar-
riage made between an Israelite and a Moabite brings about the line of King David, one
of the most important figures in the Bible and the man from whose line the Messiah is
expected to come. The biblical law, however, is unequivocal: Moabites are not permitted
to enter into the community of Israel. Juxtaposing the levitical laws (ostensibly) prohibit-
ing homosexuality with those banning Moabites from Israel, this paper argues that the
religious left could hold up the book of Ruth as a biblical model for allowing marriage
that seems explicitly forbidden by biblical law.
BI 16/5 (2008) 442475

327 Carsten Ziegert, Das Buch Ruth in der Septuaginta als Modell fr eine
integrative bersetzungstechnik
The Greek version of Ruth is, generally speaking, a literal translation. Even the style of
the Hebrew original has been replicated as the translation brings out various Semitic
archaisms. The quality of style, poor from a Greek point of view, aims at reproducing
a special Hebrew local colour. This special style is avoided, however, if intelligibility is at
stake. In that case, the translator reverts to a communicative translation technique. Hence,
the Greek version of Ruth integrates elements of a communicative translation into an
otherwise literal translation. Considering the findings of functional translation theory, this
apparent caprice should be seen as a focused and innovative translation technique which
might be described as integrative.
Bib. 89/2 (2008) 221251

328 Elvira Martn-Contreras, Masoretic and Rabbinic Lights on the Word

hb, Ruth 3:15 jhb or bw?
A new definition concerning the morphological analysis of hb in Ruth 3:15 is done here
while taking into the account the rabbinic and masoretic evidence. This definition is based
on relevant information on the spelling and gender of the word that has been ignored
in the explanation commonly given to it. According to the evidence, the word should be
connected to the root bw and understood as feminine, in spite of its masculine form.
VT 59/2 (2009) 257265

Samuel: general 1 Samuel 2 Samuel

329 David G. Firth, 1 & 2 Samuel
Firth believes that 1 and 2 Samuel was compiled, on the basis of earlier sources, around
700 BCE, in the time of King Hezekiah. He identifies the reign of God, mediated through
kings and prophets, as the central subject of 1 and 2 Samuel. Each section is presented
in the following format: translation, notes on the text, form and structure, comment,
explanation (= final interpretation). Scholarly work is frequently referred to and listed in
a bibliographical appendix.
Apollos Old Testament Commentary; Apollos/Intervarsity Press, Nottingham (2009) 1614

330 Klaus-Peter Adam, Law and Narrative. The Narratives of Saul and David
Understood Within the Framework of a Legal Discussion on Homicide
Law (Ex 21:1214)
This case study of homicide laws and the characters of David, Saul and Joab (1 Sam
161 Kings 2) suggests an interrelatedness between legal and narrative material. First, the
narratives present the characters involved in a kinship relation, and, at the same time in an
inter-state relationship between Israel and Judah represented by Saul and David. Secondly,

79
 the narratives interest is in a judicial assessment of homicide. The relation between nar-
rative and abstract legal norms is comparable to a drama and a scene in the background.
The legal discourse on homicide is told before the backdrop of the norms reflected in
Ex 21:12 and 1314. The actors agenda and the formation of the characters open up a
legal discussion about homicide, transforming the actors into paradigmatic figures within
an ongoing judicial discourse about blood guilt, inadvertence and revenge.
ZABR 14 (2008) 311335

331 Hermann Michael Niemann, David gegen Goliat. Waren Philister und
Israeliten Erzfeinde?
Die tendenzielle Beschreibung des Verhltnisses von Philistern und Israel in 1 Sam 4 bis
2 Sam 5 als Dauerkrieg, den David mit Gottes Hilfe endgltig beendet, ist ein Element
davidisch-judischer Theologie. Historisch ist das Verhltnis nicht so holzschnittartig ent-
lang ethnischer Linien verlaufen. Das Nebeneinander von reichen Kstenbewohnern und
rmeren Berglandbauern war strukturell bedingt und weitgehend als normal akzeptiert.
Die biblischen Texte zeichnen ethnische und wirtschaftliche Differenzen und Gegnerschaft
zwischen Israel, Juda einerseits und den Philistern andererseits viel schrfer als dies im
Alltag in der historischen Realitt sehr wahrscheinlich der Fall war. Die Kontrastierung
geschah freilich nicht zufllig in Zeiten, als das Selbstwertgefhl der Juder durch politischen
Niedergang, Zerstreuung und Machtlosigkeit Schaden genommen hatte.
WUB 49 (2008) 3439

332 Casper J. Labuschagne, The Divine Title ill, The High One, in the
Song of Hannah
Staying close to MT, the problematic lw in 1 Sam. ii 10 should be read ill, a synonym
of ljn. This particular form of the epithet was deliberately chosen to pun upon the
name Eli.
VT 58/45 (2008) 644649

333 Stephen Pisano, The Prophecy against the House of Eli (1 Sam 2,2736)
In its first (hypothetically reconstructed) form, this oracle was concerned only with the
condemnation of Elis sons for their treatment of the sacrifices, as well as the condemna-
tion of Eli for being too lenient toward them. The remnants of this oracle can be found
in 2:29.3132.34.
J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009)
97124 (BL)

334 Aren M. Maeir, Did Captured Ark afflict Philistines with E.D.?
Biblical scholars have long puzzled over the exact nature of the embarrassing ailment that
caused the Philistines to return the Ark of the Covenant to the Israelites after capturing
it in the battle of Ebenezer (1 Sam 56). For centuries, the painful affliction suffered by
the Philistines (Hebrew, opalim) has been translated as hemorrhoids, but in the face of
mounting archaeological evidence this paper argues that the opalim with which the Philis-
tines were afflicted involved penises rather than hemorrhoids, while it is still not clear what
the nature of the affliction of the Philistine membra virile was. In her note Of Philistines
and Phalluses (BAR 34/6, 2008, 34.82) M.J. Winn Leith supports the authors idea giving
some more examples of the importance of phallus-imageries in the Bible.
BAR 34/3 (2008) 4651

80
335 Jonathan Jacobs, The Role of the Secondary Characters in the Story of
the Anointing of Saul (I Samuel ixx)
This article investigates the roles of the secondary characters in the story of the anoint-
ing of Saul as king (I Sam. ixx). This story contains more than the usual number of
secondary characters in a biblical narrative, with some of them playing strange or unusual
roles. Through literary analysis of the storys structure and its key words, it becomes clear
that the secondary characters play a central role in the story. The hidden message of the
story, arising from the chiastic structure of this unit, the moulding of the main character,
and the moulding of the secondary characters surrounding him, is that the king of Israel
does not come to be chosen by chance; his selection is guided by God. This message is
important for the reader, but the development of the story shows that Saul himself learns
the same lesson over the course of the events.
VT 58/45 (2008) 495509

336 Caroline Nolan, The Rejection of Israels First King

The rejection of King Saul seems somewhat unjust. After exterminating the Amalekite
enemies and capturing their king, Agag, Saul is demoted from being king of Israel. A
study of the background to the battle, the battle itself, and the aftermath of it, in the
textual unit 1 Sam 15:19, with particular reference to the literary-critical problem in
1 Sam 15:89, can provide the key to understanding why Saul was rejected.
IThQ 73/34 (2008) 355368

337 Peter Bauck, 1 Samuel 19: David and the Teraphim: jhwh m dwd and the
Emplotted Narrative
This article interprets the use of teraphim in 1 Sam 19,13 through a historiographical
lens. A close reading of 1 Sam 1319 reveals Sauls doomed kingship (a lack of Gods
presence) and Gods continual presence with David. Drawing on Hayden Whites histo-
riography, archaeological material, and textual sources, one can see how the teraphim
functions as part of the emplotted (arranged) narrative of David and Saul, emphasizing
the leitmotiv jhwh m dwd that runs through Davids rise and Sauls decline. The author
of the 1 Sam 19 arranged the narrative vis--vis David and Saul in such a way that her
or his audience would understand.
SJOT 22/2 (2008) 212236

338 W. Randall Garr, Necromancy and 1 Samuel 19:22

The verse in question seems to hint at an oracular consultation.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
2331 (BL)

339 Jrg Hutzli, Saul als Feind Jhwhs, David als Verehrer Jhwhs. Zum
schriftgelehrten und polemischen Character von 1 Sam 22,623
The massacre of Nob, told in 1 Sam 22:623, does not seem to play any role at all in the
rest of the story of Saul. Thus this must be seen as an isolated passage within the Saul
narrative, in fact as an addition dating from the late Persian or Hellenistic periods and
reflecting the conflicts between Judah and Edom in this era.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 185208 (BL)

81
340 Ina Willi-Plein, Abigajil und die Kunst der Rede. Zum Informationsgehalt
der wrtlichen Reden in der Davidsgeschichte
The analysis of the art of speaking in 1 Sam 25 leads to the conclusion that the ability
to communicate is a vital feature in the portrait of Abigail.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 417432 (BL)

341 Klaus-Peter Adam, Nocturnal Intrusions and Divine Interventions on

Behalf of Judah: Davids Wisdom and Sauls Tragedy in 1 Samuel 26
A literary strand of narratives about Saul in 1 Samuel emerged in a process of rewriting
Israelite-Judean history. 1 Sam 26* and a number of other episodes (1 Sam 10:8; 10:1727;
13:7a13a; 14:2446; parts of 1 Sam 9; 1 Sam 16:113; 16:1423; 17*; 1 Sam 28*, 31*;
2 Sam 1*) present the first Israelite king as a figure that was informed by Greek tragic
heroism. More specifically, the themes and the formation of the characters in the story
of Davids nocturnal intrusion in 1 Samuel 26 are set side by side with the post-classi-
cal drama Rhesus. 1 Sam 26 is understood as a narrative comment on Sauls destiny in
prophetic tradition. Sauls tragic heroism is described with skl to act foolishly in 1 Sam
26:21b. Also, Qohelets royal travesty in Eccl 1:122:26 alludes to this notion of Saul as
a tragic king who acts foolishly (skl). He is contrasted with his glorious opponent David
who succeeds (kl) in all his endeavours.
VT 59/1 (2009) 133

342 Robert Couffignal, Le Roi, le Prophte et la ncromancienne. Inter-

prtation du chapitre 28 du Premier Livre de Samuel
Interprtation here means the quest for a hidden meaning that belongs to the realm
of the unconscious. The story presents the relationships between the members of a
family: the son, Saul, who is guilty of attacking his symbolic father, Samuel, and behind
him Yahweh, the supreme Father; and the mother, the medium, who feels compassion
towards her son. The narrative sequence passes through states which resemble psychologi-
cal processes: a state of persecution, when the Father recalls the faults of the king and
declares his punishment; a state of depression, when the poor traumatised man sinks into
distress; and finally a state of restoration, due to the hospitable assistance of the woman.
Thus the fantasies which are constitutive of the Oedipus complex come in to view: the
murder of the Father, which is implied in the disobedience of Saul; castration, as the
king loses both his throne and his life; and incest, suggested by his close involvement
with the motherly protection of the woman. It is a unique example in the Bible, where
the Oedipus problem is never resolved, of the supreme Father exhibiting the face of the
hostile deity of Greek tragedy.
ZAW 121/1 (2009) 1930

343 Pnina Galpaz-Feller, David and the Messenger Different Ends, Similar
Means in 2 Samuel 1
There are three stories in the Bible where a messenger appears and reports the disasterous
results of a battle: 1 Samuel 4:1217; 2 Samuel 1:116; 18:1932. This article discusses
the story of David and the Amalekite in 2 Samuel 1:116, and compares it to the story
in 1 Samuel 4:1217. The article demonstrates that the Amalekites report to David cre-
ates a complex situation that highlights different motives of the protagonists through their
clothing and their words. The result is a reversal in the balance of power between the
Amalekite messenger and David.
VT 59/2 (2009) 199210

82
344 Elisha Qimron, The Lament of David over Abner
The Masoretic form of 2 Sam 3:3334 does not reflect the original version of the lament.
The text of 4QSam(a) is linguistically sound and in fact preserves an earlier, archaic
Hebrew version that must be deemed authentic.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 143147 (BL)

345 Wolfgang Oswald, Is there a Prohibition to Build a Temple in 2 Samuel 7?

2 Sam 7 separates the issue of temple building from the legitimacy of the Davidic dynasty.
The text seems to be shaped by the requirements of the exilic period. Accordingly, any
political references are carefully avoided.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
8589 (BL)

346 Ronald H. van der Bergh, Deadly Traits: A Narratological Analysis of

Character in 2 Samuel 11
This narratological study takes a closer look at the characters of the ambiguous story of
David, Uriah and Bathsheba. First, different theories of character are discussed to high-
light the nature of narrative character. Special attention is given to the nature of biblical
characters. A combination of these theories is then used to analyse the characters of 2
Samuel 11.
OTE 21/1 (2008) 180192

347 David G. Firth, David and Uriah (With an Occasional Appearance by

Uriahs Wife) Reading and Re-Reading 2 Samuel 11
The interpretation of 2 Samuel 11 has been built around three points: (1) The primacy of
the relationship between David and Bathsheba; (2) Uriahs death as cover-up; (3) Numerous
points of ambiguity in the chapter. This paper explores the narrative from the perspective
of the ambiguities employed, showing that the third point undermines the first two. This
is achieved by drawing on Genettes theory of anachrony which emerges as an important
historiographical feature in Samuel. The text is meant to be read and then re-read as each
anachrony is encountered, thus coming to a clearer understanding of what is meant by
the narrators closing comment.
OTE 21/2 (2008) 310328

348 Ronald H. van der Bergh, A Narratological Analysis of Time in

2 Samuel 11:227a
This article enquires into the role of time in 2 Samuel 11 the story of David, Bathsheba
and Uriah. This is done by first demarcating 2 Samuel 11:227a as a narrative unit and
determining the scenes of the narrative. An analysis of time, on the basis of the narrative
theory of Grard Genette, then follows. It can be clearly seen in this analysis, amongst
other things, that the main theme of this narrative is rather the murder of Uriah than
the adultery of David and Bathsheba.
OTE 21/2 (2008) 498512

349 Steven T. Mann, Youre Fired: An Application of Speech Act Theory

to 2 Samuel 15.2316.14
While the role of speech act theory in studying how words do things in real life continues
to yield insight into the study of language, the theory can also contribute to an under-
standing of the performative nature of words in regard to biblical narrative. In this article

83
 speech act theory is applied to the narrative of 2 Sam. 15:2316:14 in two ways. First,
the speech acts of the characters are analyzed as real speech acts using the categories
presented by John Searle to see how they function within the story. Second, the reality that
these speech acts are in fact parasitic is taken into account, and all speech acts including
those of the narrator are examined for the way they create a literary world that consists
of perlocutionary acts intended to affect a presumed audience.
JSOT 33/3 (2009) 315334

350 Stanley D. Walters, To the Rock (2 Samuel 21:10)

In this article, the author seeks to discern what would be involved in reading the Samuel
narrative in light of the two Isaian passages 51:152:12 and 30:633, interpreting the
words to the rock in 2 Sam 21:10 as if they are an echo of the same words in Isaiah.
The result is that the events of the story become figures of moral and theological ideas
found in the prophetic texts.
CBQ 70/3 (2008) 453464

Kings: general 1 Kings 2 Kings

351 Aarnoud Van Der Deijl, Protest or Propaganda: War in the Old Tes-
tament Book of Kings and in Contemporaneous Ancient Near Eastern
Texts
The author offers a thorough exegetical study of six passages: 1 Kings 12:124; 20; 22:138;
2 Kings 3; 6:87:20; 18:1319:37. The extrabiblical passages analyzed include the Mesha
stela (pp. 304339), the Kilamuwa and Zakkur inscriptions, the annals of Ashurbanipal,
the Cyrus cylinder, and others. The final chapter sums up the results of this comparative
study under the following headings: common Near Eastern background (gods, kings, war),
plot (again: gods, kings, war), actors (great king, vassal, priest, prophet, chroniqueur, exile);
finally, a question is asked: how holy is the war? An important difference between the
Old Testament and the ancient Near Eastern text emerges: in 1 and 2 Kings, Yahwehs
will is communicated by prophets and priests, in most extrabiblical traditions, the role of
mediator is played by the king.
Studia Semitica Neerlandica 51; Leiden (2008) XI/1706 (BL)

352 Robert R. Wilson, How Was the Bible Written? Reflection on Sources
and Authors in the Book of Kings
While it is reasonable to assume that the stories about the prophets Elijah and Elisha
were originally independent but became incorporated into the present text, they were also
shaped by the Deuteronomistic editor. Interestingly, the two prophets receive portrayals
that show characteristic differences; see e.g. W.J. Bergen, Elisha and the End of Prophetism,
Sheffield 1999.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
133143 (BL)

353 Bat-Sheva Brosh, The Contribution of Chronological Displacement to

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

84
 tion is discussed and its impact on the characterisation of Solomon is analysed. Secondly,
comparing the biblical account with Assyrian and Babylonian sources the author uncovers
chronological displacements in the accounts about the king Hiskija and searches for the
narrators goals which were achieved through this changed order in the narrative.
Beit Mikra 53/2 (2008) 526.5*6* (DL)

354 Marvin A. Sweeney, Synchronic and Diachronic Considerations in the

DtrH Portrayal of the Demise of Solomons Kingdom
In 1 Kings 111, a largely laudatory account of King Solomons reign has been heavily
reworked to present a substantial critique of this rule. The redactional placement of ref-
erences to his marriage to the daughter of Pharaoh (1 Kgs 3:1; 7:8; 9:16, 24; 11:1) play
an important role in depicting Solomon as a monarch who betrayed his own national
tradition.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 175189 (BL)

355 Andrs Piquer Otero, An Old Greek Reading Attested in the Sahidic
and Old Latin Fragments of 1 Kgs 1:52. Text-Critical Analysis and Rela-
tionship with the Hebrew Text
This paper examines the evidence on 1 Kgs 1:52 (LXX 3 Kdms 1:52) offered by a Sahidic
Coptic fragment from the Balaizah collection, published by P.E. Kahle (1954, vol. 1, fr.
6A, 314316) and compares its meaningful variants (affecting oath formulae) with the
Greek LXX text-types and with a remarkable Old Latin gloss from Codex Legionensis. The
verse is surveyed both from the perspectives of textual criticism and syntactical analysis
in order to propose a reading from the Old Septuagint lost to the Greek witnesses but
preserved in the Coptic and OL fragments. Then, this reconstructed reading is contextu-
alized via a comparison with the Hebrew text of the verse and with other usages of the
oath formulae affected. Finally, the possibilities of a variant Hebrew Vorlage lying behind
are presented and discussed.
Hen. 30/1 (2008) 8093

356 Pamela Tamarkin Reis, Unspeakable Names: Solomons Tax Collectors

In dem Aufsatz geht es um eine Lakune in 1 Kn 4,719, die in der Forschung vielfltig
diskutiert worden ist. Fnf der zwlf Fronvgte Salomos sind namenlos; nur die Namen
ihrer Vter sind berliefert. Die Leerstelle stimmt berein mit vergleichbaren Tilgungen, die
im AT durch die verrterische Formel der Namenlosigkeit, reduziert auf der Sohn des X,
angezeigt sind. Deshalb wird hier argumentiert, dass der biblische Autor diese fiinf durch
alleinige Auflistung ihrer Vatersnamen tadeln und dem Vergessen anheimstellen will.
ZAW 120/2 (2008) 261266

357 Seul Il Kang, The Molten Sea, or Is It?

Contrary to the conventional rendering of hjm mw q (1 Kgs 7,23), the name of the huge
water basin in the Solomonic Temple, as the Molten Sea, the author suggests that hjm
mw q should be seen as one of the cultic proclamations declared during the New Year
festival and should be translated The Sea has been constrained!
Bib. 89/1 (2008) 101103

358 Juha Pakkala, Jeroboam without Bulls

According to the Book of Kings, Israels gravest transgression was Jeroboams sin (I Reg
12,2633). Contrary to the starting point in previous research, it is probable that the
bulls are a late addition to the passage. Jeroboam was connected with bulls only at a

85
 very late stage in the development of these books. Prior to their addition, Jeroboams sin
only referred to the construction of the temples on the high places. When the bulls are
regarded as an addition, the history writers motives in III Reg become clearer. In the
cultic sense, he is primarily interested in the location of sacrifice. There is also little reason
to try to speculate about a possible bull cult at Bethel or Dan. The whole idea may be a
late literary construct that aimed to increase Jeroboams sin and to ridicule his standing
as a founder of a dynasty in Israel.
ZAW 120/4 (2008) 501525

359 Gunnar Begerau, Elia vom Krit zum Jordan. Eine Untersuchung zur
literarischen Makrostruktur und theologischen Intention der Elia-Ahab-
Erzhlung (1 Kn 16,29 bis 2 Kn 2,25)
The Elijah story forms a structured unity composed of the following sections: 1 Kgs
16:2919:21; 20; 21; 22:151; 1 Kgs 22:522 Kgs 2:52. Bergerau analyses the first and
the last one of these sections in order to determine the thematic structure of the Elijah
story. According to the analysis presented, it is all about Yahwehs battle against Baal (the
deity favoured by Ahab and Jezabel), and both Elijah and Elisha are called to demonstrate
the superiority of Yahweh over Baal. Whereas Elijah stands mainly for divine judgment,
Elisha indicates the possibility of salvation.
Europische Hochschulschriften 23/884; Peter Lang Verlag, Bern (2008) XV/1305 (BL)

360 Winfried Thiel, Essen und Trinken in der Elia- und Elisa-Tradition
Eating and drinking are major motifs in the stories about the prophets Elijah and Elisha
(1 Kings 172 Kings 13). Reference is made to the article Eating and drinking in the Old
Testament in the Anchor Bible Dictionary II (1992), 250254.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 375388 (BL)

361 Frances Flannery, Go back the way you came: An Internal Textual
Critique of Elijahs Violence in 1 Kings 1819
The Deuteronomist celebrates violent Elija, who is always prepared to kill his opponents.
A later Deuteronomistic editor, however, introduces the figure of Obedyahu who hides in
a cave and thereby rescues the life of one hundred prophets (1 Kgs 18:315). The editor
belongs to those who had come to the conclusion that the violent reforms of kings Jehu
and Josiah had not saved Israel and Judah from defeat.
Symposium Series 42; Brad E. Kelle et al. (eds.), Writing and Reading War; Society of Biblical Literature,
Atlanta, Ga. (2008) 161173 (BL)

362 Jeremy Schipper, From Petition to Parable: The Prophets Use of Genre
in 1 Kings 20:3842
Unlike the Mesad Hashavyahu inscription, the petitionary narrative in 1 Kgs 20:3940
does not represent the actual petition of an oppressed person. Rather, the story in 1 Kings
20 uses the petition as a recognizable form of address for the purposes of narrative art.
As such, the prophets petition does not function simply to provide relief of the soldiers
oppressive circumstances. Rather, in the context of 1 Kings 20, the prophets use of a
petition serves his goal of exposing Ahabs lack of discernment and bringing judgement
upon him. It invites a comparison with Ahabs earlier encounter with Ben-Hadads mes-
sengers, since both encounters contain pleas for mercy. It frames the prophets encounter
with Ahab as a test of the kings mercy and discernment. In the larger context of the Book
of Kings, the petitionary narratives serve as the texts goal of royal characterization.
CBQ 71/2 (2009) 264274

86
363 Nadav Naaman, Naboths Vineyard and Foundation of Jezreel
This article examines the possible historical background of the story of Naboths vine-
yard. It opens with a methodological introduction to the problem of the historicity of
prophetic stories, which is followed by a short analysis of the storys date, its literary
structure and plot. The results of the excavations at Tel Jezreel are compared with the
biblical description and archaeological evidence of the foundation of Samaria. In light of
the archaeological and textual analysis and some extra-biblical sources, it is suggested that
the story takes place in Jezreel and refers to the time when Ahab was planning to build
a new royal centre in the place and negotiated with the local inhabitants about purchas-
ing their lands. The article compares the different descriptions of Naboths murder in
1 Kings 21 and 2 Kgs 9.2526, and makes clear distinction between the original historical
episode and the literary and ideological details that were added by the author in order to
fill the gaps and elaborate the plot.
JSOT 33/2 (2008) 197218

364 Ariel lvarez Valds, Cul fue el Pecado de la Reina Jezabel?

Die Erzhlung von Nabots Weinberg ist eine Novelle, die auf einer historischen Begebenheit
basiert, die sich unter Knig Joram ereignet hat (vgl. dazu 2 Kn 9,2126). Die erzhlten
Ereignisse wurden in die Regierungszeit Ahabs verlegt und die Knigin Isebel wurde als
Intrigantin dargestellt, um zu veranschaulichen, welche Gefahr von Eheschlieungen mit
Frauen aus Nachbarvlkern ausgehen kann.
QOL 48 (2008) 314 (SP)

365 Andr Lemaire, A Forgotten Cultic Reform? 2 Kings 3:2b

This passage may refer to a limited cultic reform the removal of a Baal stela under-
taken by Jehoram.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
4349 (BL)

366 Georg Steins, Aus der Flle . . . Vom Essen, briglassen und Verstehen
2 Kn 4
Das Brotwunder von 2 Kn 4,4244 wird hier als ein Schssel zum Verstndnis der Wunder
in der Bibel verwendet. Das wichtigste Moment der Erzhlung ist in ihrer sprachlichen
Kargheit und Reduzierung auf das Wesentliche zu finden. Von der Randbemerkung, dass
noch brig gelassen werde, erschliet sich demnach der Perspektivwechsel der Wunder-
geschichte vom Realismus des Sparens und Zuteilens zu einem Geben und Leben aus
Gottes Flle.
BiLi 81/4 (2008) 238241 (CB)

367 Karin Schpflin, Naaman. Seine Heilung und Bekehrung im Alten und
im Neuen Testament
2 Kn 5 bildet eine auergewhnliche Wunderheilung im AT, weil sie durch ein anweisendes
Gotteswort ins Werk gesetzt wird, und zwar unter der Voraussetzung, dass der auslndische
Kranke diesem Wort Wirkung zutraut und dementsprechend handelt. So wird die Kombi-
nation von Heilung und Bekehrung mglich. Im NT werden Elisa und Naaman zwar nur in
Luk 4 explizit erwhnt, doch profilieren die synoptischen Evangelien mehrmals die Gestalt
Jesu in ihrer gttlichen Vollmacht durch implizite Anspielungen auf die Naamangeschichte.
Die Taufe des thiopischen Kmmerers in Apg 8 weist charakteristische Gemeinsamkeiten
und Unterschiede zur Naamanerzhlung als Bekehrungsgeschichte auf.
BN 141 (2009) 3556

87
368 Laura M. Zucconi, Aramean Skin Care: A New Perspective on Naamans
Leprosy
In 2 Kgs 5:119, two methods of healing are combined: the medicinal bath and the
miraculous cure that does not generally entail the use of medical measures. The story
also highlights a specific feature of Israelite Yahwism: the prophet, but not the king, is
able to cure from illness.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
169177 (BL)

369 Ernst Wrthwein, Die Revolution Jehus. Die Jehu-Erzhlung in altisra-

elitischer und deuteronomistischer Sicht
In der Jehu-Erzhlung (2 Kn 8,2810,17) sind zwei Fassungen zu unterscheiden. Aus
der ersten, lteren, lsst sich die nordisraelitische Sicht der Jehu-Revolution ablesen. Die hin-
ter ihr stehenden Kreise werden mit denen verwandt sein, die auch sonst eine kritische
Sicht des Knigtums, sei es Ahabs oder anderer, vertreten haben. Die zweite, jngere,
Fassung gibt dann die dtr. (und sptere) Deutung des Vorgehens Jehus wieder. Man geht
in die Irre, wenn man beide Fassungen in Geschichte umzusetzen versucht und Jehu aus
religisen Grnden seine Revolution beginnen lsst, die sich dann zu einer grausamen
Machtergreifung ausgeweitet htte. In Wirklichkeit sind die beiden Sichten kontrr. Die
lteren Szenen haben in Jehu den grausamen, piettlosen Usurpator gesehen, die dtr.
(und spteren) Deutungen aber machen Jehu zu einem Werkzeug, das den Willen Jahwes
zur Verwirklichung bringt.
ZAW 120/1 (2008) 2848

370 Walter Brueggemann, Stereotype and Nuance: The Dynasty of Jehu

This study of divine engagement with the house of Jehu is proposed as a refinement of
and addendum to Gerhard von Rads classic and defining study of the Deuteronomistic
theology of the Books of Kings. Although the primary thesis of von Rads characteriza-
tion is accepted, the textual analysis offered in this paper suggests that von Rads bold and
insightful characterization does not adequately account for all that is offered at the interface
of history and theology in this narrative text. For the stereotypical judgments concerning
the northern kings, it is clear that theological history or historical theology must allow
for nuance in order to make allowance for Yhwhs several shows of forbearance, generosity,
and compassion to subjects well outside the scope of Judah. Thus, Jehu did well with
reference to the prophetic word (2 Kgs 10:30), and Yhwh continued to be engaged on
behalf of his dynasty, albeit for a limited scope of four generations (2 Kgs 915).
CBQ 70/1 (2008) 1628

371 Shuichi Hasegawa, Historical Reality vs. Theological Message: Deuter-

onomists Insertions in 2 Kgs 9:2728
This article demonstrates that the Deuteronomist, by inserting Megiddo and Ibleam
in 2 Kgs 9:2728, gave priority to his theological message over the historical reality, and
that a historian therefore must consider theological implications of toponyms when recon-
structing a historical event solely based on a description in the Book of Kings.
AJBI 32 (2006) 514

372 Peter Dubovsk, Assyrian downfall through Isaiahs eyes (2 Kings 1523):
the historiography of representation
In this article the author compares Assyrian expansion as presented in the Bible with that
presented in the Assyrian sources. Then he points out the problems of the historical events
presented in the Bible. Combining these problems with the results of source-criticism
he argues that the biblical distortion of the historical events is intentional. The writers
88
 probably did it to offer their interpretation of the downfall of Assyria. This presentation
and organization of the events can be explained in terms of the historiography of repre-
sentation. By applying this concept it is possible to explain several textual and historical
problems of these chapters.
Bib. 89/1 (2008) 116

373 Shawn Zelig Aster, They feared God/they did not fear God: On the
Use of yr Yhwh and yr et Yhwh in 2 Kings 17:2441
The expression fear of the gods/Yahweh has two meanings in this passage: an Akkadian
meaning (to worship the gods; see S.M. Paul, JBL 88, 1969, 7374) and a Hebrew one
(to be loyal to Yahweh).
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 135141 (BL)

374 Paul S. Evans, The Hezekiah-Sennacherib Narrative as Polyphonic Text

2 Kings 1819 is commonly viewed as an incoherent narrative composed of multiple
sources, necessitating a diachronic approach. However, this hypothesis is only a heuristic
model suggesting one reads the pericope in this way. This article instead takes a Bakhtin-
ian approach, viewing 2 Kings 1819 as a polyphonic composition which accounts for
both the disjunctions within the narrative and its unity. Viewed as a dialogue of genres
(history-like narrative, direct speech and prophetic oracle) in implicit dialogue, this nar-
rative is dialogic as different voices intersect in this pericope, revealing a plurality of
viewpoints. A Bakhtinian approach not only allows a fresh exegesis of the narrative but also
has implications regarding the composition of the narrative, allowing the Deuteronomist
more creativity than is often the case.
JSOT 33/3 (2009) 335358

375 Bradley Root, Scribal Error and the Transmission of 2 Kings 1820
and Isaiah 3639
The longer readings should be preferred when the shorter readings could have been the
result of haplography.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
5160 (BL)

376 Jonathan Ben-Dov, Writing as Oracle and as Law: New Contexts for
the Book-Find of King Josiah
The two designations of the book of Deuteronomy point to two aspects of its interpreta-
tion: as book of the covenant (sefer habbert, 2 Kgs 23:13.2123, by the Deuteronomist)
it is a legal code, as book of the Torah (sefer hattrah, 2 Kgs 22:8, non-Deuteronomistic
narrative) it is an oracular book. Seen within the context of other ancient oracular
book-finds, one may reconstruct the historical event as follows: occasioned by the temple
renovation, the king may have requested an oracle, and the answer came in the form of
a book that contained the divine answer; Trah originally means oracle (Isa 1:10; 2:3;
Prov 29:18), while the meaning law represents a later semantic shift. In Akkadian, trtum
means instruction derived from divinatory practice.
JBL 127/2 (2008) 223239 (BL)

377 Emma Abate, La fine del regno di Sedecia

The two relevant biblical texts that report on the end of King Zedekiah and the end of
the Jerusalem monarchy 2 Kgs 24:1825:30 and Jer 52 seem to date from the early
years of the Persian period in a time when the reintegration of the sons of Jehoiachin was

89
 considered possible. The ideological and theological dimension in the biblical passages is
more conspicuous than reliable historical information.
Textos y estudios Cardenal Cisneros de la Biblia polglota matritense; Consejo Superior de Investigaciones
Cientficas, Madrid (2008) 1244 (BL)

378 David Janzen, An Ambigouos Ending: Dynastic Punishment in Kings

and the Fate of the Davidides in 2 Kings 25.2730
The portrayal of the fates of the dynasties of the North in Kings shows that, in Deu-
teronomistic theology, only one king in a royal house need cause the people to sin to
mandate the destruction of the entire house. Since Manasseh also causes the people to
sin, one might assume that the Deuteronomic History (Dtr) intends the same fate for the
Davidides. However, Dtr is deliberately ambiguous in regard to the future of the Davidides
following the exile besides the specific reference to Manassehs sin, it also includes (but
does not explicitly annul) the unconditional covenant with David, and includes a conclu-
sion that permits readers to interpret the narrative as forecasting either hope for Davidic
restoration or annulment of the Davidic covenant. This ambiguity suits the exilic period
of composition of Dtr, when the fate of the Davidides was unknown, and so should not
be taken as evidence for redaction.
JSOT 33/1 (2008) 3958

Chronicles: general 1 Chronicles 2 Chronicles

379 Pancratius Cornelis Beentjes, Die Freude war gro in Jerusalem
(2 Chr 30,26). Eine Einfhrung in die Chronikbcher
The author offers a thorough introduction to 1 and 2 Chronicles. The following subjects
are dealt with: title of the work, Hebrew and Greek text, authorship, date, canonicity,
outline of contents, literary aspects (with spezial emphasis on speeches, prayers, and psalms),
theological themes (special vocabulary; divine retribution; Judah and Israel; temple, cult
and kingship; prophets and seers; war; ideology and utopia). The book includes a long
bibliography. (The most recent detailed commentary on 1 Chron is by G.N. Knoppers
in the Anchor Bible, 2004.)
Salzburger exegetische theologische Vortrge 3; Lit Verlag, Mnster (2008) VII/196 (BL)

380 Louis Jonker, The Chronicler and the Prophets. Who were his Authorita-
tive Sources?
The Chronicler was fond of mentioning and quoting prophetic voices. However, apart
from Isaiah and Jeremiah, no other Hebrew Bibles prophets feature in the Chroniclers
version of history. Numerous other prophets, however, not known from the Hebrew Bible
are mentioned and quoted. And this happens in a time when, according to some scholars,
classical prophecy as an active phenomenon had ceased. Within this broader context, this
paper focuses on Jeremiah as authoritative prophet in the Books of Chronicles.
SJOT 22/2 (2008) 275295

381 Eugene H. Merrill, The Chronicler: What Kind of Historian Was He

Anyway?
This article assesses the chronicler as a historian in light of the differences between
Chronicles and the so-called deuteronomistic history of Samuel and Kings, the primary
synoptic literature from which he drew. The analysed examples are 2 Samuel 5:110 //
1 Chronicles 11:19 and 2 Samuel 24:110 // 1 Chronicles 21:18. The analysis demon-
strates that the chronicler, like any other researcher, depended on his sources but felt free
to use them in a way that reflected his own peculiar circumstances, heritage, experiences,

90
 and objectives. Differences between him and his sources are therefore not indicative of
sloppiness or revisionism on his part; instead they contribute to the veracity and effectiveness
of the account while reflecting the chroniclers own unique personality and situation.
BS 165/4 (2008) 397412

382 Julie Kelso, O Mother, Where Art Thou? An Irigarayan Reading of the
Book of Chronicles
Drawing on the work of two feminist philosophers, Luce Irigaray and Michelle B. Walker,
Kelso seeks to reveal two principal strategies of silencing women in 1/2 Chronicles: dis-
avowal and repression of the material body. Chronicles depends for its coherence on the
absence and silence of women.
Bible World; Equinox Publishing, London (2007) XV/1247

383 Thomas Willi, Chronik. 1. Teilband: 1 Chronik 1,110,14

This commentary the only up-to-date one on Chronicles in German appeared first
in fascicles that have begun to be published in 1991. The attentive reader may detect the
commentators increasing attention to intertextuality with other biblical books, especially
the Psalms. Willi consistently interacts with international scholarship, represented in the
first place by Sarah Japhet, Gary Knoppers, and S. Zalewski. It is to be hoped that Willi
continues his valuable commentary, bringing it to completion in Germanys most presti-
gious series (and eventually offering the introductory material that the author has chosen
to write after having done the exegetical job).
Biblischer Kommentar Altes Testament 24.1; Neukirchener Verlag, Neukirchen-Vluyn (2009) VIII/1335
(BL)

384 James T. Sparks, The Chroniclers Genealogies: Towards an Understand-

ing of 1 Chronicles 19
The genealogies of 1 Chronicles 19 are an ordered, well-structured, unified whole. The
Chronicles presents his genealogies chiastically, with the aim of the chiasm to uphold the
cult and cultic officials as the center of the nations life. The genealogies indicate that
society is sent into exile because of the unfaithfulness of the people and their leaders.
Only through the proper attention to the cult and its elements can atonement be made
and the people possess their land.
Academia Biblica 28; Society of Biblical Literature, Atlanta, Ga. (2008) XVII/1385

385 Michael Avioz, The Story of Sauls Death in 1 Chronicles 10 and Its
Sources
The only story that the Chronicler mentions of King Saul is the story of his death, but
the Chroniclers version differs from that told in 1 Sam 31. The Chronicler, in particular,
does not mention the two versions of Sauls death found in his Vorlage. How to explain
the differences between the accounts in 1 Chron 10 and 1 Sam 31? The Chronicler appar-
ently wished to avoid contradictions. But he may also have wished to avoid the antagonism
toward David, or to promote the idea that David, not Saul, triumphed over the Amalekites.
Finally, the Chronicler may have wished to avoid giving the title of Messiah to Saul.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
113119 (BL)

91
386 Saul Zalewski, Now rise up, O Lord, and go to your resting-place. A
Literary Study of the Ark Narrative in the Book of Chronicles (Hebr.)
Zalewskis Untersuchung der chronistischen Ladeerzhlung (1 Chr 13; 1516) kommt
zu folgendem Ergebnis: Die Idealisierung des Konigtums Davids und Salomos, die in
besonderer Weise fr die Lade Sorge trugen, zeigt, dass der Verfasser die Erneuerung des
davidischen Knigtums in der Zukunft erwartet. Er charakterisiert das Knigtum Davids
und dessen Wirken als demokratisch und in bereinstimmung mit den Wnschen des
Volkes stehend. Die Kultpolitik Davids und Salomos die Lade bzw. den Tempel betref-
fend stellt er als direkte Entsprechung zu den Geboten der Tora dar. Auf diese Weise
sttzt die Lade die Legitimitt des Tempels. Der Verfasser betont zugleich die Gre und
Unvergleichlichkeit Gottes sowie die Bedeutung der Leviten fr das kultische Leben auch
in Zeiten ohne Lade. S. Zalewski verstarb 2006.
Verlag der Ben-Gurion-Universitt im Negev, Beer Sheva (2008) 1339 (AM)

387 James M. Street, The Significance of the Ark Narrative: Literary Forma-
tion and Artistry in the Book of Chronicles
The ark narrative (1 Chron 1516) forms the basis of Israels religious development,
according to the work of the Chronicler. The narrative portrays David as a cultic authority
on the same level as that of other ancient Near Eastern kings. Proper worship is at the
heart of the Chroniclers purpose.
Studies in Biblical Literature 129; Peter Lang Publishing, Bern (2009) XV/1166

388 William Doan et al., The Song of Asaph: A Performance-Critical

Analysis of 1 Chronicles 16:836
For the Chronicler, audience formation is of prime importance. It is with this in mind that
we must return to the observation made by Trent C. Butler that the Chroniclers edits of
source psalms in 1 Chr 16,836 show little that is of any real theological significance.
To the contrary, performance criticism shows that the Chronicler skilfully uses the iconic
nature of the Song of Asaph to help construct audience identity in a way not possible
in narrative alone. The Chronicler carefully chose selections of the psalms and skilfully
edited those selections, presenting a composite song at just the right spot in the narrative
to maximize the iconic value of the song for audience formation. And it is the formation
of audience identity that gets to the very heart of what the Chronicler was all about.
CBQ 70/1 (2008) 2943

389 Louis Jonker, The Chroniclers Portrayal of Solomon as the King of

Peace within the Context of the International Peace Discourses of the
Persian Era
This article points out that the understanding of King Solomon, the King of Peace, can
be enriched when one views his portrayal in 2 Chronicles 19 within the international
arena of the late post-exilic era. The theme of peace, so closely related to Solomon, is
examined here against the background of the relationship between Greece and Persia,
and the conditions within the Persian Empire.
OTE 21/3 (2008) 653669

390 Louis Jonker, The Disappearing Ne ushtan: The Chroniclers Reinter-

pretation of Hezekiahs Reformation Measures
In the Chroniclers reworking (2 Chr 31:121) of the DtrG version of Hezekiahs cultic
reformation measures (2 Kgs 18:47a), he/they incorporated the DtrG text in his/their

92
 reconstruction, but one detail is conspicuously absent. The reference to Hezekiahs destruc-
tion of the so-called Ne ushtan, the bronze serpent that Moses made in 2 Kgs 18:4
is left out in 2 Chr 31. This article investigates the possible reasons behind the omission
of the Ne ushtan remark in Chronicles, arguing that this could be an indication of the
hermeneutical framework at work in the Chroniclers reinterpretation of DtrG.
Abhandlungen des Deutschen Palstina-Vereins 37; Izak Cornelius et al., From Ebla to Stellen-
bosch. Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008)
116140

391 Mark Leuchter, The Prophets and The Levites in Josiahs Covenant
Ceremony
Scholars have long noticed the curious variant from The Prophets in II Reg 23,2 to
The Levites in II Chr 34,30 in the parallel accounts of Josiahs Covenant Ceremony.
The present study suggests that the Chroniclers variant is part of a deliberate strategy
to direct his readers to the Jeremiah tradition as a hermeneutical lens through which the
source material in Kings must be read. The Chroniclers strategy, however, also reveals
deeper layers of meaning regarding the Levite-prophet typology that emerge in the Jer-
emiah tradition and which informed his perceptions of the past. The Levite variant in
II Chr 34,30 indicates a far more complex sociological universe in the literary traditions
regarding the reign of Josiah, one remembered by the Chronicler and put to use for his
own historiographic interests.
ZAW 121/1 (2009) 3147

Ezra Nehemiah
392 Andrew E. Steinmann, A Chronological Note: The Return of the Exiles
under Sheshbazzar and Zerubbabel (Ezra 12)
Cyrus decree in 538 BCE was followed by a five-year period of planning. The arrival of
Sheshbazzar in Jerusalem took place in 533 BCE; in the same year the altar was rebuilt.
Zerubbabel of the proper Davidic lineage laid the foundation of the second temple in
532 BCE in the second month. Thus Sheshbazzar and Zerubbabel worked together as
the acknowledged leader and the Davidic leader of the Judeans. The second temple was
finished in 515 BCE.
JETS 51/3 (2008) 513522 (BF)

393 tienne Nodet, Pque, Azymes et thorie documentaire

A study of the Passover of the Returnees (Ezra 6,1922) requires a reassessment of the
literary history of this feast, for the classical documentary theory and its variants lead to
endless difficulties. The solution proposed here is grounded in the apparently late authority
of Deuteronomy, and a reinterpretation of the Samaritans, who, despite their name, are
nothing else than the local Israelites around Shechem who had not gone into exile.
RB 114/4 (2007) 499534

394 Christopher B. Hays, The Silence of the Wives: Bakhtins Monologism

and Ezra 710
This article examines an understudied aspect of Bakhtins literary theory, monologism, and
then brings the observations to bear on the account of the sending away of Israels foreign
wives in Ezra 710. Bakhtins ethical interests make his work a promising lens through
which to view this troubling text. It allows a reader to describe the diversity of narrative
techniques used to characterize Ezra and his mission while still recognizing the underlying
unity of the texts message. In fact, the multiplicity of voices in the text may serve to mask

93
 its monologic effect. However, these chapters in Ezra may also be read within the context
of a canon, which does comprise polyphony, undercutting Ezras message.
JSOT 33/1 (2008) 5980

395 Armin Lange, Your Daughters Do Not Give to Their Sons and Their
Daughters Do Not Take for Your Sons (Ezra 9,12). Intermarriage in Ezra
910 and in the Pre-Maccabean Dead Sea Scrolls
Ancient Jewish literature in general and the pre-Maccabean literature from the Qumran
library in particular allow for a better understanding of Ezras marriage reforms and
their interpretation by the final stage of the book of Ezra / Nehemiah. Ezras measure
of enforced mass divorce is unique in Second Temple Judaism which argues for its histo-
ricity. Ezras marriage reforms were probably motivated by a democratization of priestly
intermarriage prohibitions. In light of the (enforced) Hellenistic acculturation of Ptolemaic
Yehud, the final redaction of the book of Ezra / Nehemiah reads Ezras marriage reform
as a fight for the preservation of the religious and cultural identity of Judaism.
BN 137 (2008) 1739; 139 (2008) 7998

396 Klaus-Dietrich Schunck, Nehemia

This installment of Schuncks commentary on the book of Nehemiah includes the
continuation of the notes on Neh 11:336; complete notes on Neh 12:126; 12:2743;
12:4413:3; and most of the notes on Neh 13:431. All of these passages, while reflecting
the presence of a Nehemiah Memoir, are heavily marked by redactional expansions and
modifications. All of Neh 12:4413:3 is secondary. May the author continue his fine
exegetical work and complete a commentary that was begun in 1998.
Biblischer Kommentar Altes Testament 23,2/5; Neukirchener Verlag, Neukirchen-Vluyn (2008) 321400
(BL)

397 Joseph Fleishman, The Rebuilding of the Wall of Jerusalem: Neh 2:19
and the Use of Zoroastrian Principles
It is suggested that the secret of Nehemiahs success in receiving permission from Artax-
erxes to go to Yehud was his clever and exact planning of his decisive and crucial meeting
with the king. Nehemiah, who was close to the king and desperately wanted to strengthen
Yehud and save Jerusalem from its shame, based his argument primarily on key values
of the Zoroastrian faith. As senior minister in the palace, he was familiar with the kings
religion and the kings faithfulness to his principles, and cognisant of the Persian Empires
difficulties in ruling and holding the Province beyond the River, and especially Yehud.
Accordingly, Nehemiah skilfully demonstrated to the king that his request was consistent
with Zoroastrian principles, and that neither his journey nor his actions in Yehud would
jeopardise the peace or stability of the empire. His actions might even contribute toward
ruling the province and stabilising the surrounding sensitive area.
JNWSL 34/2 (2008) 5982

Tobit Judith Esther 1/2 Maccabees

398 Robert J. Littmann, Tobit: The Book of Tobit in Codex Sinaiticus
While the title refers only to the Codex Sinaiticus, this bilingual Greek and English
edition of Tobit actually prints and translates both the text of the Sinaiticus (pp. 141)
and the Codex Vaticanus (pp. 161191), though the latter without commentary. The
book includes one impressive plate that shows a fisherman holding a Tigris salmon that
is impressive in its size (about as long as a human person) to illustrate Tobit 6:3ff. A
most welcome addition to a prestigious commentary series.
Septuagint Commentary Series; Brill, Leiden (2008) XVII/1211 (BL)

94
399 Giancarlo Toloni, La sofferenza del giusto. Giobbe e Tobia a confronto
The fate of Job forms the literary and ideological model for the way the fate of Tobit
is told in the early chapters of the book of Tobit. Like Job, suffering Tobit stays a pious
Jew, a servant of God.
Studi biblici 159; Paideia editrice, Brescia (2009) 1123 (BL)

400 Werner Sundermann, Zoroastrian Motifs in Non-Zoroastrian Traditions

One of the Zoroastrian motifs discussed in this paper is the presence of the demon
Asmodaios in the book of Tobit. Zoroastrians value next-of-kin marriage, as the book of
Tobit does, and they know of the demon Ashmas animosity against human cohabitation.
Ashma, in fact, tries to ruin marital harmony at night. Both the similarity of the names
Ashmo dauv and Asmodaios and the role they play as enemies of marital union lead me
to conclude that the assumption of an Iranian origin of the Jewish demon Asmodaios
is correct and that it can be vindicated by the actual resulty of Iranian studies (p. 159).
Journal of the Royal Asiatic Society 18 (2008) 155165 (BL)

401 S. Veulemans, Bouwen aan morgen met het bouwmateriaal van gisteren:
Tobit 78 over de rol van geliefden als hoeders en verzorgers van elkanders
psychische kwetsuren
A painful past can spoil a persons perspective of the future, which, in the case of a
couple, can put pressure on their future together. In the Tobit novella Tobias realises
that it will only be possible for him to share a future together with Sarah if the chaos of
Sarahs past can be transformed, which begins when Tobias kills the voracious fish in the
Tigris River, a symbolic representation of destructive chaos. Once this has been defeated,
Tobias is also able to triumph over Asmodeus, the demon responsible for the misfortune
Sarah has had in her relationships and who also personifies the dark forces of chaos. This
adventure story gives metaphorical expression to the idea that partners can descend with
each other into the chaos of the past in order to bring about a new order, through which
the future is made possible.
ATh 28/1 (2008) 176204

402 Benedikt Eckhardt, Reclaiming Tradition: The Book of Judith and

Hasmonean Politics
The book of Judith has been designated as anti-Hasmonean counter-propaganda, but the
arguments brought forward do not seem to take account of the fact that Judith is a work
of fiction. It is argued here that Judith can indeed be read as an anti-Hasmonean text,
but that this conclusion can only be reached by relating Judith to the transformation of
traditional semantics that served to legitimize Hasmonean rule. Judith employs signifiants
that have a key role in Hasmonean propaganda (1 Maccabees), but alters their scriptural
foundations so as not to inherit the signifis. Thus, Judith should be seen as an example of
literature subverting legitimizing discourses by creating a fictitious space which allows an
alternative usage of politically exploited language. This creation of a counter-discourse
is not to be confused with counter-propaganda.
JSP 18/4 (2009) 243263

403 Jeremy Corley, Septuagintalisms, Semitic Interference, and the Original

Language of the Book of Judith
The often proposed instances of Hebraic style and phraseology in the Greek text of Judith
do not necessarily indicate a Hebrew origin for the book. Accordingly, a Hebrew Vorlage
cannot be presumed, while a Greek origin is plausible.
CBQ.MS 44; Jeremy Corley et al.(eds.), Studies in the Greek Bible; Catholic Biblical Association of
America, Washington (2008) 6596 (BL)
95
404 Robert Rollinger, Altorientalisches im Buch Judith
The account of a revolt against Nebukadnezzar and the Babylonian kings triumph over
the rebel, told in Judith 1, echoes the account of Fravartishs rebellion, told in the famous
Behistun inscription. Fravartish is the historical model for the book of Judiths Arphaxad.
Claus Schedl had already understood this (Zeitschrift der deutschen morgenlndischen
Gesellschaft 115, 1965, 242254), though he misunderstood the book of Judith as a book
of historiography. Note that the bibliography of this article is included in the general
bibliography of the volume (pp. 445501).
Studia Orientalia 106; Mikko Luukko et al. (eds.), Of God(s), Trees, Kings, and Scholars; Finnish
Oriental Society (2009) 429443 (BL)

405 Harald Martin Wahl, Das Buch Esther. bersetzung und Kommentar
Originally planned as part of a semi-popular commentary series, the present commentary
on the book of Esther is published as a monograph. Wahl takes Esther to have been written
in the late Persian period or in early Hellenistic times, i.e. some time between 350 and 312
BCE, with Est 9:110:3 (a text that would have challenged the Persian authorities) dating
from a later period (p. 47). The commentary includes notes, bibliography, chronological
table, and index.
W. de Gruyter, Berlin (2009) XII/1249 (BL)

406 Pierre-Maurice Bogaert, Les formes anciennes du livre dEsther.

Rflexions sur les livres bibliques traditions multiples 1occasion de la
publication du texte de lancienne version latine
The Old Latin version of Esther is an accurate rendering of the oldest Greek form of this
book, as Jean-Claude Haelewyck has shown in his critical edition. Consequently we have
three Greek forms of Esther at our disposal in addition to the Hebrew. The opportunity is
thus given to have a glance at the status of these radically different forms (original or hybrid,
early or recent, canonical or received) in exegetical research and in the churches.
RTL 40/1 (2009) 6677

407 Uriel Rappaport, The Zitz im Leben of the Masoretic Version of Esther
Scroll (Hebr., Engl. summary)
There is a wide consensus concerning the date of the composition of the story, or stories,
of the Esther Scroll around the transition period from the Persian Empire to the Hellenistic
one. Nevertheless some verses in Esther tell about a plan to exterminate all the Jews living
in the empire of Ahasueros, or in other words genocide. These verses (such as 3:6, 811,
13; 7:4) do not fit in with the dating suggested above. This essay proposes that though
Esthers story belongs to the late Persian / early Hellenistic period its form preserved in
the Masora version was not finally edited before the religious persecution by Antiochus IV
Epiphanes (167164 BCE). The bloody retaliation that the Jews brought on their enemies
(8:11; 9:12, 16) reflects the wars of Judas Maccabaeus and his successors.
Beit Mikra 53/2 (2008) 123137.10*

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

96
 Esther and it is a key to understanding what it means to do justice: to confront injustice
and to name its cause.
PRSt 35/2 (2008) 179183

409 Kevin McGeough, Ester the Hero: Going beyond Wisdom in Heroic
Narratives
Ester clearly is a hero, for she breaks the rules of behaviour in the court setting and, through
her radical and bold departure from these norms, saves her people and brings glory to
herself and her uncle. Furthermore there are hints of wisdom motifs and traits in this
story, and they clearly make sense in association with the heroic context. Haman and the
king appear as stock wisdom characters, examples of how not to behave or the types of
people to avoid. Yet the protagonists do not fit the roles of wisdom characters. Ester may
follow wisdom advice in her initial appearances in the story, but when her people become
endangered, she must go beyond those normative models of behaviour and act heroically.
Likewise, Mordechai may also sometimes behave as a wisdom character; however, when
he stops acting according to wisdom precepts, conflict in the story begins.
CBQ 70/1 (2008) 4465

410 Michael Heltzer, Esther 3:19 and 9:10 and Plutarchus, Moralia 173 E
This Plutarchus passage and the more general notion that Persian education focussed on
learning to tell the truth (Herodotus 1:136137) are used to elucidate the meaning of
the Esther passages. Apparently, stories about paying money for doing dishonest things
were current in the Persian period. The book is available from: Archaeological Center
Publication, 7 Mazal Dagim Str., Old Jaffa, Israel.
Michael Heltzer, The Province Judah and Jews in Persian Times; Archaeological Center Publication,
Tel Aviv (2008) 253255

411 Daniel R. Schwartz, 2 Maccabees

This is a fresh English translation of 2 Macc, followed by a thorough philological and
historical commentary. The commentator feels that the book came into existence in two
stages. (1) The book was originally composed as a history of the trials and tribulations of
Jerusalem under Antiochus Epiphenes, and Judas Maccabaeuss wars down to his victory
over Nicanor in 161 BCE. That victory was perceived to be the final salvation of Jerusa-
lem; accordingly, the book culminates in the holiday celebrating that victory Nicanors
Day. (2) Over time, however, the festival of Hanukkah became more significant. It seems
that in 143/2 BCE, upon the achievement of Judaean independence, Jerusalem propagan-
dists adapted the book to their own purposes by adding a section on Hanukkah (10:18)
and appended two letters. This hypothesis rests, in part, on reading the year 148 in
2 Macc 1:10 (see pp. 524525). The book includes a long bibliography (pp. 102126).
An important commentary on a book that received its last full exegetical treatment in
1983 (by J.A. Goldstein, Anchor Bible).
Commentaries on Early Jewish Literature; W. de Gruyter, Berlin (2008) X/1-617 (BL)

412 Mark F. Whitters, Martyrdom as Cultic Death in the Books of Maccabees:

Antecedents and Later Developments
The ancient Jewish and early-Christian idea of martyrdom, exemplified by the Maccabean
martyrs (2 Macc 68; reinterpreted as the sacrificial death of priests in 4 Macc 1:11; 6:29;
17:2122) and by Christ, echoes the ideology of the noble death first developed in ancient
Greece and Rome. The handbooks on Greco-Roman mythology are full of stories about
new rites that are inaugurated by priests who sacrifice themselves; one of the versions of
the death of Iphigeneia is presented as an example.
CBQ.MS 44; Jeremy Corley et al. (eds.), Studies in the Greek Bible; Catholic Biblical Association of
America, Washington (2008) 97119 (BL)
97
 Prophets

General
413 Paul L. Reddit, Introduction to the Prophets
This college textbook offers only a brief general introduction to prophecy. The corpus of
the book deals with each of the canonical prophetic books, from Isaiah to Malachi. Each
chapter is accompanied by a brief bibliography and study questions.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XV/1404

414 Martti Nissinen, What Is Prophecy? An Ancient Near Eastern Perspective

The biblical prophets, like their ancient Near-Eastern counterparts, are to be seen as a
special class of diviners: diviners who, relying upon visions and dreams, get their messages
through non-inductive methods. Nissinen also comments on how in non-biblical records (of
which he provides a brief description) the process of the literary expansion of prophetic
messages can be studied. Nissinen suggests that one should distinguish between ancient
Israelite prophecy and biblical prophecy, the latter being a literary phenomenon based
on an input of ancient Israelite prophecy, but developing this input in many ways. See
also IRBS 50:494, 1280.
John Kaltner et al. (eds.), Inspired Speech: Prophecy in the Ancient Near East; T & T Clark, London
(2004) 1737 (BL)

415 Erhard Blum, Israels Prophetie im altorientalischen Kontext. Anmerkun-

gen zu neueren religionsgeschichtlichen Thesen
This contribution discusses new hypothesis that attempt to explain the pre-exilic prophets
of doom utterances over Israel/Judah as literary fiction ex eventu. It is argued that while,
on the one hand, the assumption of a radical prophecy of doom in Judah after 587 BCE
lacks any evidence and inner plausibility there were, on the other hand, fundamental
conceptual prerequisites for prophecies of doom (such as those of Amos or Isaiah) already
present in the ancient Near East. Moreover, it seems that the emergence of the Israelite
prophecy of doom, including its characteristic transmission as written prophecy, can
be linked to specific historical constellations of the 8th century BCE.
Abhandlungen des Deutschen Palstina-Vereins 37; Izak Cornelius et al., From Ebla to Stellenbosch.
Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 81115,
Table

416 Gerald L. Keown, The Prophet as Encourager

Kritische Botschaften, Vorwrfe gegen bestimmte Gruppen, Forderung von Umkehr vom
falschen Weg sind charakteristische und eindrckliche Bestandteile prophetischer Reden.
In diesem Beitrag geht es um ein selten wahrnehmbares Merkmal solcher Reden
eine ermunternde Botschaft. In der Form eines kurzen berblicks geht der Verf. auf
entsprechende Aussagen der Propheten Amos, Hosea, Micha, Jesaja, Jeremia, Ezechiel
und Maleachi ein.
PRSt 35/2 (2008) 155161 (DL)

417 John B. Geyer, Another Look at the Oracles about the Nations in the
Hebrew Bible. A Response to A.C. Hagedorn
A.C. Hagedorn has suggested that the oracles about the nations in the Hebrew Bible
are similar to the Greek manteia (VT 57/4, 2007, 4769; IRBS 54:500). He regards both
as primarily political. The context of both is war. In the Greek world there is a close
attachment of the person of the prophet/seer to his oracular speech. These speeches

98
 may be unsolicited and the prophet may be regarded as mad. This article suggests that
the comparison is not valid for a number of reasons, and in particular because the Greek
oracles were uttered by individuals on particular occasions whereas the Hebrew oracles
are part of a structured whole, liturgical in nature and rooted in the cult.
VT 59/1 (2009) 8087

Isaiah: general Isaiah I Isaiah II Isaiah III

418 David G. Firth et al. (eds.), Interpreting Isaiah: Issues and Approaches
The following papers are included in this multi-authored collection: H.G.M. Williamson,
Recent issues in the study of Isaiah; N. MacDonald, Monotheism and Isaiah; T. Uhlig,
Too hard to understand? The motif of hardening in Isaiah; D.J. Reimer, Isaiah and
politics; Ph. Johnston, Faith in Isaiah; R. Schultz, Nationalism and universalism in Isaiah;
L. Wilson, Wisdom in Isaiah; J. Goldingay, The theology of Isaiah; D. Swanson, The text
of Isaiah at Qumran; R. Watts, Isaiah in the New Testament. Further chapters deal with
individual passages: Isa 9:17 (P. Wegner); 42:19 (S. Snyman); 61:13 ( J. Stromberg).
A companion for all seriously engaged in studying the book of Isaiah.
Intervarsity Press/Apollos, Nottingham (2009) 1288

419 Sigurdur rn Steingrimsson, Im Lichte des Herrn. Literaturwissen-

schaftliche Beobachtungen zur Redaktion von Jes 2,225,10a
The author offers an analysis of the following passages: Isa 2:25; 4:26; 11:10; 24:23;
25:110. Thematic chapters explore: the relationship between Isa 66:18.2122 and Isa
25:610; the noun kabd (glory); the meal motif in Isa 25:68; rest and formula of rest in
Isa 25:68; universalism on Mt. Zion; the everlasting covenant; Yahwes congregation in
Isa 66:1822. The authors exegesis is informed by the conviction that Isa 139 includes
a number of old Isaianic texts that generally deal with Israels defection from God and
Israels punishment. There is only one place name in these early passages: Zion.
Arbeiten zu Text und Sprache im Alten Testament 85; Eos Verlag der Erzabtei St. Ottilien, St. Ottilien
(2008) X/1207

420 Hans-Georg von Mutius, Nichtmasoretische Jesaja-Zitate im Midrasch

ha-Gadol und eine Grundsatzbemerkung zum Verhltnis von Masora und
Koran
Several Isaiah quotes taken from the Midrash ha-Gadol are compared against several
parallel texts, among these the masoretic text and the LXX. The results are compared
with a strong view on the textual history. Finally, a short passage discusses the significance
and influence of the Quran for the punctuation of the Torah.
BZ 53/1 (2009) 106117 (SSt)

421 Benjamin D. Sommer, Is It Good for the Jews? Ambiguity and the Rhetoric
of Turning in Isaiah
The oracles of Isaiah are often intentionally ambiguous so that they allow for two readings
that are diametrically opposed. An example is Isa 7:15,22 where one wonders whether the
prophet announces something good or something bad. More examples of this kind can
be found in Isa 6:1113; 31:15; 29, and the idea may also be expressed in Isa 6:910,
29:912.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 321345 (BL)

99
422 Pinhas Artzi, The Mesopotamian Background of the Term ahart hayymm
in the World-Peace Vision of Isaiah 2:2a
To indicate future, Akkadian uses a similar expression; see Atramhasis I, 214: ahritish
m uppa i nishme so that we may hear the drum (also) in future days.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 427431 (BL)

423 H.G.M. Williamson, Holy, Holy, Holy: The Story of a Liturgical Formula
The threefold holy of Isa 6:3 echoes the notion of holiness ascribed to Yahweh both in
Jerusalem and, earlier, in Shiloh, where it was associated with the ark. The second half
of the angelic acclamation the whole earth is full of his glory is to be understood
in the context of Num 14:21 and Ps 72:19, texts that seem to reflect a liturgical formula.
The formula makes Yahweh a universal king whose rule is based both on past victory and
present and anticipated triumphs of his army, the heavenly hosts.
Julius-Wellhausen-Vorlesung 1; W. de Gruyter, Berlin (2008) 136 (BL)

424 Wolfgang Oswald, Textwelt, Kontextbezug und historische Situation in

Jesaja 7
The narrative in Isa 7 unfolds a particular scenario in which only the initial verse 7,1 refers
to the historical situation of the so-called Syriac-Ephraimitic war. What follows exhibits
a completely different situation involving a threat and very similar to Isa 3637. Several
elements in the narrative in Isa 7 (the way of the fullers field, Shear-Yashub, the almah,
Immanuel) only make sense within the context of Isa 3637 and other parts of the book
of Isaiah. Isa 7 is a highly intertextual entity that uses older texts to advocate its message
of trustfulness in the God of Israel.
Bib. 89/2 (2008) 201220

425 Henning Graf Reventlow, A Religious Alternative to a Political Response

to a Severe Political Crisis: King Ahaz and the Prophet Isaiah
There is no scholarly consensus about the meaning of the meeting between King Ahaz
and prophet Isaiah as recorded in Isa 7:117. Verses 79 most likely reflect the very
words of the historical prophet (minus v. 8b, a secondary addition), but we are far from
understanding what the prophet actually meant to say.
LHBOTS 444; Henning Graf Reventlow et al. (eds.), Religious Responses to Political Crisis in Jewish
and Christian Tradition; T & T Clark International, London (2008) 3651 (BL)

426 Paul D. Wegner, Whats New in Isaiah 9:17?

Wegner reviews past scholarship on this passage, commenting on each verse separately.
Apart from better knowledge about Assyrian military politics, not much exegetical advance
has been made during the past two hundred years. The prophet expected the emergence
of a future deliverer who would release the nation from Assyrian bondage.
David G. Firth et al. (eds.), Interpreting Isaiah; Intervarsity Press/Apollos, Nottingham (2009) 237249
(BL)

427 Aaron Demsky, Bym (Isa 11:15) = (Bt-)Ba in: Resolving an Ancient
Crux
Baym in Isaiah 11:15 is the Hebrew form of the dynastic eponym Ba in, and refers in
Isaiah to the head waters of the river Habur, also called the river Gozan.
DSD 15/2 (2008) 248252

100
428 Meir Lubetzki, The Land Named for an Insect
Isaiah 18 is an oracle addressed to Egypt, as can be seen from v. 1 that calls Egypt the
land of the winged beetle.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
103112 (BL)

429 Christopher B. Hays, Damming Egypt/Damning Egypt: The Parono-

masia of skr and the Unity of Isa 19,110
The verb skr in Isa 19,4 can be understood to mean dam up/stop up (like the vast
majority of W. Semitic and Akkadian occurrences of the root skr). Thus, the first part of
this verse should be translated I will dam up Egypt by the hand of a harsh overlord
a motif known also from contemporary Neo-Assyrian texts. The idea of damming up
Egypt introduces the Nile Curse section of the oracle in vv. 510, arguing for the
compositional unity of the whole.
ZAW 120/4 (2008) 612617

430 Roland Kleger, Die Struktur der Jesaja-Apokalypse und die Deutung
von Jes 26,19
The question of the origin, unity, structure, perspective and interpretation of the so-called
Isaiah Apocalypse (Isa 2427) continues to be subject to great disagreement among schol-
ars. A particular source of controversy is the issue of resurrection. While a majority of
exegetes interpret Isa 26,19 (some also 25,8a) as an allusion to bodily resurrection, others
believe that this passage is more of a metaphorical indication of the national restoration
of Israel. The author of this paper postulates that the concentric structure of the differ-
ent passages or sections is an argument for the original unity of the Isaiah Apocalypse.
This should really provide the basis for an interpretation of the crux interpretum Isa 26,19
in the light of its overall context. While especially the corresponding verse 26,14 and the
announcements in 26,21 support bodily resurrection, national restoration seems rather to
be indicated by 26,10.1518 and 27,213.
ZAW 120/4 (2008) 526546

431 Csaba Balogh, Blind People, Blind God. The Composition of Isaiah
29,1524
Der Artikel weist nach, dass sich Jes 29,1524 aus fnf kohrenten Segmenten zusam-
mensetzt: Das frhe jesajanische Wort 29,15+21 wurde durch einen exilischen Autor in
29,1617+20 einer neuen Interpretation unterzogen: Die angenommene Blindheit Jahwes,
die den in 29,15 Angesprochenen als Motivation fr ein gottloses Leben dient, wird neu
verstanden als Auffassung von verzweifelten Judern, die meinen, dass die Blindheit Jahwes
den gegenwrtigen desolaten Zustand von Jerusalem erklre. Die Ungerechtigkeit in der
Gesellschaft Jesajas (29,21) wird neu interpretiert als die Ungerechtigkeit eines auslndischen
Tyrannen gegenber dem Volk Jahwes. Sowohl Jes 29,18+24 (die Blindheit des Volkes)
als auch Jes 29,19+23de (das unterdrckte jahwefrchtige Volk) entwickeln das gleiche
Thema in einem breiteren Kontext weiter und setzen eine hnliche Situation und einen
hnlichen Autor voraus, wie sie aus 29,1617+21 zu erschlieen sind. Wahrscheinlich
ist der Autor mit Deuterojesaja zu identifizieren. Eine letzte Erweiterung des Textes, die
ber das Sehen Jakobs und die Verehrung Jahwes durch seine Nachkommen reflektiert
und die wahrscheinlich aus der nachexilischen Periode stammt, kann in 29,2223c fest-
gestellt werden.
ZAW 121/1 (2009) 4869

101
432 Aron Pinker, Isaiah 30,7b
Isaiah 30,7b is a long standing crux. Attempts to find any sense in rahab hem bt that is
grammatically acceptable and contextually fitting have been so far unsuccessful. In this
paper the emendation to rhb hammeabbbt Rahab (Egypt) that splinters is proposed.
Instead of amplifying the first hemistich this hypothesis adds an important Sitz im Leben
element to the political situation and an insight into Isaiahs theological thinking.
BN 136 (2008) 3144

433 Csaba Balogh, He Filled Zion with Justice and Righteousness. The
Composition of Isaiah 33
In contrast to most opinions concerning Isa 33 this pericope is far too complex to be
explained as one coherent literary unit. Isa 33 has a short anti-Assyrian woe-cry at its
bases (vv. 1+4), which once closed the woe-cries of Isa 2832. Vv. 1+4 were supplemented
first (around 598 or 587) by a communal lament, vv. 23+5+712, bringing the idea of
the punishment of Judah and the temporised destruction of the enemy in vv. 1+4 fur-
ther. Second, (shortly after 539) vv. 15.712 were expanded by a salvation prophecy, vv.
6+1324, concerning the returnees, the restoration of Jerusalem and the monarchy.
Bib. 89/4 (2008) 477504

434 Hans-Jrgen Hermisson, Deuterojesaja [Lieferung 13]

As it happens when a commentary is issued in individual fascicles, one does not always get
complete chapters or sections. In the present case, we are offered the rest of the exegesis
of Isa 49:1426 + 50:13; the complete exegesis of Isa 50:411 (pp. 97150); and the
beginning of the commentary on Isa 51:18. The commentary includes an interesting note
on a possible reference to a fiery hell (possibly echoing Egyptian notions, pp. 138139).
The author also writes that he no longer attributes Isa 48:1719 to the immediate-expec-
tation layer (vol. 1, p. 139 of the present commentary).
Biblischer Kommentar Altes Testament XI.13; Neukirchener Verlag, Neukirchen-Vluyn (2008) 81160
(BL)

435 Diana Lipton, Bezalel in Babylon? Anti-Priestly Polemics in Isaiah

4055
Deuterojesajas Texte wurden oft als ein Beispiel biblischer Verurteilung altorientalischer
Religionen interpretiert. Die in diesem Beitrag vorgelegte Analyse der von Dtrjes geu-
erten Polemik an priesterlicher Religion und der Fremdgtterverehrung kommt hingegen
zu der Einschtzung, dass es sich bei dieser Kritik um eine innerisraelitische Debatte und
nicht um eine pauschale Kritik an der Religion in Mesopotamien handelt. Der an eine
Zukunft des Volkes in Juda glaubende Prophet zeigt sich wenig interessiert an konkreter
Ausgestaltung des Tempelkults und ist bereit zur Einschrnkung des Einflusses der Prie-
sterschaft in der neu zu etablierenden nachexilischen Gesellschaft.
JANES 31 (2008) 6384 (DL)

436 L. Juliana M. Claassens, To the Captives Come Out and to Those in

Darkness be Free . . . Using the Book of Isaiah in (American) Politics?
This essay investigates the way in which the book Isaiah, and particularly Deutero-Isaiah,
is used in politics. For instance, a classic example comes from George W. Bushs May
2003 speech on the USS Lincoln where he declared an end to major combat in Iraq. In
light of the way politicians use (or abuse) Isaiah in political debates, this essay considers
the relationship between Bible and empire in Isaiah 4048, arguing that in the midst of
the brutal reality of empire in the biblical traditions there are a few texts that represent

102
 a counter or subversive rhetoric. The author argues that these minor voices relate well to
the recent developments in postcolonial interpretation that turn to love or compassion
as a means to subvert empire thinking. Finally, he makes some suggestions of how this
complex understanding of the interplay of empire and counter imperial rhetoric may be
utilised in public discourse to offer and alternative vision of the world.
OTE 21/3 (2008) 618634

437 Raymond De Hoop, Isaiah 40.13, the Masoretes, Syntax and Literary
Structure: A Rejoinder to Reinoud Oosting
This study discusses Isa. 40.13, as interpreted in a recent article by Reinoud Oosting ( JSOT
32/3, 2008, 353382; IRBS 54:515). In his work, Oosting presented a new interpretation
of the Isaiah text, arguing that the accentuation of the verse suggests that the Masoretes
misinterpreted the text as a question and answer: Who has directed the spirit? Yhwh! It is
demonstrated that Oostings representation of the Masoretic accentuation and its meaning
is based on a misunderstanding. Moreover it is argued that the classical interpretation of
the Hebrew text, rendering the text Who has measured the spirit of Yhwh, and [who
is] his counsellor, that has made him know? which is rejected by Oosting, is based on
solid ground and should be preferred.
JSOT 33/4 (2009) 453463

438 Timothy M. Milinovich, Form criticism and the rb in Isaiah 41,21

42,4
This essay proposes that Isaiah 41,2142,4 represents a covenant lawsuit, or rb, based on
the structure formulated by G.E. Wright. The author argues that the passage contains a
summons (41,2122a), a case lead by prosecutor (41,22b24.2627), a list of gracious deeds
by the suzerain (41,25), an indictment / verdict (41,29), and a sentencing (42,14). The
author holds that Isaiah 4055 uses a rb form within 41,2142,4 to express the controversy
and tension that was occurring between Israel and the nations during the Exile.
BN 136 (2008) 4557

439 Werner Grimm, Er nicht! Der Gottesknecht als Verweigerer des Heiligen
Kriegs. Ein neues Verstndnis von Jes 42,14
Israel hat, wie es vor allem die Bcher Josua und Richter bezeugen, in der Frhzeit, nicht
anders als seine Nachbarvlker, Heilige Kriege gefhrt. Aber gerade das AT weist den
Weg aus der Gewalt der Heiligen Kriege heraus. Der Bruch mit dieser Weltanschauung
erfolgt erstmals in einer prophetischen Vision: Jes 42,14 zeichnet den Ebed JHWH als
eine Gegengestalt gegen die Fhrer der Heiligen Kriege, Josua und Gideon. Das Ziel
eines Heiligen Krieges, die restlose Auslschung der Gottesfeinde ( Jos 10,2227; Ri 8,20f ),
verfolgt er nicht, wie es Jes 42,3 in zwei eindeutigen Metaphern sagt. Der gewaltfreie Ebed
JHWH von Jes 42,14 ist ein Aspekt der Christologie des Matthusevangeliums.
BN 138 (2008) 4761

440 Marius D. Terblanche, The Theme of the Babylonian Exile as Impris-

onment in Isaiah 42:22 and Other Texts in Isaiah 4055
Although some scholars argue that Isaiah 42:22 has the people remaining in Judah rather
than the exiles in mind, this paper asserts, that the description of the exile as imprison-
ment is an exaggeration. Some Judean exiles were in all likelihood forced to work on royal
building projects. Their imprisonment would at most be temporary. By depicting the exile
as imprisonment 42:22 accentuates Yahwehs announcement in 42:1444:23 that he would
restore his relationship with Israel. The end of the punishment was in sight despite the
fact that Israels precarious situation could be interpreted as an indication that Yahwehs
relationship with them has ended. In the present form of the text of Isaiah 4055, 42:22

103
 reveals that the one who would deliver the prisoners (42:7), he himself needed deliverance.
Isaiah 42:22 thus sets the stage for the re-commissioning of the servant in 49:16. Although
49:2426 does not give the servant a role in the return of Zions sons, the statement in
verse 25 that Yahweh himself would take up the prisoners cause forms a strong contrast
to the reproach reflected in 42:22.
OTE 21/2 (2008) 482497

441 Jean-Daniel Macchi, Ne ressassez plus les choses dautrefois. Esae

43,1621, un surprenant regard deutro-saen sur le pass
Contrary to a common opinion, this analysis of Isaiah 43,1621 shows that this text
does not belong to the earlier kernel of Second Isaiah but constitutes a late redactional
reworking of it. 43,1617 reinterprets the narrative and poetic parts of Exodus 1415;
verses 1819a do the same with the motif of Israels culpability presented as the former
things. Finally, 43,19b21 exhibits a synthesis of some theological motifs of Second
and Third Isaiah. The text with the greatest number of similarities to 43,1621 is Isa
65,1625, an eschatological text.
ZAW 121/2 (2009) 225241

442 Martin Leuenberger, Kyros-Orakel und Kyros-Zylinder. Ein religions-

geschichtlicher Vergleich ihrer Gottes-Konzeptionen
The striking similarity of the Cyrus cylinder with the contemporaneous Cyrus oracle in Is
45:17 has often been noticed, but up to now, there is no detailed comparison that concen-
trates on the conceptions of God. Due to their crucial importance for the understanding of
both texts, such a focus, however, promises to be rewarding: It allows to elaborate aspects
substantial for both documents and to illuminate their similarities and differences more
sharply. For Old Testament research, a particularly relevant result is that the monotheism
of Deutero-Isaiah can be located more precisely in the religious- and theological-historical
developments of the late Babylonian and early Persian time.
VT 59/2 (2009) 244256

443 Martin Leuenberger, Die geschichtstheologische Begrndung der Ein-

zigkeit Jhwhs im Kyros-Orakel Jes 45,17
Eine Aufbauanalyse des Kyros-Orakels in Jes 45 zeigt im Gegensatz zu einer starken
Forschungstendenz der Gegenwart , dass hier ebenso wie in weiteren dtjes Weissagungs-
beweisen die Einzigkeit Jhwhs nicht schpfungs-, sondern geschichtstheologisch mit dem
Aufstieg Kyros begrndet wird; erst auf dieser noetischen Basis werden dann ontische
Konsequenzen gezogen mit der abschlieenden Prsentation Jhwhs als des einzigen
Schpfergottes.
ThZ 64/4 (2008) 343357

444 Tina Dykesteen Nilsen, The creation of darkness and evil (Isaiah
45:6c7)
The oracle which names Cyrus as the messiah contains a passage which declares that
Yhwh is the one who makes not only light and peace, but also creates darkness and evil
(Isa 45:6c7). This article looks at how this unique statement has been interpreted by
commentators, and then proposes how it ought to be understood on the basis of a new
analysis of the verse. This analysis explores how the words of the passage are used else-
where in Isaiah 4055, and takes into consideration the socio-historical situation and the
religious environment of the prophets addressees. The prophet emerges as arguing against
adherents to Babylonian religion; Iranian dualism, however, is not on his mind.
RB 115/1 (2008) 525

104
445 Hanspeter Schaudig, Bl Bows, Nab Stoops! The Prophecy of Isaiah
xlvi 12 as a Reflection of Babylonian Processional Omens
This article argues that Isa xlvi 12 represents a prophecy given on the occasion of the
Babylonian New Years festival. It is based on the condition and behaviour of the
Babylonian cult statues carried in procession. This prophecy is not only directly dependent
upon a group of Babylonian omens, called processional omens, but also follows the
Babylonian custom of divining portents from the condition and movement of the statue
of Marduk at the New Years festival.
VT 58/45 (2008) 557572

446 Erhard Blum, Der leidende Gottesknecht von Jes 53. Eine kompositionelle
Deutung
Blum trgt Beobachtungen zur literarischen Position der ersten Gottesknechtslieder in
einer deuterojesajanischen Grundschrift vor, um anschlieend auf den Kontext des vierten
Liedes vom leidenden Gottesknecht einzugehen. Letzteres versteht er als umfassende Rlec-
ture der prophetischen Botschaft: die zwei (!) Gottesknechtsgestalten der Grundschrift
ein Prophet (der eine an Israel gerichtete Botschaft hat) und Israel sind hier zu einer
einzigen Gestalt verschmolzen.
Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 138159

447 Bla enka Scheuer, Jesaja 53 och den lidande tjnaren

This review article discusses The Suffering Servant: Isaiah 53 in Jewish and Christian
Sources, edited by B. Janowski and P. Stuhlmacher (Grand Rapids 2004). This collection
of essays focuses on the effective history of Isaiah 53 from the post-biblical and early
Christian periods to medieval times, where the understanding and the significance of
Isaiah 53 for the Jewish-Christian dialogue of the time is presented. The volume draws
attention to how, on the one hand, a biblical text forms a communitys self-understand-
ing, and on the other hand, the flow of the influence goes just as much in the opposite
direction: the personal interests of a community form the understanding of the texts of
the Holy Scripture. The theological depth and the broad scope of the essays make this
anthology an indispensable starting point as well as a significant reference work for anyone
who wishes to learn more about or engage in a deeper study of Isaiah 53.
SE 73 (2008) 161173

448 John Goldingay, Isaiah 53 in the Pulpit

In its context, Isa 53 pairs with Isa 42:14 in being a passage that describes Yhwhs servant
without identifying who this servant is. Fortunately, Isa 41:810 has already done that; Israel
is Yhwhs servant. Unfortunately, the description of the role to be fulfilled by the servant
in Isa 42 makes clear that Israel as it is cannot fulfil it. Isa 53 offers no suggestion that it
is a prophecy about a servant to come in the future. When the New Testament uses this
passage as lens through which to understand Jesus, it creates a case of prophecy, which
is only after it is fulfilled or filled out by Jesus that it becomes a prophecy. More liter-
ally, one might describe the relationship between the OT passage and Jesus as involving
typology, as Jesus is like the OT suffering prophet, only more so.
PRSt 35/2 (2008) 147153

449 W. Boyd Barrick, On BWMTW in 1 QIsaa 53:9a, Again: A Response

to J.A. Emerton
Against the proposal of J.A. Emerton to interpret bwmtw in QIsaa 53:9a as a noun parallel
in form and meaning to qbrw in the same verse (PEQ 129, 1997, 116132), the author
of this paper takes bwmtw as an anatomical term (bmh II) with the extended sense of
body. However, he questions whether the MT of Isa 53:9a should be emended on the

105
 basis of the QIsaa version the only ancient textual witness which does not presuppose
a form of mwt here. Therefore, bwmtw in QIsaa may be a simplification of the bmtyw of
the MTs highly unusual plural construction of mwt.
Maarav 15/1 (2008) 3955 (DL)

450 Jacob Stromberg, The Second Temple and the Isaianic Afterlife of the
sdj dwd (Isa 55,35)
It is argued in this paper that Isa 60 interpreted 55,35 in light of the Davidic promise
of a temple for Gods name, an interpretation that differs considerably from the usual
understanding of 55.
ZAW 121/2 (2009) 242255

451 Matthew J. Lynch, Zions Warrior and the Nations: Isaiah 59:15b63:6
in Isaiahs Zion Traditions
It is suggested in this paper that the divine warrior panels (Is 59:15b63:6) correlate with
chaps. 6062 in a Zion-traditioned sequence of divine war followed by the victorious return
of Yhwh to his mountain abode followed by the praise/convergence of the nations and are
interlaced with several related Zion traditions (covenant treaty, inaugural proclamation,
payment of tribute, theophanic appearance, pilgrimage). These traditions are employed
by Trito-Isaiah to counter the increasing darkness of Israels exilic rebellion, failed dreams,
and foreign domination, and to illuminate the surprising glories of Zions future a future
made secure only by the intervention and return of Zions warrior and king.
CBQ 70/2 (2008) 244263

452 Erich Bosshard, Ferne und Langzeitigkeit Jhwhs. Zur theologischen

Auseinandersetzung in Jes 63,766,4 und Ps 102
Jes 6364 und Ps 102, aus hellenistischer Zeit stammend und literarisch aufeinander
bezogen, sind durch eine vergleichbare Stimmung geprgt. In beiden Fllen sieht sich eine
Gruppe bzw. ein exemplarisches Ich aus dem Gottesvolk vor einem unverhltnismig
weiten Gottes- und Welthorizont, zu dem der Anschluss verloren ist. hnlich ist auch die
Erfahrung des Hiobbuches.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 3955 (BL)

453 Daniel K. Bediako, Isaiahs New Heavens and New Earth (Isa 65:17;
66:22)
The reference to Yhwhs creation of new heavens and new earth in Isa 65:17 and 66:22
has received much attention, though scholars are widely divided over its interpretation.
The eschatological locus and the creation language of the book of Isaiah seem to have
significant bearing on the interpretation of the phrase. Accordingly, this article attempts
to demonstrate, through contextual, linguistic, and structure analysis, that the creation
of new heavens and new earth is a hyperbolic expression of the future restoration of
the people of Judah after the captivity.
JAAS 11/1 (2008) 120

106
 Jeremiah: general individual passages
454 Leslie C. Allen, Jeremiah: A Commentary
This exegetical commentary focuses on what current scholarship terms the final text
of the book of Jeremiah, yet the commentator pays close attention to earlier stages of
textual development, some of which are indicated in the prophetic book itself, and some
can be detected through a close comparison between the shorter Septuagint version
of Jeremiah (reflecting the books first edition) and the Masoretic texts (reflecting the
books amplified second edition). The commentary includes a fresh English translation,
remarkable for its occasional boldness in departing from standard vocabulary. Allen has
already published good commentaries on some of the minor prophets ( Joel, Obadiah,
Jonah, Micah, 1976) and Ezekiel (1990, 1994). He is open to scholarly notions of textual
development, but does not make any exaggerated claims in this respect. A sober and
reliable scholarly commentary.
The Old Testament Library; Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh
(2008) XXIX/1546 (BL)

455 Winfried Thiel, Ein exemplarischer Jeremia-Kommentar

Thiel summarizes the critical perspective of W.H. Schmidt, Das Buch Jeremia. Kapitel 120
(Das Alte Testament Deutsch), Gttingen 2008. Schmidt sees the nucleus of the book in
chapters 16 (= the original scroll, Urrolle). Later stages came from Baruchs additions to
this nucleus, followed by Deuteronomistic expansions. Thiel prefers this perspective to
that of Georg Fischer who in his 2005 commentary on Jeremiah claims that Jeremiah is
a pseudepigraphical work dating from late Persian or early Hellenistic times (see W. Thiel,
Das Jeremiabuch als Einheit, in: Orientalistische Literaturzeitung 102, 2007, 512).
EvTh 68/6 (2008) 473478 (BL)

456 John Hill, Duhm-ed Again Back to the Future in Jeremiah Research?
The interest of contemporary Jeremiah research in the books two recensions, with their
different order and viewpoints, raises the issue of the influence of the post-exilic period on
their compositional histories. In pursuing the question, contemporary Jeremiah research,
albeit for different reasons, is faced with similar questions to those which B. Duhm con-
fronted in his 1901 commentary. In this essay, it is suggested that contemporary research
can benefit from revisiting Duhms commentary and taking a fresh look at the questions
raised by his interpretive approach to the book. A fresh examination of his questions (not
necessarily his answers) in the context of contemporary scholarships appreciation of
the post-exilic period and of the formation of prophetic books may allow exploring at
greater depth the Jeremiah tradition as a product of the second temple era.
ABR 56 (2008) 1931

457 Karel van der Toorn, From the Mouth of the Prophet: The Literary
Fixation of Jeremiahs Prophecies in the Context of the Ancient Near
East
The analysis of the passages that cast Jeremiah in the role of a writer-prophet compel us
to conclude that the only times when he actually wrote his message or had Baruch write
it down from dictation he did so in lieu of an oral delivery. Only when circumstances
prevented him from addressing his audience in person did he resort to the means of
written communication. Jeremiah was a spiritual leader, an advisor to the king, a priest
whose intercessory prayer was credited with special efficacy but he was not a literary
author. The early collection (or collections) of Jeremiah oracles goes back to one or more
anonymous authors.
John Kaltner et al. (eds.), Inspired Speech: Prophecy in the Ancient Near East; T & T Clark, London
(2004) 191202 (BL)

107
458 Mary Chilton Callaway, The Lamenting Prophet and the Modern
Self: On the Origins of Contemporary Readings of Jeremiah
In twentieth-century commentaries, Jeremiah is portrayed as a man characterized by inner
struggles with himself and with God, see e.g. G. von Rad, Message of the Prophets (1965);
W. Brueggemann, A Commentary on Jeremiah (1998). Jeremiah, it seems, is presented
as a paradigm of man in Western culture he is a person like us, a person with an
intense inner life of reflection and hesitation. Callaway demonstrates that through the
centuries, the image of Jeremiah reflects the self-understanding of his interpreters. Early
post-biblical interpreters view him as a man of action, while beginning with Rembrandt
in the seventeenth century, the prophets inner life is highlighted. Callaway sketches the
iconographic background to Rembrandts 1630 painting entitled Jeremiah lamenting the
destruction of Jerusalem.
John Kaltner et al. (eds.), Inspired Speech: Prophecy in the Ancient Near East; T & T Clark, London
(2004) 4862 (BL)

459 Leslie C. Allen, Disputations in the Book of Jeremiah

In this study, the validity D.F. Murrays analysis of the genre of disputation ( JSOT 38,
1987, 95121) is demonstrated with regard to the book of Jeremiah. The genre is presented
as appearing in four poetic and seven prose passages ( Jer 2:2325; 3:15; 8:89; 18:6;
28:24, 69, 14; 33:2326; 37:910; 42:1318; 44; 45:25a; 48:1417).
PRSt 35/2 (2008) 135146

460 Hetty Lalleman, Jeremiah, Judgement and Creation

Building on a German publication by Helga Weippert (Schpfer des Himmels und der Erde. Ein
Beitrag zur Theologie des Jeremiabuches, SBS 102, Stuttgart 1982; IZBG 29:635), it is argued
that the idea of creation can already be found in Jeremiah, not just in Isaiah 4055. Jer-
emiah 45 has parallels in Genesis 12 as well as in Jeremiah 33, and there is insufficient
ground to assume that Jeremiah 33 represents a post-Jeremiah development, as Weippert
suggests. Thus, Jeremiah uses not only the covenant as a framework for his proclamation
of judgement and doom but also creation.
TynB 60/1 (2009) 1524

461 Katho Bungishabaku, La Connaissance de YHWH Jrmie: Une tude

intra-intertextuelle
Knowledge of God is one of the key concepts in the book of Jeremiah. This essay
attempts to define its meaning. It also shows that an inner-intertextual study of this
concept can help (1) to demonstrate the progress of the deterioration of the relationship
between YHWH and Israel, (2) to underline the unity of the first part of the book of
Jeremiah, and (3) to show that the relationship between the deuteronomistic history and
Jeremiah is due to the fact that the prophets mission was not to proclaim a new message
but to remind the people of their covenant responsibilities.
OTE 21/1 (2008) 3860

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

108
 Instead, they are part of a powerful rhetoric that works to convince Israel and God to
reform and to reconcile (p. 138).
LHBOTS 390; T & T Clark International, London (2008) IX/1164

463 Amy Kalmanofsky, The Monstrous-Feminine in the Book of Jeremiah

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

464 Mayer I. Gruber, Jeremiah 3:14:2 between Deuteronomy 24 and Mat-

thew 5: Jeremiahs Exercise in Ethical Criticism
In Jer 3:1, God informs us that, contrary to the rigid standards that Deut 24:14 requires
of men and women who have exchanged partners, God is exceedingly liberal with respect
to his unfaithful spouse, the personified land of Judah. Moreover, as God explains in
Jer 3:8, he is more liberal than Deut 24 even with respect to his other spouse, whom he
had previously divorced personified Israel (Samaria). Gods contrasting the stringency
of Deut 24 vis--vis Gods own liberalism reminds one of Matth 5:2148.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 233249 (BL)

465 Joseph Fleishman, Variations on Set among Sons in Jeremiah 3:19

Jeremiah 3:1920 includes the metaphor of a father-daughter relationship. Commentators
and scholars agree that this metaphor expresses in general Gods desires and hopes, and His
wish to award immovable property to his beloved daughter on the one hand and His sharp
disappointment in Israels faithfulness to Him on the other hand. This paper interprets the
metaphor in Jer 3:19 in the sense that the father gave his daughter immovable property
as a dowry. Consequently, this verse indicates that in Israel as in the ancient Near East
and in early Jewish law, a father was permitted to grant his daughter an estate as a dowry.
This property, however, did not in fact belong to the daughter and she was not regarded
as its owner. Only her children were considered the owners of this property.
ZABR 14 (2008) 291310

466 Dirk Bchner, Boshet in Jeremiah 3:24: Disenfranchisement and the

Role of the Goddess in Seventh-Century Judah
Le terme boshet, souvent interprt comme expression polmique designant La Honte,
est en effet le nom propre dune desse, vraisemblablement Ishtar. Ce nest quavant le
verset suivant (v. 25), avec 1expression boshtnu notre honte, que le prophte attaque la
desse et son culte. Pour la discussion antrieure, cf. S. Schorch, ZAW 112 (2000) 598611;
G.J. Hamilton, CBQ 60 (2004) 228250.
Journal of Theological Studies 59/2 (2008) 478499 (BL)

109
467 Marjo C.A. Korpel, Who Is Speaking in Jeremiah 4:1922? The Con-
tribution of Unit Delimitation to an Old Problem
Study of the unit delimitation in a number of ancient manuscripts lends extra support
to the view that the speaker of the lament in Jer 4:1921 is Lady Zion and that Jer 4:22
is a later addition.
VT 59/1 (2009) 8898

468 Wilhelm J. Wessels, Prophet, Poetry And Ethics: A Study of Jeremiah

5:2629
The aim of this paper is to consider ethical issues raised by the passage Jeremiah 5:2629.
The first step is to come to grips with the prophetic message of the text, and then to relate
it to the debate on ethics, the Old Testament and the present-day context. The author
points out that many ethical questions today fall outside the scope of the Bible. The Old
Testament therefore cannot be used as precept when it comes to ethics, but it makes a
valuable contribution in terms of the examples it offers. In engaging in dialogue with the
biblical text, one is not only confronted with an ancient world, but in the process one
comes face to face with the challenges of present times.
OTE 21/3 (2008) 729744

469 Benjamin D. Thomas, Reevaluating the Influence of Jeremiah 10 upon

the Apocryphal Epistle of Jeremiah. A Case for the Short Edition
Several scholars have proposed that the book of Jeremiah circulated in at least two
editions at one time or another. A considerable portion of the debate has centred on
Jer 10,116, a polemic against worship of foreign idols. Furthermore, it is agreed that the
Epistle of Jeremiah was based primarily upon the text of Jer 10. To date, the majority has
contended that the Epistle was based on the longer text of Jer 10, their strongest piece
of evidence being the scarecrow in a cucumber patch idiom in 10,5a. This study offers
a comparative translation of the Masoretic Text (longer text), the Septuagint (short text),
and the Epistle of Jeremiah to determine precisely which text lay before the author of the
Epistle as he wrote. From this comparison, it is concluded that the Epistle was based upon
the short text of Jer 10. Among other points of argumentation, the scarecrow idiom is
discredited as the strongest piece of evidence in favour of the longer text. Consequently,
the study also provides support for the Two-Edition Theory.
ZAW 120/4 (2008) 547562

470 Hannes Bezzel, Das Grnen der Frevler ein Grund zur Klage. Die
Baummetapher im Rahmen der Konfessionen Jeremias Weisheit im
prophetischen Mantel?
The double metaphor of the flourishing and the withering tree is well known as well
from Ancient Near Eastern wisdom literature as from the Old Testament. In this article,
a comparative look is taken at its different use in Amenemope 6; Jer 1112; Jer 17 and
Ps 1. While in all cases the green tree illustrates the ideal of a permanent existence in
the presence of the Deity, the way of how to achieve it is determined differently. Further-
more, while the metaphor is meant to demonstrate the divine world order in the context
of sapiental lore (Amenemope; Ps 1), it reveals its critical potentiality in the accusations
against God which are put forth by the persona of the prophet Jeremiah in some of the
so-called confessions ( Jer 1112; Jer 17).
WdO 38 (2008) 721

110
471 Herbert Migsch, Zur Deutung von Jer 17,27. Eine Korrektur nach der
Septuaginta
God considers in his word Jer 17,27, that the inhabitants of Jerusalem could not obey him
by not carrying any load through the gates to Jerusalem on the Sabbath day. Correctly, it
would have to be called of course: by carrying any load . . . The Masoretic version is cor-
rupt. A later hand inserted the copulative waw before the second infinitive-construction
erroneously. The copulative waw is to be deleted with LXX.
BN 138 (2008) 3946

472 Christof Hardmeier, Zur schriftgesttzten Expertenttigkeit Jeremias

im Milieu der Jerusalemer Fhrungseliten ( Jeremia 36). Prophetische
Literaturbildung und die Neuinterpretation lterer Expertisen in Jeremia
2123
Hardmeier considers Jer 21:1123:6 as a primary document that shows traces of several
editorial expansions dating from the post-Josianic period. Some of the expansions reflect
early adaptations, apparently dating from the year 597 BCE. Hardmeiner prints the text
of several Jeremianic passages, indicating the words that he takes to be expansions of an
originally shorter text.
FAT 62; Joachim Schaper (ed.), Die Textualisierung der Religion; Mohr Siebeck, Tbingen (2009)
105149 (BL)

473 Paul A. Kruger, A Woman Will Encompass a Man: On Gender

Reversal in Jer 31,22b
This contribution reviews the various interpretations offered to understand the obscure
pronouncement in Jer 31,22b: A woman will encompass a man. One of the most popu-
lar proposals, being also the most plausible, is to regard the utterance as an example of
gender role reversal. What the proponents of this viewpoint fail to demonstrate satisfac-
torily, however, is how this saying in Jer 31,22b relates to the multiple other ancient Near
Eastern cultural contexts (literary, social-political and religious) where the same mundus
inversus principle is likewise attested. It is argued that this broad backdrop is a sine qua non
for the proper understanding of this enigmatic passage.
Bib. 89/3 (2008) 380388

474 Rodney R. Hutton, Are the Parents Still Eating Sour Grapes? Jeremiahs
Use of the Ml in Contrast to Ezekiel
Far from being an incidental and immaterial slip of the pen, there is in fact a critical
point that lies behind the difference in the proverb represented by Ezekiel 18:13 and
Jeremiah 31:2930. The question of whether the parents eat sour grapes or whether
instead they ate them is significant for the theological argument made by Ezekiel, on
the one hand, and Jeremiah, on the other. Whereas Ezekiels adversaries were attempting
to cast the parable as an eternally valid principle, valid as much in the present situation as
it ever was in the past, and as it would be in future, Jeremiahs use of the parable had no
such interest in mind. It understood the parable to be truly a vestige of Israels confession
of faith as much as the ark was a vestige of Israels sacred cultic infrastructure and the
exodus was a vestige of its historical memory.
CBQ 71/2 (2009) 275285

111
475 Konrad Schmid, Nebukadnezars Antritt der Weltherrschaft und der
Abbruch der Davidsdynastie. Innerbiblische Schriftauslegung und univer-
salgeschichtliche Konstruktion im Jeremiabuch
This is a study of Jeremiah 36, of which verse 30 declares the end of the Davidic dynasty.
However, Jehoiakim was neither the last ruling monarch of the Davidic dynasty, nor was
his body disposed of in an irregular way; in other words: this verse transcribes a prophetic
word that proved to be wrong. Schmid seeks to show that Jer 36:30 is based upon two
other, earlier Jeremianic passages Jer 22:1819 and 22:30 and dates from the fourth
and fifth year of Jehoiakim, which is the time when Nebukadnezar became ruler of the
world. For the prophet Nebukadnezars rule meant the end of the Davidic monarchy
(605/4 BCE). Scriptural prophecy tolerates tensions with actual reality in the interest of
being true to what has been written.
FAT 62; Joachim Schaper (ed.), Die Textualisierung der Religion; Mohr Siebeck, Tbingen (2009)
150166 (BL)

476 Bob Becking, The Identity of Nabu-sharrussu-ukin, the Chamberlain.

An Epigraphic Note on Jeremiah 39,3. With an Appendix on The Nebu(!)
sarsekim Tablet
A recently uncovered Neo-Babylonian document contained the name of an officer: Nab-
arrussu-ukn the rab a-ri. This name elucidates the enigmatic text at Jer. 39,3, where
Nergal-Shareser, the Samgar, Nebu-Sar-Sechim, the rab-saris needs to be read. There is
a high degree of possibility that the newly uncovered Babylonian officer can be identified
with the person mentioned in Jer. 39,3. This identification, however, does not imply a full
confirmation of the story in Jer. 39.
BN 140 (2009) 3546

477 Teresa Ann Ellis, Jeremiah 44: What if the Queen of Heaven is YHWH?
Jeremiah 44 provides an image unusual within prophetic literature the prophets female
adversaries are not portrayed in terms of sexuality. Jeremiah denounces a group of Judean
women and men who revere the Queen of Heaven. His central accusation is that they
have caused YHWHs anger, and thus the fall of the kingdom of Judah. Yet, this article
maintains, there is sufficient textual evidence for readers to construct an alternate scenario
that vindicates the Queen of Heavens supporters in their counter-accusation that it was
not their actions that angered YHWH but the actions of the Judean kings who opposed
making offerings to the Queen of Heaven. In this case, it is to be evaluated what relations
between the Queen of Heaven and YHWH might be portrayed.
JSOT 33/4 (2009) 465488

Lamentations
478 Edward L. Greenstein, The Book of Lamentations: Response to Destruc-
tion or Ritual of Rebuilding?
Traditionally, it has been assumed that the book of Lamentations reflects a liturgy of
lament commemorating the destruction of the temple of Jerusalem in 586 BCE. Greenstein
argues that this assumption is unfounded. He suggests that Lamentations was presumably
written as a liturgy that precedes the rededication of the altar and the initial laying of
the temple foundations after 538 BCE, and they would have accompanied the stages of
rebuilding and rededication during the period from 520 to 515 BCE.
LHBOTS 444; Henning Graf Reventlow et al. (eds.), Religious Responses to Political Crisis in Jewish
and Christian Tradition; T & T Clark International, London (2008) 5271 (BL)

112
479 Elie Assis, The Unity of the Book of Lamentations
The Book of Lamentations is made up of five poems lamenting the destruction of Judah
and Jerusalem in the year 587 BCE. Each of the first four poems has a complete and
distinct acrostic structure. The five poems of the Book of Lamentations are one literary
work, and the different units are chapters of the whole entity. Chaps. 1 and 2 present
a reaction of despair to the Destruction. Chapter 1 contemplates the aftermath of the
Destruction, and chap. 2 describes the war of the Destruction. This despair is the problem
dealt with by the Book of Lamentations. The object is to uproot it from the surviving
people. The transition from despair to hope occurs in chap. 3. Subsequently, in chaps. 4
and 5 the author of the book returns the reader and the lamenter to the same situations
described in chaps. 1 and 2. This time, however, there is moderate hope, which is most
succinctly expressed by allowing the lamenter to direct the grievance to God in prayer.
The object is to bring the lamenter once again to form a connection with God after the
Destruction.
CBQ 71/2 (2009) 306329

480 Nancy C. Lee et al. (eds.), Lamentations in Ancient and Contemporary

Cultural Contexts
Several of the papers included in this collective volume deal with the book of Lamentations:
A. Berlin, On writing a commentary on Lamentations; F. Dobbs-Allsopp, Lamentations
from sundry angles: a retrospective; K. OConnor, Voices arguing about meaning; N. Lee,
The singers of Lamentations; C. Mandolfo, Talking back: the perseverance of justice in
lamentation; T. Linafelt, Surviving Lamentations (once more); R. Williamson, Lament and
the arts of resistance: public and hidden transcripts in Lamentations 5.
Symposium Series 43; Society of Biblical Literature, Atlanta, Ga. (2008) XII/1274

481 Heath Aaron Thomas, The Liturgical Function of the Book of Lamentations
Recent research has produced the following interpretations: (1) the book explains why the
fall of Jerusalem happened; (2) it teaches how to handle the disaster and how to move out
of it; (3) it provides a way to complain, expressing pain to God. The present article argues
that all three interpretations offer valid points, and it focuses on (1) and (2).
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
137147 (BL)

482 Elizabeth Boase, The Characterisation of God in Lamentations

One of the dominant characters within the book of Lamentations is God. God is spoken
about and spoken to, although the voice of God is never heard. Various voices within the
text speak of God, describing both Gods actions and Gods attributes. These descriptions
give rise to various, and at times conflicting, images: God is the violent destroyer of the
city and her inhabitants; God is an absent God, whose presence is longed for; God is a
God of steadfast love and mercy; God is the one in whom future hope lies. This paper
analyses the multifaceted portrayal of the character of God as constructed in the book of
Lamentations, exploring the implications of that characterisation for the understanding
of the theology of Lamentations.
ABR 56 (2008) 3244

483 Elizabeth Boase, Constructing Meaning in the Face of Suffering: Theo-

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

113
 Although these theodic solutions are present, it cannot be argued that Lamentations
constitutes a theodicy as such. Rather, the poems raise and in turn subvert a range of
possible theodic assertions in response to the existential crisis which emerged in the wake
of the fall of Jerusalem in 586 BCE.
VT 58/45 (2008) 449468

Ezekiel: general individual passages

484 Robert W. Jenson, Ezekiel
Jenson offers a theological interpretation of the book of Ezekiel, based on major exegetical
commentaries such as those by W. Zimmerli and M. Greenberg. The author admits not
to belong to the guild of Old Testament scholars, and to be committed to reading the
Bible a single, dramatically coherent narrative of the coming of Christ and his kingdom
(pp. 2223).
Brazos Theological Commentary on the Bible; Brazos Press/Baker Publishing Group, Grand Rapids,
Mich. (2009) 1367

485 Marco Nobile, Saggi su Ezechiele

Aprs avoir publi sa thse sur le livre dEzchiel en 1982, lauteur na pas arrt ses tudes
sur ce livre prophtique. Cette collection offre la re-dition de quatorze articles parus entre
1983 et 2006. Pour lauteur, le livre dEzchiel reflte 1activit des rdacteurs postexiliques
dont on trouve les traces partout, tout spcialement dans la structure tripartite du livre:
thophanie initiale avec la vocation du prophte; infliction du chtiment divin tous les
peuples du monde, commenant par Isral et Juda; dbut de 1poque eschatologique.
Une contribution originale ltude du livre dEzchiel.
Spicilegium 40; Pontificio Ateneo Antonianum, Roma (2009) 1217 (BL)

486 Christoph Brchers, Prophetenbiographie und Biblizismus im Ezechielbuch

On doit interprter les lments autobiographiques du livre dEzchiel dans le contexte
de ce livre prophtique, sans automatiquement supposer quun prophte de ce nom ait
une fois exist. La question savoir sil sagit dune personne purement fictive et littraire
reste ouverte. Lauteur de larticle fait rfrence Karin Schpflin, Theologie als Biographie
im Ezechielbuch, Tbingen 2002, qui propose une lecture pseudo-autobiographique du
livre dEzchiel.
Zeitschrift fr Theologie und Gemeinde 14 (2009) 4664 (BL)

487 Tova Ganzel, The Purification of the People in Ezekiel: The Pentateuchal
Background (Hebr., Engl. summary)
This article demonstrates the duality of the pentateuchal background to the purification
of the people of Israel in Ezekiel, especially as distilled in Ezek. 36:25. On the one hand,
Ezekiel refers to the purification ritual for removing corpse-impurity through the water
of lustration (Num. 19). On the other hand, Ezekiels reference to the Sinaitic covenant
ceremony (Exod. 24), the heart of which is the blood ceremony, heightens the signifi-
cance of the rite through which the people of Israel hold historic importance, as was the
case for the covenant at Horeb, but it will also redefine the relationship between God
and his people.
Beit Mikra 53/1 (2008) 4758.7*8*

114
488 Baruch J. Schwarz, The Ultimate Aim of Israels Restoration in Ezekiel
The ultimate aim is to instil in them a feeling of remorse and unworthiness, see Ezek
36:31; 43:10 etc.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 305319 (BL)

489 Tova Ganzel, The Defilement and Desecration of the Temple in Ezekiel
An examination of the passages in Ezekiel related to the defilement and desecration
of the Temple through the spectrum of the Priestly Sources clearly shows a distinction
between the two concepts and reveals Ezekiels precise and deliberate usage of these terms.
Although they both relate to idolatrous practices, defilement of the Temple in Ezekiel
follows the categories of the Priestly Sources, and thus results primarily from corpse
impurity and idol worship. With regard to the Temples desecration, Ezekiel introduces
the aspect of the intense involvement of foreigners, which he viewed as the desecrating
agents of his day.
Bib. 89/3 (2008) 369379

490 Rebecca G.S. Idestrom, Echoes of the Book of Exodus in Ezekiel

This article examines the thematic connections made between the book of Exodus and
the book of Ezekiel. Both books emphasize the theme of knowing God through his divine
acts. Other themes and motifs from Exodus found in Ezekiel, including the call narrative,
divine encounters, captivity, signs, plagues, judgment, redemption, tabernacle/temple, are
considered. Several parallels between Moses and Ezekiel are noted, raising the question of
whether Ezekiel was understood as a second Moses figure; both were Levites who became
prophets and leaders of Gods people in a time of crisis. Finally, some of the implications
of these connections for interpreting the book of Ezekiel are explored.
JSOT 33/4 (2009) 489510

491 John W. Olley, Ezekiel LXX and Exodus Comparisons

Ezek. 9:112 and 20:26 LXX provide much more explicit association with the exodus
than is seen in MT. The translation reflects the late Seleucid period, with oppressive and
syncretistic leaders, an interpretation reinforced by the unexpected Abana in 20:29.
VT 59/1 (2009) 116122

492 Carol Meyers, Engendering Ezekiel: Female Figures Reconsidered

From this study two conclusions emerge: (1) passages that depict real women show them
in cultic, funereal, prophetic, and medico-religious roles; (2) the images if Judah and Jeru-
salem personified as females cannot be unproblematically labelled misogynistic. The legal
aspect of the punitive measures described is best understood as lenient.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 201297 (BL)

493 Andrew Sloane, Aberrant Textuality? The Case of Ezekiel the (Porno)
Prophet
Pornoprophetic readings of the unfaithful wife metaphors in Hosea 13, Jeremiah 2 and
3, and Ezekiel 16 and 23 criticise them as misogynistic texts that express and perpetuate
negative images of women and their sexuality. This study seeks to present an evangelical
response to Athalya Brenner and Fokkelien van Dijk-Hemmes pornoprophetic reading
of Ezekiel 16 and 23. The author outlines their claims and supporting arguments, includ-
ing their assertion that the texts constitute pornographic propaganda which shapes and
distorts womens (sexual) experience in the interests of male (sexual) power. He argues that

115
 both their underlying methods and assumptions and their specific claims are flawed, and
so their claims should be rejected. While acknowledging the offensive power of the texts,
he concludes that alternative explanations such as the violence of Israels judgement and
the offensive nature of Jerusalems sin account better for the features of the texts which
they find problematic.
TynB 59/1 (2008) 5376

494 Kirsten Nielsen, Ezekiels Visionary Call as Prologue: From Complexity

and Changeability to Order and Stability?
This article reads Ezekiel 1 as a prologue to the entire book of Ezekiel and deals with
the tension between the vision of the living creatures in Ezekiel 1 and the vision of the
temple in the epilogue, Ezekiel 4048. It is argued that the vision in Ezekiel 1 signals
complexity and changeability. The prologue is characterized by various kinds of category
transgressions (cf. for instance the monstrosity of the living creatures). In Ezekiel 4048,
the new temple signals the opposite: order and stability. The book of Ezekiel uses both
aspects to describe Yahweh as a god who is able to change the situation of the exiles and
ensure future stability. A short section discusses passages from the book of Revelation as
examples of the re-use in the New Testament of motifs from the book of Ezekiel.
JSOT 33/1 (2008) 99114

495 Marjo C.A. Korpel, Kryptogramme in Ezechiel 19 und im Izbet- ar a-

Ostrakon
Ez 19 is a dirge on the downfall of the Davidic dynasty. Several scholars have suggested
that Ez 19,1.29 is a reworked version of an earlier, secular song. It is noteworthy that
no word for God occurs in the song. On the basis of an atbash-riddle, hidden in v. 15,
it may be assumed that the original song referred to Jezebel and her sons Ahaziah und
Jehoram. Ezekiel edited and actualised this ancient song (cf. v. 14) because he was struck
by the remarkable similarity between the fate of Jezebel and her two sons and that of
Hamutal and her two sons Jehoahaz and Zedekiah. Ezekiel added a dirge about the end
of the Davidic dynasty (v. 1014), a kind of lesson from history. The incongruities in the
final text can be better understood now as the result of this redactional combination of
old and new themes. That Atbash encoding was already known in the 12th cent. BCE and
therefore could certainly be used in the 9th cent. BCE is demonstrated by a completely
fresh interpretation of the hitherto puzzling text on the Izbet ar a ostracon.
ZAW 121/1 (2009) 7086

496 Karin Schpflin, Die Tyrosworte im Kontext des Ezechielbuches

Two passages seem to form the nucleus of the Ezekielian corpus of words addressed
to foreign nations: Ezek 25:117 and 26:26. Here the minor neighbours of Israel are
threatened with doom because of their gleeful reaction to the destruction of Jerusalem.
The ideological context of the expanding foreign nations corpus is the notion of Gods
universal judgement of all the nations. Eventually, Yahweh will overthrow all powers that
are proud and convinced of their superiority.
OBO 235; Markus Witte et al. (eds.), Israeliten und Phnizier; Academic Press Fribourg, Fribourg
(2008) 191213 (BL)

497 Markus Saur, Der Tyroszyklus des Ezechielbuches

Ezek 2628 tends to attract cultural historians, historians of early trade, and those inter-
ested in the reconstruction of early Israelite or Tyrian religion. The present book,
a habilitation thesis accepted by the University of Basel, Switzerland, offers a thorough
study of the Ezekielian passages, complete with collateral texts such as all biblical passages

116
 referring to the city of Tyre (pp. 252314). The book also includes a section on the history
of Tyre (pp. 107181) and a chapter that seeks to evaluate the contribution of Ezek 28 to
our understanding of Tyrian religion and royal ideology (but does not consider the idea
of P.-M. Bogaert, that Ezek 28 originally dealt with the king of Jerusalem). One interest-
ing detail: the author claims to detect allusions to the conquest of Tyre by Alexander the
Great in secondary elements included in Ezek 26:714. The author is committed to the
notion that Ezekiels original book received more than one subsequent revision, especially
in the form of textual additions and expansions.
BZAW 386; de Gruyter, Berlin (2008) XII/1368 (BL)

498 Markus Saur, Tyrus im Spiegel des Ezechielbuches

The author of Ezek 2628 was well acquainted with the political, cultural, and military
history of Tyre, and much of what he echoes in his poems can be contextualized with
other known data. While the nucleus of the texts comes from the prophet Ezekiel, there are
traces of later reworking. Thus Ezek 26:714 seems to be the result of a later expansion
reflecting the conquest of Tyre by Alexander the Great in the fourth century BCE.
OBO 235; Markus Witte et al. (eds.), Israeliten und Phnizier; Academic Press Fribourg, Fribourg
(2008) 165189 (BL)

499 Horacio Simian-Yofre, Gli scritti profetici e la storia del loro tempo.
Una reflessione a partire da Amos 12 ed Ezechiele 28
Neither Amos 12 nor Ezek 28 is historically accurate. In fact, one must abandon the
search for historical accuracy, for Amos 12 is to be understood rhetorically, and Ezek 28
metaphorically. A detailed commentary of Ezek 28 is offered.
J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009)
125150 (BL)

500 Stefan Gathmann, Im Fall gespiegelt. Der Abschluss der Tyrus-Sprche

in Ez 28,119
The nucleus of this passage can be found in Ezek 28:1119, though verses 1119 include
some secondary additions. Ezek 28:110 represents a relecture of Ezek 28:1119. In Ezek
28:1119 the following verses or parts of verses seem to be secondary: 13c. 14b. 16b. 17
(some words). 18a (some words). 18c (some words). 19. Ezek 28:110 is informed by the
will of giving the interpreted passage a more general, anthropological dimension. The
passage is not amenable to an interpretation that allows us to discern any extra-Israelite
mythology.
Arbeiten zu Text und Sprache im Alten Testament 86; Eos Verlag der Erzabtei St. Ottilien, St. Ottilien
(2008) 1641 (BL)

501 Anja Klein, Schriftauslegung im Ezechielbuch. Redaktionsgeschichtliche

Untersuchungen zu Ez 3439
This Gttingen doctoral thesis find the oldest textual layer in Ezek 36:111; 37:16, arguing
that the vision of resurrection in 37:16 marked the conclusion of the original book that
dates from the early or mid-Persian period (and not from the original prophet Ezekiel).
This textual nucleus was subsequently expanded in several stages. Kleins approach is
close to that of K.-F. Pohlmann.
BZAW 391; W. de Gruyter, Berlin (2008) XIII/1451

502 Jacob Milgrom, Ezekiel and the Levites

The function and placement of the priests and Levites in Ezekiels temple (Ezek 44:914) is
based on Num 18:3 and 5, with one distinction: whereas in Num 3:7 and 18:3 the Levites

117
 and priests share the guarding duties at the entrance to the court, in Ezekiels temple the
Levites and priests are strictly separated the Levites are in charge of the outer court
and all the gatehouses, and the priests in control of the inner court.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
312 (BL)

Daniel
503 Thomas J. Finley, The Book of Daniel in the Canon of Scripture
While the Christian canon has Daniel as a prophet, in the Hebrew Bible his book is part
of the Writings. After an examination of the position of this book within the canon the
author concludes that the evidence from the first century and earlier favours the view
of Daniel originally as a part of the Prophets, and only later having been moved to the
Writings. The common proposal of an early second century pseudo-prophet as the author
of Daniel is found not convincing.
BS 165/2 (2008) 195208

504 Alan Lenzi, Secrecy, Textual Legitimation, and Intercultural Polemics in

the Book of Daniel
Secrecy functions as a positive characterization of both the deity and Daniel. In the
latters case, this characterization shows him capable and worthy of future revelation,
which contributes to the books broader construction of a rhetoric of authority and textual
legitimation. Secrecy also creates a point of conflict between Daniel and his Babylonian
colleagues, the supposed experts in secret matters, and vividly shows the Jewish mediator
as their superior. Even for Hellenistic-era readers under a different imperial oppression, the
general message would have been clear: Yhwhs accessible secret revelations, now available
in Daniels book, are more powerful than the phony secretive grasping for knowledge of
the human political establishment. The deployment of secrecy, therefore, cuts two ways:
it exalts the protagonist and his deity and it debases the imperial antagonists. Such an
interpretation could quite nicely fuel, if one may invert the imagery of Daniel 3, an anti-
imperial, ancient, postcolonial critical furnace.
CBQ 71/2 (2009) 330348

505 Michael Segal, From Joseph to Daniel: The Literary Development of

the Narrative in Daniel 2
Scholars have recognized the composite nature of the narrative in Daniel 2 based upon
certain contradictions within the story. Additional evidence is offered here to bolster this
claim, including variation in the use of divine names according to the evidence of the
Old Greek version. Furthermore, the author suggests that a more precise division of the
source material can be obtained based upon a philological analysis of the expression htjb
w m (v. 14), and its Akkadian cognates. The earlier stratum of the story presents Daniel
as a second Joseph, and closely parallels both the story of Genesis 41 and the tale in
Daniel 5. The secondary section is analyzed in an appendix as an attempt to identify its
literary and historical context, with special attention given to the relationship between
the description of God in 2:21 and the depiction of Antiochus IV Epiphanes in Daniel
7:2426.
VT 59/1 (2009) 123149

506 Terezija Snezna Vecko, Prayer in the Midst of Flames (Dan 3:2450
Greek)
The prayer of the youths, added to the shorter original text in the Greek version, reorients
the meaning of the relevant chapter, accentuating the shift from idolatry to worship of

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 the true God. The three youths stand for the Maccabean heroes models of fidelity to
God who turned the persecution of the Jews into their elevation.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
149159 (BL)

507 Alexander A. DiLella, A Textual and Literary Analysis of the Song of

the Three Jews in Greek Daniel 3:5290
This paper is in two parts: (1) a bilingual, Greek and English text of the passage, (2) a
detailed commentary elucidating this passage. The seven stanzas of the poem reflect the
seven days of creation (Gen 1). Here is a list of the stanzas (note the order!): (1) 3:5256;
(2) 5761; (3) 3:6468; (4) 3:6973; (5) 3:7478; (6) 3:62.63.79.80; (7) 3:8286. The
author also notes that this biblical passage is the most likely source of the Canticle of
Brothers Sun by St. Francis of Assisi.
CBQ.MS 44; Jeremy Corley et al. (eds.), Studies in the Greek Bible; Catholic Biblical Association of
America, Washington (2008) 4964 (BL)

508 Roy E. Gane, Hurrian Ullikummi and Daniels Little Horn

The book of Daniel includes concepts that appear in much earlier Hurrian-Hittite mythol-
ogy. Like the Song of Ullikummi, Daniel 7 and 8 portray a cluster of concepts involving
cosmic conflict between supreme celestial deities (Tessub/Yahweh) and unusual challengers
(Ullikummi/little horn) made of hard substances (rock/horn). The Song of Ullikummi
can be found in H. Hoffner, Hittite Myths, Atlanta 1990, 5261.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 485498 (BL)

509 Ryan E. Stokes, The Throne visions of Daniel 7, 1 Enoch 14, and the
Qumran Book of Giants (4Q530): An Analysis of Their Literary Relationship
In Dan 7:910, the apocalyptic seer narrates his vision of Gods heavenly throne. Accord-
ing to most scholars, Daniels vision account depends literarily on the supposedly more
primitive visionary traditions found in 1 Enoch 14 and the Book of Giants of the Dead Sea
Scrolls. Certain divergences in these traditions, however, reveal that it is in fact 1 Enoch
14 that depends on a vision account much like that found in Dan 7. The Book of Giants
and Daniel, on the other hand, both seem to make use of a common tradition, each
adapting it in a different way.
DSD 15/3 (2008) 340358

510 Benjamin E. Reynolds, The One Like a Son of Man According to the
Old Greek of Daniel 7,1314
While studies of the Old Greek (OG) of Daniel 7,1314 are not uncommon, they are
often undertaken as part of a broader examination of the one like a son of man. Rarely,
if ever, do these studies focus on the description of this figure in the OG version and
what readers of this version might have understood of this character. This study is an
examination of the interpretation of OG Daniel 7,1314, and the argument is made
that the OG portrays the one like a son of man as similar to the Ancient of Days and
as a messianic figure.
Bib. 89/1 (2008) 7080

511 Benjamin E. Reynolds, Another suggestion for hs palaios hmern in the

Old Greek of Dan 7:13
Calling the majority position into question O. Hofius is correct proposing that hs palaios
hmern in the Old Greek of Dan 7,1314 should not function as the subject of the clause

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 (ZAW 117/1, 2005, 7390; IRBS 51:643). However, Hofius point also means that hs hyios
anthrpou also does not function as the subject of its clause and requires that re-evaluation
of the majority view is needed. Since the context of Old Greek Dan 7.1314 indicates that
only one figure is described, a new translation is needed in order to clarify that hs hyios
anthrpou and hs palaios hmern are both descriptors of a single figure, while at the same
time acknowledging that neither phrase serves as the subject of its respective clause.
Hen. 30/1 (2008) 94103

512 Ronald Hendel, Isaiah and the Transition from Prophecy to Apocalyptic
Classical prophecy is not a different genus from apocalyptic. Rather, the classical prophetic
books, particularly passages such as Isaiah 6:910 (with its implied esotericism), ate their
root and source. Dan 12 is based on allusions to Isaianic texts; see Dan 12:1 and Isa 4:3;
33:2; Dan 12:2 and Isa 26:19; 66:24; Dan 12:3 and Isa 52:11,13, etc.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 261279 (BL)

Minor Prophets general

513 Gerda de Villiers, Die dodekapropheton: Twaalf klein profete of een
geheel?
The Book of the Twelve or the twelve minor prophets received scholarly attention through
the ages. Historical criticism pointed out that these prophets lived in different times, in
different historical situations and articulated the word of the Lord for different circum-
stances. However, recent scholarship tends to read the corpus of the minor prophets as a
structured whole. Such a reading raises a number of problems: the Twelve do not follow
one another chronologically and the order of the Masoretic Text does not agree with that
of the Septuagint, whilst Qumran follows yet another order. This article probes albeit
cursory some of these questions from different perspectives. Eventually it appears that a
continuous process of Fortschreibung shaped and reshaped prophetic messages to keep
them alive for following generations. A unity is created by maintaining the tensions and
differences amongst the Twelve, thereby reflecting the creative articulation and rearticula-
tion of prophecy in the different times of the history of Judah and Israel.
HTS 64/3 (2008) 13791393

514 Michael B. Shepherd, Compositional Analysis of the Twelve

Recent scholarship has taken seriously the historical evidence for the unity of the Twelve.
Numerous studies on the redaction of the Twelve have advanced the discussion toward an
understanding of how the book is able to function as a whole. This article examines the
compositional seams where the twelve parts of the book have been put together. This is
done with a view toward the compositional strategy of the Twelve as a whole.
ZAW 120/2 (2008) 184193

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

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 Not only cultic, but also social offences led to the divine wrath, and social criteria will
determine the future of the people. Thus, the exilic Book of the Four can be understood
as a concept opposed to the Deuteronomistic History.
VT 58/45 (2008) 608627

Hosea
516 Brad E. Kelle, Hosea 13 in Twentieth-Century Scholarship
Throughout the twentieth century, critical scholarship on the book of Hosea has focused
overwhelmingly on the marriage metaphor in Hosea 13, often seen as establishing the
primary interpretive issues for the message of the prophet and the book as a whole,
although a lack of consensus concerning even the most basic exegetical issues remained.
Newer studies have rightly pushed beyond this isolation of Hosea 13. This article surveys
the major trends of the modern interpretation of these chapters, with particular attention
to the second half of the twentieth century. From the early 1900s to the 1980s, critical
works focused primarily on the biographical reconstruction of the prophet and his fam-
ily life, as well as related historical and form-critical concerns. From the 1930s forward,
such study was particularly concerned to read Hosea 13 against the background of a
purported sexualized Baal cult in eighth-century Israel. Beginning in the 1980s, feminist-
critical readings of Hosea 13 came to occupy a prominent position. In subsequent years,
these concerns have been complemented by an emerging emphasis on metaphor theory,
as well as newer kinds of literary, book-oriented, and socio-historical analyses. A follow-up
article will treat recent scholarship on Hosea 414.
CBR 7/2 (2009) 179216

517 Allan Rosengren, Knowledge of God According to Hosea the Ripper.

The Interlacing of Theology and Social Ideology in Hosea 2
A semiotic reading of Hosea 2 suggests that two stories are told: The story of Hosea
and Gomer, and the story of Yahweh and Israel. This semiotic entanglement, however,
is also present in the passage of cosmic promises, Hos 2,1825. Knowing God in the
Book of Hosea is not just a question of adhering to a system of religious thoughts, it is a
question of knowing how to live ones life according to specific social rules, namely that
of patriarchy. The theology of the text cannot be separated from the ideology of the text.
This is to be tested on the text of Hos 2,1825 in which the emphasis is apparently firmly
placed on the universal signified.
SJOT 23/1 (2009) 122126

518 Wang-Huei Liang, Is She Not My Wife, and Am I Not Her Husband?
The love story of the prophet Hosea and his wife is considered a metaphor that signifies
the relationship between YHWH and his people the Israelites. For she is not my wife,
and I am not her husband (Hos 2:4) is one of the sentences uttered by the prophet Hosea
when his wife runs after other lovers. To take it literally as such, it seems that Hosea
announces divorce to his wife. But this interpretation contradicts what is known from the
context of the Scriptures. Alternatively, Hoseas statement could be read as a rhetorical
question as is mentioned by Weems. This article, based on grammatical analysis, contextual
and inter-textual analysis, proposes that it should be interpreted as a rhetorical question:
for is she not my wife, and am I not her husband? and expects the reader/audience
to respond yes.
HBT 31/1 (2009) 111

519 Rainer Kessler, Hosea 3 Entzug oder Hinwendung Gottes?

In contrast to the traditional German exegesis, the author of this paper understands Hos
3.3b to refer to Gods favour. Hos 3 does not involve the idea of legal punishment. Rather

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 God isolates Israel from all institutions which separate it from God and simultaneously shows
favour to Israel. This leads, on Israels side, to repentance and an undisturbed relationship
with God. Hos 3 thus takes up the development of thought in Hos 411, including its
final point in Hos 11, integrates it with the metaphors of relationship in ch. 12 and so
creates a conclusion to ch. 12 which makes the transition to ch. 411 and at the same
time facilitates the reading of these chapters in the light of YHWHs favour to Israel.
ZAW 120/4 (2008) 563581

520 Richard D. Patterson, Portraits from a Prophets Portfolio: Hosea 4

This rehearsal of Hoseas literary artistry demonstrates that close attention to this dimension
of an authors work yields fuller and more fruitful insight into his intended meanings and
nuances. Hoseas various motifs and themes in chapter 4 cause the reader to contemplate
other passages that provide allusions or relations to other scriptural contexts where similar
ideas and truths are given. Hoseas use of figures of speech such as metaphors and simi-
les compel interpreters to seek to understand the full impact on any imagery the author
wished to convey. Also Hoseas clever plays on words demonstrate both his wit and his
disgust at what he saw in degraded Israelite society.
BS 165/3 (2008) 294308

521 Karin Adams, Metaphor and Dissonance: A Reinterpretation of Hosea

4:1314
The sexual language of this passage must be understood metaphorically; it refers neither
to sacred prostitution nor to literal sexual offenses. The passage accuses Israelite women
of engaging in cultic apostasy. The qedoshot are women whose cultic role was regarded as
non-Yahwistic by the prophet.
JBL 127/2 (2008) 291305 (BL)

522 Peter Riede, Ich aber war eine Motte fr Ephraim. Anmerkungen zu
Hos 5,12
Riede defends the traditional rendering of as as moth.
ZAH 1720 (20042007) 178187 (BL)

523 Mark S. Gignilliat, For Israel was a Child. A Case for the Causal Sense
of kj in Hosea 11,1
The kj clause of Hos 11,1 is often translated temporally. This short note presents a case
for kjs causal sense on the basis of external and internal evidence.
ZAW 121/2 (2009) 277280

524 Erhard Blum, Hosea 12 und die Pentateuchberlieferungen

Hosea was well acquainted with traditions about the patriarch Jacob and about the exodus,
two complex traditions at home in northern Israel in the eighth century BCE. Hosea 12
is an important external source that demonstrates the combination of the patriarchal
and exodus stories long before the Babylonian exile.
BZAW 400; Anselm C. Hagedorn et al. (Hg.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 291321 (BL)

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 Joel Amos
525 Barbara Schlenke et al., Hab Mitleid, Jahwe, mit deinem Volk! ( Joel
2,17). Zu Struktur und Komposition von Joel (I)
While recent research has not agreed on the structure of Joel yet, the authors intend to
present a detailed analysis of the book of Joel. This first part of the essay considering Joel
1:22:17 comprises a mainly linguistic and literary approach to the structure of Joel, but
also incorporates problems of the formation and history of origins of the text. Two main
breaks are identified after 1:20 and 2:17, while the in-depth analysis of the structure uncov-
ers a setting of multiple breaks, cyclic patterns and multi-dimensional cross references.
BZ 53/1 (2009) 128 (SSt)

526 Menahem Haran, The Historical Background of the Prophecies of

Amos
The book of Amos reflects two periods of time: (1) the period of King Jeroboam II
during which there was no known contact between Israel and Assyria (though Assyria
is mentioned in Amos 3:9 LXX, which has the correct reading); (2) a second period of
decline and anxiety in which the threat of deportation by the Assyrians is real; this must
be the time after Jeroboam II, most likely the time of the Assyrian King Tiglat-pileser
III (745727 BCE). One should not resort to attributing to subsequent editors what can
be explained as reflecting another, late period of Amoss activity.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 251259 (BL)

527 David E. Bokovoy, Invoking the Council as Witnesses in Amos 3:13

Amos 3:13 seems to invoke the heavenly council to listen and testify against Jacob, as was
suggested by G.E. Wright in 1959. Wrights idea was that heaven and earth is a polar
expression that refers to all the members of the heavenly council. A similar idea can be
found in the Vassal Treaty of Esarhaddon (ANET 534535): You are adjured by all the
gods of Sumer and Akkad, adjured by the gods of heaven and earth. Further examples
for the idea include Psalm 50:47.
JBL 127/1 (2008) 3751 (BL)

528 Matthew Goff, Awe, Wordlessness and Calamity A Short Note on

Amos v 13
Amos v 13 describes a person who perceives Gods retribution against social injustice.
The word jdm, which may refer to silence, moaning or mourning, signifies that the man
is shocked to the point of wordlessness in response to divine violence.
VT 58/45 (2008) 638643

529 Spencer L. Allen, Understanding Amos vi 12 in Light of his other

Rhetorical Questions
The MT of Amos vi 12a comprises a pair of rhetorical questions: Do horses run on the
rock(s)? Or does one plough with oxen? An analysis of Amos other pairs of rhetorical
questions, which demonstrate a high degree of semantic and structural parallelism, suggests
that the MT is corrupt. Four criteria are accordingly derived from these other rhetorical
questions to evaluate the numerous proposed solutions for vi 12a. Alan Coopers emenda-
tion is identified as most consistent with Amos general usage: Do horses run on crags?
Or does the wild ox plough in the valley?
VT 58/45 (2008) 437448

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530 Andr Lemaire, Une guerre pour rien (Amos 6,13)
Ce verset fait rfrence la prise par Isral de deux villes situes en Transjordanie du Nord,
dans le cadre dune guerre avec le royaume de Damas (vers 760/50 avant notre re). Cette
guerre reoit quelque lumire de la publication dune inscription moabite fragmentaire
publie par S. Ahituv in Israel Museum Studies in Archaeology 2 (2003) 310 et Quadmoniot 37
(2004) 8892. Shalmn, roi de Moab, tait un alli du roi dIsral Jroboam II. Les allis
ont russi battre les armes ammonites et aramennes, envahissant la Transjordanie.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
97102 (BL)

531 Tzvi Novick, Duping the Prophet: On nk (Amos 7.8b) and Amoss
Visions
The logic and imagery of Amoss third vision (Amos 7.79), which centres on the obscure
word nk, have been the subject of much debate. This essay advances a new interpreta-
tion of the third vision that presupposes that God, in both the third and fourth visions,
prevents Amos from interceding on Israels behalf (as Amos had done after the first and
second visions) by having the prophet himself unwittingly mouth Israels sentence. The
third vision, like the fourth, depends on a pun that only a native northerner, and not a
native southerner like Amos, would have sniffed out.
JSOT 33/1 (2008) 115128

Jonah Micah Nahum

532 David J. Downs, The Specter of Exile in the Story of Jonah
Focusing particularly on elements of spatial setting in the narrative, this essay explores
the ways in which memories of exile haunt the story of Jonah. While Jonah is not a
book about exile, the traumatic experience of expatriation and captivity casts a spectral
shadow across Jonahs narrative. At the same time, intimations of Gods openness towards
Israels enemies even those ultimately responsible for the violent deportation from the
land reflect a strand of Jewish discourse with a markedly positive view of the nations.
Violent nationalism, either that of Israel or that of its oppressors, is not allowed the final
word in Jonah, in spite of the frightening reality of exile that serves as the subtext for
both Jonah and much of the biblical literature.
HBT 31/1 (2009) 2744

533 Meik Gerhards, Das Jonabuch und hellenistische Religionskultur zum

Gesprch mit U. Mell
The paper discusses the thesis of U. Mell, that the book of Jonah originated in prehel-
lenistic Jewish circles of the 3rd century BCE, who belonged to the same movement of
Hellenistic Reform-Judaism as those who supported the religious reforms of Antiochus IV.
While Mell thinks that the aim of the book is to propagate a kind of ethic monotheism
joining all people regardless of their concrete religion, the paper wants to show that the
Book of Jonah stresses the particularity of Israel among the people. There seems to be
no common basic position between Jonah and the prohellenistic reformers of the time
of Antiochus.
BN 140 (2009) 4767

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

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 who hold a certain amount of authority, though they are not independently empowered.
These scribes are educated and perceive their education as supplying an insight that is
superior to that of people placed above them (rulers) and below them (commoners). The
knowledge of the divine will puts them at odds with prophets who may receive direct
messages from Yahweh, but who are not able to interpret the message with the acumen
of a scribe. Behind the story, the real wise person in Jonah is the circle of scribes telling
and listening to the story.
Equinox Publishing, London (2007) XVI/1214

535 Sung Uk Lim, Jonahs Transformation and Transformation of Jonah from

the Bakhtinian Perspective of Authoring and Re-authoring
This article explores the transformation of both the character of Jonah and the text of
Jonah, especially in ch. 2, from the Bakhtinian perspective of (re-)authoring. Bakhtins
concept of authoring shows that the disobedient Jonah is transformed into an obedient
prophet in ch. 2 in his understanding of God and himself. Simultaneously, Bakhtins notion
of re-authoring reveals that the book of Jonah has been transformed in the history of
Bible translation as seen in the Masoretic Text, Septuagint, and Vulgate.
JSOT 33/2 (2008) 245256

536 Daniel C. Timmer, Jonah and Mission: Missiological Dichotomy, Biblical

Theology, and the Via Tertia
The book of Jonah shows that Gods saving and transforming grace does, even in the
OT period, extend beyond Israels national and ethnic borders. The book condemns an
attitude of Israelite superiority and even establishes that it is possible for those who num-
ber themselves among Gods people to be diametrically opposed to such indiscriminate
grace, and thus hardly his followers. Such people are contrasted with the sailors (and, less
directly, with the Ninevites) who, as outsiders to Israels covenant, nevertheless come to
know and worship the God of the covenant.
WThJ 70/1 (2008) 159175

537 Arcadio del Castillo, Tarshish in the Book of Jonah

The text 1.3 of the Book of Jonah says that the prophet went down to Jaffa and found
a ship bound for Tarshish. The port of Jaffas position on the Mediterranean has meant
that most scholars have thought that Jonah was going towards the Far West. The author
of this essay has already argued that Tarshish must have been close to the Red Sea. So,
the possibility of locating the Tarshish referred to in the Book of Jonah somewhere on
the Red Sea, would be to suppose that the person who wrote the Book of Jonah, believed
that the Nile canal, which was in use in his time, also had been in use in the period in
which the story of Jonah took place.
RB 114/4 (2007) 481498

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

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 date between 713 and 701 BCE for the different historical situations evoked in the book.
Thus, one single author, Micah, is seen as a concrete possibility for the whole prophecy
of the book.
LASBF 57 (2007) 83161

539 Amitai Baruchi-Unna, Do not Weep in Bethel: An Emendation Suggested

for Micah i 10
A new emendation is suggested, according to which Micah i 10 should be translated as
follows: In Gath tell it not. Do not weep in Bethel at all. Ophrah roll yourself in dust.
VT 58/45 (2008) 628632

540 Yair Hoffman, The Identity of Their King Who Will Pass Before
Them (Micah 3:13) (Hebr., Engl. summary)
This paper discusses the question of the identity of the king in Micah 3:13 analysing
various arguments already proposed. The conclusion is that the king referred to is Jehoi-
achin, and the historical venue of the prophecy is the community of the Jehoiahins exiles
in Babylon between the years 598 and 586 BCE.
Beit Mikra 53/1 (2008) 83104.10*

541 Barbara Schmitz, Kommt, lasst uns ziehen hinauf zum Berg JHWHs
(Mi 4,2). Jerusalemwallfahrt und Friedensmission
Ausgehend von den Jerusalemwallfahrtstexten Mi 4,14 und Jes 2,24 wird die Entwicklung
der Vorstellung vom mythischen Gottesberg Zion skizziert, deren biblischer Endpunkt in
diesen Friedensvisionen Belege fr die Dynamik theologischer Prozesse in der Heiligen
Schrift sind.
BiLi 81/4 (2008) 242245 (CB)

542 Rafael Vincent, Praticare la giustizia . . . (Mi 6,8). Esigenze sociali della
fede biblica
This detailed exegesis of the passage Micah 6:18 highlights the necessity of paying atten-
tion to the experience of the inner word.
Sal. 70/4 (2008) 643657

543 Mordechai Cogan, The Lions of Niniveh (Nahum 2:1214): A Check

on Nahums familiarity with Assyria
While a number of commentators hold that the prophet must have been familiar with
words and images that were prevalent in neo-Assyrian inscriptions, his creative portrayal
of the lion family bears no Assyrian markings.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 433439 (BL)

Habakkuk Zephaniah
544 David Toshio Tsumura, Polysemy and Parallelism in Hab 1,89
Hab 1,89 constitutes a well-organized parallelism in which the polysemy in the pivotal
(central) colon is key both structurally and semantically. 1) V. 9 constitutes a polysemous
Janus parallelism in which qdmh means both forward and like an east wind. In the
first meaning, the first and second colons are parallel, in the second meaning, the second

126
 and third colons are parallel. 2) V. 8 constitutes a pentacolon, in which a monocolon is
inserted between two bicolons, constituting an A//X//B pattern (cf. KTU 1.3 II 3841
and III 2228). prw is polysemous, meaning both his steeds and his horsemen;
thus it is a hinge between the ssw his horses in A and prw his horsemen in the
latter bicolon (B). A similar structure can be seen in Thr 1,1.
ZAW 120/2 (2008) 194203

545 Steve Cook, Habakkuk 3, Gender, and War

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

546 Shumel Ahituv, The Sinai Theophany in the Psalm of Habakkuk

A verse-by-verse commentary on Hab 3:215. The theophany contains the following ele-
ments: the Sinai theophany (combined with Gods emergence to deliver his people); literary
traces from the (reconstructed) Hebrew myth of the war with the primeval Tehom; Gods
war with Sea and River (perceived in Ps 77 as referring to splitting the Sea of Reeds); a
possible reference to the battle of Gibeon. A reconstruction of the Hebrew creation myth
can be found in U. Cassuto, Biblical and Oriental Studies, Jerusalem 1975, vol. 2, 80102.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 225232 (BL)

547 Christof Hardmeier, Zwei sptvorexilische Diskurse in Zefanja 1,13,8.

Jhwhs Schlachtopfertag (1,7) und der Tag seines Ingrimms (1,15.18)
Zephaniahs prophecy can be understood from the prophets closeness to the anti-revolu-
tionary landed nobility active after the assassination of King Amnon in 640 BCE. How-
ever, the text as we have it shows traces of subsequent exilic and postexilic editing
and expansion. The paper also includes a discussion of the present state of research on
Zephaniah, with a focus on the contribution of Hubert Irsigler.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 139183 (BL)

Haggai Zechariah Malachi

548 Elie Assis, A Disputed Temple (Haggai 2,19)
Haggai 2,19 describes the peoples derisory attitude towards the new Temple that was just
being built. This attitude was so strong that they referred to the new Temple as nothing.
Although the size and prestige of the building were important, it is difficult to understand
the derisory attitude of the people towards the Temple. This article suggests that following
the destruction of the Temple the people assumed that God had abandoned them. This
feeling did not dissipate even after the return to Zion. This could have been the reason
why the people thought that the new Temple should not be built, and that what was now
being built lacked any significance. Haggai challenged this claim by declaring decisively
that God was with them and that His spirit was among them. The people were, therefore,

127
 exhorted to be resolute and continue to build the Temple. Their expectations would indeed
be fulfilled but through a difficult process. Only after the Temple had been completed the
ultimate good would be achieved: And I will establish peace in this place.
ZAW 120/4 (2008) 582596

549 Lena-Sofia Tiemeyer, Through a Glass Darkly: Zechariahs Unprocessed

Visionary Experience
Zechariahs vision report has the distinct quality of an unprocessed description of a vision-
ary experience without much ideological reflection and it attempts to impose ideological
meanings onto a multivalent experience. This statement is suggested primarily by the
often confused quality of the account, in combination with its interpretative openness.
It is further supported by the existence of later textual additions (e.g. Zech. i 1417; ii
1017; iii 8b, 10; iv 6b10a) which serve to accredit Zechariahs originally pristine report
with religious and political significance.
VT 58/45 (2008) 573594

550 Daniel F. OKennedy, The Meaning of Great Mountain in Zechariah

4:7
The book of Zechariah contains a large amount of visionary material and oracles. Some-
times it is difficult to interpret the different metaphors and symbols used in this material. In
most instances these symbols are not explained in the Hebrew text. One of these difficult
symbols is the reference to the great mountain in Zechariah 4.7. The question posed
by this article is: what is the real meaning of these words? After investigating different
hypotheses (i.a. fictional mountain, Mount Gerizim, opposite powers or world empires, a
specific group of persons, and a heap of rubble at the temple site) this article suggests a
possible interpretation, namely that it must be understood in a holistic and open-ended
way, referring to a mountain of problems or adversity that could range from a heap of
temple rubble to hostile powers.
OTE 21/2 (2008) 404421

551 Niko Bilic, Jerusalem an jenem Tag. Text und Botschaft von Sach 1214
Jerusalems Kraft grndet in Gott, nicht in den Weltvlkern, die Jerusalem angreifen, und
auch nicht im Volk Gottes, das noch der Luterung bedarf (Sach 12,1014,2). Jerusalem
ist der Ort, wo die Herrschaft der Vlker endet, Gottes Knigsherrschaft respektiert und
Jahwe angebetet wird (Sach 14,1621). Das starke und khne Bild des Durchbohrten wird
in diesem Kontext ausgelegt. Sie werden auf mich schauen, den sie durchbohrt haben
(Sach 12,10): durch seine Untreue hat das Volk seinen Gott durchbohrt! Ein prziser Ver-
gleich mit der Septuaginta, eine neue Gliederung von Sach 1214 und die ausfhrlichen
Untersuchungen zur Theologie des Sacharjabuches im Kontext des Zwlfprophetenbuches
sind der besondere Ertrag dieser Arbeit.
fzb 117; Echter Verlag, Wrzburg (2008) 1376

552 Alexander Rof, Zechariah 12:1214 and Hosea 10:5 in the Light of
an Ancient Mourning Practice
The relevant practice is the nakedness of mourners, mentioned explicitly in Micah 1:8.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 299304 (BL)

128
553 Rainer Kessler, Maleachi ein dramatisches Gedicht
Die ausfhrliche Nennung redender Gestalten im Maleachi-Buch verdeutlicht, dass es sich
um einen dramatischen Redetext handelt, der aus sechs Diskussionsworten besteht. Das
Buch Maleachi ist ein in sich geschlossenes dramatisches Gedicht.
Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 160176

554 Rainer Kessler, Jakob und Esau als Brderpaar in Mal 1,25
Detailed exegesis of Mal 1:25, with special emphasis on intertextual echos from Torah
and Prophets.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 209229

555 S.D. Snyman, Wanneer n teks tekste aanhaal. Mal. 1:614 as voorbeeld
The problem posed in this article is a fairly straightforward one: Do Pentateuch traditions
occur in Malachi 1:614 and if so, how are they used? The problem is approached by
searching for quotations, shared terminology, inversions and common themes that occur
in both the Pentateuch and Malachi. This investigation reveals that there are mainly three
ways in which Pentateuch traditions function in this pericope: The vocabulary or phrases
in the text allude to recognisable Pentateuch traditions; interpretations are applied to a
new situation and utilised in creative ways (new applications were made applicable to the
period in which the prophet lived at the time), and the combination with other known
traditions from the Old Testament/Hebrew Bible.
ATh 28/2 (2008) 86103

556 Ryan E. Stokes, I, Yhwh, Have Not Changed? Reconsidering the Transla-
tion of Malachi 3:6; Lamentations 4:1; and Proverbs 24:2122
It appears quite likely, that the masoretes and the LXX translators have in more than
one instance mistaken the root n reading it as nh. There is good reason to suspect that
this has happened in four instances in three of these (Mal 3:6; Prov 24:21,22) owing
to the roots appropriation of endings according to the III-h paradigm. In Lam 4:1 the
mistake may be due in part to the inverse assumption that nh might take III- endings.
If this misidentification has in fact happened in Mal 3:6; Lam 4:1, and Prov 24:21, then
the only remaining verse in which nh in the qal might possibly mean to change is Ps
77:11, where the word occurs in the infinite construct. In Mal 3:6, the translation I have
not hated is thus to be preferred over I have not changed.
CBQ 70/2 (2008) 264276

557 Stephan Lauber, Zur Ikonographie der Flgelsonne

Diese Abhandlung untersucht den Motivhintergrund der metaphorischen Identifikation
JHWHs mit dem Symbol der Flgelsonne in der achmenidenzeitlichen Stelle Mal 3,20.
Im Kontext der Perikope Mal 3,1321 ist die Verheiung der Sonne der Gerechtigkeit
zwar Bild fr einen von JHWH angekndigten Heilszustand. Aber angesichts der breiten
Verwendung der Flgelsonne im Alten Orient und in Israel wird sie von Beginn an gegen
die Kontexteinbindung assoziativ auch als Gottesbild aufgefasst worden sein. Ihre beiden
Hauptfunktionen in der gyptischen und altorientalischen Verwendungsgeschichte als
Symbol der Sonnengottheit, welche die kosmische und soziale Ordnung durchsetzt, und
als knigsideologisches Emblem waren nmlich, wie der ikonographische Befund zeigt,
auch in Israel rezipiert.
ZDPV 124/2 (2008) 89106

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 Psalms

General
558 Frank-Lothar Hossfeld et al., Psalmen 101150
Like an earlier volume, on Psalms 51100 (2000; see IRBS 47:563), the present one
continues the collaboration of Hossfeld and Erich Zenger. The commentary is not much
interested in the Gunkelian genre approach. Instead, the authors delight in distinguish-
ing textual layers and in speculating, often successfully, about intertextuality within the
book of Psalms. Interestingly, the relationship between Psalm 104 and ancient Egyptian
religious poetry remains unexplored, while the section on Psalm 130 quotes extensively
from collections of Akkadian ritual poetry. An introductory chapter sketches the history
of Psalms 101150 as a collection. By the early fifth century BCE, we are told, there
was a complete book of psalms, consisting of (roughly) Psalms 2100. What follows was
added later, and the notion is offered that there might have been, at one point, a collection
(Zion Psalter) consisting of Psalms 2136. Sometime between the third century BCE
and ca. 150 BCE, the book as a whole the Psalter was subjected to a final editing.
A commentary that offers much to ponder.
Herders theologischer Kommentar zum Alten Testament; Verlag Herder, Freiburg (2008) 1912 (BL)

559 John Goldingay, Psalms. Volumes 2 and 3

The three volumes of Goldingays commentary on the Psalms, published between 2006
and 2008, rank among the most detailed expositions of this biblical book. The focus is on
the text as we have it, and on each individual psalm. As a consequence, the commenta-
tor prefers not to indulge in fashionable canonical readings and redactional speculation
such as known from the Hossfeld/Zenger commentary. Each psalm is first presented in
an annotated translation, followed by two sections titled interpretation and theological
implications. Each volume includes a glossary in which the author explains the meaning of
English words that he uses to translate Hebrew key words such as to acknowledge ( yda,
traditionally to know), to be against (sne, to hate), aide (malk, angel), authority
(mishpat, justice), person (nephesh, soul), restore (gal, to redeem) Useful not only
for its exposition, but also for its interaction with international scholarship.
Baker Commentary on the Old Testament Wisdom and Psalms; Baker Academic, Grand Rapids, Mich.
(2007) vol. 2, 1744; vol. 3, 1812 (BL)

560 Enzo Cortese, Una teologia dei salmi storica. Storia della fede e della
preghiera dIsraele nel salterio
After the presentation of the characteristics and the contents of the five books of the
Psalter the author presents two perspectives for classification of all psalms: (1) The indi-
vidual and collective lament liturgical prayers of the king that date before the exile and
in which traces from the time of David can be investigated; (2) The praise in the td
and in the hymns poetic texts of old origin. In the last part of this article the ascent
psalms, the Hallel, the wisdom psalms and the alphabetical ones are studied as a part of
the redaction of the Psalter as a whole.
LASBF 57 (2007) 2981

561 S. Jonathan Murphy, Is the Psalter a Book with a Single Message?

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

130
 scholar examined prescribes a different lens and looks at psalms of their choice. Predeter-
mined theological grids sift through individual psalms. This renders the approach selective
and thus subjective, which do not mean this approach is not significant.
BS 165/3 (2008) 283293

562 Mark D. Futato, Interpreting the Psalms: An Exegetical Handbook

Futato offers a basic introduction to the Psalms for students with some knowledge of
Hebrew. The final chapter is an exegetical analysis of Psalm 29, based on the principles
and methods explained in the handbook. The author refers to his thesis: M. Futato, A
Meteorological Analysis of Psalms 104, 65, and 29, The Catholic University of America, 1984.
The book includes a glossary.
Handbooks of Old Testament Exegesis; Kregel Publications, Grand Rapids, Mich. (2007) 1234

563 Carl J. Bosma, Discerning the Voices in the Psalms: A Discussion of Two
Problems in Psalmic Interpretation
The first part of this article investigates G. von Rads important modifications to the
interpretation of the Psalter and the implications of his rejection of the nineteenth-
century biographical-psychological and individual author-centred approach to the psalms
vis--vis the very popular psychologising approach to the Psalms that focuses its attention
primarily on human emotions and voices. As a more developed method R.H. Ridderboss
modified form-critical cultic and stylistic approach to the Psalms is introduced and dis-
cussed. In the second part, the status of the psalms as the inscripturated Word of God
is addressed: Gods words and human responses inside the psalms are demonstrated and
discussed.
CTJ 43/2 (2008) 183212; 44/1 (2009) 127170

564 Reinhard Mller, Jahwe als Wettergott. Studien zur althebrischen

Kultlyrik anhand ausgewhlter Psalmen
The author distinguishes three ideas associated with Yahweh in his role as weather-god in
the Psalms: triumph and enthronement (Ps 18; 29; 77; 93; 97); the royal rule of the deity
(Ps 24; 36; 48; 98); divine care for the world (Ps 104). These three notions actually belong
together, forming as they do a mythical narrative that starts with notions of a violent battle
that ends with Yahwehs triumph. The most likely setting of the myth is its recitation in
the context of the annual festival of Yahwehs enthronement in autumn. The whole idea
is present in Psalm 29 (pp. 103132) which should not be taken to be a poem originally
speaking of Baal, for Yahweh was a weather-god from the start. This is a habilitation
thesis defended at the University of Munich, Germany.
BZAW 387; de Gruyter, Berlin (2008) XII/1292 (BL)

565 Karl William Weyde, Has God forgotten mercy, in anger withheld his
compassion? Names and Concepts of God in the Elohistic Psalter
Elohim and El are preferred in references to Gods enemies, whereas Yahweh occurs most
often in references to Gods acts of salvation, especially in the past. Such use of the divine
names is also attested in Chronicles.
FAT II.33; Reinhard G. Kratz et al. (eds.), Divine Wrath and Divine Mercy in the World of Antiquity;
Mohr Siebeck, Tbingen (2008) 122139

566 Tova Forti, A New Criterion for Identifying Wisdom Psalms

Many Psalms show the influence of sapiential thought and motifs, though to a variety
of degrees. Thus Ps 39 is thoroughly sapiential, while Ps 32 is only slightly influenced by

131
 wisdom. This emerges from an analysis of the animal motifs in the two psalms. See
also IRBS 54:642.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 365379 (BL)

567 Federico G. Villanueva, The Uncertainty of a Hearing: A Study of

the Sudden Change of Mood in the Psalms of Lament
Laments in the Old Testament often move from lament (= petition?) to praise to denote
the certainty of hearing; see Ps 13. However, some texts also move in the opposite direc-
tion, i.e., from praise to lament, denoting, it seems the uncertainty of divine hearing. The
present study offers a detailed analysis of three groups of texts: (1) psalms that juxtapose
praise and lament, with the lament preceded by thanksgiving Ps 9/10, 27; 40 (and 89);
(2) psalms that move from lament to praise, but then again return to lament (Ps 12; 28);
(3) texts that alternate between lament and praise Ps 31; 35; see also 71 and 86. Other
tests studied in this thesis include Ps 3; 6; 13; 22; Jer 20:718; and Lam 3.
VT.S 121; Brill, Leiden (2008) XIII/1285

568 Amy C. Cottrill, The Articulate Body: The Language of Suffering in

the Laments of the Individual
Disempowerment and empowerment function as a rhetorical complex in the laments
somatic idiom of distress, to be understood as aspects of the psalmists self-presentation as
a sufferer. Mention is made of Arthur Kleinmann, Social Origins of Distress and Disease:
Depression, Neurasthenia, and Pain in Modern China, New Haven 1986.
Symposium Series 43; Nancy C. Lee et al. (eds.), Lamentations in Ancient and Contemporary Cultural
Contexts; Society of Biblical Literature, Atlanta, Ga. (2008) 103112 (BL)

569 Christine Dietrich, Biblische Psalmen as Asyltexte

Beaucoup de psaumes (trente et un psaumes, dont lauteur tudie plusieurs les Ps 3; 4;
7; 17; 27; 31; 35; 61; 63; 71; 91; 118) font cho de linstitution de lasile et permettent
la reconstitution des procds juridiques par lesquelles on pouvait acqurir le statut dun
rfugi. Les ennemis du pote sont ceux qui laccusent davoir tu quelquun, de ne pas
payer ses dettes, etc.
BWANT 182; Christine Dietrich, Asyl. Vergleichende Untersuchung zu einer Rechtsinstitution im alten
Israel und seiner Umwelt; Verlag W. Kohlhammer, Stuttgart (2008) 169206 (BL)

570 Beat Weber, Makarismus und Eulogie im Psalter. Buch- und kanonthe-
ologische Erwgungen
The formulas rj and brwk appear in the Psalter often in conspicuous places. All these
significant places are listed in tables in the article and the incidence and function of each
of these instances are discussed. The main focus of the investigation is, however, on
the analysis of those psalms in which both formulas occur together. It is shown that the
double address in these psalms in a horizontal (macarism) and vertical (eulogy) direction is
indicative of a compositional and theological intention. Since they are located in contexts
of teaching and praise, these terms point toward the basic dimensions and functions of
the Psalter as a composition. On top of that, they bring against the background of
Deut 33 and 1 Kings 10 Davidic-Salomonic perspectives to the Psalter and enhance
the fivefold structure of the Psalter, creating a clearer analogy between the Psalter and
the Pentateuch.
OTE 21/1 (2008) 193218

132
571 K. Waaijman, Awe and respect in the Psalms
This essay discusses the motif of awe in the Psalms in terms of Bubers outline of mystical
awe. In a first section, awe as the beginning of wisdom is analysed followed by a discus-
sion of the experience of Yahwehs goodness. In a third section, attention is given to awe
as the quiet waiting for the coming of Yahweh, followed, in a final part, by and analysis
of love as the result of awe.
ATh Supplementum 11; P.G.R. de Villiers et al. (eds.), The Spirit that empowers: Perspectives on
spirituality; University of the Free State, Bloemfontein (2008) 234242

572 Bernard Gosse, Linfluence de Pr 30,114 et du livre des Proverbes sur

le Psautier et les textes qui en dpendent
The influence of Pr 30,114 on psalms, and probably so the influence of the authors of
this passage, appears clearly in the whole Psalter, even if other elements of the Book of
Proverbs play a predominant part like Pr 1,2123 or 3,1.
BN 136 (2008) 7383

573 Randall Gauthier, From Formula to Quotation: A Study of Intratextual-

ity in the Hebrew Text of the Psalms with Comparisons from the LXX
and Targum
This article examines the use of the Psalms within the Psalms, where intratextual lexical
recursion arguably indicates instances of formulaic expression, allusion, rewriting, and
even quotation. Several examples from the Hebrew (MT) Psalms illustrate this phenom-
enon with comparisons from two ancient Jewish translations, the Septuagint and Psalm
Targum. From the few examples examined in this article, the translations do not appear
to replicate the same intratextual references as those of the MT. Evidence for intentional
intratextual connections in the Psalms warrants a more systematic investigation, as this
has implications for both form-critical assumptions and studies concerned with the final
form of the text.
OTE 21/3 (2008) 635652

574 Liswaniso Kamuwanga, Prayer for Protection: A Comparative Perspective

on the Psalms in Relation to Lozi Traditional Prayers
A comparative analysis of African Traditional Religion and the Old Testament detects prox-
imity and distance amid the two religions. Microcosmic similarities in prayer for protection
between biblical psalms and Lozi prayer traditions confirm closeness in religious experience
during times of danger between ancient Israelite society and contemporary African tribal
societies. Further, these similarities provide concrete points for dialogue between African
Traditional Religion and biblical psalms. Inversely, differences underscore the uniqueness
of prayer for protection in each of the biblical and African traditions.
OTE 21/3 (2008) 670691

Individual Psalms
575 Phil J. Botha et al., Killing Them Softly with this Song . . . The Liter-
ary Structure of Psalm 3 and Its Psalmic and Davidic Contexts. Part I:
An Intratextual Interpretation of Psalm 3
In this contribution, the syntax of the verbs and the aspects of time in Psalm 3 are ana-
lysed. This is correlated with a poetic analysis of the psalm. A division of three stanzas
(24//57//89) is proposed in which each of the three sections is seen to describe a
movement from prayer to a confession of trust. The first and the last stanza seem to be

133
 two parts of a prayer in the present tense, spoken by a suppliant who is under attack from
a large number of enemies. The central stanza seems to contain a description of a prayer
by the same person in the past, as well as the nocturnal answer of YHWH to this prayer,
something that gave the suppliant the courage in his present situation of distress to react
with confidence to the fear instilled by the enemies and their words.
OTE 21/1 (2008) 1837

576 Phil J. Botha et al., Killing Them Softly with this Song . . . The Liter-
ary Structure of Psalm 3 and Its Psalmic and Davidic Contexts. Part II:
A Contextual and Intertextual Interpretation of Psalm 3
In this article, the second in a series of two on Ps 3, the contribution which the immedi-
ate literary context and the psalms heading makes to the interpretation of the psalm
is discussed. It is demonstrated that Ps 3 is connected to its immediate neighbours, Pss
12 on the one hand, and Pss 414 on the other, with the help of key-words and shared
motifs. The heading draws attention to intertextual connections it has with the narrative
of Absaloms revolt in 2 Sam 1519 and with Davids song of triumph in 2 Sam 22, and
through this last mentioned text also with the rest of the Psalter. Ps 3 can consequently be
viewed as part of the overture of the Psalter consisting of Pss 13, but simultaneously as
the first exemplaric prayer of David which he formulated under difficult circumstances. The
connections with 2 Sam 22 also suggest that the psalm can only be properly understood
from the perspective of Davids victory over all his enemies.
OTE 21/2 (2008) 273297

577 Jutta Hausmann, Wiederherstellung der Ordnung um den Preis von

Gewalt? berlegungen zu einem Nebenaspekt im 11. Psalm
Die Gewalt der Gottlosen in Ps 11 ist psychischer und struktureller Natur. Sie zielt auf
die Zerstrung der Grundlagen der Gesellschaft. Jahwes Eingreifen wird auch als gewalt-
same Aktion erwartet, die allerdings vom Tun-Ergehen-Zusammenhang gedeutet wird.
Die Strafe ist der Tat bereits inhrent.
Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 177185

578 Manfred Oeming, Psychoanalytische Rituale in den biblischen Psalmen.

Eine Auslegung von Psalm 15
It is unlikely that visitors of the Jerusalem temple went through a ritual in which they had
to affirm their ethical purity to be granted permission to enter the sacred precinct. Verses
25a must be seen as an oracle from God, but the psalm as a whole should be read as a
text of private piety, in fact as an instruction for critical self-analysis. The spirit of God
enables the individual for this task.
Religionswissenschaft 5; Benedikt Rothhler et al. (eds.), Mythos & Ritual; Lit Verlag, Mnster (2008)
163175 (BL)

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

134
 The author assumes that the Septuagint paved the way for this interpretation of the MT
text and that it can be regarded as praeparatio evangelica.
OTE 21/1 (2008) 89109; 21/2 (2008) 345357

580 Dieter Bhler, Der bestirnte Himmel ber mir und das moralische
Gesetz in mir? Was betrachtet der Snger von Ps 19?
Following the idea of Ps 19 as an originally intended unit, the author presents a new
argumentation for the literal origin: The use of Gods names EL and JHWH complies
with a general use in the torah, creating a (literal) band between the Psalm and the torah.
Second, a new interpretation of the literal position of Psalm 19 in the Psalter is given.
The author underlines the outstanding message of Ps 19 and advises any future reading
to consider the Psalm as an originally intended unit.
BZ 53/1 (2009) 8293 (SSt)

581 H. Viviers, Who really created? Psalm 19 and Evolutionary Psychology

in Dialogue
The beauty and awe that the natural world evokes lead humans intuitively to believe in
an all powerful creator as is convincingly exemplified by Psalm 19. The author allows
both nature and law to communicate elatedly about this god, who is believed to exist
objectively. This ease with which human beings conceptualize counterintuitive beings
(gods), has lately been confirmed by Evolutionary Psychology as well. The Theory of
Mind mental tool especially, plays a primary role in this regard. To think up a god(s),
responsible for the world and its functioning, comes naturally and intuitively. Evolutionary
Psychology, however, differs from Psalm 19, namely therein that god is a subjective con-
struct. Bringing Darwinian evolution into the conversation, the problem of the existence
of god becomes even more critical, as evolution does not need a creator god. But god(s)
persists. In reaction to the personal god of theism and the no-god of atheism, seeking
the godly (a-theism) becomes quite attractive.
OTE 21/2 (2008) 546563

582 Catherine Brown Tkacz, Esther, Jesus, and Psalm 22

Quite possibly elements of Jewish commentary linking Psalm 22 to Esther arose in reaction
against Christian association of the psalm with Jesus. When that association increased to
include every verse of the psalm, this evidently stimulated Jewish counter-interpretations,
initially of a few verses only, but ultimately of most of the psalm. In particular, it seems
to have been important to associate with Esther those verses most closely associated with
Jesus, namely those verses quoted or paraphrased in the Gospels (vv. 2, 17, 19). Construct-
ing interpretations of the superscription and of v. 17 suitable to Esther seems to have
required changing the biblical text itself. These changes seem intended to distance Jesus
from the psalm, as if to invalidate the Christian interpretation of it as prophetic of his
passion. Remarkably, Jewish scholars also developed a messianic interpretation of Psalm
22, separate from Esther. It is likely that Christian commentary at least partly influenced
this Jewish development.
CBQ 70/4 (2008) 709728

583 Erich Zenger, . . . denn du bist mit mir! Psalm 23 als ein Schlssel zum
Psalter als der kleinen Biblia
Um das Programm des Gesamtpsalters plastischer zu erschlieen erlutert der Autor im
biographisch orientierten Rckblick seinen Zugang zu seinem (ehemaligen) Lieblingspsalm
Ps 23 von der fast pietistisch geprgten Deutung in der eigenen Studienzeit ber die
Ablehnung whrend der 60er Jahre bis zur Entdeckung seines gesellschaftskritischen und
verheiungstrchtigen Potentials im Rahmen der Kanon- und Psalterexegese.
BiLi 81/4 (2008) 232237 (CB)
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584 D.F. OKennedy, Vergifnis ter wille van JHWH se Naam (Ps 25:11)
Psalm 25:11 is one of only four references in the Psalms where the Hebrew stem sl
(forgive) is found. Scholars agree that the petition for forgiveness in this verse forms the
core or centre of the entire Psalm. This article seeks for the motivation of the supplicant
who asks for forgiveness. In contrast to other forgiveness passages the Psalmist does not
regard repentance or obedience as motivation for the petition. He rather emphasized the
fact that his sin is great (v. 11b). The true motivation for this prayer for forgiveness lies in
the Name and honour of YHWH (v. 11a). The psalmist experienced YHWH as a faithful
God in the past: therefore he has the courage and honesty to plea for forgiveness.
HTS 64/2 (2008) 921934

585 Jeffrey H. Tigay, The voice of Yhwh causes hinds to calve (Psalm 29:9)
Thunder and thunder-like noises have been thought for centuries to induce labour in
animals. This supports the most common understanding of Ps 29:9 and lends further
support to the view that qol in verses 39 refers to Yahwehs voice (i.e., thunder), and
does not mean hark.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 399411 (BL)

586 Eberhard Bons, Psalm 33,7: nd oder nd, Deich oder Schlauch?
The MT of Ps 33,7 reads he gathers the waters of the sea together as a heap [= knd ].
However, most of the ancient versions and translations have another noun: as a bottle or
in a bottle. This variant requires a slightly different Hebrew noun, knd. The aim of this
article is to analyse not only the MT of Ps 33,7 but also the extant variants. It is argued
that all of them are to be explained against the background of an implicit interpretation
of verse 7: Does the gathering of the waters allude to the creation or to the Exodus?
KUSATU 8.9 (2008) 1932

587 Phil J. Botha, Annotated History The Implications of Reading Psalm

34 in Conjunction with 1 Samuel 2126 and Vice Versa
In a late phase of redaction, some of the psalms in the first and second Davidic Psalter
were supplied with headings that contain biographical references to David. One of these
psalms is Psalm 34. The shared traits between this psalm and the account of Davids flight
from Saul are investigated in detail. It is shown that 1 Samuel 2426 should be included
in the comparison. The editorial effect of the link between Davids life and Psalm 34 on
the understanding of Psalm 34 is discussed, as well as the influence of reading Psalm 34
in conjunction with this part of Davids history. The conclusion is reached that Psalm
34 does not only serve to present David as an example and object of identification for
those who read the Psalms, but that he in the first place lends authority to the exhorta-
tions directed at believers to stay true to the code of conduct of the poor pious people.
Because of this connection, the image of David is enhanced, so that he takes on the roles
of wisdom teacher, theologian, suffering servant, and inspired author as well.
OTE 21/3 (2008) 593617

588 Alec Basson, Rescue me from the Young Lions. An Animal Metaphor
in Psalm 35:17
Given the prevalence of lion imagery in the psalms of lamentation, this paper endeav-
ours to elucidate the reference to young lions in Psalm 35:17 in terms of the conceptual
metaphor theory. It is argued that the threatening associations of lions serve as an apt
metaphorical source domain to explicate the abstract experience of antagonistic human
behaviour in terms of a particular animal metaphor.
OTE 21/1 (2008) 917

136
589 Dalit Rom-Shiloni, Psalm 44: The Powers of Protest
Protest in Psalm 44 takes shape in four formal and thematic ways. Two are explicit: (1)
verbal forms present direct accusations against God; and (2) through minimizing the role of
human enemies, the psalmist highlights God as the main actor and foe. Two are implicit:
(3) the oppositional structure of the psalm, in sections of both praise and complaint, which
emphasizes the discord between God and the people; and (4) the intertextual connections
of Psalm 44 to Deuteronomistic and prophetic literature as well as to Psalm 37, which
bring sharply to the fore accusations of divine neglect and injustice. Protest gains its powers
in Psalm 44 precisely from the psalmists trust in the constancy of three interconnected
roles of God: Warrior, Lord of the people, and Judge. Protest, though harsh, does not
contradict a basic belief in God. The author of Psalm 44 continues to expect that God
will act in the future just as in the past.
CBQ 70/4 (2008) 683698

590 Bernard Gosse, Lalignement du Psaume 50 sur la redaction sapientielle

densemle du psautier
La fin du Ps 50, dans les versets 1623, intgre ce Psaume dans la perspective de la
rdaction finale du Psautier dune opposition entre le juste et limpie. B. Gosse montre
que linfluence de la tradition de Sagesse du livre des Proverbes y est trs prsente.
ETR 83/3 (2008) 419423

591 L.P. Mar, Psalm 51: Take not your holy Spirit away from me
Pentecostals believe that the presence of the Spirit of God in the lives of believers during
the Old Testament period was sporadic and temporary, and that it was only after the out-
pouring of Gods Spirit on the Day of Pentecost that the Spirit came to dwell permanently
within believers. This article challenges that assumption by analysing Psalm 51. Such
analysis reveals that the Spirit of God lived permanently in the life of an Old Testament
believer, and ascertains the role of the Spirit of God in the life of the worshipper.
ATh 28/1 (2008) 93104

592 Giancarlo Toloni, I nemeci del giusto (Sal. 54,5)

This verse reflects, in its Septuagint version, a late form of the original Hebrew text. It
must have been in Maccabean times that the zdm = the arrogant became the zrim =
the foreigners (i.e. the foreign enemies).
Studi biblici 159; G. Toloni, La sofferenza del giusto; Paideia editrice, Brescia (2009) 7396 (BL)

593 Theodor Seidl, Trnenschlauch und Lebensbuch: Syntax und Semantik

von Psalm 56,9
The focus of this publication is on Psalm 56:9. The Masoretic text is analysed in a text-
critical and syntactic manner and, where necessary, conjectured. The semantics of the
individual lexemes used in this verse is then scrutinised. The manner in which these words
are used in other Old Testament texts, as well as the images and metaphors within which
they occur, are discussed. The position and the intention of verse 9 within the context of
the whole Psalm is subsequently outlined (This paper has already been published in FS
Mller 2004; see IRBS 51:767).
OTE 21/1 (2008) 161179

594 Z. Kotz, The Witch in Psalm 59: An Afro-centric Interpretation

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

137
 temporary African witch. The Psalm contains magical formulas and a counter-curse that
is comparable to the traditional African ways of dealing with the problem of witchcraft.
It is argued that this content makes the Psalm and ideal protective text that can be added
to the list of Psalms already used by African churches for protection against magical
assaults.
OTE 21/2 (2008) 383390

595 Alphonso Groenewald, Psalm 69:36 in the light of the Zion-tradition

This article outlines the significance of the mentioning of Zion in Psalm 69:36a for the
interpretation of the whole Psalm. The text of Psalm 69 functioned as an individual lament
in the pre-exilic period. In the crisis of the exilic/early post-exilic period, as well as later
in the post-exilic period, it became a vehicle for a divided Jewish community to express
their laments as the personified I. Consequently, a new perspective has been created in
this text: the sufferer of the basic text has now come to reflect the suffering community in
the different epochs in the post-exilic Judah. Moreover, it is significant that the end of this
text discovered the hope for Zion and the cities of Judah in Gods faithfulness expressed
to the suffering individual.
OTE 21/2 (2008) 358372

596 Gianni Barbiero, The Risks of a Fragmented Reading of the Psalms.

Psalm 72 as a Case in Point
Es gibt heute, vor allem in der deutschsprachigen Exegese, eine Tendenz, im Psalm 72 die
Verse 811.15.17cd als redaktionell zu betrachten. Der Artikel berprft die vorgetrage-
nen Grnde fr die Ausscheidung dieser Verse aus ihrem Kontext. Sie erweisen sich als
nicht stichhaltig. Vielmehr birgt die Trennung dieser Verse von ihrem Kontext die Gefahr,
die Gesamtaussage des Psalms zu verkennen. Sogar die Verse 1819 und 1a.20, die fast
allgemein als redaktionell gelten und kaum eine Rolle in der Interpretation von Ps 72
spielen, gehren nach Ansicht des Vf. wesentlich zur Theologie des Psalms. Auch unter
Annahme der Hypothese, dass der Psalm Vorstufen hat, empfiehlt es sich, ihn zunchst
holistisch, kanonisch zu interpretieren.
ZAW 120/1 (2008) 6791

597 Philip P. Venter, Salvation for Earth? A Body Critical Analysis of Psalm 74
In Psalm 74 the god metaphor is strictly and forcefully male. In Israel the king was a man,
and the man was king. So the God of Psalm 74 is king, a man, and thereby the cult is
constituted. Nature, Earth and her components are simply the stage on which the cult is
enacted, and does not have intrinsic value. The values underpinning the god construct in
Psalm 74 are ethnocentric and androcentric. This text should be regarded as a cultural
artefact that renders no contribution towards an ideology which regards Earth and her
components as intrinsically valuable.
OTE 21/2 (2008) 533545

598 Amos Frisch, Ephraim and Treachery, Loyalty and (the House of ) David:
The Meaning of a Structural Parallel in Psalm 78
The parallel between the first and last unit (vv. 18, 6872) of the concentric structure that
Zakovitch (1997) discovered in Psalm 78 is interpreted here differently than in his article:
one should not infer from the first unit that Davids election, mentioned in the last unit,
is conditional. Rather, in light of language common to both two units (bjqb . . . [w]bjrl
[vv. 5, 71]), the parallel actually involves the Lords two gifts to Israel: the Torah and the
Davidic kingdom. That is, here David is an object. The emphasis that Ephraim violates
the Torah is significant, because that tribe constituted the opposition and alternative to

138
 the House of David. It is possible that through the parallel with the first unit the last unit
suggests the duty of loyalty to the Lords second gift the Davidic monarchy. Similar
ideas can be found in 2 Chronicles xiii 511 and xxx 78.
VT 59/2 (2009) 190198

599 Jeffery M. Leonard, Identifying Inner-Biblical Allusions: Psalm 78 as a

Test Case
Psalm 78 draws upon other biblical texts, notably Num 11, Exod 7:20; 12:12.29; 13:21;
15:8.
JBL 127/2 (2008) 241265 (BL)

600 Hans-Georg von Mutius, Die Zitierung von Psalm 78,51 im Midrasch
ha-Gadol des David Ben Amram aus Aden (13./14. Jh.) und in der alt-
irischen Vetus Latina (Ps 77,51)
The medieval Yemenitic Midrash ha-Gadol (13th/14th century) contains a variant text
to Ps 78,51, reading br m (= in their land) instead of bm rjm (= in Egypt). The deviant
reading is testified also in the Irish Vetus Latina to Ps 77,51 (in terra eorum). The textual
relationship of Ps 78(77),51 to the parallel text of Ps 105,36 remains unclear.
BN 140 (2009) 3134

601 Dirk Human, Psalm 82: God Presides in a Deflated Pantheon to Remain
the Sole Just Ruler
Ps 82 witnesses to one of the earliest expressions of Old Testament monotheism. In
mythological language is Yahweh, the God of Israel, portrayed as the sole incomparable
God. The proclamation of this psalm to seek justice in and dependence upon the one
God gives the endeavour to maintain social justice a religious dimension. The recogni-
tion of fallibility as an aspect of the chaotic and deadly power within human activities or
in the structures of the human world should lead to the human attempt to seek justice
always in dependence upon only the Most High power. The text shows how the three
corpuses of the Hebrew canon, namely the Pentateuch, the Prophets and the Writings,
are connected.
Abhandlungen des Deutschen Palstina-Vereins 37; Izak Cornelius et al., From Ebla to Stellenbosch.
Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 154168

602 Yair Hoffman, Patterns of Religious Response to National Crisis in the

Hebrew Bible, and Some Methodological Reflections
This paper studies the inaugural prayer of Solomons temple (1 Kgs 8:1253) and Jeremiahs
temple sermon ( Jer 7:18:3) as responses to the sixth-century national crisis. Another text
that responds to a crisis (this time undefined) is Psalm 83, and in this case, the interpreter
has to be very careful not to invent a crisis or to attribute the psalm, arbitrarily, to a known
event. The most likely interpretation is that the psalmist compressed a long tradition into
his poem, creating what may be called a typical (rather than real) response to an entire
series of crises. In fact, 1 Macc 5 seems to depict an actual crisis so that it fits the model
offered by Psalm 83.
LHBOTS 444; Henning Graf Reventlow et al. (eds.), Religious Responses to Political Crisis in Jewish
and Christian Tradition; T & T Clark International, London (2008) 1835 (BL)

139
603 Nicolene Rautenbach, YHWH Loves Zion Zion Loves YHWH. An
Exploration of the Workings of Ancient Near Eastern Social Values in
Psalm 87
Despite many uncertainties that exegetes have regarding Psalm 87, almost all of them
agree that the psalm deals with Zion acting as mother city. This article attempts to shed
new light on the problem of Psalm 87 by examining it in its immediate context as a Kora-
hite psalm, and ultimately from an Ancient Near Eastern social values perspective. It is
argued that this approach aids in determining the meaning of the psalm, as these values
were an integral part of Ancient Near Eastern society. They thus not only influenced this
psalm, but also reveal a lot about the thought processes behind the psalm. In light of the
examination of the psalm, a new theory is proposed about Psalm 87s dealing with the
exclusivity of Zion rather than its universality.
OTE 21/2 (2008) 422434

604 Gianni Barbiero, Di Sion si dir: Ognuno stato generato in essa: studio
essemplare del Sal 87
Psalm 87 has nothing to do with the Diaspora (as has been suggested by some commenta-
tors). Instead, it is to be seen as an example of a universalistic text, akin to other biblical
texts that refer to an eschatological pilgrimage of the peoples to Jerusalem.
J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009)
209264 (BL)

605 Beat Weber, JHWH, Gott meiner Rettung! Beobachtungen und Erw-
gungen zur Struktur von Psalm lxxxviii
Psalm lxxxviii consists of two cantos, four stanzas, ten strophes, and twenty bicola. Two
bicola consistently form a strophe, and two, sometimes three strophes form larger units,
or stanzas. Two stanzas make up the psalms first half (a canto), and two stanzas make
up its second half (a second canto). The psalm-halves, which contribute to the alternating
structure of the whole (ABAB), correspond and complete one another (a diptych). The
speaker reviews the past and reports, on his persistent suffering and prayer. Verses 3, 11,
and 15 are to be understood as quotable coordinated prayers within a prayer. Along
with the recurrent apostrophes of God (verses 2, 10, and 14), they actualize the whole:
despite darkness and the lack of a reply, they keep the direct address to YHWH as the
God of my salvation (2a) alive.
VT 58/45 (2008) 595607

606 Jinkyu Kim, The Strategic Arrangement of Royal Psalms in Books

IVV
Searching for the structure of the psalms in the Books IVV this study explicates that the
royal psalms in the group are immediately followed by a doxological psalm or a group of
doxological psalms. Thus, it is highly likely that the royal psalms and doxological psalms
in Books IVV, as in Books III, were intentionally arranged by the Psalter editor(s) under
the influence of the eschatological movement in the Second Temple period. By strategi-
cally arranging the royal psalms in Books IVV, the editor(s) intended that all the psalms
in these books be understood eschatologically.
WThJ 70/1 (2008) 143157

140
607 Zbigniew ZiE ba, The Meaning of the Expression lebab kemh The Heart
of Wisdom (Ps 90:12) in the Context of the Transitory and Frail Life of
Human Beings in Psalm 90
Psalm 90 deals with the transitory nature of human life in the context of the eternal
nature of God (vv 112). Verse 12 contains the core message of this psalm, which points
to the heart of wisdom which can be gained by humans when they consent to God to
teach them how to use wisely the limited time granted them by God. Thus, the wisdom is
Gods gift which can be gained from him by prayer. God teaches humans how to interpret
wisely the time and events of their earthly journey. In the context of Psalm 90:12 and
in the other parallel biblical passages, the heart of wisdom is within the capability of
human beings with Gods assistance.
PJBR 7/2 (2008) 113124

608 Pieter Bob Van Petegem, Sur le psaume 95

Cet article part du constat que les commentateurs ont souvent t deconcerts par la
division saillante du psaume 95 entre une partie hymnique et une partie dexhortation
prophtique o lon passe au point de vue de Dieu. Lanalyse propose veut viter deux
cueils. Dabord, on ne peut pas reduire une difficult qui se situe au niveau du sens un
rsultat de la gense du texte. Car, si lhistoire peut nous expliquer comment on en est
arrive une situation prsente, elle nexplique dauune facon comment il faut grer ce
prsent. Ensuite, il serait malheureux de tenter une lecture globale du psaume en passant
sous silence le changement de ton abrupt la hauteur du troisime stique du verset 7:
Aujourdhui, si vous coutiez sa voix!. En effet, la thse dfendue dans cet article est
que le sens du psaume se dgage justement de cette rupture dans le texte. La thse est
soutenue par deux autres analyses de la structure du texte, lune sur base des personnes
grammaticales, lautre sur base de quelques mots et particules phares. En combinant les
grilles de lecture qui sortent de ces deux analyses, larticle propose de diviser le psaume
en une strophe dite paenne, un passage, et une strophe dite daction. Cest finalement
par le biais dune comparaison lanalyse structurelle de M. Girard que se fait une lecture
globale du texte.
SJOT 22/2 (2008) 237252

609 William D. Pickut, Additional Observations Relating to the Legal Sig-

nificance of Psalm ciii 12
Distinctions in morpho-syntax and meaning between Ps. ciii 12 and the Aramaic quit-
tance formulae must be taken into account, in order to avoid a misappropriation of B.C.
Gregorys observations (VT 56/4, 2006, 549551; IRBS 53:631). Legally speaking, the
psalm presents God as one who grants pardon for sin, but He cannot be shown to have
actually relinquished the grounds for litigation.
VT 58/45 (2008) 550556

610 Johan H. Coetzee, Psalm 104: A Bodily Interpretation of Yahwehs

History
In this paper Yahwehs history, as expressed in Ps 104, is examined from a bodily per-
spective. It is shown how God-constructs, animal behaviour, and descriptions of nature, as
depictions within Yahwehs history, all refer back to and are metaphorised from human
bodily experiences. Human involvement in the history of Yahweh appears to be on the
same level as the rest of creation in this psalm. This has important ethical implications
on all levels of human involvement in that history.
OTE 21/2 (2008) 298309

141
611 David Adamo, Reading Psalm 109 in African Christianity
Psalm 109 is one of the most problematic psalms in the Old Testament. It is one of the
psalms that are classified as an imprecatory psalm dealing with vengeance against enemies
instead of forgiveness. It has been given various names among some Western scholars,
who link the psalm to hate, vengeance, cursing, and violence. However, when approached
from an Africentric point of view in African Christianity, this psalm can be considered as
one of the prayers of appeal to God for justice. The purpose of this article is to discuss
how this psalm is interpreted differently in African Christianity, for example as a psalm
of protection, success, healing and, mostly as a prayer to God to get up and fight for the
righteous and the poor instead of leaving the fight to the sufferer visiting witch doctors,
herbalists, or evil ones.
OTE 21/3 (2008) 575592

612 Marc Zvi Brettler, The Riddle of Psalm 111

Psalm 111 should be seen as a riddle psalm. It contains a hint to its interpretation, since
yirat yhwh in the final verse suggests Torah. It thus joins Psalms 19 and 49, which also
contain riddles.
Deborah A. Green et al. (eds.), Scriptural Exegesis; Oxford University Press, Oxford (2009) 6273
(BL)

613 Adele Berlin, The Message of Psalm 114

The birth of the nation of Israel was earthshaking, no less a cosmic event than the
creation of the world. So, too, will be the rebirth of the nation, the return from exile.
The present on which the mythic past is brought to bear is the situation of the exilic or
postexilic Judean community.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 347363 (BL)

614 Peter Riede, Die auf JHWH vertrauen, sind wie der Berg Zion, der
nicht ins Wanken gret (Psalm 125,1). Zur Verbindung von Anthropologie
und Kosmologie in Psalm 125
This is a thorough exegetical study of Ps 125. The author highlights the notion of stability,
ascribed both to Mount Zion and the believer.
Michaela Bauks et al. (eds.), Was ist der Mensch, dass du seiner gedenkst (Ps 8,5). Aspekte einer the-
ologischen Anthropologie; Neukirchener Verlag, Neukirchen-Vluyn (2008) 421434

615 Elie Assis, Psalm 127 and the Polemic of the Rebuilding of the Temple
in the Post Exilic Period
Ps 127 is divided into two parts: The first deals with mans dependence on God, while the
second deals with the benefits afforded to a man who has many children in his youth. These
two themes are in conflict, as the first part deals with the futility of man without God, the
second emphasises the way man can achieve power. The contradiction can be resolved in
light of its proposed historical setting, following the destruction of the Jerusalem Temple
in 587 BCE. The house spoken of in the first part refers to the Temple. Ps 127 then
reflects one of the ways in which the inhabitants of Yehud grappled with their failure to
build the Temple. The psalmist tried to calm the people and suggest that the impossibility
of building the Temple was due to Gods decision. This explanation allows the people to
accept that their inability to build the Temple reflects Gods plan. However, they should
not remain distressed and passive. Instead, the second part of the psalm suggests that
meanwhile the people should concentrate on developing and building the family unit.
ZAW 121/2 (2009) 256272

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616 John Ahn, Psalm 137: Complex Communal Laments
Ahn distinguishes two voices in this psalm: the first six verses speak about the experience of
the first wave of forced migrants in 597 BCE, the rest reflects the sentiments of those who
came in 578 BCE to Babylonia. At the core of those who came earlier was remembering
the loss of privileges and their current situation; for those who came in 587, it was not
forgetting the children both the psalmists own and daughter Jerusalem.
JBL 127/2 (2008) 267289 (BL)

617 Kit Barker, Divine Illocutions in Psalm 137. A Critique of Nicholas

Wolterstorff s Second Hermeneutic
Drawing heavily upon speech act theory in his book Divine Discourse: Philosophical reflections
on the Claim that God Speaks (Cambridge 1995), Nicholas Wolterstorff defends a model of
interpretation that prioritises authorial intention. Furthermore, his conviction that Scripture
is both human and divine discourse leads him to a two-stage hermeneutic. This paper
offers an explanation and critique of Wolterstorff s move from the first to the second her-
meneutic in his interpretation of Psalm 137. It concludes that while Wolterstorff s method
does account for the divine intention in part, it ultimately suffers from both a limited
connection to speech act theory and a failure to appreciate the nature of communication
at higher (especially generic) levels. In addressing these methodological deficiencies, the
paper presents Psalm 137 as an authoritative canonical text by clarifying how it continues
to function as divine discourse.
TynB 60/1 (2009) 114

618 Eric Peels, I Hate Them with Perfect Hatred (Psalm 139:2122)
In this article the offensive prayer of Psalm 139:2122 with its dubious utterance of
hatred is investigated with regard to its particular language, context and intentions. First,
it is argued that the central notion of hatred does not necessarily imply malicious inten-
tions. Subsequently, the immediate context of verses 2122 is studied. The structure of
the psalm strongly favours the idea of an original unity of the psalm, which prevents the
author from discarding verses 2122 as a redactional addition. Within the context, verses
2122 function as a confession in the negative mode. To the poet hating the enemy is
primarily the reverse of his turning and dedication to YHWH. The emphasis is not so
much on the emotions of the poet as well as on his choice to take a stand and on his
attitude. Next, the utterance of verses 2122 is examined within its own conceptual and
spiritual framework, and its own religious and social life-scene. By hating Gods enemies
the poet relates to Gods own hatred of the wicked and his curse on them. Finally, the
question is discussed whether in todays Christian faith and worship such prayers can still
have some function.
TynB 59/1 (2008) 3551

619 Alec Basson, Image Schemata of Containment and Path as Underlying

Structures for Core Metaphors in Psalm 142
Drawing on the most recent assumptions related to image schema research, this contribution
argues that in Psalm 142 the container image schema serves as the underlying structure
of the psalmists metaphorical reference to the hidden snare and the experience of being
led out of prison. In addition, the exploration elucidates the link between the container
image schema and the path image schema in this psalm. The investigation illustrates
how the poets bodily experience of containment and motion along a path allows for the
conceptualisation of and reasoning about particular abstract domains.
OTE 21/2 (2008) 261272

143
620 Th. Booij, Psalm 144: Hope of Davidic Welfare
Psalm 144 is a late, markedly anthological text. On account of the use made in it of
Psalm 33, vv. 1215 can be assumed to be an integral part of the psalm; they are the
new song which is announced in v. 9. The deliverance from foreign rule, prayed for in
the middle part of the psalm, is a condition for the welfare pictured in the final verses and
linked with David in prophetic texts (see esp. Ez 34:23f.). In this deliverance the speaker,
presumably of Davidic descent, credits himself with a central role.
VT 59/2 (2009) 173180

621 Th. Booij, Psalm cxlv: Davids Song of Praise

In Psalm cxlv the Taw-verse makes an inclusion with the title. This is the more remarkable
since only this psalm has in its title the word t ehill. As a song of praise of David, Psalm
cxlv recalls the books of Chronicles, especially in showing Davids part in the praise of
God. The text complies with the cultic situation in Davids time as portrayed in Chronicles.
So Psalm cxlv appears to be a text written ex persona Davidis. As such, it was meant to be
an introduction to Psalms cxlvicl.
VT 58/45 (2008) 633637

622 Th. Booij, Psalm 149,5: they shout with joy on their couches
Ps 149,5 can be understood from the literary motif of intensified spiritual activity and
receptivity in resting time, particularly in the night. Formally, the statement of this verse
is related to Cant 3,1. In vv. 59 the psalm describes the feelings and mental images of
YHWHs faithful with regard to a future judgement on the nations. The consciousness of
Israels special position, expressed in the preceding hallelujah-psalms as well, is brought
to a climax.
Bib. 89/1 (2008) 104108

Wisdom literature

General
623 T.A. Perry, Gods Twilight Zone: Wisdom in the Hebrew Bible
The nine papers collected in this volume are premised on the notion of the pervasive-
ness of sapiential thought in all parts of the Bible. The following texts and figures are
considered: Noah the righteous (Gen 6:9; 7:1); Tamar the righteous; Joseph the righteous;
Exod 1:10; Judg 14; Is Saul too among the prophets? (1 Sam 10:1112); Solomon the
sage (1 Kings 3:1623); Psalm 1; Koh 12:18; Prov 30:1820. The author is specialist in
comparative literature.
Hendrickson Publishers, Peabody, Mass. / Alban Books, Edinburgh (2008) XXI/1208

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

144
 of Solomon), A. Bedenbender (Daniel and Enoch), A. Lange (Qumran), G. Stemberger
(rabbinic Judaism).
FRLANT 219; Vandenhoeck & Ruprecht, Gttingen (2008) VIII/1344

625 Bradley L. Crowell, A Reevaluation of the Edomite Wisdom Hypothesis

An ostracon discovered at Horvat Uzza in the eastern Negev was published in 1993 and
initially considered a Hebrew poetic text. Recently, however, this ostracon was interpreted
as an Edomite parallel to the biblical book of Job. The interpretation of this text as an
Edomite wisdom writing continues a tradition of considering Edom the home of a sig-
nificant school of wisdom in the ancient world. This article traces the Edomite Wisdom
Hypothesis in modern scholarship and analyses the possibility of a wisdom school in
Edom within the context of contemporary studies on the social location of wisdom writers
and the production of wisdom literature in the ancient world.
ZAW 120/3 (2008) 404416

626 Shamir Yona, The Influence of Legal Style on the Style of Aphorism
The formula he will not go unpunished (Prov 6:29; 11:29; 16:5; 17:5; 19:9; 28:20; Sir
9:17; 11:11) reflects legal language.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 413423 (BL)

627 Martin Leuenberger, Die personifizierte Weisheit vorweltlichen Ursprungs

von Hi 28 bis Joh 1. Ein traditionsgeschichtlicher Strang zwischen den
Testamenten
On the basis of Job 28, Prov 8,221, Sir 24, 1ApcHen 42, and Joh 1, the article traces
the conceptual interrelations and transformations of a tradition-historical line between
the testaments: the personified wisdom of antemundane origin, whose character, origin,
function, and history is depicted and compared according to the texts.
ZAW 120/3 (2008) 366386

Job: general individual passages

628 Ludger Schwienhorst-Schnberger, Das Buch Ijob. Teil 1: Ein Weg
durch das Leiden / Teil 2: Hat Ijob Schuld auf sich geladen? / Teil 3:
Ich aber wei, dass mein Erlser lebt (19,25) / Teil 4: Vershnung
Kern des Buches Ijob ist die Frage nach dem Leid, die in Gestalt Ijobs existentiell wird.
Die Reden von Ijobs Freunden verdichten sich zu vier mglichen Antworten: (1) Das Leid
ist die Folge menschlicher Schuld; (2) es gehrt zur Natur des Menschen; (3) es gehrt zur
gttlichen Pdagogik; (4) es ist eine Prfing des Frommen. Diese Interpretationen seines
Leids lehnt Ijob ab und hlt an seiner Unschuld fest. Die Gottesreden dagegen argu-
mentieren mit Gottes Schpfungsmacht. Aus der Sicht Ijobs (vgl. Ijob 16,19; 19,25) wird
man seinen Klage- und Erkenntnisprozess als fortschreitenden Wandel seines Gottesbildes
begreifen drfen. Die Hoffnung auf wahre Gottesschau in diesem Leben noch und vor
dem Ende des Leidens das ist die Lsung, die das Ijobbuch zu bieten hat. Zugleich ist
dies seine Provokation. Wenn Gottesschau die innere Seite der Lsung des Ijobbuches ist,
dann ist Ijobs Wiederherstellung im Rahmenkapitel deren uere Seite. Dazu gehren
auch die Mglichkeit, die JHWH den Freunden gibt, sich mit Ijob und ihm selbst wieder
zu vershnen sowie die Aufhebung des sozialen Todes Ijobs, die durch die Rckkehr
seiner Verwandtschaft erfolgt.
BiLi 81/14 (2008) 6366.152154.216219.289292 (CB)

145
629 Jacob Mortensen, The Book of Job The Cyclical Progression of the
Aporia
This article explores the relation between aesthetics and theology in the Book of Job.
Its overall aim is to explain the relationship between centre and periphery (poetry and
prose) and its significance for the theology of the book. It claims that Jobs problem is not
the attainment of wisdom but how to reconcile wisdom with suffering how to relate to
suffering. And this theological theme is propagated through aesthetics including stylistic,
narrative, compositional and structural features. It is impossible to point out a preferential
reading in the Book of Job because of the fundamental and structural dissonance of the
text. This destabilized, ambiguous, paradoxical, ironical and dissonance-producing text
is the hermeneutical starting point. Qua dissonance-producing text this feature is used as
foundation for the interpretative task. And to get a comprehensive grip on the book two
instruments are used: the literary and compositional means are analyzed, and the structural
elements are evaluated in their relation between frame and centre. Following this line of
interpretation reveals that the stylistic differences of the work manifest crucial theological
distinctions. In the book of Job, shape and aesthetics are meaning and theology.
SJOT 23/1 (2009) 4663

630 Dominique Mangin, Larbre et lhomme (gJob 14:717). Les prtendues

allusions laprs-vie dans la version grecque du livre de Job
The differences seen by the critics between the short Greek version of the Book of
Job and the MT, has been assigned in the years 19461954 to theological reasons, by
G. Gerleman, H.S. Gehman and D.H. Gard. This assumption has been recently taken
anew by H. Tremblay (2002). But, looking at the study of passages of the Old Septuagint,
where those researchers have found allusions to belief in the after-life, this paper reveals
their hypothesis as resulting from an over-interpretation of the text. The first part of the
article is devoted to the key-passage, gJb 14:717, the second part discusses the other
passages (gJb 5:11; 7:910; 4:20b; 3:22; 3:1819; 6:10; 14:22; 40:13) quoted by the above
mentioned researchers.
RB 115/1 (2008) 2648; 115/2 (2008) 174190

631 Mayer I. Gruber, The Book of Job as Anthropodicy

Instead of (mis-)interpreting the Book of Job as an investigation of theodicy the author
points out that this book is a highly sophisticated demonstration of what goes wrong when
highly intelligent, educated, and well-meaning people attempt to comfort mourners in their
grief and to console infirm persons in their hospital beds. The Book of Job thus attempts
by means of highly sophisticated language to convey the weightiness of the seemingly banal
message that God prefers silence to blaming the victim and invoking God in so doing. In
a word, the Book of Job is anthropodicy, the justification of suffering humans in the face
of their well-meaning friends or neighbours, who add insult to injury.
BN 136 (2008) 5971

632 Pierre van Hecke, Jobs pijn in beeld. Het gebruik van metaphoren in
Jobs zelfbeschrijvingen
The author distinguished the following clusters of metaphoric language used in the book
of Job to describe Jobs suffering: (1) life as path; (2) life and happiness as light, suffering
as darkness occasionally, inner light and inner darkness are meant; (3) well-being and
suffering are sometimes portrayed in terms of solid and liquid matter.
Coll. 39/2 (2009) 207223 (BL)

146
633 Silvia Schroer, A feminist reading of the Book of Job
Through an examination of the brief texts in Job concerning his wife and daughters, as
well as Jb 28, which critiques a mans world, it is possible to read the Book of Job from
a feminist perspective. Human beings (males) are not the centre of the world (this paper
has already been published in German in BiKi 50/2, 2004, 7377).
ThD 53/3 (2006) 239242

634 Alan Mittleman, The Job of Judaism and the Job of Kant
The Book of Job presents its chief protagonist in two discrepant ways: Job the patient and
Job the rebel. Ancient Jewish interpretations of Job praise Job the patient and condemn
the rebel. Modern Jewish interpretations by contrast, praise Job the rebel and scant the
patient, pious Job of the frame story. In this paper the author considers trends in the
Jewish interpretation of Job in order to gain perspective on the problem of theodicy as a
problem for modern Jewish thought. After looking at some samples of premodern Joban
interpretation, he attends to Kant who argued for the failure of all possible theodicies.
The author suggests that the plausibility of theodicy as an intellectual project rests on the
cogency of a supporting metaphysics. The Kantian and subsequent modernist rejection of
metaphysics, as an intellectual framework for giving the knowledge of the ultimate nature
of reality, enfeebles the project of theodicy. It is not then necessarily the case that modern
Jews doubt theodicy because of a weakness of faith. Rather, the intellectual context in
which they operate denies them the conceptual tools for making the kind of assertions
available to their ancestors.
HThR 102/1 (2009) 2550

635 Paola Ricci Sindoni, Gott unter Anklage: Jaspers und der Fall Hiob
Jasperss reading of Job intends to overcome both the Kantian interpretation that is
bound only to an ethical stance and the theological interpretation that is willing to contest
theodicy. On the level of existential clarification, the German philosopher considers Job
an emblematic figure of the transcendental movement, able to establish a relationship
with transcendence via a ciphered reading of Being. In a similar vein to Kierkegaard and
Pascal, Jaspers sees in the revolt of the innocent man, who is hurt by undeserved evil,
the highest challenge of existential freedom. The latter is addressed to transcendence,
without confessional and dogmatic solutions. Jasperss Job is an expression of the unstable
balance between existential finiteness and Being, which is only realized in the language
of ciphers.
Studia Philosophica 67; Anton Hgli et al. (Red.), Glaube und Wissen. Zum 125 Geburtstag von
Karl Jaspers. Croire et Savoir. propos du 125 e anniversaire de Karl Jaspers; Schwabe Verlag, Basel
(2008) 3952

636 David Shepherd, Strike his bone and his flesh: Reading Job from the
Beginning
Following the destruction of Jobs children and possessions in Job 1, traditional readings of
ch. 2 understand the Satan to be demanding that Job himself be struck down as a test of
his disinterested piety. Instead, this study argues that the Satans language in Job 2 invites
the reader to read it from the beginning (Gen. 13) and that when one does, the Satan
is seen to be demanding not Jobs life, but rather his wife. Such a reading complicates
traditional characterizations of Jobs wife as merely the Satans tool by introducing the
idea that she is also Satans target.
JSOT 33/1 (2008) 8197

147
637 Kenneth Ngwa, Did Job Suffer for Nothing? The Ethics of Piety, Pre-
sumption and the Reception of disaster in the Prologue of Job
This study argues that the statement about Job suffering for nothing (2.3; cf. 9.17) is not
peripheral to the story of Job. When Job begins to suffer, the Satans theoretical question
Does Job fear God for nothing? (1.9) is reframed by Yahwehs evaluative statement: You
incited me against him to swallow him for nothing (2.3). Jobs suffering is not random;
rather, it is well thought out, executed, and evaluated. In response, Job raises the issue
about the reception of suffering/disaster (2.10). The Prologue explores the reality of suf-
fering/disaster through the tripartite lens of the causal theory of suffering, the reality of
suffering, and the reception theory of suffering. Because systematic and systemic suffering
strikes at the moral, existential, and social core of humanity and divinity, it often becomes
the most powerful critique of its own causal, existential, and reception theories, regardless
of whether such theories are of divine or human origin.
JSOT 33/3 (2009) 359380

638 Richard W. Medina, Jobs Entre into a Ritual of Mourning as Seen in

the Opening Prose of the Book of Job
Joban scholarship has overlooked a ritual treatment of Job 1:2021. In view of this,
after exploring the practice of mourning rites in the context of ancient Israel and the
Near East, this essay endeavours to explain the social function of Jobs ritual acts (tear-
ing the garment, head-shaving, and descent to the ground) and speech, in terms of
A. van Genneps and T. Turners theories on ritual process, the examination of biblical
and extrabiblical parallels along with the syntax of the Hebrew verbs. It is concluded that
the mourning rites portrayed in Job 1:2021 trigger the transformation of Jobs ordinary
identity into an undefined or ambiguous identity; at the same time, they mark his transi-
tion from day-to-day life to a liminal phase as identification with the dead. He remains
in this paradoxical condition until the end of mourning when he reintegrates into normal
life and his misfortune miraculously reverses ( Job 42:717).
WdO 38 (2008) 194210

639 Alec Basson, Death as Deliverance in Job 3:1126

Despite the prevalent fear and abhorrence, a positive attitude toward death in the Ancient
Near Eastern sources can be observed. Job 3:1126 can be considered a case in point.
This pericope depicts an individual for whom life has become so unbearable that he wishes
to descend into the netherworld. Only death can liberate the supplicant from the chains
of life. This contribution highlights the positive view of death in this biblical passage. By
applying the metaphor theory of Lakoff/Turner to Job 3:1126, the author argues that
the poet regards life as bondage and death as deliverance.
Abhandlungen des Deutschen Palstina-Vereins 37; Izak Cornelius et al., From Ebla to Stellenbosch.
Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 6680

640 Bent Christiansen, Translating an Extraordinary Trope: A Note on Job

34,11
The sophisticated trope of Job 34,11, which is investigated in this short note, suggests the
value of more careful translation of text in the OT poetic corpus. The proposed translation
for Job 34,11 is: And as a man finds his path, so He makes the path to find the man.
ZAW 121/2 (2009) 281283

641 Daniel Timmer, Gods Speeches, Jobs Responses, and the Problem of
Coherence in the Book of Job: Sapiential Pedagogy Revisited
The author examines the two cycles of speeches in Job 38:142:6 (each a speech of Yhwh
and a reply of Job) and then explores how they contribute to Yhwhs final evaluation of
148
 Job in the epilogue (esp. 42:7). Although at the outset Job is presented as beyond reproach,
the severe test to which he is put brings him into a crisis that changes him in significant
and eventually undesirable ways. Responding to these dynamics, Gods speeches cause
him to change yet again, so that at the books end Job is identical neither to the Job of
the prologue nor to the Job of the speeches. By chap. 42, Jobs knowledge of and rever-
ence for God have grown beyond even their remarkable stature in the prologue and now
include a more robust view of Gods justice and integrity. The divine speeches set limits
to the sapiential enterprise, especially by inculcating a reverence that exempts God from
definitive judgment and guards Gods unique status as the norm of norms.
CBQ 71/2 (2009) 286305

Proverbs: general individual passages

642 Peter T.H. Hatton, Contradiction in the Book of Proverbs: The Deep
Waters of Counsel
Despite the surge of interest in biblical wisdom literature in the 1970s and beyond, the book
of Proverbs remained marginalized. Arguing that Proverbs should be read as a crafted,
skilfully organized poetic composition, Hatton contributes to a fresh reading that draws
upon (secular) literary criticism. Central chapters deal with the marginalizing of Proverbs
in recent biblical studies; unity and diversity in the book of Proverbs; the act-consequence
construct; the powerful in Qoheleth and Proverbs; gifts and bribes in Proverbs. As the
author shows, Proverbs has more to offer than the conventional wisdom often attributed
to it. A delightful book.
Society for Old Testament Study Series; Ashgate Publishing, Aldershot (2008) XIII/1200 (BL)

643 Michael V. Fox, Concepts of Wisdom in the Book of Proverbs

Three stages of composition can be distinguished: (1) Prov 1029 with an emphasis on
wisdom = verbal skills, emotional composure, forethought, avoidance of conflicts, and
justice; (2) Prov 19 (prefixed to the earlier collection as a preface and hermeneutical
guide); here wisdom is not the pragmatic faculty of stage 1, but the religiously grounded
ability to distinguish between good and evil behaviour; (3) the third stage consists of addi-
tions or interludes within Prov 19; to these belong the five poetic units Prov 1:2033;
3:1320; 8:136; 9:118. Now wisdom, represented by a female figure, is a transcendent,
universal archetype, similar to a Platonic idea.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 381398 (BL)

644 Nancy Nam-Hoon Tan, Where Is Foreign Wisdom to Be Found in Sep-

tuagint Proverbs?
The author argues against the interpretation that the LXX translation of Prov 2:16, 17;
5:20 and the additions to 9:18 symbolize foreign wisdom. He shows that the LXX trans-
lator removed any notion of ethnic foreignness from the foreign woman, contrary to what
is attested in the Hebrew text. If one probes the reasons for this phenomenon, there are
two possibilities: first, the translator had no idea of the significance of the foreign woman
in the Hebrew text; or second, the translator understood the significance but felt that this
meaning was no longer relevant to the context for which the translation was intended.
Hence, the translator chose to portray the woman simply as a representative of the bad
women in the community the immodest seductress and the faithless adulteress.
CBQ 70/4 (2008) 699708

149
645 Bernard Gosse, Le rle du livre des Proverbes dans la constitution du
Psautier, en relation avec divers textes bibliques
La tradition de Sagesse, du livre des Proverbes, trs prsente dans le Psautier concerne
galement les Psaumes royaux comme les Ps 2 et 110 et leurs relations avec les autres
textes bibliques. Linfluence de la tradition de Sagesse sur les Psaumes entrane du reste
souvent des consquences sur leurs relations avec dautres textes Bibliques, cf. Pr 17,3,
les Ps 7; 26 et le livre de Jrmie, ou les relations entre le Ps 37 le livre des Proverbes et
le livre dIsae.
RB 114/3 (2007) 403415

646 Lechion Peter Kimilike, Poverty in the Book of Proverbs: An African

Transformational Hermeneutic of Proverbs on Poverty
This book includes a long chapter on traditional African proverbial wisdom (pp. 81153)
and a list of African proverbs (pp. 311335). Both African and biblical wisdom are com-
munity-oriented and optimistic, and thus inspire hope in a world threatened by poverty.
Biblical wisdom, the author argues, is not as conservative as some modern interpreters
have argued. A worthy addition to the slowly but steadily growing list of works that
apply anthropological insight to the study of biblical wisdom literature.
Bible & Theology in Africa 7; Peter Lang Publishing, Bern (2008) XI/1381 (BL)

647 Tova Forti, The Concept of Reward in Proverbs Divergent Paradigms

of Thinking? (Hebr., Engl. summary)
This paper deals with the various expressions of the concept of reward in The Book of
Proverbs. The two conceptual paradigms that shape this concept were often taken by
scholars of Proverbs as providing additional evidence for conceptual stratification in the
book. Opposing the diachronic approach, the author opts for a synchronic analysis that
recognizes the existence of the divergent paradigms of thinking that is, a religious-moralistic
(theocentric) view, and a didactic view that grants humans the responsibility for their fate
(anthropocentric). Thus, the didactic personality of the teacher in Proverbs is viewed as
reflective of a multi-faceted outlook which is both pragmatic and dogmatic.
Beit Mikra 53/1 (2008) 105123.10* 11*

648 Bruce K. Waltke, Righteousness in Proverbs

In drei Schritten nhert sich der Autor dieses Aufsatzes einer Definition der Rechtschaffen-
heit im Buch der Sprche: (1) Das Konzept der Weisheit, ihrer Quellen und ihres Aus-
drucks durch die Schpfung in Spr; (2) Das Kontrastverhltnis zwischen der Weisheit
Salomos und dem mosaischen Gesetz; (3) Die Verwandtschaft zwischen Weisheit und
Rechtschaffenheit. Vor diesem Hintergrund definiert der Verf. die Rechtschaffenheit in Spr
als richtiges Verhalten im konkreten sozialen Umfeld entsprechend gttlichen Standards
zum rechten Verhalten.
WThJ 70/2 (2008) 225237 (DL)

649 Luis Antonio Balderas Tovar, Proverbios 2. Un Encomio de la Sabiduria

(Parte I)
In diesem ersten Teil des Beitrags stehen die Auseinandersetzung mit der Forschung
zu Sprche 2 sowie methodologische berlegungen im Vordergrund. Im Diskurs mit
R.N. Whybray und R.E. Murphy versteht Balderas Tovar Spr 2 als Belehrung, wobei
er hervorhebt, dass die Gattungszuordnung durch die uneinheitliche Verwendung der
diesbezglichen Terminologie erschwert werde. Whybrays Unterscheidung zwischen

150
 heiliger und profaner Weisheit sowie die damit verbundenen redaktionsgeschichtlichen
berlegungen lehnt Balderas Tovar ab. Eine ausfhrliche linguistische Analyse des Textes
erfolgt im zweiten Teil des Beitrags.
QOL 48 (2008) 1532 (SP)

650 Jutta Krispenz, Gotteswahrnehmungen im Buch der Sprche?

Krispenz untersucht, in welchen syntaktischen Zusammenhngen im Buch der Sprich-
wrter (Sammlung II = Spr 10,122,16) von Gott die Rede ist und welche sprachlichen
Stereotypen vorliegen. Die Untersuchung achtet besonders auf die Unterschiede zwischen
der Sammlung II und den anderen Teilsammlungen des biblischen Buches.
Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 186206

651 Michael V. Fox, The Formation of Proverbs 22:1723:11

This essay reconstructs the procedure by which the editor of Prov 22:1724:22 received
and adapted the wisdom of Amenemope. This editor had access to all or almost all of the
book of Amenemope, probably in Aramaic translation, and used it closely and sequentially
to form 22:1723:11. He cycled through Amenemope in five passes or sweeps, in each
one focusing on passages of interest and recasting them to compose his own maxims.
Moreover, the diffuseness and distribution of Amenemopes influence in several sections of
Proverbs indicates that much, perhaps all, of the book was known in Israel and indirectly
became a popular source of Hebrew wisdom.
WdO 38 (2008) 2237

652 Christophe Rico, Lenigme aux chemins effacs: Pr 30,1820

Aus syntaktischen und berlieferungskritischen Grnden schlgt der Verf. dieser kurzen
Notiz vor, den Begriff lmh am Ende von Spr 30,19 zu lmyw zu korrigieren.
RB 114/2 (2007) 273277 (DL)

Koheleth: general individual passages

653 Craig G. Bartholomew, Ecclesiastes
Ecclesiastes (Koheleth) is the only biblical book that may be classified as philosophy. As
this commentator explains, Ecclesiastes dates from the Hellenistic period and reflects the
tensions between Greek thinking and Israelite tradition (p. 59). This fine commentary
on Ecclesiastes is by a philosopher who is also a theologian and a well-published expert
on wisdom literature (see C.G. Bartholomew, Reading Ecclesiastes: Old Testament Exegesis and
Hermeneutical Theory, Rome 1998). In addition to philological and exegetical elucidation,
often developed in dialogue with M. Fox and C.L. Seow, the commentator also offers
philosophical perspectives and interpretations, and he occasionally ventures into politics
(p. 200 mentions the war waged by the United States and Great Britain against Saddam
Hussein of Iraq). A commentary that informs, educates, and delights by its wisdom.
Baker Commentary on the Old Testament Wisdom and Psalms; Baker Academic, Grand Rapids, Mich.
(2009) 1448 (BL)

654 Ethan Dor-Shav, Ecclesiastes, Fleeting and Timeless: Part I

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

151
 swiftly it comes to an end. He seeks to confront his listeners with mans own mortality
the underlying premise of any inquiry into the meaning of life in this world.
JBL 36/4 (2008) 211221

655 J. Gerald Janzen, Qohelet on Life Under the Sun

The rule of the sun, for Qohelet, is oppressive in two ways: First, although it shines on
an individual, it illumines a world where the harshness of existence is alleviated only by
periodic occasions of joy. Second, despite the visionary hopes expressed in Isaiah 60, the
sun will inevitably set on each life, until at long last as chap. 12 has it when read as the
life cycle of the cosmos the suns light will go out in a death of the cosmos that has
no sequel. The expression under the sun thus establishes the books overall atmosphere
in a world where Gods direct, unmediated activity is seldom to be seen, and Gods rule
is embodied almost entirely in the orders and forces of nature and human society. The
one place where Qohelet may identify Gods direct activity is in the joy that may arise
in the human heart in the context of ones work, ones family, and ones table. That,
despite his general sense of futility, Qohelet is capable of celebrating this as Gods gift
is remarkable.
CBQ 70/3 (2008) 465483

656 Katharine J. Dell, The Cycle of Life in Ecclesiastes

This paper explores the way in which the voice of the earth is heard in a cyclical view of
nature presented in Ecclesiastes, notably in passages such as Eccl. 1:47 and 11:35. It also
investigates into the way in which imagery is used from the natural world in the book as
a whole, looking especially at the use of animal imagery, as from members of the earth
community outside the human and yet integrally related to the human. The argument is
pursued that instead of simply illustrating human life as part of the dualistic worldview
of the book (e.g. in 3:1821) in many ways the earth and its creatures define human life
within the context of the earths character, cycles and abundance.
VT 59/2 (2009) 181189

657 Bertrand Pinon, Lnigme du bonheur: Etude sur le sujet du bien dans
le livre de Qohlet
The author studies the seven passages that are often described as choruses of happi-
ness (Koh 2:2425; 3:1213; 3:22; 5:1719; 8:15; 9:79; 11:9). There is also an eighth
relevant word (Koh 7:14). The present commentator suggests that Koheleths book is a
two-step work. In chapters 1 to 6, the negative aspect of human experience is highlighted;
the only thing left to man is to enjoy the simple pleasures of life. Chapters 7 to 12 are
about the future of man. Now some kind of realism as well as an encouragement to be
happy stand out. What is left to man is to enjoy occasions for happiness that are already
available. As soon as the two-step organisation of the book is recognized, the issue of the
status of happiness finds an answer: since there are two different parts, there are also two
approaches to wisdom and two ways of thinking about happiness. The book includes a
French translation of Koheleth (pp. 280298) and an English summary.
VT.S 119; Brill, Leiden (2008) XIV/1311 (BL)

658 Alison Lo, Death in Qohelet

There is a consensus that Qoh. 1:2 and Qoh. 12:8 form an inclusio, bracketing the whole
Book of Qohelet. The thesis statement vanity of vanities, all is vanity is first voiced at
1:2 and reaches its climax at 12:8. This study argues, however, that the theme of death
serves to set the stage for Qohelets arguments, and that this theme links the whole book
together within the frame of 1:2 and 12:8. It analyzes first how the notion of death
germinates and develops in the opening poem (1:48). It then proceeds to examine the
relationship between the death theme and Qohelets seven exhortations to joy. Next it turns
to investigate Qohelets attitude towards death, and how death and life mutually define
152
 each other. Finally this paper studies how the death theme culminates in the final poem
(12:17) and how this concluding poem echoes the opening poem (1:48).
JANES 31 (2008) 8598

659 Jean-Jacques Lavoie, Quelques rflexions sur le pluralisme inter- et

intrareligieux partir des tudes comparatives du livre de Qohlet. I: Le
pluralisme interreligieux; II: Le pluralisme intrareligieux
This article presents a synthesis of the comparative studies between, on the one hand, the
book of Qohelet and the extrabiblical texts, and, on the other hand, the book of Qohelet
and the rest of the Bible. Following this double synthesis, this article suggests a reflection
about inter- and intrareligious pluralism.
ScEs 60/3 (2008) 229257; 61/1 (2009) 3950

660 Martin Shuster, Being as Breath, Vapor as Joy: Using Martin Heidegger
to Re-read the Book of Ecclesiastes
This article is a philosophical re-examination of Ecclesiastes using the work of Martin
Heidegger, particularly his early work in Being and Time. Heideggers focus on death, tempo-
rality, and history provides a powerful and compelling framework for understanding these
same themes in Ecclesiastes. In elaborating these philosophical motifs and correspondences,
this article proposes that hkl should be understood as an analogy to Heideggers concept
of Geschichtlichkeit (historicity). If hkl is understood as such, then most of the traditionally
puzzling terms in Ecclesiastes (e.g. hlm, ml, m h) can be made sense of using the afore-
mentioned philosophical framework. This framework additionally shows that Ecclesiastes
(like Being and Time) cannot be understood as a proto-existentialist text.
JSOT 33/2 (2008) 219244

661 Otto Kaiser, Vom offenbaren und verborgenen Gott. Studien zur spt-
biblischen Weisheit und Hermeneutik
Most of the thirteen papers included in this volume deal either with the book of Koheleth
or with Jesus Sirach, but there are also studies on the experience of time in the Old Testa-
ment, the threefold aspect of the holiness of God in the Old Testament, on illness and
healing, faith and history, and life after death in biblical Israel. Kaiser (b. 1924), emeritus
professor of Old Testament studies at the University of Marburg, Germany, is the Nestor
of German Old Testament scholars.
BZAW 392; W. de Gruyter, Berlin (2008) IX/1371

662 Aron Pinker, The Principle of Irreversibility in Kohelet 1,15 and 7,13
This study suggests that Koh 1,15 consists of a hemistich that is a general philosophical
statement about irreversibility of actual states in the world, and of a hemistich that explains
this statement. Similarly, Koh 7,13b is a rhetorical question repeating the principle of
irreversibility, while Koh 7,13a asserts that this principle has been built-in by God into
the world that He created.
ZAW 120/3 (2008) 387403

663 Aron Pinker, Qohelet 2,12b

It is suggested in this paper that kj mh in Qoh 2,12b should be emended to jkmh he
should much desire. This minimal emendation, of transposing two letters, results in a
reading that textually and contextually fits the logical framework of royal legacy to suc-
cessor, and smoothly connects with the following verse (2,13). Thus, Qoh 2,12b is (or
153
 should be) the departing kings legacy to his successor. Based on actual data of wisdom,
boastfulness, and folly, being desired by royal heirs, Qohelet advises his successor (or a
kings successor) to strive for wisdom and its short-term value, well aware that it can be
argued that wisdom cannot save any one from the ultimate end death and disappear-
ance form human memory.
BZ 53/1 (2009) 94105

664 Brian P. Gault, A Reexamination of Eternity in Ecclesiastes 3:11

Dieser Beitrag untersucht gegenwrtige Interpretationsoptionen des Ausdrucks Gott hat
Ewigkeit in das Herz des Menschen gesetzt in Koh 3,11. Als das crux interpretum bezeichnet
der Verf. den Begriff holm innerhalb dieses Satzes. Drei mgliche Deutungen werden
analysiert: (1) holm als Ausdruck fr Ewigkeit, Bestndigkeit in der Bildsprache des
Erzhlers; (2) Emendation von holm zu hml Werkzeug, allerdings ohne einen Text-
zeugen fr diese Lesart; (3) Revokalisierung von holm zu hlm Dunkelheit: Diese
Option schafft zwar ein hapax legomenon der Substantivform, doch sie passt etymologisch
zu anderen hebrischen Ausdrcken und bietet eine schlssige Fortsetzung des Textes in
Koh 3 Gott hat menschliches Wissen eingeschrnkt, indem er Dunkelheit in das Herz
des Menschen eingesetzt hatte, so dass dieser seine gttliche Ordnung nicht umfassend
erkennen kann.
BS 165/1 (2008) 3957 (DL)

665 Aron Pinker, Qohelet 4,1316

It is suggested that Qohelet 4,1316 consists of two loosely connected units: a gut-spruch
unit (Qoh 4,1314); and, an observation unit (Qoh 4,1516). The gut-spruch unit asserts
that a wise child is from birth endowed with the intelligence to eventually rule, while a
foolish king has been intellectually deficient from birth, being in office would not improve
him, and his liability increases with age. The observation unit records that having an old
but foolish king many people would naturally vie for his heir, only later to become disap-
pointed, because the heir is apparently no different than his father. The moral of both
units is that there is advantage to innate intelligence.
SJOT 22/2 (2008) 176194

666 Jean-Jacques Lavoie, Ironie et ambiguts en Qohlet 4,1316

The author presents the state of research about source and form criticisms concerning Qo
4,1316, and then provides a structural and literary analysis of these verses. He pursues
his inquiry further, showing that the ambiguities of Qo 4,1316 are not purely accidental.
On the contrary, these ambiguities are part of a rhetorical strategy that emphasizes the
irony of the text and that aims at appealing the reader to test various readings.
SR 37/1 (2008) 1539

667 Jennifer Barbour, Like an error which proceeds from the ruler: The
Shadow of Saul in Qoheleth 4:175:6
The three chapters 1 Sam 1315 culminate in Samuels famous word, To obey is better
than sacrifice, and to listen than the fat of rams (1 Sam 15:22). These words, and the
whole of 1 Sam 1315, supply Koheleth with a number of ideas. In 1 Sam 13:9, Saul
offers the burnt offering rather than waiting for the prophet Samuel (echoed in Koh 4:17
= Engl. 5:1). In 1 Sam 14 Saul makes two rash promises (echoed in Koh 5:3). Many
commentators find in Koh 4:17 (guard your steps when you go to the house of God) an
allusion to Samuels rebuke to Saul in 1 Sam 15:22. It may be that as Koheleth repeats
Samuels words about listening rather than sacrifice, he also recalls their original narrative
setting, and the original target of these words, Saul, hovers behind Koheleths text.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
113128 (BL)

154
668 Hans Debel, What about the Wicked? A Survey of the Textual and
Interpretational Problems in Qoh 8,10a
The reading weyishtabbehu is to be accepted. This verse is only concerned with the
wicked the opposition between the wicked and the righteous is not introduced before
Qoh 8,14.
BEThL 224; Hans Ausloos et al. (eds.), Florilegium Lovaniense; Peeters, Leuven (2008) 133150 (BL)

669 Jean-Jacques Lavoie, Ironie et ambiguites en Qohlet 10,1620

This paper presents first the sate of research about the source criticism and the structural
and literary analysis of Qohelet 10,1620. Then, it evaluates how the irony of Qohelet bor-
rows the ways of the semantic and structural ambiguity, the hyperbole and the parody.
SR 37/2 (2008) 183209

670 Philip Nel, Remember the Spring of Your Youth: The Vanity of Male
Power in Qohelet 12
In patriarchal and phallic cultures the loss of power to create life as well as the implicit
loss of potency are symbolized in the decaying or breaking of the phallic simulacrum
representing the male genital member often at the very fountain of its power exhibi-
tion. This paper is a close reading of Qoh 11:712:8 (a highly contested text in critical
reading) by means of an analysis of the metaphoric references whereby an argument
is construed in favour of the idea that, according to Qohelet, male power and virility
are the ultimate expressions of meaningful life. Should fate strike in this realm it is also
considered the worst of disasters (hebel) that may befall man. The passage centre-stages
the opposition between youth and old age, and accordingly, the teacher advises the young
man to celebrate his youth and carnal pleasures before the bodily deterioration of old age
and impotence brings him to the brink of the grave.
OTE 21/1 (2008) 149160

Song of Songs Wisdom of Solomon

671 Kenton L. Sparks, The Song of Songs: Wisdom for Young Jewish
Women
The thesis of this paper is that the Song of Songs originated as a wisdom composition,
as a collection of love songs edited to teach young Jewish women propriety in matters
of love and sex.
CBQ 70/2 (2008) 277299

672 Martti Nissinen, Song of Songs and Sacred Marriage

The author sketches the impact the notion of sacred marriage and fertility ritual made
on the interpretation of the Song of Songs in the twentieth century in the work of
Th.J. Meek, G. Widengren, H. Schmkel, H. Ringgren, and (though idiosyncratically)
M. Pope. Many consider the theory of sacred or cultic eroticism as outdated and irrelevant.
However, a closer look makes one pause. The poetry of the Song of Songs does indeed
reflect ancient Near Eastern poetry celebrating love between divine partners, notably
the Akkadian Nab and Tashmetu. See also M. Nissinen, Love Lyrics of Nab and
Tashmetu: An Assyrian Song of Songs?, in: M. Dietrich et al. (eds.), Und Mose schrieb
dieses Lied auf, AOAT 250, 1998, 585634
M. Nissinen et al. (eds.), Sacred Marriages: The Divine-Human Sexual metaphor from Sumer to Early
Christianity; Eisenbrauns, Winona Lake, Ind. (2008) 173218 (BL)

155
673 H. Viviers, Afwesigheid van God en teenwoordigheid van god(e) in
Hooglied
The absence of the Israelite God in the Song of Songs is conspicuous. The poet of the
Song is far too sophisticated to attribute this to a slip of the mind. Among many reasons
offered for the absence of Israels societal stereotype of God, might the Songs alterna-
tive views on gender relations, within a love setting, perhaps be a reason for prohibiting
the ultimate Patriarch to interfere? Interestingly the Song contains quite a number of
other notions of counter-intuitivity (gods) confirming humans propensity, since early
evolution, to create gods to fulfil certain needs. Although it is an ancient love-song the
Song has much to offer on gender and god constructs and the implications thereof for
the civilization of society today.
HTS 64/1 (2008) 447460

674 Jean-Louis Chrtien et al., Le lumineux abme du Cantique des Cantiques

The three essays included in this volume rely on Jewish exegesis (C. Chalier), the history
of Christian spirituality ( J.-L. Chrtien), medieval exegesis (R. Imbach), and modern
poetry (D. Millet-Grard).
Editions Parole et Silence, Paris (2008) 1133

675 Jean-Marie Auwers, Le prologue du Cantique, monologue ou dialogue?

Cant 1:24, sometimes called the prologue, is today generally thought to be spoken by the
female voice. Some of the early Greek manuscripts and commentators were of a different
opinion. Today, H. Ausloos and B. Lemmelijn suggest the reading dadayik (your breasts)
in Cant 1:2b, thus attributing the verse to the male voice.
BEThL 224; Hans Ausloos et al. (eds.), Florilegium Lovaniense; Peeters, Leuven (2008) 4956 (BL)

676 Jonathan Grossman, Eat, Friends; Drink Deep, O lovers!: The Narra-
tors Interjection in Song of Songs (5:1) (Hebr., Engl. summary)
As the Song of Songs is a collection of monologues spoken by a man and woman, the
reader faces the challenge of identifying the speaker in each poem and, occasionally,
in each verse. Usually, it is easy to identify the speaker as a man or a woman based on
language or content. One of the verses that pose particular difficulty in identifying the
speaker is the second half of 5:1. This article contends that this sentence was spoken
by neither the man nor the woman, but rather are the words of the books author who
functions in this verse as the narrator. The literary contribution of the authors interjec-
tion into the book relates to the moulding of the special intimacy shared by the couple
described in the book.
Beit Mikra 53/2 (2008) 7988.8*9*

677 Markus Witte, Jakob der Gerechte Beobachtungen zum Jakobsbild

der Sapientia Salomonis (Sap 10,1012)
Das in Gen 28 und Gen 35 angelegte Bild Jakobs wird im Buch der Weisheit besonders
ausgemalt: Jakob ist gerechter Empfnger mystischer Offenbarung und Vorbild von Frm-
migkeit ein Hhepunkt der Stilisierung des Erzvaters.
BZAW 400; Anselm A. Hagedorn u.a. (Hg.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 323345 (BL)

156
 Jesus Sirach (Ben Sira): general individual passages
678 Roger A. Bullard et al., A Handbook on Sirach
This book is meant as a handbook for those who work on the translation of the book of
Jesus Sirach in a minority language. In keeping with the format of the series, the present
volume is based primarily on the Revised Standard Version and the Good News Transla-
tion, though other versions are considered and many helpful suggestions made. The book
includes a bibliography of translations and special studies on the book of Jesus Sirach,
a glossary of linguistic terms, and an index. Available from Dr. Donald Slager, United
Bible Societies, W 7602 Hwy 33, Beaver Dam, Wisc. 53916, USA.
UBS Handbook Series; United Bible Societies, New York (2008) XI/11051

679 Angelo Passaro et al. (eds.), The Wisdom of Ben Sira: Studies on
Tradition, Redaction, and Theology
The following papers are included in this collection: M. Gilbert, Methodological and
hermeneutical trends in modern exegesis on the book of Ben Sira; J. Corley, Searching
for structure and redaction in Ben Sira; G. Bella, An historical-anthropological reading
of the work of Ben Sira; E. Puech, Ben Sira and Qumran; N. Calduch-Benages, The
hymn to the creation (Sir 42:1543:33): polemic text?; P.C. Beentjes, Full wisdom from
the Lord: Sir 110 and its place in Israels wisdom literature; A. Passaro, The secrets
of God: investigation into Sir 3:2124; S. Manfredi, The true sage or the Servant of the
Lord (Sir 51:1330 Gr); J. Liesen, A common background of Ben Sira and the Psalter: the
concept of torah in Sir 32:1433:3 and the Torah Psalms; F.V. Reiterer, The interpretation
of the wisdom tradition of the Torah within Ben Sira; A. Di Lella, ben Siras doctrine on
the discipline of the tongue; A. Minissale, The metaphor of falling: hermeneutic key
to the book of Sirach; G. Rizzi, Christian interpretations in the Syriac version of Sirach;
R. Pistone, Blessings of the sage, prophecy of the scribe: from ben Sira to Matthew;
A. Passaro et al., Sirach, or the metamorphosis of the sage.
Deuterocanonical and Cognate Literature Studies 1; W. de Gruyter, Berlin (2008) XIII/1411

680 Jean-Sbastien Rey, Quelques considrations sur le vocabulaire sapientiel

de Ben Sira et de 4QInstruction
Cette tude montre que 4QInstruction et Ben Sira faisaient un usage particulier du terme
n lh pour dsigner un don particulier de Dieu lhomme. En particulier, le terme est li
chez les deuxs auteurs au don de la vie ternelle. Avec le vocabulaire de la connaissance,
lauteur de lInstruction sinsre davantage dans le courant sapientiel trac par le livre des
Proverbes et par le livre de Ben Sira que dans le courant littraire propre la pense
qumrnienne. En ce qui concerne le vocabulaire relatif la pauvret, ces deux auteurs
divergent considrablement. Cette dissimilitude sexplique aisment par les diffrents
publics auxquels ils sadressent. En tout cas, cette analyse rappelle et confirme les liens
qui unissent ces deux textes, qui doivent tre tudis conjointement.
KUSATU 8.9 (2008) 119134

681 Renate Egger-Wenzel, The Change of the Sacrifice Terminology from

Hebrew into Greek in the Book of Ben Sira. Did the Grandson Under-
stand his Grandfathers Text Correctly?
One may assume that Sira was very familiar to the cult because of his extensive offer-
ing vocabulary. Whether he could have belonged to the cult personnel or not, cannot be
decided. Sira knew the shaped language of cult, selected however often rare references,
which presuppose a founded knowledge of Israels literature. Siras grandson is however
no longer so completely common to the language of cult. He often takes well known
terms from the context of sacrifice, but apparently doesnt know the usual practice of

157
 translation or he uses consciously like his grandfather own ways in art-fullest Greek.
Thus he creates to Siras rare Hebrew new phrases, whereby he seems to sense, which
material of sacrifice is hidden behind the Hebrew words.
BN 140 (2009) 6993

682 Renate Egger-Wenzel, Ein neues Sira-Fragment des MS C

The new Ben Sira fragment of manuscript C, which S. Elizur had published recently
in Tarbiz 76/1, 2008, 1724 shows only the lines of the manuscript. In addition her
numbering could confuse a little. The purpose of this investigation is therefore to proof
the cola and compare them with the text editions. In summary there were found the fol-
lowing cola: Sir 3,27a.b(A); 6,5a10b(A).12a15b(A).18a.ba; 20,30a31b; 21,22a23b,26a.b;
22,11a12b.21a22b; 23,11a.b; 25,7c.d; 36,24b(B,Bm) und 37,la.2a2b(B,Bm,D). Italic font marks
the new Hebrew cola.
BN 138 (2008) 107114

683 Michael M. Winter, Theological Alterations in the Syriac Translation

of Ben Sira
Ben Sira was first translated by an Ebionite and was then revised by a mainstream ortho-
dox Christian for its inclusion in the Peshitta. In the Syriac version Ben Sira we also find
two clear alterations that bear the imprint of Essene influence. This phenomenon can be
explained by the following theory: after the Essenes disappeared from the pages of his-
tory, some of their ideas were incubated in the patrimony of the Ebionites, among whom
there emerged the scholar who translated Ben Sira into Syriac. Thus the Essene ideas
and influence have come into the Syriac version of Ben Sira, in spite of the fact that they
flourished at a time well before Christianitys penetration into Syria, which prompted the
Syriac version of the Bible.
CBQ 70/2 (2008) 300312

684 Markus Witte, Barmherzigkeit und Zorn Gottes im Alten Testament

am Beispiel des Buchs Jesus Sirach
Den einschlgigen Aussagen des Sirachbuches eignet konfessorischer und doxologischer
Charakter.
FAT II.33; Reinhard G. Kratz et al. (eds.), Divine Wrath and Divine Mercy in the World of Antiquity;
Mohr Siebeck, Tbingen (2008) 176202

685 Martti Nissinen, Wisdom as Mediatrix in Sirach 24: Ben Sira, Love
Lyrics, and Prophecy
One obvious biblical precedent of Sir 24 has gone unnoticed thus far: the Song of Songs.
This essay demonstrates the affinity of Sir 24 with passages in the Song of Songs. Also
studied is the underlying ideology of the goddess as mediator of divine knowledge. Song
of Songs 4:125:1 seems to be an important subtext of Sir 24, a passage that reads like
an early commentary of the Song of Songs (p. 389). Note that the bibliography of this
article is included in the general bibliography of the volume (pp. 445501).
Studia Orientalia 106; Mikko Luukko et al. (eds.), Of God(s), Trees, Kings, and Scholars; Finnish
Oriental Society (2009) 377390

158
686 Tzvi Novick, Wisdoms Wandering Wandering: On the Evolution of a
Motif
In chapter 24 of the book of Ben Sira, Wisdom is portrayed as seeking out a home among
the nations before taking her inheritance in Israel. This essay traces the evolution of the
motif of wandering Wisdom, from its possible pre-history in Greek myth to a late echo
in a narrative in the Babylonian Talmud.
Hen. 30/1 (2008) 104118

687 Maria Carmela Palmisano, Salvaci, dio delluniverso! Studio delleuco-

logia di Sir 36H,117
Cet article sur Sirach 36 (texte Hbreu) est le prcis dune thse publie sous le mme titre
dans la srie Analecta Biblica (no. 163, Rome 2006). Ce texte manifeste une conception
prophtique de lhistoire, comparable celle dEzchiel et des cercles sacerdotaux, selon
lesquels elle est conue comme le lieu o Dieu intervient, dans le prsent, en exerant
le jugement et en rtablissant la justice. Lhistoire est le domaine privilgi o le salut se
ralise sans aucune mdiation humaine.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
129135 (BL)

688 Johannes Marbck, Mit Hand und Herz. Der schriftgelehrte Weise und
das Handwerk in Sir 38,2434
The paper on the neglected part I of the diptych about the wise scribe follows, after an
overview concerning the position of artisans in the Hellenistic environment of Ben Sira,
the text of Sir 38,2434 with the presentation of handicraft in Jerusalem. There seems
to be no devaluation or contempt of manual labour in Ben Sira. In accordance with his
view of double aspects in creation (Sir 39,21.34) both, artisans and scribes, are important
for the society. The evaluation of manual labour must not be separated from the social
position of the wise scribe between artisans and the leading classes in culture and society
of his time. Ben Sira bears witness to the attempt of establishing a new class of scribes
and tries to strengthen their position and authority by theological arguments.
BN 139 (2008) 3960

689 Marko Marttila, Israelin historia Sirakin kirjan esi-isien ylistyksess

(Sir. 4449)
Ben Sira, a Jewish sage who lived in the Hellenistic period, was the first known author
to combine wisdom teachings and the history of his own people. He was not a historian
in modern sense, but highly selective in his use of sources. Retelling the past served
theological purposes. The Praise of the Ancestors is the most extensive textual unit in
the Wisdom of Ben Sira. In this survey of history, Ben Sira focuses on Israels great men
(no women are mentioned by name). In particular, Ben Sira emphasizes the concept of
covenant, prophetic succession and the duties of the priests. It is also noteworthy that Ben
Siras attitude towards foreign nations is not exclusively negative. Rather, it seems that
Ben Sira even mitigates the biblical stories by leaving aside some cruel details related to
foreigners. Perhaps Ben Siras reluctance to accept national particularism was one reason
why he omitted Ezra from his Praise of the Ancestors.
TAik 113/4 (2008) 301313

690 Bradley C. Gregory, Abraham as the Jewish Ideal: Exegetical Traditions

in Sirach 44:1921
In the verses on Abraham in his encomium, Ben Sira incorporates several exegetical tra-
ditions in order to highlight Abrahams faithfulness and obedience to the covenant. Ben

159
 Sira incorporates these exegetical traditions, however, in a theological framework that is
slightly different from other Second Temple contexts, in which these exegetical traditions
appear primarily as exhortations to law-keeping. By weaving together various portions of
Scripture and their corresponding interpretive elements, Ben Sira calls his readers, like
Simon, to keep their glory unblemished through obedience to the law and faithfulness
to God. According to Ben Sira, yielding to the Tora is the type of faith and obedience
that characterizes the path of wisdom, leading to the actualization of the eschatological
promises to Abraham.
CBQ 70/1 (2008) 6681

691 Markus Witte, Ist auch Hiob unter den Propheten? Sir 49,9 als Testfall
fr die Auslegung des Buches Jesus Sirach
Angesichts der Qumranfunde und einer fortschreitenden LXX Forschung stellt sich oft
die Frage, welche Gestalt eines biblischen Buches bersetzt und ausgelegt werden soll.
Besonders deutlich ist dieses Problem hinsichtlich der komplizierten Quellenlage des
Buches Jesus Sirach. Mit Sir 49,9 als einem Testfall diskutiert der Verf. fnf verschiedene
Auslegungsmodelle, denen unterschiedliche Ausgangsbasis zugrunde gelegt ist: (1) gr. Text
G-I; (2) hebr. Text H-I; (3) Hebr. Text H-I und H-II unter Auffllung der Leerstellen
durch Rckbersetzung von G-I, G-II und Syr; (4) Hebr. Text soweit erhalten, ansonsten
gr. Text; (5) Hebr. Text H-I und gr. Text G-I unter Bercksichtigung von H-II, G-II und
Syr. Der Verf. pldiert fr das letzte, wenn auch aufwendigste Verfahren.
KUSATU 8.9 (2008) 163194 (DL)

NEW TESTAMENT EXEGESIS

Introduction general
692 Peter Oakes (ed.), Book List 2009
This issue of JSNT presents a Book List, which contains 246 reviews of recently
(2007/2008) published books on NT issues organized in following chapters: (1) New
Testament General; (2) New Testament Topics; (3) Jesus; (4) Gospels; (517) New Testa-
ment Books in canonical order; (18) Judaism; (19) Graeco-Roman; (20) Early Christianity;
(21) Language; (22) Textual Criticism; (23) Reception. Attached is a list of some fur-
ther books not reviewed in this journal as well as the indexes of authors, titles, and the
publishers.
JSNT 31/5 (2009) IVI. 1189 (DL)

693 V. George Shillington, The New Testament in Context: A Literary and

Theological Textbook
This is a well-written textbook of New Testament introduction for the beginning student.
Four appendices are added to enhance its value: a list of the Roman emperors from
Augustus to Hadrian; the rise and fall of the Herodian dynasty; glimpses at ancient phi-
losophers (19 philosophers are listed chronologically and briefly explained); examples of
variants in the King James Version that lack support.
T &T Clark, London (2008) XI/1337

694 Charles B. Puskas, An Introduction to the Gospels and Acts

This is an introductory textbook on the canonical gospels (including John) and the book
of Acts, complete with bibliographical notes. Key literary and theological themes are

160
 isolated and discussed, research methods are summarized, and Luke-Acts is treated as a
single work all to the benefit of the student.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XVII/
1210

695 Klaus Haacker, Was zhlt im Studium des Neuen Testaments? Blicke
zurck und nach vorn
In his farewell lecture after teaching New Testament exegesis for more than thirty years,
the author offers a critical evaluation of traditional training in this field within the Ger-
man academic context. He calls for a revision of priorities with regard to the importance
attributed to textual criticism in undergraduate studies and to literary criticism over against
the interpretation of the extant texts. In view of the general decrease of Biblical and
religious knowledge among students as in society at large he urges teachers of the New
Testament to take nothing for granted. Instead of wasting time with controversial details
or dated theories they ought to concentrate on the basics.
TBe 39/4 (2008) 232243

696 Walter Schmithals, Der Ausschluss der Christen aus der Synagoge und
das Neue Testament
More than a few scriptures of the New Testament were written to cope with the situation
that had arisen from the expulsion of the Jewish Christians from the synagogue. This
treatise shows what significance must be attached to that event with regard to the gospel
according to St. John, the synoptic sayings source, the collection of the Pauline letters,
the epistle to the Hebrews and the gospel according to St. Matthew.
BThZ 25/1 (2008) 169198

697 Vadim Wittkowsky, Pagane Zitate im Neuen Testament

In the New Testament there are quotations from pagan texts which are normally explained
as a sign of Paul and Lukes acquaintance with Greek literature. A more accurate examina-
tion of the relevant texts shows, however, that each of these quotations makes more sense
if considered against the background of early Jewish practice. The connection with pagan
literature serves at the same time as an intertextual reference to Jewish polemics against
paganism. This conclusion confirms once more the well-known thesis of M. Hengel, namely
that there is no direct dependence of early Christianity on non-Jewish thought.
NT 51/2 (2009) 107126

698 Birger Gerhardsson, Beknnelsetexten Shema i urkristendomen

In the Jewish tradition three things were emphasized through the Shema-Prayer: One
should obey God (1) with an undivided and unfeigned heart, (2) even if it costs ones
life (soul), and (3) one should also place all outer resources (belongings and might) at his
disposals. The author of this paper shows that a number of NT texts are formulated
with this sophisticated midrashic interpretation of this prayer/creed as the formative
principle. Most of the texts seem having been created by an Early Christian teacher with
a scribal, probably Pharisaic, schooling. This mans teaching has been best preserved in
the Matthean tradition. 1 Cor 13 shows that the ex-Pharisee Paul could allude to the
learned interpretation of the Shema in an independent way.
SE 73 (2008) 6586

699 David Crump, Are Practical Prayers Pagan Prayers?

Despite the Apostle Pauls encouragement to present your requests to God, the NT
contains few examples of petitionary prayer for the mundane concerns of daily life. The

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 Jewish, Greco-Roman and magical practices of petitionary prayer are examined in order
to explain the apparent incongruity between NT practice and teaching.
ET 120/5 (2009) 231235

Gospels and Acts of the Apostles

Gospels: general synoptic problem

700 Ulrich Busse, Jesus im Gesprch. Zur Bildrede in den Evangelien und
der Apostelgeschichte
The following papers are included in this collection: Der verrckte Bauer: Mk 4,38
(1987); In Souvernitt anders. Verarbeitete Gotteserfahrung in Mt 20,116 (1996);
Die Unterweisung des Lesers im sog. Reisebericht, dargestellt an Lk 10,2542 (2003);
Dechiffrierung eines lukanischen Schlsseltextes (Lk 19,1127) (1998); Das Evangelium
des Lukas. Die Funktion der Vorgeschichte im lukanischen Doppelwerk (1991); Begegnung
mit dem Wort nach Lk 5,111 (2005); Das lukanische Jesusbild aus der Retrospektive
Petri (Apg 10,3443) (1977); The relevance of social history to the interpretation of the
gospel according to John (1995); Metaphorik in neutestamentlichen Wundergeschichten?
(1990); Metaphorik und Rhetorik im Johannesevangelium: Das Bildfeld vom Knig (2006);
Tempelmetaphorik als ein Beispiel von implizitem Rekurs auf die biblische Tradition
im Johannesevangelium (1997); Johannes und Lukas: Die Lazarusperikope, Frucht eines
Kommunikationsprozesses (1992); Sprachkonomisch optimierte Kommunikation in Joh
6 (2009); Theologie und Christologie in drei Evangelien (2003).
SBAB 43; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1317

701 Raymond E. Brown, Lire les Evangiles pendant la Semaine sainte et

Pques
Brown offre un commentaire exgtique (mais adress au grand public) des textes no-
testamentaires qui portent sur la passion et la rsurrection du Christ. Il prend soin de ne
pas mlanger les rcits bibliques; pour cette raison, il consacre un chapitre chaque rcit
biblique la passion selon Marc; la passion selon Matthieu; la rsurrection en Marc; la
rsurrection en Jean, etc. Le texte anglais est traduit par Dominique Barrios.
Lire la Bible; Editions du Cerf, Paris (2009) 1181 (BL)

702 Ulrich Victor, Textkritischer Kommentar zu ausgewhlten Stellen des

Lukas- und des Johannesevangeliums
Because of the completely contaminated textual tradition of the NT, it is essential that
the textual critic as a rule confines himself to the instruments of philology and exegesis,
the so-called internal criteria. The customary evaluation of manuscripts and manuscript
groups according to their assumed quality and value within the tradition or according to
their geographical distribution on the one hand ignores the reality of the transmission,
and is on the other hand not a rationally defensible procedure. In this contribution the
author demonstrates on some examples for Luke and John the arbitrary nature of the
customary approach, while showing at the same time the gains to be made for the text
by applying internal criteria.
NT 51/1 (2009) 3077

703 Matthias Klinghardt, Erlesenes Verstehen. Leserlenkung und implizites

Lesen in den Evangelien
Presented is an analysis of Mk and Mt under the view of reader-response criticism. Accord-
ing to the author, Matthews gospel pushes the reader to become one of the uncounted
162
 disciples (10:6, 28:19). Jesus is presented as a teacher, whose education mainly consists
of verbal instruction. The Sermon on the Mount (57) is cited as a paradigm, where his
disciples (5:1) are addressed only through pronouns and inflected verb forms, integrating
and educating the reader. The reader is assigned an explicit role, therefore being able
to self-apply Jesus teachings directly. This is connected to a second thought: The norms
being transported are distinct, as is Matthews Jesus. In contrast, Mark is said to be the
opposite: To interpret the context and connections, an active reception is needed, which
however underlies a certain narrative strategy. An exemplary explanation of Marks nar-
rative strategy is presented (3:78:21). A short view on the canonical order of the gospels
and the gospels in general gives new ideas on reading the New Testament as one coherent
text and introduces new perspectives on exegesis of the gospels.
ZNT 21 (2008) 2737 (SSt)

704 Samuel Byrskog et al., Reviews of Richard Bauckham, Jesus and the
Eyewitnesses: The Gospels as Eyewitness Testimony (2006)
Five New Testament scholars S. Byrskog, D. Catchpole, H. Marshall, S. Patterson, and
T. Weeden comment on Bauckhams much-discussed book, and R. Bauckham responds.
Marshall is in wholehearted agreement with Bauckhams book. Bauckham specifically
comments on personal names as indication of eyewitness sources, variations between the
gospels, the identity of the beloved disciple (= the author of the gospel of John), models
of oral tradition, and Mark as a Petrine gospel. Byrskogs work was one of the inspirations
for Bauckhams book. Reference is made to Simon Hornblower, Personal Names and the
Study of the Ancient Greek Historians, in: S. Hornblower et al. (eds.), Greek Personal Names:
Their Value as Evidence, Oxford 2000, 129143; Christopher Pelling, Plutarchs Adaptation
of His Source-Material, Journal of Hellenic Studies 100 (1980) 127140.
JSHJ 6/2 (2008) 157253 (BL)

705 Jens Schrter et al., Review Discussion: Richard Bauckham: Jesus and
the Eyewitnesses, 2006
The following papers discuss the book of R. Bauckham, in which the author claims, inter
alia, that the group of the Twelve constitutes an official body of eyewitnesses: J. Schrter,
The Gospels as Eyewitness Testimony; C.A. Evans, The Implications of Eyewitness Tradi-
tion; R. Bauckham, Eyewitness and Critical History. Evans finds little to disagree with
in Bauckhams book. Schrter, however, argues that Bauckham moves too easily from
literary observations to historical facts.
JSNT 31/2 (2008) 195234

706 Walter Schmithals, Das Messiasgeheimnis und die Spruchquelle

The article represents a new way of looking at the complexity with regard the Messianic
Secret as it was found by W. Wrede in the Synoptic Gospels. The author aims to resolve
the riffle by also taking the Sayings Source Q into consideration. Q is seen as located
in the disciple group of John the Baptist and this groups adherents. The article argues
that Mark developed the Messianic Secret as theme to adapt the unmessianic message
of Q. As effect, Mark initiated a christological use of this motif within the Church.
The thesis of the article represents a modification that is a progression of some of the
authors earlier opinions.
HTS 64/1 (2008) 353375

707 Dan Batovici, The Oxford Conference on the Synoptic Problem

The past two centuries have witnessed a wide spectrum of solutions for the Synoptic
Problem. Even though quite far from a consensus, the problem tends to incorporate new
domains from ongoing connected research: the relevance of the Gospel of Thomas, the
Synoptic authors use of the Old Testament or recent studies on communication media in

163
 antiquity. This article surveys a number of issues presented in the papers of the Oxford
Conference on the Synoptic Problem, held in May 2008, ranging from challenging past
and present solutions of the Synoptic Problem from different perspectives to new direc-
tions of research on this topic.
CBR 7/2 (2009) 245271

708 David J. Neville, The Phantom Returns. Delbert Burketts Rehabilitation

of Proto-Mark
In 2004 Delbert Burkett published a book entitled Rethinking the Gospel Sources: From Proto-
Mark to Mark (London 2004; IRBS 51:981), the first of a projected three-volume study
of the sources of the canonical gospels. In this first volume, Burkett first challenges the
widely accepted assumption that the synoptic gospels stand in direct literary relation to
each other and subsequently reconstructs various recensions of an original Proto-Mark
to explain the similarities and differences in the so-called Markan tradition. If Burkett
is correct that no two canonical gospels stand in direct literary relation to each other, this
has significant implications for their interpretation. Thus, this study appraises the cogency
of his argument against any direct literary relations between the synoptics.
EThL 84/1 (2008) 135173

709 Rainer Riesner, Mndliche berlieferung und Synoptische Frage. Zu

einer auergewhnlichen Neuerscheinung von Armin D. Baum
In der Form eines kurzen Berichtes wird hier die als Habilitationsschrift von der Theolo-
gischen Fakultt der Universitt Heidelberg abgelehnte und nun als ein Buch verffent-
lichte Arbeit von Armin D. Baum, Der mndliche Faktor und seine Bedeutung fr die synoptische
Frage. Analogien aus der antiken Literatur, der Experimentalpsychologie, der Oral-Poetry-Forschung und
dem rabbinischen Traditionswesen, Tbingen 2008, besprochen. Aufgrund der untersuchten
Analogien lehnt A.D. Baum die klassische Annahme von abgeschlossenen Werken Q und
Mk als Vorlagen fr Mt und Lk ab und rechnet vielmehr mit gemeinsamen mndlichen
Traditionen, aus welchen alle drei Synoptiker geschpft haben.
TBe 39/5 (2008) 306309 (DL)

710 John C. Poirier, Statistical Studies of the Verbal Agreements and their
Impact on the Synoptic Problem
The patterns of verbal agreement between the gospels have long been considered a key
for solving the synoptic problem, and a subdiscipline within gospel source criticism of
tabulating and interpreting these patterns of agreement has slowly emerged in the name
of gathering the most objective evidence available. Studies of the verbal agreements have
steadily grown in their sophistication (esp. in combinatory analysis), as well as in their
appreciation for the nature of the gospel text as something more than a mere compila-
tion. The question of whether this approach can substantially further the field, however,
has yet to be answered. This article surveys and critiques all published statistical studies
of the verbal agreements known to the author.
CBR 7/1 (2008) 68123

Sayings Source (Q)

711 A.J. Droge, Cynics or Luddites? Excavating Q Studies
In the last 20 years the Sayings Gospel Q has come to play an increasingly important
role in the reconstruction of Christian origins. One might argue in fact that the field has
reached a tipping point. The canonical myth of Christian origins running along the
traditional axis of Mark, Paul, and Luke-Acts is now on the verge of collapse. Q has
thus become a crucial site of conflict and contestation in the struggle over origins, and as

164
 such Q-studies is particularly revealing of the ideological investments of professionals on
both sides of the fight. This article identifies some of the stakes involved in this disciplin-
ary crisis, and worries that the new counter-history of Christian origins has not entirely
divested itself of the commitments of its more conservative adversaries.
SR 37/2 (2008) 249269

712 Ronan Rooney et al., The Social Origins of Q: Two Theses in a Field
of Conflicting Hypotheses
This article examines current written- and oral-tradition views of Q. Two theses are argued:
(1) The case seems the stronger that Q was an elaborated written texts in Greek rather
than an oral-derived text. Moreover (2), there is good evidence that Q originated in oral
Aramaic Jesus sayings, perhaps some of which were written down, either as maxims or
pointed, brief chreiai. However these theses are evaluated, Jesus scholarship must account
for several important socio-cultural transitions in this picture, notably: from Jesus material
in oral (Aramaic?) form to written Greek form; from non-elite origin to documentation
by scribes in service of the elites; from Jesus material with pointed political significance
within Herodian social relations to polemical theological material within Judean political
religion.
BTB 38/3 (2008) 114121

713 Migaku Sato, Ist Q noch eine Art von Prophetenbuch? Zum Thema
Q an der Kreuzung von Prophetie und Weisheit
Dieser Beitrag fragt nach der Makrogattung der Quelle Q und der dahinter liegenden
traditionsgeschichtlichen Wirklichkeit. Trotz einiger weisheitlicher Elemente gibt der Verf.
dem vermutlich beabsichtigten prophetischen Charakter der Quelle Vorrang und bezeichnet
sie als weisheitliches Prophetenbuch.
AJBI 32 (2006) 93126 (DL)

714 Paul Foster, The Pastoral Purpose of Qs Two-Stage Son of Man Chris-
tology
It is argued that Q constructs a two-stage Son of Man Christology. The first stage presents
a suffering figure whose experiences align with the contemporary situation and liminal
experience of the audience of Q. The second stage focuses on the future return of the Son
of Man. It is at this point that group members will receive both victory and vindication.
However, these two stages are not always maintained as discrete moments. By employing
the title the coming one, Q at some points collapses this temporal distinction to allow
the pastorally comforting message that some of the eschatological rewards can be enjoyed
in the contemporary situation of the community.
Bib. 89/1 (2008) 8191

715 Stephen Hultgren, The Apostolic Churchs Influence on the Order of

Sayings in the Double Tradition. Part I: From John the Baptist to the
Mission Discourse; and the Rest of Matthew
The preservation, transmission, and order of significant parts of the sayings material in the
double tradition are best explained not on the basis of a written document Q , understood
as a collection of sayings of Jesus, but on the basis of other factors: 1.) the larger narrative
framework of the gospel tradition, including also single-tradition material in Luke; 2.) the
christological and pneumatological interests of the early Jerusalem church; 3.) the mission-
ary and didactic activities of the early church, especially the Jerusalem church.
ZNW 99/2 (2008) 185212

165
 Parallel passages parables
716 Erkki Koskenniemi, The Traditional Roles Inverted. Jesus and the Devils
Attack
Evil spirits often tempted famous men in early Jewish literature and the stories have an
exemplary function: The men passed the text and the readers should follow in their
footsteps. 11Q11 as well as L.A.B. 60 report how an attacking demon is expelled with
Davids psalm, thereby assigning the attacker his proper place in the cosmological order.
However, in Matt 4 / Luke 4 (Q) an interesting detail reveals that the roles are inverted:
the Devil quotes the psalm, which was commonly used to expel him. This indicates a
different kind of temptation: Who is now breaking the cosmological order, the Devil or
Jesus, who claims to be the Son of God Almighty?
BZ 52/2 (2008) 261268

717 Esther Snchez et al., En nombre del Padre: algunas consideraciones

sobre la Ipsissima Vox del Padrenuestro
Joachm Jeremias Interesse an den ipsissima verba Jesu folgend, errtern die Verf. die Mg-
lichkeit eines theologischen Zentrums des Gebetes Vater unser in den verschiedenen
Bestimmungen der Gttlichkeit innerhalb dieses Gebetes. Die Entdeckung des Wesens
des Vaters durch das Modell Jesu ist fundamental fr das Abba-Konzept der neutesta-
mentlichen Theologie.
DavarLogos 7/2 (2008) 101112

718 Sinai Turan, A Neglected Rabbinic Parallel to the Sermon on the Mount
(Matthew 6:2223; Luke 11:3436)
The gospel similes background is to be sought in ancient Jewish physiognomic specula-
tion that posits a symptomatic relation between the eye and the body. If a brides eyes
are beautiful, the assumption is that her body is also beautiful; if her eyes are judged to
be problematic, one would inspect her body closely. The relevant rabbinical sources are
Mishnah Ketubbot 7:7 and Canticles Rabbah 4:1.
JBL 127/1 (2008) 8193 (BL)

719 Ulrich Schmidt, Zum Paradox vom Verlieren und Finden des Lebens
Jesus paradox of losing and finding ones life is well attested (Mt 10,39; 16,25; Mk 8,35;
Lk 9,24; 17,33; Joh 12,25). According to its contexts, interpreters relate the logion pre-
dominantly to martyrdom and death. But a closer look reveals that this word is an asser-
tion in favour of life which functions as a maxim of Jesus teaching and view of life. It is
the context of many of his sayings and behavioural patterns. The issue of recompense
after death is merely a consequence of the original intention.
Bib. 89/3 (2008) 329351

720 Hanna Stettler, Die Bedeutung der Tuferanfrage in Matthus 11,26

par Lk 7,1823 fr die Christologie
Jesus messianic self-understanding has been put into question from Bultmanns days to
the present. If he did not think of himself as the Messiah, one would be left with the
riddle of a Jesus who never actually said who he claimed to be. However, Jesus reply to
the inquiry of John the Baptist in Mt 11,26 par is an important clue to his own under-
standing of his mission. A careful reconsideration of the criteria for authenticity leads to
the conclusion that Jesus claimed to be not simply a prophet announcing the kingdom,
but the Messiah who healed and brought good news to the poor, thus doing what in the

166
 OT God had promised to do at the end of time. 4Q521 confirms that ancient Judaism
expected this kind of miracle to occur at the time of the Messiah.
Bib. 89/2 (2008) 173200

721 Thomas E. Phillips, Will the wise person get drunk? The Background
of the Human Wisdom in Luke 7:35 and Matthew 11:19
The closing words of this passage should be read not against the background of the Old
Testament tradition of personified divine wisdom, but rather against the Greco-Roman
background of philosophical discourse (Philo of Alexandria, Seneca) regarding the wise
persons conduct and drunkenness. The wisdom in the concluding proverb is not divine
wisdom, but rather human wisdom.
JBL 127/2 (2008) 385396 (BL)

722 Alison Jack, For those Outside, Everything Comes in Parables: Recent
Readings of the Parables from the Inside
The recovery of the historical intention behind the parables of Jesus remains a contentious
issue in recent parable research. Some commentators maintain a belief in the possibility
of recovering something of the intention of Jesus, while others study the intention of
the evangelists in their adaptation and interpretation of the parables. Also of interest are
socio-scientific readings of the texts, which read the parables through the lens of various
social theories; and feminist readings, which place less emphasis on the historical situation
of the parables, and more on the response of modern readers to their surface structure
or underlying message. Theological and homiletic concerns are also well represented in
the literature of the past ten years.
ET 120/1 (2008) 815

723 Douglas S. Mccomiskey, Exile and the Purpose of Jesus Parables (Mark
4:1012; Matt 13:1017; Luke 8:910)
The contention of this article is that Jesus adopts a meaning for Isa 6:910 virtually identi-
cal to the original meaning in Isaiah. Jesus is declaring that most Jews are still corporately
in exile whereas his disciples as a group are restored from Exile and are in the kingdom.
Jesus employment of parables suits this division.
JETS 51/1 (2008) 5985 (BF)

724 Dorothea Sattler, Gottes Selbstauslieferung an die Menschen. Das

Winzergleichnis als Zeugnis fr das Vielleicht in Gottes Handeln Mk 12/
Lk 20/Mt 21
Das Winzergleichnis in der lukanischen Fassung kann mit seinem vielleicht so gedeutet
werden, dass Gott darum bangt, ob ihm von den Menschen die geschuldete Achtung
geschenkt wird, wenn er seinen geliebten Sohn zu ihnen schickt. Er liefert sich so schlielich
selbst der ttigen Einsicht der Menschen in das Gute aus.
BiLi 81/4 (2008) 253257 (CB)

Matthew: general individual passages

725 Huub van de Sandt et al. (eds.), Matthew, James, and Didache: Three
Related Documents in Their Jewish and Christian Settings
Working on the assumption that the three early-Christian documents share a similar
background, the contributions to this volume study the social and religious milieu of these

167
 writings (D. Sim, O. Wischmeyer, J. Zangenberg), reconstruct historical developments in
Antioch (M. Zetterholm), sketch transformations in post-70 CE Judaism (P. Tomson),
Jewish Christianity ( J. Verheyden), functionaries in the early-Christian communities
( J. Draper), the ideal community of perfect believers (W. Weren), poverty and piety
( J. Kloppenborg, with a good argument that James does not seek to undermine ancient
society by promoting revolutionary ideas, but actually calls for generous behaviour toward
the poor), the Jesus tradition ( J. Schrter), problems with pluralism ( J.A. Overman), the
love commandment (M. Konradt), ethics (P. Hartin), law and ethics (H. van de Sandt),
paraenesis and baptism (A. Stewart-Sykes), the prohibition of oath (M. Vahrenhorst), and
purity (B. Repschinski).
Symposium Series 45; Society of Biblical Literature, Atlanta, Ga. (2008) XII/1475 (BL)

726 Thomas R. Hatina (ed.), Biblical Interpretation in Early Christian Gospels.

Volume 2: The Gospel of Matthew
The following papers are included in this volume: M. Apodaca, Myth theory, comparison
and embedded Scripture texts: Ibn Ishaqs biography of Muhammad and the mythologizing
function of Isa 7:14 in Matt 1:23; W. Carter, Love as societal vision and counter-imperial
practice in Matt 22.3440; J. Cousland, Matthews earliest interpreter: Justin Martyr on
Matthews fulfilment quotations; C.A. Evans, The book of the genesis of Jesus Christ: the
purpose of Matthew in light of the incipit; M. Goodacre, Mark, Elijah, the Baptist and
Matthew: the success of the first intertextual reading of Mark; C. Ham, Reading Zecha-
riah Matthews Olivet discourse; Th. Hatina, From history to myth and back again: the
historicizing function of Scripture in Matt 2; M. Knowles, Plotting Jesus: characterization,
identity and the voice of God in Matthews gospel; J. Nolland, The king as shepherd:
the role of Deutero-Zechariah in Matthew; L. Novacovic, Matthews atomistic use of
Scripture: messianic interpretation of Isa 53:4 in Matt 8:17; A.G. Van Aarde, Matthews
intertexts and the presentation of Jesus as healer-messiah; L.M. Wills, Scribal methods in
Matthew and Mishnah Abot.
LNTS 310; T & T Clark International, London (2008) XII/1232

727 Elisa Estvez Lpez, Mediadoras de sanacin. Encuentros entre Jsus y

las mujeres: una nueva mirada
Selon les vangiles, Jsus a guri plusieurs femmes. Cette tude notestamentaire propose
une nouvelle interprtation des rcits respectifs: ces rcits ne sont pas centr exclusivement
sur Jsus le gurisseur; les femmes quil a guri fonctionnent comme des mdiatrices du
salut. Trois rcits sont analyss en dtail: Mt 8,1415; 15,2128; Luc 13,1017. Lauteur
invoque deux grandes mthodes: la lecture fministe de la Bible et la thorie de la mmoire
collective. Lauteur enseigne le Nouveau Testament 1Universit Pontificale Comillas
(Madrid).
Universidad Comillas, Madrid (2008) 1375 (BL)

728 Ulrich Luz, Geschichte und Wahrheit im Matthusevangelium. Das

Problem der narrativen Fiktionen
Das neue Interesse an der Geschichtserzhlung in heutiger Geschichtstheorie ffnet neue
Perspektiven fr die Beurteilung der evangelischen Erzhlungen der Geschichte Jesu.
Anhand der Leitfrage nach dem Wahrheitsverstndnis untersucht dieser Aufsatz das
Verhltnis des Matthusevangeliums zu den verschiedenen Typen antiker Geschichts-
schreibung einerseits und zu den biblischen traditionalen Geschichtswerken andererseits.
Das Matthusevangelium ist reich an Fiktionen, die dem Verfasser auch als solche bewusst
gewesen sein mssen, und ist trotzdem eine durch und durch traditionsorientierte Erzhlung.
Matthus kennt aber keinen Begriff der Fiktion, und sowohl das Wahrheitsverstndnis als
auch die verschiedenen Typen griechischer Geschichtsschreibung sind ihm fremd. Verschie-
dene grundlegende Merkmale des Matthusevangeliums, etwa sein Bezug auf die Bibel
als einzige genannte Quelle, seine Anonymitt, das Fehlen eines die Leser ansprechenden

168
 Vorworts und die Transparenz seiner bibelhnlichen Grundgeschichte fr die Erfahrungen
der Leserinnen und Leser zeigen, dass es voll und ganz dem Typ biblisch-traditionaler
Geschichtsschreibung zuzurechnen ist. Mit dem Versuch, einige berlegungen zum mat-
thischen Wahrheitsverstndnis zu formulieren, schliet der Aufsatz ab.
EvTh 69/3 (2009) 194208

729 David C. Sim, Matthew and the Pauline Corpus: A Preliminary Intertex-
tual Study
This study investigates the possibility that the author of Matthews Gospel had access to
the letters of Paul. Using the methods of intertextuality, it establishes criteria for deter-
mining whether this was indeed the case and concludes that it is more probable than not
that the evangelist did know the Pauline epistles. An intertextual relationship between the
Gospel and the Pauline corpus becomes clear once it is understood that Matthew, as a
Law-observant Christian Jew, was opposed to the more liberal theology of Paul. A single
test case reveals that the evangelist was reacting to certain claims of the apostle expressed
in his letters, and raises the prospect of further intertextual connections between these
early Christian documents.
JSNT 31/4 (2009) 401422

730 Dale C. Allison Jr., Matthew and the History of its Interpretation
Over the past two decades, scholars have become increasingly interested in the history of
the interpretation (Wirkungsgeschichte) of Matthew. Four lessons are already obvious. First,
the history of interpretation helps to evaluate contemporary proposals about intertextu-
ality. Second, some credible interpretations that were once popular have unaccountably
fallen out of the modern commentaries and need to be recovered. Third, engagement
with earlier interpreters helps to understand better ones own context and to appreciate
ones own limitations. Finally, the post-history of texts can be viewed as belonging to the
revelatory process itself.
ET 120/1 (2008) 17

731 J.R. Daniel Kirk, Conceptualising Fulfilment in Matthew

The question of how to understand the formula citations in the Gospel of Matthew is as
important as it is disputed. This study begins by reviewing the avenues previously pursued
for making sense of this collection of texts. Finding that typology is a helpful but ultimately
insufficient means of making sense of Matthews formula citations, a diachronic, narratival
typology is proposed. Rather than seeing Jesus as the one who embodies abstract or lim-
ited typological concepts, the author recognizes that Jesus life takes the shape of Israels
story. In assigning Israels role to Jesus, however, Matthew also opens up new avenues for
interpreting this story. And so Jesus is found as giving new substance to a narrative whose
shape is given by the scriptures of Israel. This conception of narrative embodiment in
Matthew holds promise not only for understanding Jesus relationship to the prophets but
also for understanding his relationship to the law.
TynB 59/1 (2008) 7798

732 Anders Runesson, Rethinking Early Jewish-Christian Relations: Matthean

Community History as Pharisaic Intragroup Conflict
The Matthean communities must be understood as Pharisaic communities, as was suggested
by Wolfgang Roth and Sean Freyne. The reason why the gospel of Matthew was written
was twofold: (1) to consolidate the emerging separate Christian association, providing a
foundation for its particular identity; (2) to convince Mattheans who had remained within
the Pharisaic association to join them.
JBL 127/1 (2008) 95132 (BL)

169
733 lian Cuvillier, Torah Observance and Radicalization in the First Gos-
pel. Matthew and First-Century Judaism: A Contribution to the Debate
Larticle analyse la tension, reprable dans quelques passages du premier vangile, entre
lobissance aux commandements se situant lintrieur du cadre donn par la Loi, et la
radicalisation laquelle invite le Jsus matthen. Lenqute dbute par une exgse dtaille
de Mt 5,1720. Dans un second temps, elle sintresse trois pisodes o la tension entre
obissance et radicalisation est apparente: les antithses du Sermon sur la Montagne
(5, 1748); la controverse sur le divorce (19,19); lpisode du jeune homme riche (19,1622).
Dans une troisime partie, linterrogation porte sur la cohrence des passages analyss avec
la dclaration de Jsus en Mt 23,23. Il rsulte de lenqute le constat que le rfrent du
premier vangile sest dplac: la colonne vertbrale structurant la thologie de Matthieu
et donc son identit religieuse nest plus prioritairement la Loi et lobissance aux
commandements, mais le Messie et son enseignement.
NTS 55/2 (2009) 144159

734 Matthias Konradt, Davids Sohn und Herr. Eine Skizze zum davidisch-
messianischen Kolorit der matthischen Christologie
The Davidic messiah is son of God, shepherd of Israel, and healer, but there is no recep-
tion of David the warlord in the gospel of Matthew.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 249277 (BL)

735 Andries van Aarde, Op die aarde net soos in die hemel: Matteus se
eskatologie as die koninkryk van die hemel wat reeds begin kom het
In the article time as both imagined and experienced is explained against the back-
ground of the first-century Mediterranean conceptualisation of time. The author argues
that Matthews narration of the demolition of the temple in Jerusalem concurs with his
belief that the first followers of Jesus experienced the vision of the coming of the Son of
man and that both these experiences are presented in Matthew as though Jesus crucifixion
and resurrection are incidents of the past. Matthews eschatology centres on the view that
the final consummation of time has already begun. The article explores the ethical appeal
which is communicated through such an eschatological reading scenario and finds it in
Jesus words On earth as it is in heaven.
HTS 64/1 (2008) 529565

736 tienne Grenet, La filiation selon Matthieu 12

The author studies the filiation theme in the first two chapters of the first gospel, a theme
which Matthew brings out in five cross-related waves of references to the OT. He didacti-
cally shows, the originality of the New Testament which progressively breaks free from the
old one: it is as if, on the threshold of the NT, a father were teaching his sons to talk.
NRT 130/3 (2008) 529549

737 Francois P. Viljoen, The significance of dreams and the star in Matthews
infancy narrative
The phenomena of dreams and the star of Bethlehem in Matthews birth narrative
(Mt 12) have intrigued scholars through the ages. Scholarship in this regard went through
the stages of identifying the origin of the material and of arguing the historicity of these
events. Currently scholarship is moving into a new stage of investigating the meaning
of these narratives. Without engaging the arguments developed by the first two stages

170
 mentioned, the author investigates the significance of these unusual forms of revelation
in this article.
HTS 64/2 (2008) 845860

738 Irene Nowell, Jesus Great-Grandmothers: Matthews Four and More

Regarding the genealogy of Jesus in the Gospel of Matthew (Mt 1:117), commentators
since Jerome have puzzled over the four women who interrupt the list. The author of
this paper asks if Matthews four Tamar, Rahab, Ruth, Bathsheba maybe remind the
reader to look at all the women in the line that leads to Jesus. The great-grandmothers
named by Matthew appear at critical junctures in Israels history. Tamar is the last in the
ancestral period, proceeded by Sarah, Rebekah, and Lea. Rahab begins the pioneer period
and Ruth ends it. Bathsheba begins the monarchic period; the other queen with an extended
story is Athaliah. The most frequent characteristics noted for Matthews four women are
(1) that they were regarded as sinners or (2) foreigners; that (3) their relationships to the
fathers of their children are extraordinary or irregular; and (4) that their initiative led
to the furtherance of Gods plan and revealed the work of the Holy Spirit.
CBQ 70/1 (2008) 115

739 Leroy Andrew Huizenga, Matt 1:1: Son of Abraham as Christological

Category
Matt 1:1 raises interpretive questions regarding its scope as a potential title and the import
of the phrases son of David and son of Abraham. This article contends that son of
Abraham introduces a significant sacrificial Christological category centred on the figure
of Isaac which complements the Messianic aspects of Jesus Christs ministry associated
with the title son of David. Son of David and son of Abraham therefore stand in
parallel at the beginning of the Gospel of Matthew as two titular designations specify-
ing two Christological categories of the greatest import for the Gospel: Messiah (son of
David) and new Isaac (son of Abraham). Thus is solved the difficulty of a crucified
Messiah: Jesus is indeed the Messiah but also the anti-type of Isaac, whose sacrifice was
paradigmatic in Jewish tradition.
HBT 30/2 (2008) 103113

740 Benedict Thomas Viviano, The Adoration of the Magi: Matthew 2:123
and Theological Aesthetics
This article reexamines Matt 2:123 in the light of the late twentieth century movement
called theological aesthetics. After briefly sketching the movement with its emphasis on
beauty rather than truth or goodness as the starting point for this approach to theology
and the Bible, the article considers the often conflicted relationship between beauty and
truth in western civilization and the Bible. It then attempts a close reading of Matthew 2,
resulting in a new awareness of how carefully the evangelist has interwoven elements of
beauty and ugliness, truth and mendacity into his narrative.
RB 115/4 (2008) 546567

741 Klemens Stock, Nur einer ist euer Lehrer, Christus, nur einer ist euer
Vater, der im Himmel (Mt 23,810). Personale Beziehungen als Funda-
ment des Handelns nach der Bergpredigt
The most characteristic feature of the moral guidelines given in the Sermon on the Mount
is not the individual injunctions, but the underlying ethos. This ethos is one of relationship:
believers must act as sons and daughters of God and follow Gods example.
J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009)
299333 (BL)

171
742 Armand Puig i Trrech, Jesus and the Commandment not to steal
Despite the fact that Matt does not directly typify stealing as an antithesis in Mt 5, generos-
ity represents the radicalisation of the commandment not to steal. If ones heart is full of
generosity, then it does not want to steal nor, when robbed, want to respond with revenge.
Jesus position with regard to this commandment has to be seen in a broader context: his
assessment of riches and money as barriers to entry to the Kingdom. The decisive text is
the logion that states the impossibility of having two masters (Matt 6,24 par). Generosity
is possible because the heart, which is able to give up the riches of this world, focuses on
the treasure of the Kingdom alone. In Jesus ethics, then, the commandment not to steal
is easily kept to. The question is not about sharing out inheritances (Luke 12,1314) but
about understanding Lukes summary of Jesus position: a mans life does not consist in
the abundance of his possessions (Luke 12,15).
SaSc 6/1 (2008) 5872

743 Petra von Gemnden, Anger and aggression as dealt with in classical
antiquity and in the Sermon on the Mount
The problem of managing ones own anger, and dealing with the aggression of others,
and overcoming both was tackled in ancient pagan times as well as in Early Christianity.
This paper describes the ways antiquity treated this issue in different historical contexts,
firstly, with two examples taken from pagan Greco-Roman times (Seneca and Plutarch);
secondly, with two examples from the Jewish tradition (Prov. and Sir.); and finally, by looking
at the first and the last two antitheses of the Sermon on the Mount. As a distinguishing
feature of the last text the author entitles the insistence of ones own value, of ones own
superiority when dealing with the anger and aggression of others.
AJBI 32 (2006) 157196

744 F.P. Viljoen, The double call for joy, Rejoice and be glad (Matt. 5:12),
as conclusion of the Matthean macarisms
The double call for joy in Matt. 5:12 functions as an interpretation, climax and conclusion
of the preceding beatitudes, but also as a transition to the following theme of being the
salt of the earth and the light of the world. (Matthews) Jesus uses here a typical Gattung
of macarisms which developed from ancient literature, and which relates specifically to their
use in Jewish literature. These macarisms referred to prophesied eschatological salvation
which would instil joy to righteous people under current hostile circumstances. The climax
in the sequence of macarisms is found in the double call for joy which can be regarded
as the tenth macarism, though in an elaborated form, thus interpreting the meaning and
implications of the preceding macarisms.
ATh 28/1 (2008) 205221

745 Mayer I. Gruber, Jeremiah 3:14:2 between Deuteronomy 24 and Mat-

thew 5: Jeremiahs Exercise in Ethical Criticism
Matt 5:2148 with its departure from Old Testament legal regulations has a precedent in
prophetic ethical criticism. In Jer 3:1, God informs us that, contrary to the rigid standards
that Deut 24:14 requires of men and women who have exchanged partners, God is
exceedingly liberal with respect to his unfaithful spouse, the personified land of Judah.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 233249 (BL)

746 Gnter Rhser, Die Antithesen der Bergpredigt in neueren Bibelber-

setzungen
A comparison of three of the latest German Bible translations of Mt 5:1748 (Gute
Nachricht Bibel, K. Berger / C. Nord, Bibel in gerechter Sprache) shows that in all of
172
 them the reader is directed towards a certain theological concept. This is achieved through
the headlines as well as through individual translations. The headline Taking the will of
God seriously, which is chosen by GNB, illustrates best that Gods manifested will is not
simply interpreted or surpassed by Jesus, but fulfilled, made perfect. Therefore a
translation like And I say unto you (Ich nun sage euch) is better than But I say unto
you, because the former wording expresses the double aspect of Jesus unique authority
as well as the continuity between the former and the eschatological will of God, which
Jesus proclaims.
TBe 40/2 (2009) 110124

747 David W. Jones, The Betrothal View of Divorce and Remarriage

The practice of betrothal in Bible times involved a time period, usually twelve months in
length, during which a couple was considered morally and legally married, even though
they had not yet consummated their relationship. This practice as the background for an
interpretation of Matthew 5:32 and 19:9 is a position that deserves a place at the table
of moral discussion.
BS 165/1 (2008) 6885

748 Reinhard Neudecker, Rabbinic Literature and the Gospels: The Case
of the Antithesis of Love for Ones Enemies
Matth 5:44 seems to reflect an exegesis of Lev 19:18. The relevant rabbinical tradition,
recorded in the Talmud, is much later than the New Testament, but may nevertheless
echo old tradition. The Talmudic passage explains love of the enemy as follows: if
someone is chopping meat and in doing so strikes his other hand, does he then avenge
himself on the hand that held the knife by striking that hand as well? Since all Israelites
form one single body, anyone who takes vengeance on his neighbour punishes himself
(Talmud Jerushalmi, Nedarim 9,4 = 41c). The article also comments on two standard
collections of rabbinical texts for New Testament exegesis: the manuals of Paul Billerbeck
and Jean Bonsirven.
J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009)
265297 (BL)

749 Michael Joseph Brown, Performance Anxiety: the Use of hypokrits in

Matthew 6:18
Matth 6:18 aims at reorienting the Christian appropriation of the Jewish cultic prac-
tices of almsgiving, prayer, and fasting, at least as perceived by the author. Through the
introduction of the hypocrite, the author is able to assess the adequacy of these perfor-
mances in terms of intended audience and outcome. Contrary to the self-importance of
the hypocrite, the image presented in the narrative is one of a religious practitioner who
takes with utmost seriousness his obligation to perform these acts.
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 115136 (BL)

750 Uwe-Karsten Plisch, Perlen vor die Sue Mt 7,6 im Licht von
EvThom 93
The pearls and swine saying is presumably a proverb, while the dog saying originated as
a rule about not giving the sacrificial meat to dogs. The ones that turn around to attack
are of course the dogs.
ZAC 13/2 (2009) 5561 (BL)

173
751 Eric Ottenheijm, Learning and Practicing: Uses of an Early Jewish
Discourse in Matthew (7:2427) and Rabbinic Literature
The Matthean passage has parallels in Mishna Avot 4:10; 3:18 and Avot de Rabbi Nathan
a 24. The rabbinic and the Matthean communities shared a reservoir of parabolic meta-
phors to address the problem of learning and practicing. The issue at stake is the ideal
social structure of the community and in particular its elite.
Jewish and Christian Perspectives 17; Marcel Poorthuis et al. (eds.), Interaction between Judaism and
Christianity in History, Religion, Art and Literature; Brill, Leiden (2009) 4564 (BL)

752 Dale C. Allison, Healing in the Wings of His Garment: The Synoptics
and Malachi 4:2
Why do the sick touch specifically Jesus kraspedon (fringe: Matt 9:2021; 14:36; Mark
6:56; Luke 8:44)? Allison surveys the answers given by recent exegetes, adding that in
the Testimony Book of Ps-Epiphanius 7:30 (R.V. Hotchkiss, trans., A Pseudo-Epiphanius
Testimony Book, Missoula, Mont. 1974, 38) another explanation can be found: That the
fringe of his garment would heal Malachi says: to those who fear his name, the sun of
righteousness rises, having healing in his wings (Mai 4:2). Allison explores this exegetical
tradition, arguing that it may well be very old, and even current among first-generation
Jewish Christians.
J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008)
132146 (BL)

753 Peter Phillips, Casting out the Treasure: A New Reading of Matthew
13.52
Matthew 13.52c has been translated, since the time of the Church fathers, as though
referring to a householder selecting items from a storehouse to share a metaphor of
display. However, this translation does not deal adequately with the verb ekballei. This
article explores an alternative reading which maintains the normative semantic domain
for the verb in terms of disposal or expulsion. The use of the verb elsewhere in Greek
and biblical literature in general and in the Gospel of Matthew in particular is studied
and the results of this study applied to apparent exceptions within Matthews Gospel. The
article argues that these exceptions are unnecessary and that the verb is used consistently
in terms of disposal or expulsion. This thesis is then applied to Mt. 13.52 to provide
a new reading. The article finally offers a possible reconstruction of why Patristic writers
chose to re-interpret the original text.
JSNT 31/1 (2008) 324

754 Michael H. Crosby, Rethinking a Key Biblical Text and Catholic Church
Governance
For years Matthew 16:1719 has been used in the Roman Church to legitimize a certain
approach to its institutional form of governance that virtually excludes all the baptized
but the hierarchy. Using the historical-critical method accepted by the Pontifical Biblical
Commission (PBC), this article shows that this Petrine text is absent in its parallels in
Mark and Luke. Furthermore, in official church teaching, which stresses Peters binding
and loosing as a key justifier for this form of governance, no discussion is made of the
parallel text of binding and loosing in Matthew 18:1720, which articulates how this
power is to be used in and by the community. Using the PBCs document on the appropri-
ate Interpretation of the Bible in the Church, this article argues that such a selective approach
to Matthew 16:1719 reveals an example of the PBCs warning against texts being used
in fundamentalistic ways which support ideological positions.
BTB 38/1 (2008) 3743

174
755 Susan M. Rieske, What Is the Meaning of This Generation in Matthew
23:36?
No major theological doctrine rests on the meaning of a single phrase. However, a phrase,
properly interpreted, often serves as an important signpost on the journey toward a correct
theology. This is precisely the case for the phrase this generation in the sayings of Jesus.
This article examines the usage of this phrase in Jesus judgment against the scribes and
Pharisees in Matthew 23:36. Using the Old Testament as a key for unlocking the meaning
of this phrase, the author postulates that with this generation Jesus was referring to the
wicked people of all time. These individuals are grouped together corporately in guilt and
in judgment as an evil family whose spiritual origins are not from God.
BS 165/2 (2008) 209226

756 Jan Lambrecht, The Line of Thought in Matthew 24,135. A Discussion

of Vicky Balabanskis Reading
A reading of Mt 24,335 is possible without assuming the two-sequences schema as Vicky
Balabanski proposes in her recent article (NTS 54/2, 2008, 161175; IRBS 54:802). In
vv. 4b14 the beginning of the birth pains is referred to; in vv. 1528 the great tribulation
caused by the destruction of the temple is depicted; and in vv. 2931 the parousia of the
Son of Man is briefly narrated. In vv. 3235 the Matthean Jesus confirms that his disciples
will be able to observe events that announce his return as Son of Man in glory as well as
the end of the age; he equally confirms that his words will remain valid. The two ques-
tions in v. 3 are answered, the first concerning the destruction of the temple in vv. 1522,
the second with regard to the sign in v. 30. The evangelist, most probably influenced by
his postpaschal church experiences, twice broadens the scene, at the end of vv. 914 (no
longer strictly the beginning) and at the end of vv. 2328 (no longer just the temple and
Judea). Like other authors, the evangelist does not and cannot affirm all his favourite ideas
everywhere and at the same time. Not all his texts are mutually significant; 24,135 and
28,1828 should not be read in dialogue.
EThL 84/4 (2008) 519528

757 Hermann Josef Riedl, Seid wachsam und bereit! Das Gleichnis von
den zehn Jungfrauen (Mt 25,113) im Kontext rabbinischer Gleichnisse
Ein intertextueller Vergleich zwischen Mt 25,113 und dem Gleichnis vom unbestimmt
angesetzten Gastmahl geht der Frage nach, ob sich aus der Kenntnis rabbinischer Gleich-
nisse Folgerungen fr die Interpretation der Parabel von den zehn Jungfrauen ergeben und
welche gemeinsamen narrativen Konventionen in diesen Texten vorliegen. Der leserori-
entierte und textzentrierte Ansatz verdeutlicht, dass die Leser der Gleichnisse durch eine
Reihe von Erzhltechniken kognitiv und emotional gefhrt werden.
SNTU 33 (2008) 175190

758 Margit Eckholt, Das Gleichnis von den trichten und klugen Jungfrauen
Mt 25,113
Anhand des Gleichnisses von den trichten und den klugen Jungfrauen wird hier erzh-
lerisch, exegetisch und im Rckgriff auf die Ikonografie der Eingangshalle des Freiburger
Mnsters dargelegt, was im Christentum eschatologische Existenz bedeutet: Leben im
Angesicht des Endes und in der Hoffnung auf Gottes Entgegenkommen.
BiLi 81/4 (2008) 245248 (CB)

175
759 Bettina Eltrop, Das Jngste Gericht im Horizont von Gerechtigkeit, Liebe
und Solidaritt. Mt 25,3146 von seinen alttestamentlichen Bezugstexten
her gelesen
Der Gott des Alten Testaments ist der Gott des Neuen Testaments und der Gott Jesu: ein
Gott der Liebe, der gegen Unterdrckung, Lebensverachtung und todbringende Mchte
und damit fr gelingendes Leben fr alle steht. Von seinen atl. Wurzeln her gelesen geht
es in Mt 25,3146 um die Hoffnung auf Gottes Gerechtigkeit, die nichts anderes ist als
das Offenbarwerden Gottes selbst und die Vollendung seines guten Willens fr die gesamte
Schpfung.
BiKi 63/4 (2008) 219225

760 Sigurd Grindheim, Ignorance Is Bliss: Attitudinal Aspects of the Judg-

ment according to Works in Matthew 25:3146
This paper argues that the righteous in Matt 25:3146 stand out not only by their works
of mercy, but also by their attitudes. Comparable descriptions of judgment emphasize the
self-confidence of the righteous, based on their own knowledge of their good deeds. In
contrast, those acquitted in Matt 25:3146 are characterized by their ignorance of their
own righteousness and their overall inability to help themselves. The passage therefore
serves as a fitting conclusion to the teaching on discipleship in the Gospel of Matthew,
contrasting the true disciples with the hypocrites (cf. 7:2123) and bringing together the
twin Matthean emphases on the faith of the helpless and the works of the righteous.
NT 50/4 (2008) 313331

761 Olivier-Thomas Venard, La parole comme enjeu narratif et thologique

dans la passion selon saint Matthieu: un commentaire littraire de Mt
2628
In the context of an overall investigation of literary artistry in the Gospel according to Mat-
thew, this study shows how the Passion Narrative gives rise to a particular view of the
proclamation of the Good News in its origin, development, and meaning. Then a few
possible consequences are drawn concerning the quest of the historical Jesus.
RB 115/1 (2008) 5696

762 Catherine Sider Hamilton, His Blood Be Upon Us: Innocent Blood
and the Death of Jesus in Matthew
Explicating the paradigm of innocent blood, the author demonstrates how the legend
of the death of Zechariah informs and interprets Jesus death and the peoples climactic
words in Mt 27:25. The result is twofold. (1) The paradigm of innocent blood places the
narrative squarely within a Jewish pattern of reflection on the destruction of Jerusalem.
(2) Precisely that pattern of reflection suggests a more nuanced reading of the fate of
Jerusalem in Matthew, and so of the peoples words in 27:25, than either the traditional
or the ironic reading allows. With the traditional reading, the paradigm of innocent blood
insists on the ominous character of the peoples cry. Yet it leaves room also for hope: the
people who bear the real consequences of innocent blood are still Gods people, and it is
for their salvation, now in Jesus as many times before, that God acts.
CBQ 70/1 (2008) 82100

176
763 David C. Sim, Matthew, Paul and the origin and nature of the gentile
mission: The great commission in Matthew 28:1620 as an anti-Pauline
tradition
The Great Commission at the conclusion of Matthews Gospel is one of its key texts. In
this tradition the risen Christ overturns the previous restriction of the mission to Israel
alone and demands that the disciples evangelise all the nations. The gospel they were
to proclaim included the observance of the Torah by Jew and Gentile like. Matthews
account of the origin and nature of the Gentile mission differs from Pauls view as it is
found in the epistle to the Galatians. Paul maintains that he had been commissioned by
the resurrected Lord to evangelise the Gentiles and that the gospel he was to preach did
not involve obedience to the Torah. The later and alternative version of Matthew can be
understood as an attempt by the evangelist to undermine these claims by Paul. Such an
interpretation is consistent with Matthews anti-Pauline polemic that emerges elsewhere
in the Gospel.
HTS 64/1 (2008) 377392

Mark: general individual passages

764 Martin Ebner, Das Markusevangelium. Neu bersetzt und kommentiert
Ebner offers a fresh German translation of Mark that aims at being literal in order to
convey the spirit of the original as closely as possible. Ebner dates Mark to the years
immediately following 70 CE. The most likely place of writing is the city of Rome, for
which the Roman coin (quadrans) mentioned in Mark 12:42 is but one piece of evidence.
The commentary includes an interesting theological map of Mark 38 (p. 176): a map
that shows that the author sets the scenes either west of the Sea of Galilee (in Jewish
territory) or east of the Sea of Galilee (in Gentile territory).
Verlag Katholisches Bibelwerk, Stuttgart (2008) 1176 (BL)

765 Udo Schnelle (ed.), Texte zum Markusevangelium

Wettstein (16931754), professor in Amsterdam, published in 1751/2 a critical edition of
the New Testament in two heavy tomes. Of particular relevance is the apparatus with
copious references to parallel passages from classical and Hellenistic authors. Various col-
lections of ancient sources relevant for the study of the NT have benefited from Wettsteins
work. In 1996, a new Wettstein began to be published, now with the ancient references
in German translation, with occasional addition of individual words or expressions in
the original language. The present volume uses the material collected by Wettstein, adds
further excerpts, and presents it in the form of a running commentary to the gospel of
Mark. Although the relevance of the parallel passages is not always clear, this is a most
valuable scholarly resource, and it is to be hoped that the material here collected will
challenge scholars to consider the fact that early Christianity belongs more to Hellenistic
Judaism than to proto-rabbinic Judaism (as suggested by the analogous commentary on the
NT from Talmud and Midrash, by Paul Billerbeck). Occasionally, one wonders whether
the editors decision was wise, e.g. when offering a reconstruction of what may have been
the original wording of the Testimonium Flavianum rather than the text found in the
Manuscripts of Josephuss Jewish Antiquities (p. 14); or when using an eighteenth-century
German translation of an ancient Greek source (pp. 13, 42); or when translating tribn as
Kutte (rather than Mantel, p. 41).
Neuer Wettstein. Texte zum Neuen Testament aus Griechentum und Hellenismus, Band I.1.1; de Gruyter,
Berlin (2008) VII/1879 (BL)

177
766 Hans F. Bayer, Das Evangelium nach Markus
This evangelical commentary relies for its historical perspective upon the work of Richard
Bauckham ( Jesus and the Eyewitnesses, 2006). Fifteen special studies, scattered through the
commentary, discuss important historical questions in the form of small essays; some of
the subjects are the Pharisees, 7Q5 (the author does not commit himself to seeing it as
a fragment of Mark), Hellenism, the messianic kingdom, the Roman system of taxation,
the relationship between following Jesus and loyalty to ones family, Pontius Pilate, the
chronology of Mark 15:25 and John 19:14. This commentary forms part of what is the
first scholarly New Testament commentary in German that is written from an American-
style evangelical perspective.
Historisch-theologische Auslegung; SCM R. Brockhaus, Witten (2008) 1651

767 Johannes Majoros-Danowski, Elija im Markusevangelium. Ein Buch im

Kontext des Judentums
The way in which the gospel of Mark presents John the Baptist and Jesus is strongly remi-
niscent of the figure of Elijah (and occasionally Elisha) as found in the Old Testament.
Unlike earlier research on this striking fact, Majoros strives to offer a complete, rather than
piecemeal, exegesis of the relevant passages. The authors conclusion is that Mark uses a
haggadic method for his presentation. Among the many suggestions made by the author,
the following ones merit mentioning: (1) the gospel of Mark most likely originated some
time between 59 and 61 CE; (2) the institution of baptism seems to echo the baptism of
Naaman the Syrian by Elisha, as told in 2 Kings 5:14; (3) the allusion to the heavenly
ascent of Elija in Mark 15:3339 (of which the language is based on 2 Kings 2:1115)
implies the heavenly ascent of Jesus. This is a fresh and valuable new perspective on
the gospel of Mark. Oddly, the gospel of Mark does not figure in the otherwise very
complete scriptural index.
BWANT 180; Verlag W. Kohlhammer, Stuttgart (2008) 1284 (BL)

768 Susanne Pramann, Point of View im Markusevangelium

Diese narratologische Analyse des Point of View im Markusevangelium kommt zu dem
Ergebnis, dass das Markusevangelium keine unmittelbare Erzhlung ist. Es berwiegen
diegetische Erzhlstrategien, der Rezeptionsprozess wird von der Stimme der Erzhlerin
gesteuert. Eine individuelle Haltung der Erzhlerin zu den erzhlten Ereignissen wird dabei
jedoch nicht sichtbar. Weder reflektiert die Erzhlerin die erzhlten Ereignisse, noch tut
sie ihre Meinung kund. Im Hinblick auf die Darstellung von Innenwelt der Figuren ist
ein interessantes Ergebnis dieser Studie, dass innere Regungen der Figuren in der Regel
uerlich zum Ausdruck kommen, zum Beispiel in Form von Gesten und Gebrden oder
indem sie zur Sprache gebracht werden.
Europische Hochschulschriften Reihe XXIII Theologie 887, Peter Lang, Frankfurt am Main (2008)
1323 (SP)

769 Friedrich Gustav Lang, Maarbeit im Markus-Aufbau. Stichometrische

Analyse und theologische Interpretation
Der Markus-Aufbau ist uerst kunstvoll gestaltet: inhaltlich analog einer antiken Tragdie,
formal mit ausgefeilter, stichometrisch rekonstruierbarer Disposition. Prolog (1,113) und
Epilog (16,18) rahmen fnf Akte: 1,143,6; 3,78,21; 8,2210,45; 10,4613,37; 14,1
15,47. Mit dem 15-Silben-Stichos als Mazeile betrgt der Umfang insgesamt 48 34 =
1632 Stichoi; davon entfallen z.B. auf Galila (1,148,21) und Juda (10,116,8) jeweils
genau 21 34 = 714. Die Gliederung in Tabellenform zeigt im Einzelnen vielfach Ringkom-
positionen sowie Proportionen des Goldenen Schnitts, was literarischen Anspruch erkennen
lsst. Theologisch hchst reflektiert unterscheidet der Autor ( Johannes Markus?) zwischen
Christus (Knig Israels) und Gottessohn (universale Herrschaft), zwischen vorsterlichem

178
 Anfang des Evangeliums und sterlichem Evangelium, wobei Galila via relecture
zum Ort der Ostererscheinungen wird.
BN 140 (2009) 111134; 141 (2009) 101115

770 C. Clifton Black, Mark as Historian of Gods Kingdom

In every major aspect of Marks Gospel Jesus teaching, couched in riddles (4:134;
12:112); his works, at once blatant yet secreted, unsatisfying, and inexplicable (3:712;
4:3541; 5:120; 6:4556; 7:3137; 8:1121; 11:1320); a messiahship crowned by
contemptuous execution and Gods silence (15:2239); a vindication announced though
never witnessed and immediately hushed (15:38; 16:18) ambivalent traces of Gods
intervention are acknowledged without rational explanation or any verification whatever.
At days end Mark proves nothing. It is as though the author realized, as both theologian
and historian, that such kingdom as Jesus presented is intrinsically impatient of proof,
even or especially for sympathetic readers. By intuitive understanding, the historian of
Gods kingdom attempts to convey the inner being of the future as it has pushed its way
into the past.
CBQ 71/1 (2009) 6483

771 Camille Focant, Une christologie de type mystique (Marc 1.116.8)

Comment lidentit narrative de Jsus se dcline-t-elle dans lvangile selon Marc? La
question est traite en quatre tapes, commencer par un examen de limpact christolo-
gique des limites du rcit marcien, son prologue et sa finale suspendue. Dans un deuxime
temps, lattention se porte sur le dveloppement de 1intrigue de situation partir des
actions du protagoniste et des ractions quelles suscitent. En troisime lieu, 1intrigue de
rvlation et lvolution des manires de dsigner Jsus est analyse. Enfin, sous mode de
synthse, lhypothse est avance dune christologie mystique de Marc, hypothse prfre
la thorie devenue classique du secret messianique.
NTS 55/1 (2009) 121

772 David J. Neville, Moral Vision and Eschatology in Marks Gospel: Coher-
ence or Conflict?
Neville offers a review of recent interpretations of Markan eschatology by J. Carroll,
T.-S. B. Liew, M.A. Tolbert, K.D. Dyer, N.T. Wright, J. Riches. The traditional parousia
interpretation of Marks future-oriented Son-of-Man sayings has not been overturned.
On the other hand, the main alternative interpretation of these sayings has not relieved
the tension between Marks moral vision and his eschatology, except perhaps in K.D.
Dyer, The Prophecy on the Mount: Mark 13 and the Gathering of the New Community, 1998. Both
interpretations incline toward envisaging God resorting to violent retribution to achieve
the divine purpose, despite Marks vastly different idea of Gods way of working in the
world via the ministry of Jesus.
JBL 127/2 (2008) 359384 (BL)

773 Ernest van Eck, Eskatologie en koninkryk in die Markusevangelie

This article investigates the concepts of eschatology and kingdom in Mark from a nar-
ratological point of view. Special attention is given to the narrators use of story time
and plotted time, the narrative function of Mark, 13, and the Son of man sayings in the
Gospel. The two most important conclusions reached are that Mark uses the Son of man
sayings in a non titular way, and that the coming of the Son of man (parousia) refers to
Jesus vindication by God at his resurrection. In Mark the kingdom is equated with Jesus
new household, a household that replaces the temple. The concepts of kingdom (new
household), eschatology and Son of man are thus so closely linked in Markss narrative
that eschatology is the kingdom and the kingdom is eschatology. A possible socio-historical

179
 setting for Marks community, in which the above understanding of the concepts of king-
dom, eschatology and Son of man sayings would have made sense is also postulated.
HTS 64/1 (2008) 567597

774 Mark McVann, The Passion of John the Baptist and Jesus before Pilate:
Marks Warnings about Kings and Governors
This article compares the fates of John the Baptist and Jesus in Marks Gospel by exam-
ining the parallel structures of their encounters with unjust authority: Herod and Pilate.
It is argued that herodian and Roman justice are indistinguishable and that Mark warns
his readers that they should expect no better treatment from the authorities with whom
they may have to deal than John and Jesus had. It is also argued that because of this
portrayal of both Judean and Roman authorities as shameless, Mark is not in any way
trying to illustrate that Jesus is politically neutral and that Rome therefore has no reason
to regard Christians with suspicion: the last thing Mark does in his Gospel is flatter unjust
and shameless men, no matter their social rank. His objective is instruction in disciple-
ship, nothing less.
BTB 38/4 (2008) 152157

775 A. Edward Gardner, Bad News and Good News: Comparing the Nar-
ratives of the Death of John and the Anointing of Jesus in Mark
The narrative analogies of Johns death (Mk 6:1429) and the anointing of Jesus
(Mk 14;111), when compared and contrasted, show how interconnected and parallel the
narratives are. They illumine one another and the death of Jesus and the death of John.
The death of John is the central crisis of the Gospel of Mark, and, for Jesus, it is his
defining moment. The anointing of Jesus defines Jesus way forward to his sacrificial death
on the cross as his response to Johns death and the precedent that it provided. The bad
news of Johns death become transformed in Jesus anointing as the good news of Gods
saving purpose. Johns life is taken from him, but Jesus gives his life for the world.
Encounter 69/4 (2008) 6573

776 Angelika Strotmann, Der markinische Petrus im Kontext des antiken

Mnnlichkeitskonzeptes. Ein Charakter in Entwicklung
Die markinische Petrusdarstellung scheint sich an der Mnnlichkeitskonstruktion der
griech.-rm. Antike zu orientieren, zeichnet aber keinen perfekten mnnlichen Cha-
rakter. Die Lebendigkeit des markinischen Petrusbildes basiert dabei auf der Mischung
aus Eigenschaften, die in der Antike jeweils als mnnlich und weiblich definiert wurden.
Problematisch fr christliche Frauen und Mnner heute ist jedoch die positive Bewertung
mnnlich definierter Eigenschaften.
BiKi 63/3 (2008) 156161

777 Johannes Klein, David, Jesus und der Sabbat (Mk 2,2328; 1 Sam 21,16).
Eine Rabbinische Diskussion
In Mk 2,2328 weist Jesus auf ein Ereignis aus 1 Sam 21,7 hin, wonach David Schau-
brote gegessen habe, um seinen Hunger zu stillen. Der Evangelist referiert die Ereignisse
aus 1 Sam jedoch ganz anders, als sie dort berliefert sind. In der Forschung ist deshalb
allgemein anerkannt, dass Mk 23,25f sekundr in seinem Kontext sind. Im vorliegenden
Beitrag wird anhand von Talmudtexten und Targum Jonathan gezeigt, dass es sich in den
genannten Versen nicht um einen Zuwachs, sondern lediglich um eine fehlerhafte Wieder-
gabe der Worte Jesu handelt. In bMen 95b vertritt R. Simeon die Auffassung, dass David

180
 die Diener des Hohenpriesters am Sabbat beim Brotbacken antraf. Dieser Hohepriester
ist es dann auch, der das Essen der Schaubrote am Sabbat erlaubt. Die Jnger Jesu raufen
am Sabbat hren aus, so wie die Diener des Hohenpriesters am Sabbat Brot backten.
Jesus erlaubt das Essen der ausgerauften hren, so wie der Hohepriester das Essen der
Schaubrote erlaubt hatte. Damit wird deutlich, dass sich Jesus nicht in Parallele zu David,
sondern zum Hohenpriester gesetzt hat.
SaSc 6/1 (2008) 2029

778 John J. Vincent, Outworkings: Twelve as Christian Community

Practice Interpretation of Gospel passages was pursued in the Expository Times with
Mark chapter 2 as heard and lived within a small street-corner inner-city congregation
(ET 118/7, 2007, 326330; IRBS 53:801). Here, distinctive aspects of the tradition of the
calling and tasking of the Twelve disciples in Mark chapter 3 are responded to in the life
of the alternative group, intentional community, and Christian para-church. The growing
phenomenon of post-denominational fresh expressions communities and congregations
might find commonality also in the Twelve-type Christian community.
ET 119/12 (2008) 582588

779 Peter-Ben Smit, Eine neutestamentliche Geburtstagsfeier und die Cha-

rakterisierung des Knigs Herodes Antipas (Mk 6,2129)
The celebration of Herods birthday is analyzed with a close look to similar general con-
temporary ceremonies. Not only are Herods qualities as a ruler disqualified by the motif
of the birthday celebration and its references to pagan traditions, the reputation of all the
guests is called into question by the conversation and the dance performed by Herodias
daughter. The celebration can therefore be seen as an anti-celebration, negating the usual
attributes of a sovereign. The characterization of Herod may lead to a further examination
of the feeding in Mk 6:3244 under comparative views. Seven aspects of comparison are
presented, leading to the final conclusion that Herods anti-gospel clearly contrasts, and
thus emphasizes the glory of the kingdom of god.
BZ 53/1 (2009) 2946 (SSt)

780 Jason Robert Combs, A Ghost on the Water? Understanding an Absurdity

in Mark 6:4950
According to ancient belief, water is not the ideal location for a specters nightly stroll. In
fact, it represents a hazard for ghosts. It is clear that no one familiar with this tradition
would believe that a ghost could walk on water.
JBL 127/2 (2008) 345358 (BL)

781 Kenneth Bailey, A Banquet of Death and a Banquet of Life: A Con-

textualized Study of Mark 6:152
Als ein markinisches Mosaik versteht der Verf. die Zusammenstellung einzelner Ereignisse
aus dem Leben Jesu durch den Evangelisten. Die auf den ersten Blick unabhngigen
Episoden ergeben durch ihre Verknpfung ein greres, theologisch durchdachtes Bild.
In diesem Beitrag wird dies anhand Mk 6:152 demonstriert: Dem herodianischen Mahl
des Todes wird hier die Speisung der Menschen durch ihren guten Hirten und neuen
Moses Jesus entgegengestellt.
ThRev 29/2 (2008) 6782 (DL)

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782 Jrgen K. Zangenberg, Observations on the Function, Character and
Localization of the New Testament Toponym Gennesareth (Mark 6:53;
Matthew 14:34)
Before the period of the crusades the toponym referred to the lake and the plain el-Guwr
west of it. The toponym in Mark and Matthew does not refer to an individual settlement
but to the fertile plain north of Magdala.
NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008)
439470 (BL)

783 Yvan Bourquin, Point de vue et vision floue chez Marc

La gurison relate en Mc 8,2226 a toujours intrigu: que vient-elle faire cet endroit de
la narration de Marc, au milieu dune squence o il est essentiellement question de Jsus et
des disciples? Lexgse historico-critique tend ne voir dans ce rcit quune interpolation
maladroite. Dans lanalyse narrative quil en propose, H.V. Bourquin dfend lhypothse
quil pourrait sagir dune mise en abyme de lensemble du deuxime vangile.
ETR 83/3 (2008) 405412

784 Wim Hendriks, Marc 8:26: ne le dis personne dans le village

The prohibition to the healed blind man, do not even go into the village, is rather remark-
able: if the blind man doesnt live in the village, the prohibition is superfluous, but on
the other hand, if his house is in the village, the prohibition is nonsensical. According to
Marie-Joseph Lagrange, the intention of Jesus, when he sends the man home, clearly is to
keep the man from speaking. But the canonized text does not say such a thing. Did Jesus
say: go to thy house and tell no one in the village? According to Willoughby Charles Allen, this
reading of Codex Bezae may be original.
RB 114/2 (2007) 255272

785 Simon S. Lee, Jesus Transfiguration and the Believers Transformation:

A Study of the Transfiguration and Its Development in Early Christian
Writings
The transfiguration of Jesus and three of his closest followers is told in Mark 9:210,
and often retold in other contexts. The author of this monograph offers a long exegetical
chapter on Mark 9 (pp. 948), and then considers: Paul and the transfiguration (with special
emphasis on 2 Cor 3); the transfiguration story rewritten in Matthew and Luke; further
accounts in 2 Peter and the non-canonical Apocalypse of Peter; finally, Acts of Peter 2021.
One structural feature pointed out by the author is that in Marks account, three earthly
figures (Peter, James, and John) are opposed to three heavenly figures (Moses, Elijah, and
Jesus). While in Mark (and the other gospels), only Jesus is transformed, Pauline and later
texts refer to the transformation of believers as well. Lee traces the transfiguration motif
back to its scriptural source that he finds in the account of Moses transfiguration on
Mt Sinai (Exod 34:29). The Old Testament echo can also be discerned in the fact that
the six days of Mark 9:2 echo Exod 24:16.
WUNT II.265; Mohr Siebeck, Tbingen (2009) XI/1244 (BL)

786 Peter Spitaler, Welcoming a Child as a Metaphor for Welcoming Gods

Kingdom: A Close Reading of Mark 10.1316
The purpose of this article is threefold: to analyze the structural markers in Mk 10.1316
that signal that the reader should render the simile in 10.15 welcoming the kingdom
of God as one welcomes a child, to sketch the narrative and symbolic functions of this

182
 simile within its immediate literary context, and to highlight those aspects of 10.1316
that indicate this passage is an expanded Markan relecture of 9.3337.
JSNT 31/4 (2009) 423446

787 Andrew D. Clarke, Do not Judge who is Worthy and Unworthy: Clem-
ents Warning not to Speculate about the Rich Young Mans Response
(Mark 10.1731)
Since the earliest commentators, Marks account of the rich man has almost universally
been read as evidently suggesting the characters ultimate rejection of Jesus call. However,
if this man is typical of Marks portrayal of minor characters, then he may be regarded
as a positive foil to the disciples; and his sadness in departure is nonetheless consistent
with considered reflection on the severe cost of discipleship. Such a reading is also con-
sistent with Mk 810, which challenges that true discipleship is indeed costly, and not
to be entered upon lightly. Jesus subsequently gives a critical rejoinder to the precipitate
self-congratulation of the disciples many who are first will be last, and the last will be
first. Marks silence about whether or not the rich man did, after due reflection, accept
Jesus invitation encourages the reader to focus rather on the cost of following Jesus, than
speculating about what has been left unstated.
JSNT 31/4 (2009) 447468

788 John M. McDermott, Didnt Jesus Know He Was God? Mark 10:1722
Criticizing Benedict XVIs Jesus of Nazareth, G. Vermes argued from Mark 10:18 that
Jesus did not consider himself divine. After reviewing current exegetical opinion, this
article analyzes the text in the context of Marks whole Gospel to demonstrate Jesus
consciousness of his divinity, his use of analogy (negative theology), and the congruence
of his claim for absolute adherence with his preaching of the Kingdom of God. The
pericopes implications for discipleship and evangelical poverty are further explicated in
Mark 10:2331. Gods love demands an absolute response since he first emptied himself
for mankinds redemption.
IThQ 73/34 (2008) 307333

789 Ernest van Eck, Jesus en geweld: Markus 12:112 (en par) en Thomas 65
An ideological-critical reading of Mark 12:112 (and par) indicates that the canonical
versions of the Tenants in which Jesus condones violence cannot be seen as reflecting
the historical Jesus attitude towards violence. Jesus stance on violence is rather reflected
in GThom 65, in which Jesus is pictured as criticizing all kinds of violence. This study also
reiterates the necessity of reading the Biblical text from an ideological-critical perspective
to avoid the peril of gospelizing Jesus.
HTS 64/4 (2008) 17351765

790 Jean-Pierre Lmonon, Der Denar des Kaisers. Eine Fangfrage der
Phariser
Phariser und Anhnger des Herodes stellen Jesus die Frage (Mk 12,1317): Muss man, darf
man angesichts des Umstands, dass die Rmer das Land mit Gewalt besetzt halten, dem
Kaiser Steuern zahlen? Die Frage klingt zunchst einfach, doch verbergen sich dahinter
vielschichtige ideologische und spirituelle Zusammenhnge. Das zeigt die Antwort Jesu,
die ebenfalls einfach klingt, aber tiefgrndig ist: Er relativiert die Legitimitt des Kaisers
von Gott her und verweist darber hinaus den Einzelnen auf seine eigene freie Willens-
entscheidung. Jesus verndert mit seiner Aussage das Verhltnis des glubigen Menschen
zum Geld und zur Macht.
WUB 47 (2008) 5255

183
791 Nicole Wilkinson Duran, The Power of Disorder: Ritual Elements in
Marks Passion Narrative
The passion of Christ was not staged as a ritual, but it is described in ritual terms so as
to make it meaningful. To make this point, Duran draws upon J. Derrida, E. Durkheim,
M. Douglas, V. Turner, and R. Girard.
LNTS 378; T&T Clark, London (2008) VI/1134

792 Heinz-Jrgen Grtz, Das Gebet in Getsemani Mk 14,3242

In Ort und Zeit konkret: in Getsemane und der Stunde dort kommt das spannungsreiche
Ereignis gott-menschlicher Begegnung zum Ausdruck. Der Vollzug des Ringens und der
Hingabe Jesu ereignet sich hier wie auf Golgata im Gebet. Die sprachliche Gestalt der
Getsemane-Erzhlung Mk 14,3242 lsst so auf eigene Weise sehen, inwiefern die Bibel
als Zeugnis und Ereignis gottmenschlicher Beziehung aufgeschlossen werden kann.
BiLi 81/4 (2008) 258263 (CB)

793 Rupert Allen, Mark 14,5152 and Coptic Hagiography

The question of the identity of the young man who flees naked at the end of the Markan
Passion narrative has elicited a great variety of responses from exegetes. Early commenta-
tors merely refer to existing hagiography, often identifying the man as James, the brother
of the Lord because of his supposed aestheticism. In the 19th century the idea that the
young man was a type of signatory device by the evangelist came to the fore in critical
biblical literature. Research into Coptic MSS now reveals the identification of the young
man with the Evangelist in fact finds its root in 13th century Egyptian hagiography.
Bib. 89/2 (2008) 265268

794 Adela Yarbro Collins, Ancient Notions of Transferral and Apotheosis

in Relation to the Empty Tomb Story in Mark
The story of the empty tomb is a Markan innovation, implying that Jesus has left the
world of human beings and been transferred to the heavenly realm. Behind this story
one can recognize two models of transformation: (1) the first is Elijah whose appearance
at the transfiguration of Jesus reveals that Jesus resurrection would be analogous to the
transferral of Elijah to heaven; (2) the second model is the apotheosis of Roman emperors
with the story of Romulus as the prototype.
Ekstasis 1; Turid Karlsen Seim et al. (eds.), Metamorphoses: Resurrection, Body and Transformative
Practices in Early Christianity; W. de Gruyter, Berlin (2009) 4157 (BL)

795 Ulrike Metternich, Die Seherinnen des Lichtes (Mk 16,18). Wie
Auferstehungs- und Heilungserzhlungen sich gegenseitig auslegen
Heilungs- und Auferstehungsgeschichten in Mk teilen ein gemeinsames Vokabular, mit
dem sie die Intensitt und Hochspannung menschlichen Empfindens einzufangen suchen.
Eindrcklich schildert Mk 16,18 die Intensitt der Gotteserfahrung der Frauen, die den
Glanz des himmlischen Lichtes gesehen und die Botschaft des Jnglings gehrt haben.
Die Erzhlung ist wie eine groe Heilungsgeschichte ausgestaltet, sie reit den Himmel
auf, verbindet mit der Kraft Gottes ffnet den Blick auf eine neue Wirklichkeit und gibt
eine Erfahrung in Sprache wieder, die sich eigentlich nicht mit Worten zum Ausdruck
bringen lsst.
BiKi 64/2 (2009) 99103

796 Matthijs J. de Jong, Mark 16:8 as a satisfying Ending to the Gospel

The gospel of Mark implies that the meeting between the raised Christ and the disciples
in Galilee would happen, and from the perspective of the readers had happened. Marks
184
 reason for not narrating it is that it fell outside the scope of his story: the earthly ministry
of Jesus.
NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008)
123147 (BL)

Luke: general individual passages

797 Franois Bovon, Das Evangelium nach Lukas. 4. Teilband: Lk 19,28
24,53
This is the fourth and concluding instalment of Bovons magisterial commentary on the
gospel of Luke, presented in Peter Strausss German translation of the French manu-
script. From volume to volume one could see how during the two decades of work on
his commentary, Bovons interest in reception history or the history of interpretation
has increased. Thus each section of the commentary ends with several pages in which a
certain passage was understood or responded to from patristic times onwards (generally
until the theology of Karl Barth). At the end of the volume, there are indexes that cover
all four volumes: passages from Luke and Acts, Greek words, subjects.
Evangelisch-katholischer Kommentar zum Neuen Testament III.4; Neukirchener Verlag, Neukirchen-Vluyn
(2009) VIII/1670

798 Christopher M. Hays, Marcion vs. Luke: A Response to the Pldoyer of

Matthias Klinghardt
In his 2006 paper Markion vs. Lukas: Pldoyer fr die Wiederaufnahme eines alten Falles (NTS 52/4,
2006, 484513; IRBS 53:822) M. Klinghardt offered reasons to reject the traditional view
that Luke preceded Marcions Gospel, pointing especially to the apparently inconsistent
redactional practice implied by the theory, as well as the lack of analogy for the phenomena
of textual excision without corresponding expansion. In turn, he resumed the thesis of
Marcionite priority, which he substantiated through an alternative interpretation of the
redactional function of Luke 4, as well as an appeal to a canonical redaction in the Lukan
prologue. This essay examines Klinghardts case sequentially for the purpose of critically
evaluating both his rejection of Lukan priority and his positive case for Marcionite priority.
A discussion of the plausibility of the timeframe implicit in Klinghardts construction caps
the analysis, and the author concludes with some methodological suggestions for future
research on the relations between Marcions and Lukes Gospels.
ZNW 99/2 (2008) 213232

799 Peter Egger, Dass sie alle seine Taten und Worte bei sich erwgen.
Der Agricola des Tacitus und das Evangelium nach Lukas: eine Kon-
frontation
Der Verf. untersucht das LkEv (zwischen 8090 n.Chr. verfasst) und Tacitus lateinische
Erstlingsschrift Agricola (um 96 n.Chr.), die beide wegen ihrer biographischen Bausteine
eine gattungsmige hnlichkeit zeigen. Beide Schriften beginnen mit einem Promium,
whrend die Protagonisten ( Jesus; Iulius Agricola) erst nach einer kurzen Vorgeschichte
in Erscheinung treten. Bei Tacitus klingt eine Vielzahl an Motiven schon im Promium
an, die erst im Verlauf der Schrift ihre Auflsung erfahren. Lk hingegen nimmt mehrere
Motive vorweg, die spter entfaltet werden; insbesondere Jesu Positionierung als begna-
deter, mit Weisheit erfllter Sohn Gottes. Sowohl Lk als auch Tacitus deklarieren das
Weiterleben einer speziellen Lehre (Lehre vom auferstandenen Christus; die vorbildhafte
virtus Agricolas) in Wort und Tat, welche Vorbildcharakter fr alle Welt besitzt. Whrend
Agricolas Ruhm auf eigener Leistung beruht, fgt sich Jesus widerspruchslos dem Willen
Gottes, und fhrt dessen Heilsplan aus.
Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzberschreitungen; Verlag
Herder, Freiburg (2008) 82113 (Lew)

185
800 Brigid Curtin Frein, Genre and Point of View in Lukes Gospel
This study examines how the relationships between Lukes Gospel and other extant literary
works shape the Gospels narrative point of view. It discusses and evaluates the major pro-
posals for identifying the genre of Luke-Acts and shows that none of the proposed genres
alone can account for all the major literary characteristics of the Gospel. The second sec-
tion considers how the genre characteristics of Gospel, Hellenistic historical/biographical
narrative, and biblical narrative each convey elements of the ideological, spatial/temporal
and psychological aspects of point of view of Lukes Gospel.
BTB 38/1 (2008) 413

801 Harry T. Fleddermann, The Doublets in Luke

Scholars often puzzle over Lukes response to the doublets he encountered in Mark and
Q , and some have suggested that Luke avoids doublets. A complete survey of Lukes
gospel demonstrates, though, that Luke creates doublets on his own, and he frequently
enhances the doublets he takes over from Mark and Q by assimilating the two forms to
each other. When Luke omits doublets, he always drops the Marcan form; and most often
the omission occurs because he drops a Marcan block while pursuing a broad compositional
goal like integrating Q smoothly into the Marcan outline. Luke does not omit doublets
because they are doublets.
EThL 84/4 (2008) 409444

802 Claire-Antoinette Steiner, Lenfant malgr tout. Passions et enfante-

ment dans lvangile de Luc
Lvangile de Luc met en relation la mort du Fils et la destruction de Jrusalem. Le
rejet du Fils fait planer lombre du jugement sur la ville qui est reprsente, au travers de
lpisode des pleureuses du chemin du Golgotha, comme une femme menace dans sa
maternit. Malgr son expulsion hors de la ville cependant, celui qui meurt aux cts des
criminels soffre une ultime fois comme lenfant, le Fils donn aux hommes. C.A. Steiner
propose de lire cette mort en cho la promesse aux femmes sans enfants du dbut de
lvangile, Marie et lisabeth.
ETR 83/2 (2008) 177185

803 Christopher M. Hays, Hating Wealth and Wives? An Examination of

Discipleship Ethics in the Third Gospel
The Gospel of Luke often couples instructions on the proper use of wealth with teachings
on family relations, sometimes addressing these topics in atone that smacks of antipathy.
This essay contends that the twin hostilities towards wealth and family in the Gospel of
Luke derive from theological roots, specifically, from Lukes endorsement of the imitation
of Christ and his teaching on eschatological judgement. To support this thesis, and to
delineate certain contours of Lukan ethics, this investigation offers examinations of Luke
9:5762; 14:2535, and 17:2035.
TynB 60/1 (2009) 4768

804 Garwood P. Anderson, Seeking and Saving What Might Have Been Lost:
Lukes Restoration of an Enigmatic Parable Tradition
A distinguishing feature of the Lucan parables is their startling employment of characters
of questionable rectitude who respond to crises with dubious virtue. Lukes parabolic
characters resist binary labels as good or bad. Not a few, but indeed most, of the
lucan parables are beset with moral ambiguity. This is the enigmatic parable tradition
that Luke inherited. But Luke is anything but a passive tradent. He bears witness to the
polyvalence of parables detached from performative contexts, even while he set himself

186
 to safeguarding his performance of the parables from the same fate. Luke is a conserva-
tor of a tradition so enigmatic that it required an abundant supplement of interpretative
coordinates. Although perhaps still the best explanation for Lukes preponderance of
parable material remains the supposition of Lucan Sondergut, it cannot be ruled out that
some, perhaps several, of the Lucan parables were no less available to the other evan-
gelists. Finally one must say that if Luke has domesticated the parables, softening their
sharper edges, tying up their looser ends, he has still offered the NTs most radical and
decentring picture of Jesus.
CBQ 70/4 (2008) 729749

805 Elizabeth Dowling, Slave Parables in the Gospel of Luke Gospel

Texts of Terror?
Several of the parables in the Gospel of Luke feature slaves and their master, and dem-
onstrate both the vulnerability of the slaves bodies to physical abuse and the slaves status
as non-persons. As such, some of these parables may be considered Gospel texts of ter-
ror. Furthermore, translations and interpretations frequently diminish the impact of the
violence suffered by the slaves, marginalising the significance of the slaves bodies. Other
Lukan parables and texts, however, partially subvert this dominant image and counter
some of the terror aspects of the Lukan portrayal of slaves. An exploration of Lukes
slave texts must be nuanced, but any text or interpretation which ignores the violence
inflicted on slaves calls for critique.
ABR 56 (2008) 6168

806 Ph. Wargnies, Le tiers inclus dans lvangile de Luc

The Gospel of Luke gives a great deal of attention to mercy. Numerous scenes and parables
insist on this disposition and enable the reader to see how it is put into practice. In this
regard one encounters in the narrative of the third Gospel a typical and recurrent con-
figuration of triangular relations between persons, real or in parables. Deepened through
some more representative episodes, these relations clearly reveal the invitation offered to
the reader: it is a matter of receiving this gift in order to share oneself in the way that
Christ lavishes the mercy of the Father upon all without exception.
NRT 131/1 (2009) 322

807 Robert Simons, The Magnificat: Cento, Psalm or Imitatio?

Scholars have already long noted the prominence of LXX words and themes in the
Magnificat (Luke 1.4655). Various attempts have been made to explain this prominence.
Some have suggested that the Magnificat is a sort of cento, others that it is modelled
upon the OT Psalms. This study proposes that it is an example of what was known in
the Graeco-Roman rhetorical tradition as speech in character (prospopoia) employing the
technique of imitation, and shows that many details in the text of the hymn seem to
support this hypothesis.
TynB 60/1 (2009) 2546

808 Jess Luzarraga, El Magnificat (Lc 1:4655) a travs del arameo

After having offered his own translation of the Benedictus (Luke 1:6879; Bibl. 80, 1999,
305359) into Palestinian Aramaic, the author now presents his Aramaic version of the
Magnificat. The Aramaic text is printed on p. 28 and begins mermem naphsh le-mary.
Gr. 90/1 (2009) 528

187
809 Verlyn D. Verbrugge, The Heavenly Army on the Fields of Bethlehem
(Luke 2:1314)
There are two (spiritual) armies at war in the New Testament: the legions at the bidding
of Satan and the legions under the command of Jesus. In the story of the birth of the
Saviour, Christ the Lord, these spiritual soldiers are ready to serve, to do battle on behalf of
the Son of God. They are ready to fight against the spiritual hosts of wickedness that are
gearing up to destroy Jesus. This is the stratia ouranios that appears on the hills of Bethlehem.
CTJ 43/2 (2008) 301311

810 Bradley S. Billings, At the age of 12: The Boy Jesus in the Temple
(Luke 2:4152), the Emperor Augustus, and the Social Setting of the
Third Gospel
Several childhood stories about the emperor Augustus circulated. According to one, he
at the age of twelve delivered the funeral oration for his grandmother (Suetonius, Lives of
the Caesars: Augustus 8). Luke, who writes for an audience of Greeks and Romans, presents
Jesus as superior to the deified emperor.
Journal of Theological Studies 60/1 (2009) 7089 (BL)

811 John C. Poirier, Jesus as an Elijianic Figure in Luke 4:1630

Reading the entire account of Jesus preaching in his home synagogue (Luke 4:1630)
through an Elijianic lens a lens incorporating a priestly (rather than prophetic) messianic
model presents several challenges to the usual interpretation. For one thing, an Elijianic
reading of the Isaian passage emphasizes the compositional unity of the entire Lucan
passage by showing that vv. 2527 fit more naturally with the rest of Jesus words. In other
words, the Elijah and Elisha analogy is not likely to be the stray logion that scholars have
often supposed it to be. Furthermore, the crowds violent reaction to what Jesus says about
Elijah and Elisha has nothing to do with any sort of insularity or anti-Gentile sentiments,
as scholars have often claimed, but rather with Jesus implying that the Nazareth crowd
is the antitype to the Israel of Elijahs and Elishas day.
CBQ 71/2 (2009) 349363

812 Yvan Mathieu, Pierre, Lvi et les douze aptres en Luc 5,16,19. Les
consquences thologiques dune mise en discours
A study of the textual indicators of Luke 5:16:19 reveals a concentric seven branch
structure with 5:2739 as the central element. However, this does not mean that the call
of Levi (5:2728) is more important than the call of Simon Peter (5:111) and the vocation
of the Twelve (6:1216). First, the central element in the chiastic structure of the entire
text is not limited to the call of Levi, but it includes five units that form one pericope.
Furthermore, in 5:2739, Levi and the publicans are mere agents in the development of
the plot. The protagonists of the episode are Jesus and the other disciples. The pericope
at the end of the chiasm (6:1229) confirms and develops the characterization of the
disciples begun in the central pericope: the disciples are configured to the Master and
prepared for future mission. Peter and the other apostles, however, cannot be considered
in isolation of the other disciples: without the latter, they lose their raison dtre.
ScEs 60/2 (2008) 101118

813 Rudolf Hoppe, Lk 5,111 unter anthropologischem Aspekt

The episode of the massive catch of fish is an ideal scene, featuring Peter as the ideal
disciple, to explain to the reader of the gospel the possibilities that are given to humans
in the context of the Kingdom of God inaugurated by Jesus.
BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven
(2008) 3545 (BL)
188
814 Paul Hoffmann, Blinde Fhrer? Christliche Gemeindeleitung im Visier
des Lukas
Lk 6,3940 ist in Lk 6,2049 eingefgt. Die Einfgung macht Sinn im Rahmen des
Makrotextes, nmlich des lukanischen Doppelwerks: Hier fand der Evangelist den pas-
senden Ort, um zu sagen, dass die verantwortlichen Fhrer an den Mastab des Lehrers
Jesus gebunden sind.
BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven
(2008) 133 (BL)

815 John J. Kilgallen, Mysteries in Luke 8,10

The term mysteries is used only once by Luke. The reference is to truths about the
kingdom of God, revealed by Jesus; as can be seen from the parables, to these mysteries
belong the universality of Gods kingdom, its growth, insight into its reception (and non-
reception), use of money and possessions, and the teaching about prayer.
J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009)
335370 (BL)

816 John B. Weaver, The Noble and Good Heart: kalokagatha in Lukes Par-
able of the Sower
Luke 8:15 uses a standard formula of Greco-Roman culture. The noble hearts hold on
the word in Luke 8 recalls ancient descriptions of the persistent pursuit and preservation
of philosophical and religious teachings by the kals kai agaths.
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 151171 (BL)

817 Louise J. Lawrence, The Stilling of the Sea and the Imagination of
Place in a Cornish Fishing Village
This article documents the contextualizing of the Stilling of the Sea (Lk 8:2225) in the
Cornish fishing village of Newlyn. The images of the boat, the journey to the other
side, the sea and storm and the sailors offered vivid touchstones not only with past
experiences but also compelling incentives for future development.
ET 120/4 (2009) 172177

818 Patrice Galup, Trois remarques sur la parabole dite du bon Samaritain
(Lc 10, 2537)
P. Galup analyse ici trois termes cls de la parabole dite du bon Samaritain (Lc 10,
2537): plsion (v. 27, 29 et 36), antiparlthen (v. 31 et 32) et tis (v. 30, 31 et 33).
ETR 83/3 (2008) 413418

819 R. Zimmermann, The etho-poietic of the parable of the good Samaritan

(Lk 10:2537). The ethics of seeing in a culture of looking the other way
Within a culture of Looking the Other way there are not only empirically ascertainable
reasons why help is not given in acute emergency situations there is also a Theory of
Not-Helping that attempts to demonstrate argumentatively why it may even be better
not to help. According to the article, the parable of the good Samaritan invites the
readers, however, to look closely. Four invitations of the text are developed, each with
an emphasis on ethics: 1) The narrated Samaritan (The appeal structure of ethics); 2) The
touched Samaritan (Ethics in the Context of Love); 3) The partisan Samaritan (Universal
ethos of helping or: Ethics of open partisanship); 4) The charitable Samaritan (Social
ethics instead of ethics of conscience).
Verbum et Ecclesia 29/1 (2008) 269292
189
820 Sandra Hbenthal, Das Notwendige erkennen. Christus im Hause der
Maria und Martha Lk 10,3842
Mit Hilfe des Bildes Jesus im Hause der Maria und Martha (1552) von Pieter Aertsen
wird die gleichnamige Perikope als Aufruf zur Entscheidung zwischen dem Einen, dem
Eigentlichen, und dem Vielen, die immer wieder zu treffen ist und zu stndiger Sorge
verfhrt, gedeutet.
BiLi 81/4 (2008) 263267 (CB)

821 F. Gerald Downing, On Avoiding Bothersome Busyness: Q/Luke

12.2231 in Its Greco-Roman Context
In Luke 12:2231 and Matt 6:2534, fifteen subjects can be isolated and studied in ancient
Greco-Roman sources that deal with the general theme of tranquillity: concerns, body
and soul, inner resources, wild animals, flowers, kings and wealthy others, human worth,
women and men (in the gospels represented by spinning and weaving and sowing
and reaping), toil as such, possessions, food as readily available, divine provision, human
limitations, Gods kingdom, sufficient to the day. Parallels from Jewish sources, sometimes
adduced, are irrelevant, for they use the nature analogy to encourage, rather than dis-
courage, work. The gospel text, written in a very natural Greek, is richly paralleled in
non-Jewish Greco-Roman sources, and most closely in Cynic ones. The passage, in other
words, is clearly Cynic in inspiration.
The Social World of Biblical Antiquity, Second Series 2; F.G. Downing, God with Everything; Sheffield
Phoenix Press, Sheffield (2008) 91114 (BL)

822 Genoveva Nieto Guerrero, Cuando los Cuerpos Hablan. Relectura del
Texto de Lucas 13,1017
Diese Lektre der Erzhlung von der Heilung der gekrmmten Frau versteht die Haltung
der Frau als Krpersprache, die fr unterdrckte Bevlkerungsgruppen Partei ergreift und
deren Rechte einfordert. Jesus versteht die Krpersprache der Frau als Imperativ, der ihn
zum handeln auffordert und er folgt dieser Aufforderung.
QOL 48 (2008) 5789 (SP)

823 Rainer Schwindt, Zu Christologie und Zeitverstndnis in Lk 13,3133

The short episode 13:3133 taken from Lukes special material is discussed with an eye
on Lukes comprehension of time. As 13:32 implies continuance, but 13:33 focuses on
progression, a Lukan understanding of Christology comprising a comprehensive view
on Jesus work not only in, but also on his way to Jerusalem is presented. Further, the
author gives a detailed analysis of the narrative structure of the short dialogue, a broad
discussion on the context and a short exegesis, being summed up to an understanding of
Lukes concept of historical and theological time.
BZ 53/1 (2009) 4768 (SSt)

824 Claus-Peter Mrz, Das Fest des gttlichen Erbarmens Lk 14,124

Das Mahl als Realisierung von Gemeinschaft und Freude ist in der Bibel als Gabe Gottes
auch Bild und vorgreifende Erfahrung der kommenden Vollendung. Diese Verkndigung des
Mahlgedankens ist einerseits mehr und mehr auf alle ausgerichtet, Grenzen berschreitend,
zeigt aber andererseits auch Verwerfungen und Blindheit fr konkrete reale Situationen
auf. Trotz allem bleibt das Mahl jedoch das groe Bild auf die Vollendung hin.
BiLi 81/4 (2008) 249253 (CB)

190
825 Detlev Dormeyer, Das Gleichnis von den zwei Brdern (dem verlorenen
und dem daheimgebliebenen Sohn) und dem gtigen Vater (Lk 15,1132).
Narrative Erzhltextanalyse und grenzberschreitende Auslegungsmglich-
keiten
Ausgangspunkt des Verf. ist die narrative Analyse des Gleichnisses von den zwei Brdern
von J. Ratzinger Benedikt XVI. Im Vergleich mit der historisch-kritischen Methode
werden die Chancen der narrativen Analyse, die vor allem in einem Identifikationsangebot
fr die Leser bestehen, deutlich hervorgehoben. Wie nachgewiesen werden kann, ist diese
Methode auch fr Fragen nach der Rezeption biblischer berlieferungen im Koran ein
groer Gewinn.
Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzberschreitungen; Verlag
Herder, Freiburg (2008) 3350 (EB)

826 Joseph Verheyden, The Violators of the Kingdom of God: Struggling

with Q Polemics in Q 16:1618
Q 16:16 can be read as a fabricated piece of criticism its opponents (the Pharisees) express
against the invitation Jesus extends to all who want to hear the message. The saying does
not reflect what these would actually have said. Rather, it is a hyperbolical representation
of how Q assesses their opposition to the Christian mission.
NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008)
397415 (BL)

827 John S. Kloppenborg, The Parable of the Prodigal Son and Deeds of
Gift
The author illustrates the parable or more properly, Luke 15:12 from ancient documents
relating to the transfer of property. The most likely source of the wealth of a prodigal
young man is such a transfer or deed of gift.
NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008)
169174 (BL)

828 T.S. Maluleke, Justice in post-apartheid South Africa: Towards a Theol-

ogy of Restitution
Having dabbled with the metaphors of liberation, reconstruction and reconciliation, the
time may have come for (South) African prophetic theology to seriously consider the
metaphor of restitution. In this essay, the author outlines the contours of a theology of
restitution. The starting point is the existing but mostly unspoken theologies for and against
various forms of restitution. An exploration of the contours of a theology of restitution
is conducted. In order to illustrate the tasks and challenges of a theology of restitution,
the author refers to the parable of Lazarus and the rich man (Lk 16,1931). For him
a credible theology of restitution is a theology capable of restoring Lazarus before not
after he dies.
Verbum et Ecclesia 29/3 (2008) 681696

829 Kenneth E. Bailey, The New Testament Job: The Parable of Lazarus and
the Rich Man. An Exercise in Middle Eastern New Testament Studies
Eingebettet in eine Festrede zum 75. Jahrestag der Near East School of Theology befindet
sich eine Analyse der Parabel von Lazarus (Lk 16,1931), wobei das besondere Augenmerk
des Verf. den berlieferungs- bzw. bersetzungsunterschieden in diversen Sprachen und
kulturellen Rumen gilt. Lazarus wird dabei zu einem Middle Easterner, und dessen

191
 irdisches Leid zum Leid der Kirche im Nahen Osten. Die bersetzung seiner Erfahrun-
gen fr die restliche Welt bleibt nach der Ansicht des Verf. eine wichtige Aufgabe fr die
Theologen im Nahen Osten.
ThRev 29/1 (2008) 1230 (DL)

830 John J. Kilgallen, Luke 20,13 and iss

Many translations understand the father of the vineyard (parable in Luke 20,919) think-
ing that he will send his beloved son to the vineyard workers because they possibly might
accept him; this seems faulty reasoning on the part of the father. It seems better to re-read
iss (v. 13) in accord with its basic sense, which in turn allows the father a proper logic:
they will give my son a treatment that is equal to his dignity as my beloved son.
Bib. 89/2 (2008) 263264

831 Marc Rastoin, Simon-Pierre entre Jsus et Satan: La thologie lucanienne

loeuvre en Lc 22,3132
In the history of research, Luke 22:3134 has been on the whole judged to be a rather
awkward composition consisting of traditional material and Lucan wording. This article
intends to show the completely Lucan character of the passage as well as the theological
meaning Luke attached to it. In these verses, Luke reveals his literary mastery as well as
his theological overall project in Luke-Acts: the primacy of Peter is rooted in the prayer
of Jesus Christ himself during His Passion.
Bib. 89/2 (2008) 153172

832 Carlos Olivares, Quiasmos y paralelos en Lucas 24:146. Anlisis e

implicaciones
This article discusses various structures in Luke 24, highlighting the presence of two chi-
asms, both of which meet around a thematic hinge, that strengthens, in the structural
relation of the chiasms, the unity of the chapter. As opposite thematic topics the chiasms
emphasise the credibility and the incredibility of the empty grave.
DavarLogos 7/1 (2008) 3350

833 Adelbert Deneaux et al., The Meaning of the Double Expression of

Time in Luke 24,29
Luke understands the double expression as pointing to the period between noon and sunset.
He situates the meal at Emmaus around 3 p.m., the time of the evening sacrifice.
BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven
(2008) 6788 (BL)

John: general individual passages

834 Michael Theobald, Das Evangelium nach Johannes. Kapitel 112
This first instalment of a major German commentary on John understands the Fourth
Gospel as a dramatic narrative (dramatische Erzhlung), i.e. a highly literary text. Nev-
ertheless, Theobald also systematically tries to uncover the authors sources and, beyond
these, historical events. Theobald thinks that the Fourth Gospel originated between 80
and 90 CE, most likely in Syria. Theobald offers a long introduction (pp. 1399), a com-
mentary on chaps. 112 (pp. 100844), a series of special studies scattered through the
commentary (the Johannine Logos; the word about the lamb; traditions pertaining to
John the Baptist in John and in the Synoptic tradition; the wedding at Cana and the cult
of Dionysos, and many others); a bibliography (pp. 845883), indexes, and maps. The

192
 author humbly admits that most of what scholars claim to know about the Fourth Gospel
remains conjectural. A major reference work on John.
Regensburger Neues Testament; Verlag Friedrich Pustet, Regensburg (2009) 1903 (BL)

835 John F. McHugh, John 14

The late author (d. 2006) was to write the volume on the gospel of John for the International
Critical Commentary series. He managed to finish the manuscript of the commentary
on chaps. 14, which is here offered in print. So what we get is the fragment of a larger
book that the author could never write. The commentary is full of detail, but there is
no general introduction. The reader will find that McHugh finds traces of the history
of salvation in John (e.g., p. 17), a perspective that according to R. Bultmann was quite
foreign to John. Fourteen thematic notes are included in the book, dealing with subjects
such as: the structure of the prologue; the meaning of monogens in John 1:14.18; Bethany
beyond the Jordan; the Son of Man; a literary source for John 2:111?; the interpretation
of John 3 in the twentieth century; John the Baptist and his followers; and others. A
valuable addition to Johannine scholarship.
International Critical Commentary; T & T Clark International, London (2009) XL/1324 (BL)

836 Folker Siegert, Das Evangelium des Johannes in seiner ursprnglichen

Gestalt. Wiederherstellung und Kommentar
Siegert suggests a new hypothesis concerning the origin and the original form of the gospel
of John. Living as a Christian teacher in Ephesus, John composed this book exclusively
orally, though he wrote 2 John and 3 John. Only after his death was his gospel written
down by his disciples, who subsequently added material. Literary criticism permits us to
reconstruct the original text that began at John 1:1 and ended at 20:31. Siegert reconstructs
the beginning as follows: John 1:131; 3:2930; 1:3550; 2:112; 4:4654. The result is
a gospel without dualism (which is a typical second-century CE ingredient, then fashion-
able in Christian circles) and Gnosticism-like elements. Jesus appears as a kind of Socratic
figure, someone who enjoys engaging in dialogue. See also: F. Siegert, Der Erstentwurf
des Johannes, Mnster 2004.
Schriften des Institutum Judaicum Delitzschianum 7; Vandenhoeck & Ruprecht, Gttingen (2008)

837 Warren Carter, John and Empire: Initial Explorations

The gospel of John, written in Ephesus toward the end of the first century CE, reflects
the program of a distanced relationship to the Roman imperial power. The gospel resists
those who would be more open to and involved in societal participation. The sectarian
scenario used by much of recent Johannine research is deemed inadequate. An appendix
deals with the Johannine letters and their Christology. Following M. Coloe, Warren argues
that John 14 evokes Jewish temple traditions to create a temple-as-community identity
for those who believe in Christ. The author makes full use of ancient sources and refers
to the methods suggested by postcolonial studies.
T & T Clark International, London (2008) XII/1423

838 Tom Thatcher et al. (eds.), Anatomies of Narrative Criticism: The Past,
Present, and Futures of the Fourth Gospel as Literature
In the introductory paper, T. Thatcher (Anatomies of the Fourth Gospel: Past, Present
and Future Probes, pp. 135) reports on narrative research on the gospel of John. The
work of the following authors is highlighted: R. Bultmann (1941), R. Fortna (1970), J.L.
Martyn (1968), H. Leroy (1968), D. Wead (1970), M. de Jonge (1977), A. Culpepper
(1983 a turning point in the history of Johannine research). Culpepper draws upon
the narrative theorist S. Chatman (1978) who distinguishes between the abstract story
world behind a narrative and the presentation of that world to the audience. Chapmans

193
 paradigm allowed Culpepper to approach central questions in the interpretation of the
gospel of John without reference to the history of the texts composition. The other
contributions to the volume pursue the perspective introduced by Culpepper. One paper,
on John 19:2627, is by Culpepper himself.
Resources for Biblical Study 55; Society of Biblical Literature, Atlanta, Ga. (2008) X/1304 (BL)

839 Georg Rubel, Erkenntnis und Bekenntnis. Der Dialog als Weg der Wis-
sensvermittlung im Johannesevangelium
Im Vergleich zu den Synoptikern weist das Johannesevangelim einen deutlich hheren
Anteil an Dialogen auf. Besondere Bedeutung kommt den Dialogen Jesu mit Einzelper-
sonen zu, in deren Verlauf Nathanal, die Samaritanerin, der Blindgeborene, Martha,
Maria Magdalena und Thomas zur Erkenntnis seiner Person gefhrt werden. Die neu
gewonnene Einsicht wird jeweils abschlieend in einem christologischen Bekenntnis des
Dialogpartners zum Ausdruck gebracht. ber die Form des Dialogs lsst der Johannes-
evangelist den Leser die Wissensvermittlung nachvollziehen. Die Arbeit enthlt einen
Abriss der Geschichte des Dialogs in nichtchristlicher Literatur (S. 1115).
Neutestamentliche Abhandlungen NF 54, Aschendorff Verlag, Mnster (2009) XIII/1385

840 Maria Neubrand, Das Johannesevangelium und die Juden. Antijuda-

ismus im vierten Evangelium?
In the course of history (Wirkungsgeschichte) the term the Jews in the Gospel of John (and
especially Joh 8:44) has been interpreted univocally and the Gospel therefore has been
seen as being anti-Semitic or anti-Jewish. An exact semantic analysis of the texts and its
meaning in the historical context do not admit such an interpretation. It is not the Gospel
of John which is anti-Jewish but its readings. New Testament Exegesis is challenged to
provide a non-anti-Jewish reading of the New Testament.
Theologie und Glaube 99 (2009) 205217

841 Corina Combet-Galland, La Bible, le bruissement de ses langues, le

grain de ses voix
Passant du jardin de lvangile de Jean celui du Cantique des cantiques, C. Combet-
Galland sinterroge non seulement sur les contenus des noncs bibliques, mais sur la
voix qui les parle, le grain de cette voix, le poids du corps dans la musicalit de la voix.
Elle suggre ainsi que la question de la voix touche la qute de lorigine, que la voix de
lamour se livre dans les Je Suis fragiles et souverains de Jsus, que lamour se chante
en duo par la voix de lhomme et de la femme, rythm par llan de la fugue et larrt de
ladmiration mutuelle, color par le jeu imaginatif du langage avec les sens et les sons.
ETR 83/2 (2008) 153175

842 Frdric Manns, Traditions sacerdotales dans le quatrime Evangile

The author studies the priestly traditions present in the Gospel of John. He doesnt accept
the thesis that the Gospel was written by a Sadducee, since the idea of the resurrection
is accepted in the Gospel. After a short enumeration of the priestly traditions the author
tries to explain the importance of such traditions in a Gospel written after the destruc-
tion of the Temple.
LASBF 57 (2007) 215228

843 Jrg Frey, . . . dass sie meine Herrlichkeit schauen ( Joh 17.24): Zu Hin-
tergrund, Sinn und Funktion der johanneischen Rede von der doxa Jesu
The idea of doxa is a crucial theme of the Fourth Gospel and a test case for scholarly
approaches. Starting from two recent monographs, the article develops the central issues

194
 to be discussed. In debate with the approaches of Bultmann, Ksemann, and Bornkamm,
it is shown that the Johannine narrative is focussed on the act of glorification in Jesus
hour, which the author considers foretold in Isaiah and in which the universal salvation is
rooted. The Johannine image of Christ as revealing his glory during his earthly ministry
is, therefore, a retrojection from the post-Easter perspective. Even more is the notion of
his preexistent glory a final consequence rooted in the view of the glorification of the
crucified one in his hour.
NTS 54/3 (2008) 375397

844 Mavis M. Leung, The Narrative Function and Verbal Aspect of the
Historical Present in the Fourth Gospel
The author analyzes the historical presents narrative function in the light of recent studies
on verbal aspect and discourse analysis. The two predominant usages are for introducing
new participants and for initiating speeches. Less frequently, the historical present is also
used to begin new paragraphs, to portray closing events or to indicate the movement of
individuals to different geographical settings. Expressing prominence is the most obvious
use observed in the pericopae where a number of historical presents are clustered, such as
in chapters 13 and 20 of the Gospel. The results of this study, however, do not comport
with the simplistic assumption that all historical presents in the Fourth gospel are used
for discourse purposes or signalling prominence. Authorial idiosyncrasies and particular
writing styles need to be taken into consideration as possible factors behind the use of a
particular tense in any given work.
JETS 51/4 (2008) 703720

845 Jerome H. Neyrey et al., Telling time in the Fourth Gospel

Learning to tell time entails three theoretical considerations: a definition of time, key
classifications of it, and special attention to what the ancients meant by past, present and
future. Through these lenses the Fourth Gospel is analysed in this paper. As the authors
consider each classification, they suggest a brief meaning of it from the experts on time,
then present a body of Greco-Roman materials illustrative of the classification, and finally
use it to gather and interpret data in John.
HTS 64/1 (2008) 291320

846 John C. Poirier, Hanukkah in the Narrative Chronology of the Fourth

Gospel
It is almost universally supposed that the narrative chronology of the Fourth Gospel does
not turn to Hanukkah until 10.22, but the first explicit reference to the feast of Dedication
need not represent the point at which the narrative first turns to that feast. This article
argues, in turn, for a Hanukkah setting throughout John 10, then throughout chap. 9,
and finally throughout chap. 8 (minus vv. 111). Thus Jesus claim to be the light of the
world (8.12) invokes the symbolism of Hanukkah rather than of Sukkoth.
NTS 54/4 (2008) 465478

847 Nicole Chibici-Revneanu, The hour comes and now is here ( John
4,23; 5,25). The eschatological meaning of the Johannine hra
Several times, the Fourth Gospels announces and states the coming of a certain hour.
While it is obvious that this hour is linked to Jesus Passion, this contribution argues
that the link extends to the present of the believers which is understood to be part of
the hra. By the term hra, the Evangelist links the Passion as a basic event in the past
to the eschatological age determined by this event. This hra concept could account for
the hermeneutische Horizontverschmelzung stated in the Fourth Gospel as well as for
some aspects of the Gospels juxtaposition of realized and future eschatology: The hour

195
 has already come, it is present; yet there is also a future within the hour that is still to be
waited for. The hra comprises both present and future and ties them back to the decisive
initial event in the past: the Passion, the beginning of the hra.
SaSc 6/1 (2008) 7394

848 Christina Petterson, Moses and Abraham Go Arctic

This paper reads the Gospel of John as expounded by Musa W. Dube in her article Savior
of the World but not of This World: A Post-Colonial Reading of Spatial Construction in
John (1998) alongside the religious situation in contemporary Greenland, itself an often
ignored example of the dilemmas of colonisation and postcolonialism. Tensions between
the Danish Lutheran State Church and anti-Danish members of the indigenous Inuit
populations over the place of Christianity in contemporary Inuit identity are analogous
to the tension in Johns gospel over who can claim to be Israel. It is concluded that both
the New Testament and the contemporary situation reveal the complexity of identities
which simple categories of coloniser and colonised do not encompass.
BI 16/4 (2008) 363374

849 Gerhard Voss, Astralsymbolische Charakterisierungen der Jnger Jesu

im Johannesevangelium
Die Astrologie bietet einen bisher vernachlssigten Schlssel zum Verstndnis des Johannes-
evangeliums, insbesondere zur Charakterisierung der Jnger Jesu. Folgende Perspektiven
ergeben sich: der Widdertyp Petrus; Andreas, Erbe und Reprsentant der Stierzeit; das
Kommen des Lammes (= Christus) im Widderzeitalter; Nathanael, die Gabe Gottes im
Zeichen des Wassermanns; Konfrontation mit Judas Iskariot die Auseinandersetzung
um Leben und Tod im Zeichen des Skorpions; die Brcke zu denen, die nicht sehen und
doch glauben: Thomas, der Zwilling.
US 63/4 (2008) 279303 (BL)

850 A. van de Beek, Waren Judas en Thomas gnostici? Het evangelie naar Johannes
met gnostische ogen gelezen
The discoveries of Gnostic texts since the mid of the twentieth century challenge biblical
scholarship to read NT texts from new point of view. It is remarkable that Jesus disciples
who are prominently present in Gnostic texts, especially Jude, Thomas and Philip are also
more conspicuous characters in the Gospel of John than in the synoptic gospels. This
challenges scholars to read these sections in relation to Gnosticism. The article aims at
reading the scenes dealing with Jude and Thomas in Johns gospel with a Gnostic frame-
work in mind. These texts gain more profile than by a traditional reading which is often
based on a psychological understanding of Jude and Thomas. The article demonstrates
that the author of Johns gospel uses these passages in an anti-Gnostic discourse. Thomas
is a Gnostic who could fully understand Jesus words in a Gnostic way until he encounters
the bodily risen Lord. Jude does not make such a conversion and disappears in the night.
These are the options for Gnostics: either convert to the type of Christianity the Gospel
of John teaches or being lost in darkness.
HTS 64/1 (2008) 395413

851 Jan van der Watt et al., Geweld in n evangelie van liefde: Die Evangelie
van Johannes se perspektief op geweld teen Jesus en sy dissipels
This article is the first of two articles in which violence in the Gospel of John is discussed.
In these articles strong techniques of vilification in the Gospel are pointed out, accord-
ing to which the status of the opposing group is radically discredited by the Jews on the
one hand, and the followers of Jesus on the other hand. In this first article violence and
vilification by the Jews, or disciples of Moses against the followers and disciples of Jesus

196
 are investigated. It is argued that the central issue of the conflict revolves around the
question: Where is Gods presence to be found among the Jews or among the followers
of Jesus? The conflict and violence in John could be understood against the backdrop of
this important question.
HTS 64/4 (2008) 17931812

852 Jan van der Watt et al., Jesus en sy dissipels se reaksie op geweld in
die Johannesevangelie
This article is the second of two articles in which violence in the Gospel of John is dis-
cussed. It is argued that Jesus disciples used techniques of vilification in the Gospel, inter
alia as way of dealing with the violence they experience at the hands of their opponents.
Closer investigation reveals that they use vilification against their opponents as a pragmatic
device for missionary purposes.
HTS 64/4 (2008) 18131835

853 Douglas S. Earl, (Bethany) beyond the Jordan: The Significance of a

Johannine Motif
There are three occurrences of the phrase peran tou Iordanou in John (1.28; 3.26; and 10.40)
at a location identified in 1.28 (problematically) as Bethany. The significance of the phrase
and location is developed first by exploring Bethany as Bashan via Micah 7.1415, Jer
50.1920 and Ps 68, and secondly by considering the significance of crossing the Jordan
in the OT and 1QS. The gospel is shown to invert the traditional motif; for John one
finds life with God in Jesus by crossing the Jordan out of Israel, to Bashan, indicating an
unexplored symbol in the Fourth Gospel.
NTS 55/3 (2009) 279294

854 Hans Weder, Ursprung im Unvordenklichen. Eine theologische Auslegung

des Johannesprologs
John 1:118 uses an early-Christian liturgical hymn that has been reworked and adapted
for its present location in the gospel of John. Weder offers an interpretation both of the
(reconstructed) hymn and the present biblical text. The message of the Logos remains
concealed in the prologue, but the message is then given in the course of the subsequent
narration.
BThSt 70; Neukirchener Verlag, Neukirchen-Vluyn (2008) 1156

855 Gnter Kruck (ed.), Der Johannesprolog

The following papers are included in this volume: G. Kruck, Zur theologischen Bedeutung
des Prologs im Johannesevangelium; C. Sticher, Frau Weisheit hat ihr Haus gebaut. Alt-
testamentliche Anknpfungspunkte der johanneischen Logos-Christologie; J. Zumstein, Der
Prolog, Schwelle zum vierten Evangelium; J. Beutler, Der Johannes-Prolog Ouvertre
des Johannesevanegliums; A. Wucherpfennig, Gnostische Lektre des Johannesprologs am
Beispiel Herakleons; L. Hell, Wort vom Wort. Augustinus, Thomas von Aquin und Calvin
als Leser des Johannesprologs. Beutler highlights the fact that the author of the gospel
opens his account with the quotation of an early-Christian hymn that was composed for
worship. The work lacks an index.
Wissenschaftliche Buchgesellschaft, Darmstadt (2009) 1153 (BL)

197
856 Saskia Wendel, Der Johannesprolog Joh 1
Im Anfang war dem Urtext des Prologs entsprechend nicht allein das schpferische Wort,
sondern die schpferische Vernunft. Das Wort ist demnach als pars pro toto fr das gesamte
schpferische Vermgen zu deuten. In seinem Wort hat sich nun Gott selbst mitgeteilt,
sich selbst zum Teil seiner Schpfung gemacht. Dies drckt sich im Fleisch aus, im Leib
Jesu. Umgekehrt ist der leibliche Ausdruck schon Realisation des Wortes. Das Wort des
Johannes-Prologs wird demnach nicht nur hrend vernommen und intellektuell gedeutet,
sondern von den Zeugen der gttlichen Gegenwart tatschlich geschaut.
BiLi 81/4 (2008) 268272 (CB)

857 Johannes Beutler, Und die Finsternis hat es nicht ergriffen. Zur Deutung
von Joh 1,5
There is a whole spectrum of interpretations, but the most likely one is: the humans, who
were supposed to welcome the divine Logos, have not done so. The expression is to be seen
as an echo of a wisdom myth Wisdom came into the world, but did not find a home.
Neutestamentliche Abhandlungen 52; Konrad Huber et al. (eds.), Im Geist und in der Wahrheit; Aschen-
dorff Verlag, Mnster (2008) 2940 (BL)

858 Maarten J.J. Menken, Born of God or begotten by God? A Transla-

tion Problem in the Johannine Writings
In spite of the universal tendency of Bible translations to render ek to theo gennsthai
( John 1:13; 1 John 2:29, etc.) as to be born of God, the evidence the article presents
from ancient authors such as Plutarch and Cassius Dio point to the alternative rendering.
To be begotten ascribes a (metaphorical) male sexual role to God.
NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008)
329347 (BL)

859 Stephen S. Kim, The Relationship of John 1:1951 to the Book of Signs
in John 212
The Johannine Testimonium ( John 1:1951) prepares the reader for the messianic revela-
tions about Jesus in the Gospel narrative, particularly the sign miracles in the Book of Signs
(chaps. 212) and their attendant contexts. Seven messianic titles of Jesus are highlighted
in the Testimonium: the Lamb of God (1:19, 36), the Chosen One of God (v. 34), the
Messiah (v. 41), the One about whom the Scriptures spoke (v. 45), the Son of God (v. 49),
the King of Israel (v. 49), and the Son of man (v. 51). These seven titles portray Jesus as
the divine Messiah promised in the Old Testament. Literarily the Testimonium and the
Prologue (vv. 118), prepare the reader for the kind of revelations to come about Jesus
Christ as He is introduced in clear messianic terms.
BS 165/3 (2008) 323337

860 Tze-Ming Quek, A text-Critical Study of John 1.34

Scholars continue to divide over whether John the Baptist acclaims Jesus as the Son of
God or the Chosen One of God at John 1.34. This article argues that transcriptional
and intrinsic probabilities, supported by the testimony of a few early manuscripts, favour
the latter reading. However, in adopting this reading, the claims that (a) the variation
took place in the course of a battle against adoptionism and (b) the Chosen One of
God supplies corroboration that the original tradition underlying the Synoptic baptismal
accounts was based solely on Isa 42.1, are found to be unnecessary and methodologically
problematic respectively.
NTS 55/1 (2009) 2234

198
861 Lars Kierspel, Dematerializing Religion: Reading John 24 as a Chiasm
After offering a critical analysis of F.J. Moloneys synthetical parallelism for John 24
( JSNT.S 2, 1980, 185213, IZBG 28:971), this article argues for a chiastic structure of
the Cana-to-Cana cycle which directs the reader from the visible signs (2,112+4,4354)
and physical properties of religion (2,1322+4,142) to Jesus as the metaphysical agent of
Gods salvation and judgment (3,121+3,2236). The new dematerialized faith thereby
subverts expectations of material restoration and reorients the believing eye not towards
a sanctuary but towards the Son.
Bib. 89/4 (2008) 526554

862 Wilfried Eisele, Jesus und Dionysos. Gttliche Konkurrenz bei der
Hochzeit zu Kana ( Joh 2,111)
Das Dionysos-Mosaik aus Sepphoris zeigt unter anderem vier Motive, die auch fr die
Erzhlung von der Hochzeit zu Kana konstitutiv sind: den (Wein)gott, die Mutter bzw.
die Amme des Wundertters sowie dessen Jnger. Obwohl dieses Mosaik nach der Kana-
Erzhlung entstanden ist, verarbeitet es dionysische Motive, die auch schon in frherer Zeit
im Umkreis von Kana belegt sind. Anhand des Mnzfundes von Nysa-Skythopolis ist ein
solcher Nachweis mglich. Die Mnzen zeigen nicht nur den Weingott Dionysios als die
wichtigste Gottheit der Stadt, sondern bringen ihn seit dem 1. Jh. n. Chr. nachweislich
auch mit seiner Amme Nysa in enge Verbindung. Der auffallende Auftritt Jesu in Kana
zusammen mit seiner Mutter und das bei diesem Anlass gewirkte Weinwunder entpuppen
sich als Gegenbild zum Weingott Dionysios und seiner Amme Nysa. Die einfache Erzhlung
vom Sieg Jesu ber Dionysos bildet dann in der Semeia-Quelle die erste Offenbarung
seiner Herrlichkeit. Der jdische Messias demonstriert mit seinem Weinwunder seine
souverne berlegenheit ber den heidnischen Gott des Weines, ja mehr noch: im Wein
ist nicht mehr Dionysos, sondern Jesus.
ZNW 100/1 (2009) 128

863 Pierre-Marin Boucher, Genthnai anthen: La valeur de ladverbe anthen

en Jn 3,3 et 7. Ire partie: La rception chrtienne
This article investigates the Christian reception of John 3,3 and 7 (modern translations,
Old Versions, Greek Fathers) and questions the validity of resorting to the ambiguity of
the word anthen to explain the narrative of John 2,233,21.
RB 115/2 (2008) 191215

864 Pierre-Marin Boucher, Gennthnai anthen: La valeur de ladverbe anthen

en Jn 3,3 et 7. IIe partie: Les acceptions du terme anthen en grec classique
et koin smitis
In order to shed some light upon the understanding of the syntagm gennthnai anthen ( John
3, 3. 7), this article relates the polysemic evolution of the adverb anthen (desuper denuo)
in classical and non semitized koin Greek and takes stock of the spatial and temporal
senses of the Greek word.
RB 115/4 (2008) 568595

865 Tobias Nicklas, Jesus zweites Zeichen ( Joh 4,4345.4654): Abgrnde

einer Glaubensgeschichte
Recent exegetes have offered a variety of conflicting interpretations of this passage. Nicklas
argues that the text is ambiguous and open to such a variety. What we have here is an
open work of art (U. Eco).
BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven
(2008) 89104 (BL)

199
866 Nicole Chibici-Revneanu, Kniglicher Glaube. Der basilikos in Joh
4,4654 als Paradigma eines nachsterlichen Jngers
Die Wundergeschichte in Joh 4,4654 wird oft im Sinne einer Kontrastierung von Wort-
glauben auf der einen und Wunderglauben auf der anderen Seite verstanden. In diesem
Beitrag wird die Ansicht vertreten, dass zwar tatschlich der Glaube im Zentrum des
Interesses steht, aber in seinem Bezug auf das Wort Jesu, das durch das Wort von Zeugen besttigt
wird. Der basilikos, dessen Sohn aus der Ferne geheilt wird, lsst sich als Paradigma eines
nachsterlichen Jngers verstehen, der die Erfahrung macht, dass Jesus Leben geben kann,
ohne unmittelbar (leiblich) anwesend zu sein. Er ist in diesem Sinne ein basilikos, der zu
dem basileus der johanneischen Passionserzhlung gehrt: dem gekreuzigten Jesus.
BN 136 (2008) 85104

867 Stephen S. Kim, The Christological and Eschatological Significance of

Jesus Miracle in John 5
This article analyzes the first of five sign miracles in the Festival Cycle Jesus miracle of
healing the lame man at the Pool of Bethesda (5:115) and its attendant narrative and
discourse. This miracle demonstrates Jesus authority to forgive sin and to judge, and His
work as the Messiah who will give Sabbath rest to the nation Israel.
BS 165/4 (2008) 413424

868 Reinhart Ceulemans, The Name of the Pool in Joh 5,2. A Text-Critical
Note Concerning 3Q15
Since 3Q15 11,12 offers no external evidence, one has to rely on the internal criteria for
establishing the correct spelling of the pools name in Joh 5,2. Bethzatha then is the least
unsatisfactory reading.
ZNW 99/1 (2008) 112115

869 Tim ODonnell, Complementary Eschatologies in John 5:1930

The text of 5:1930 presents two visions of judgement and eternal life as complementary. They
are not resolved into a single coherent teaching. Instead, the two viewpoints remain in a
thematic tension, but the text links them artfully through a series of verbal and syntactical
parallels that serve to express a complementary relationship at the level of ideas. Each view
is, in principle, complete, but together they offer a fuller vision of the Son as life-giver and
judge than either one could achieve on its own. Read this way, the eschatological teach-
ings of the speech support its central Christological message, both for the audience in the
narrative (the Jews listening in the temple precinct) and for the presumed audience of
the Fourth Gospel (Christians within and beyond the Johannine community).
CBQ 70/4 (2008) 750765

870 J. Albert Harrill, Cannibalistic Language in the Fourth Gospel and

Greco-Roman Polemics of Factionalism ( John 6:5266)
Anthropophagy served Greek and Roman culture as a traditional way of thinking about
threats to society. Anthropophagy articulated a poetics of consumption in which the
human became the beast. A version of such language can be found in Josephus, Jewish
War 4:540542; 5:25; 5:526. A likely scenario for explaining the presence of cannibal-
istic language in John 6 is this: the Johannine community was polemically charged with
cannibalism, but responded by appropriating that charge. Cannibalism was used in a
way to offend the Jewish interlocutors. Here we have another case of the Fourth Gospels
message of alienation.
JBL 127/1 (2008) 133158 (BL)

200
871 Mary B. Spaulding, Commemorative Identities: Jewish Social Memory
and the Johannine Feast of Booths
John 710 reflects numerous themes that derive from Sukkot, the Jewish feast of Booths;
but they no longer function within a festal context. Instead, they are being transferred
to the person of Christ. Spaulding argues that the notion of commemorative identity
provides the key to understanding this phenomenon. Both Jews and Christians have inher-
ited a festal tradition that flourished in Second Temple times. After the destruction of the
temple in 70 CE, this tradition was re-appropriated and served to forge new identities
Jewish or Christian.
LNTS 396; T & T Clark International, London (2009) XIII/1198 (BL)

872 Joseph Verheyden, Een irenische dialoog met Wim Weren over geweld
in Johannes 7:538:11
This essay engages in a dialogue with Wim Werens contribution in the same volume. It
first discusses some hermeneutical perspectives on violence in the pericope on the adulter-
ess woman in John 7:538:11. It then discusses the use of Deuteronomy in this passage
against the background of Jesus radical new perspective on violence.
HTS 64/4 (2008) 17871791

873 Wim J.C. Weren, Het gebruik van geweld bij het bestraffen van overspel
in Bijbelse teksten (Deuteronomium 22:1329 en Johannes 7:538:11)
In this article, the focus is on the extent to which in biblical texts violence is deemed
acceptable in punishing adultery. Jesus attitude to this severe punishment is discussed.
Jesus concurs with the sanction imposed by Moses but the effect of his requirement that
each individual in the group of executioners be without sin, is in fact that the punishment
cannot be carried out. The way in which Jesus intervenes is in line of discussions in the
Old Testament and in early Judaism that are aimed at imposing restraints of the use of
violence in punishing sexual offences. The article concludes with and evaluation of the
topical relevance or irrelevance of the two discussed biblical passages.
HTS 64/4 (2008) 17671785

874 Edward W. Klink III, Expulsion from the Synagogue? Rethinking a

Johannine Anachronism
The expulsion from the synagogue in John 9 has been dominated for nearly four decades
by reconstructed glimpses popularized in the two-level reading of the Fourth Gospel by
J. Louis Martyn. The key insight Martyn provided the last generation of students of John
is the anachronism in 9:22, an insight that although it has been criticized at the level of
historical reconstruction, has dominated nearly every reading of the gospel. But Martyn
has guided his students to an exaggerated reading of the expulsion from the synagogue
passages, and his focus on the situation behind John has minimized the Gospels explicit
interest in the past. Even the term aposynaggos, the key evidence for Martyn, reflects a
historicity that has been too easily suppressed. This paper argues that a fresh examination
of the historical reflections in the expulsion of the synagogue passage in John 9 reveals
not only Johns theological interest in the past, but also some potential glimpses on the
life and ministry of the historical Jesus.
TynB 59/1 (2008) 99118

201
875 Johann Maier, Das jdische Verstndnis des Psalms 82 und das Zitat aus
Ps 82,6a in Joh 10,3435
Der Evangelist hat wahrscheinlich eine berlieferung aufgegriffen, in der Ps 82,6 zur
Abwehr eines Blasphemievorwurfs gegen Jesus diente, wobei lohim auf Richter gedeutet
war.
Neutestamentliche Abhandlungen 52; Konrad Huber et al. (eds.), Im Geist und in der Wahrheit, Aschen-
dorff Verlag, Mnster (2008) 1528 (BL)

876 Bart J. Koet et al., The Image of Martha in Luke 10,38 and in John
11,112,8
In Luke 10, Martha is invited to grow in discipleship by learning from Jesus teachings. In
Johns interpretation of Lukes material, her capacity to do so is exploited to the full.
BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven
(2008) 4766 (BL)

877 Sonja Angelika Strube, Bibelverstndnis zwischen Alltag und Wissen-

schaft. Eine empirisch-exegetische Studie auf der Basis von Joh 11,146
Die empirisch-exegetische Studie vergleicht zehn Alltagsbibellektren (fnf christliche/fnf
nichtreligise Leserinnen und Leser) und zehn neuere exegetische Auslegungen von Joh
11,146 mittels Methoden qualitativer Sozialforschung. Herausgearbeitet werden das
jeweilige Profil alltglichen und exegetischen Bibellesens sowie prgnante Parallelen und
Unterschiede zwischen den Lesarten. Die Alltagslektren wurden mittels Einzelinterviews
erhoben. Sie werden qualitativ auf ihre Inhalte, Methoden und implizit praktizierte Her-
meneutiken ausgewertet; in gleicher Weise werden die Exegesen analysiert. Zahlreiche
inhaltliche wie methodische Konvergenzen verweisen auf solide und reflektierte Leseweisen
bei den Alltagslesern, einige markante Divergenzen auf hermeneutische Reflektions- bzw.
Kommunikationsdefizite der Exegese; sie erffnen aber auch positiv eine neue Sicht ihrer
theologischen Dimension. Erstmals bringt eine bibelwissenschaftliche Studie Exegese
und Alttagsauslegung direkt und gleichrangig miteinander ins Gesprch. Den Abschluss
bildet eine auf der Basis der gewonnenen Erkenntnisse formulierte Auslegung von Joh
11,146.
Tbinger Perspektiven zu Pastoraltheologie und Religionspdagogik; Lit-Verlag, Mnster (2009) 1464
(Sonja Strube)

878 Silvia Pellegrini, Lultimo segno. Il messaggio della vita nel racconto
della risurrezione di Lazzaro
Die Auferweckung des Lazarus ( Joh 11) fasziniert und befremdet die Leser aller Epo-
chen: Warum zgert Jesus zu retten? Wie ist der Zusammenhang zwischen Glaube und
Wunder zu verstehen? Kann man glauben, dass der Glaube den Tod berwindet ( Joh
11,25f )? Bezieht sich der Evangelist auf die gegenwrtige oder auf die eschatologische
Wiedererweckung? Ist Lazarus wirklich wiedererweckt worden? Als Antwort auf diese
und andere Fragen bietet die Monographie eine ganzheitliche Interpretation des Textes
nach den Prinzipien der semiotischen Lektre. Exegetisch fundiert und hermeneutisch
orientiert, bildet sie Beispiel fr die berwindung des traditionellen Auslegungsansatzes.
Der Leser wird an den Text herangefhrt, indem der reale Leserhythmus respektiert und
reflektiert wird. Die Darstellung der zeitgenssischen Auferstehungshoffnung, die Inter-
pretation relevanter Knotenpunkte des Textes, die Zeichen-Theologie des 4. Evangeliums,
die systematische Reflexion ber die Auferstehung und die historische Frage betreffs der
Wunder finden in der Abhandlung einen eigenen Platz. Der Leser erhlt neben einem
Forschungsbericht (S. 1372) und einer Einfhrung in die Theologie des 4. Evangeliums
ausfhrliche historische und literarische Information. Den im Text angesprochenen exi-
stenziellen Fragen wird nicht ausgewichen.
Scienze religiose, nuova serie 20; Edizioni Dehoniane, Bologna (2009) 1273
202
879 Scott Celsor, The Human response in the Creation and Formation of
Faith: A Narrative Analysis of John 12:2050 and its Application to the
Doctrine of Justification
One area of lingering tension between Lutherans and Roman Catholics on the doctrine
of justification relates to the necessity, or even the possibility, of a human response in
ones justification. In this article, the author argues that the Gospel of John can address
this lingering tension and, in doing so, it acts as a counter balance to the Pauline corpus.
Through narrative and inner-textual analysis, the article claims that John 12:2050 informs
the reader that Christ, the light of the world which allows humanity to see where to walk,
has been sent into the world by God the Father. In this critical passage, the point at which
the light of Christ is to be taken out of the world, one discovers that John corroborates
Catholic concerns that the gift of Gods grace, Gods light, empowers and requires a
human response. Such a response, however, must not be understood as independent of
Gods gift of grace, or light, both in its origin and continuing efficaciousness.
HBT 30/2 (2008) 115135

880 Joseph L-Minh-Thng, Aimer sa vie et Har sa vie ( Jn 12,25) dans

le quatrime vangile
Beginning with the contrasted expressions of Jn 12:25, the one loving his life and the
one hating his life, this article deals with the link between love and hate in the Gospel
of John. To love his life is what those do who love the darkness and hate the light
(cf. 3:1020). Face to face with those who want his own death, Jesus is the first one who
hates his life (12:25), like the fallen grain of wheat that bears fruit (12:24). In their turn
his disciples should face the worlds hate (15:1825) by hating their own life, i.e. by giving
it (cf. 15:13). Therefore they have not only to love, but also to hate. The hostile world also
uses these two attitudes: it hates Jesus and his disciples, whereas it loves what is its own
(15:19). The closer context of 12:25, as well as the whole gospel, shows the complexity
of the Johannine use of the verbs of love and hate: depending on their object, they can
evoke either the access to eternal life or the loss of life.
RB 115/2 (2008) 216244

881 Luise Abramowski, Der Apostel von Johannes 13,16

Die Parallele doulos/apostolos in Joh 13,16 enthlt einen Hinweis auf einen ganz bestimm-
ten Apostel, nmlich auch Paulus und seine Selbstbezeichnung als doulos und apostolos.
Hierbei muss allerdings auch der grere Kontext, d.h. die Situation des letzten Mahls,
in die die Fuwaschung eingepasst ist, bedacht werden. Die Deutungen der Fuwaschung
durch ihren Stifter sind ja ebensoviel Begrndungen fr die Einfhrung dieses neuen
Elements ins Abschiedsmahl. Der nur leicht anonymisierte Hinweis auf Paulus und auf
den begrenzten Auftrag eines Apostels ist mit seinem kritischen Unterton nur sinnvoll,
weil Paulus einer der Tradenten der lteren Abendmahlsberlieferung war, welche die
nun proklamierte Einsetzung einer weiteren heilsnotwendingen Handlung der Fuwa-
schung nicht kannte.
ZNW 99/1 (2008) 116123

882 D. Franois Tolmie, Jesus, Judas and a Morsel: Interpreting a Gesture

in John 13,2130
Some exegetes (W. Howard-Brook, J. Buckley) link the eating of the morsel to Satan
entering Judas. The author of the present paper rejects this interpretation. What we have
here, he argues, is a case of Johannine irony.
BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008)
105124 (BL)

203
883 Jan A. du Rand, The Johannine Group and Grid: Reading John
13,3114,31 from Narratological and Sociological Perspectives
The Johannine community is what sociologists call a closed group. In Mary Douglass
anthropology, the Johannine community as portrayed in John 1314 corresponds to the
strong group, high grid register: a constraining group boundary dominates; life support
comes from the group which controls individual behaviour, and emphasis is on behaviour
and group loyalty (p. 135).
BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008)
125139 (BL)

884 Giorgio Giurisato, Gv 16,1633: analisi retorico-letteraria, struttura e

messaggio
The literary structure of John 16,1633 is still fluctuating. This article analyses the com-
position of the paragraphs and their connection on the ground of the verbal parallelism.
Particular attention is given to the rhetorical figurae. The pericope is shown to be
divided into eight paragraphs, connected two by two; their parallelism delimitated the
text. The paragraphs can be read one after the other or according to their parallelism.
This second reading strategy points out the dialectical rhythm, which characterizes the
paschal message of the pericope: from seeing to not seeing and to seeing again, from
suffering to joy, etc. These antitheses are founded upon two times indications: till now
and the hour will come.
LASBF 57 (2007) 171214

885 Peter G. Kirchschlger, Die Frage nach der Wahrheit im Johannes-

evangelium anhand der Pilatusfrage ( Joh 18,3338a)
Die Rede Jesu von seinem Knigtum hat bei Pilatus Gehr gefunden, da ein solches
geistiges Knigtum fr das Rmische Reich nicht zum Problem werden konnte. Pilatus
reprsentiert den rmischen Kaiser, und Kaiser Augustus hatte Apollo, den Gott der
Philosophie und des Logos, ins Zentrum der Gottesverehrung gerckt und den Versuch
unternommen, dadurch das Goldene Zeitalter wieder zu erreichten. Die Frage des Pilatus
(V. 38) ist als Hinweis darauf zu verstehen.
STAC 51; Rainer Hirsch-Luipold u.a. (Hg.), Religise Philosophie und philosophische Religion der frhen
Kaiserzeit; Mohr Siebeck, Tbingen (2009) 251269

886 Beate Kowalski, Was ist Wahrheit? ( Joh 18,38a). Zur literarischen und
theologischen Funktion der Pilatusfrage in der Johannespassion
Joh 18,38 fllt aufgrund sprachlicher Merkmale als Leserlenkungssignal auf, ist es doch
der letzte altheia-Beleg im Evangelium und die einzige Frageformulierung. Wahrheit ist
im Johannesevangelium personal und auf Offenbarung hin ausgerichtet. Sie wird mit der
Sendung Jesu identifiziert.
Neutestamentliche Abhandlungen 52; Konrad Huber et al. (eds.), Im Geist und in der Wahrheit; Aschen-
dorff, Mnster (2008) 201227 (BL)

887 Peter-Ben Smit, The final verdict. A note on the structure of Jesus trial
in the Gospel of John
Commonly, Jn. 19:16 is subdivided into two parts, the first is the end of Jesus trial and
the second is the beginning of the narrative of Jesus crucifixion, thus neatly distinguishing
between trial and execution. This paper challenges this view of things on grammatical
and narratological grounds, arguing that even though some shifts take place in Jn. 19:16,
the narrative of Jesus trial in fact continues against the background of the crucifixion

204
 until Jn. 19:22, after which the narrative undergoes a much clearer shift in focus and
thematic from Jn. 19:23 onwards. This leads to the conclusion that not Pilates handing
over of Jesus in Jn. 19:16, but rather his statement in Jn. 19:22, What I have written
I have written, upholding his proclamation of Jesus as King of the Jews, is his final
verdict on Jesus.
RB 115/3 (2008) 383395

888 David Crump, Who Gets What? God or Disciples, Human Spirit or Holy
Spirit in John 19:30
Interpretations of John 19:30 historically have divided themselves into three categories:
(1) Jesus surrenders his spirit in death (traditional view); (2) Jesus gives the Holy Spirit
to disciples at the cross (E.C. Hoskyns); and (3) a combination of these two, wherein
the explicit description of death also implies the Spirits future denouement. Here a new
interpretation is offered that is more congruent with Johannine theology and vocabulary:
Jesus is actually returning the Holy Spirit to his Father in preparation for the sending of
the Paraclete as promised in John 7:39.
NT 51/1 (2009) 7889

889 Vera Krause, Hautnah: so oder ganz anders Joh 20

Der auferstandene Christus lsst sich von Thomas und Maria finden, jedoch ist das jeweilige
Geschehen ganz gegenstzlich zu deuten. Was Maria loslassen muss, muss Thomas erst
einmal begreifen. Dies zeigt, dass Wege zu Gott nicht exklusiv sind, sondern dass sich die
lange Geschichte Gottes nur im eigenen Leben je anders erfahrbar macht.
BiLi 81/4 (2008) 272277 (CB)

890 William Meacham, What did John see and believe in the tomb? Countless
Easter sermons and many Bible commentators may have got it wrong
This article examines the varying interpretations of John 20:69. There is a 1,600-year
division of opinion on the subject, with eminent figures in church history on opposing sides
of the issue. Simply put, the two interpretations are (1) the mundane, that the evangelist
believed what the women had said (the body was removed); or (2) the miraculous, that
he believed Christ had risen from the dead. In the last two centuries, opinion has shifted
significantly away from the mundane interpretation, due in part to a misunderstanding or
mistranslation of the terms used for burial cloths. The author argues that the mundane
is more consistent with the wording, the style of the gospel, and the relevant passages
in Luke.
ET 120/7 (2009) 322326

891 Karlijn Demasure, Noli me tangere: A Contribution to the Reading of

Jn 20:17 Based on a Number of Philosophical Reflections on Touch
This article examines the encounter between the risen Christ and Mary Magdalene in the
light of recent philosophical reflections on the sense of touch. Drawing especially upon
the works of Z. Baross, J.-L. Nancy, and L. Irigaray, the author highlights the theological
depth and the rich interpretative potential of the enigmatic words of Jesus to Mary, Noli
me tangere, in John 20:17. The meanings attributed to these words range from prohibition
to a declaration regarding the distance between the human and the divine. This article
weighs the claims of recent interpreters and invites the reader to reflect on the existential
significance of this irreducibly ambiguous passage.
LouvSt 32/3 (2007) 304329

205
892 Ulrike Bechmann, Der Lebenshauch Gottes. Die Verwandlungskraft des
Geistes Gottes am Beispiel von Ez 37,114 und Joh 20,1923
Die erste Begegnung mit dem Auferstandenen im Joh-Ev. ( Joh 20,1923) steht in der
Tradition biblischer Geisttheologie. Gottes Atem und Geist war der Anfang allen Lebens,
seine ruah belebte am Beginn der Schpfung die Menschen, durch diese ruah berwanden sie
den Tod. Gen 2,7 und Ez 37 markieren Wegstrecken der alttestamentlichen Geisttheologie,
die das verliehene Leben zunchst innerweltlich versteht, spter aber auch ber den Tod
hinaus denkt. Joh 20,1923 verknpft die Auferstehung Jesu mit der Gabe seines Leben
spendenden Hauchs, der die Gemeinde erst zum Leben in der Nachfolge Jesu befhigt.
BiKi 64/2 (2009) 8792

893 Tobias Hgerland, The Power of Prophecy: A Septuagintal Echo in

John 20:1923
As it is demonstrated in this paper with the example of John 20:1923, the fourth evan-
gelist repeatedly associated Jesus with prophetic characteristics that are found also in the
LXX Balaam cycle and its earliest interpretations. Among these can be mentioned the
following: 1. Inspiration by the Spirit; 2. Hearing and seeing hidden things (the mantic
function); 3. Obedience to Gods word; 4. Speaking the word (the prophetic function);
5. Distance to the mediated message; 6. Disinterest in personal gain and honour. These
characteristics serve to portray the Johannine Jesus in terms of a Balaam typology. In fact,
most of them are to be viewed more properly as emulating Mosaic traditions. They do
indicate, however, that John knew of Hellenistic Jewish reinterpretations of prophecy and
that he did not hesitate to employ these categories to characterize Jesus.
CBQ 71/1 (2009) 84103

894 Christoph Rau, Die Summe des Ganzen: 153 groe Fische
The 153 fish ( John 21:11) can be explained by gematry: it is the sum of the three key
words of the gospel of John logos, phs, agape. A similar view was suggested by R. Bauck-
ham in NTS 36 (2002) 8284.
Christoph Rau, Die Vier um den Einen. Wesensart und spiritueller Hintergrund der Evangelien; Verlag
Dieter Winkler, Bochum (2008) 122125 (BL)

895 Ilaria Ramelli, Simon Son of John, Do You Love Me? Some Reflec-
tions on John 21:15
In John 21:15 the much-debated expression agapas me pleon toutn ought to be interpreted
Do you love me more than you love these things?, i.e. all the rest. This conclusion is
strongly supported by compelling arguments concerning grammar (primarily the absence
of sy as a subject and the frequently attested use of pleon toutn in the sense of pleon
tauta [accusative]), Johannine, NT and first-century linguistic usage (in John and the NT
nominative personal pronouns are always expressed whenever emphasis lies on them, even
when they are not particularly stressed, and in John the only other occurrence of pleon
+ genitive precisely corresponds to pleon + plural accusative neuter pronoun), context
and sense, ancient versions of this passage (Latin, Coptic, and Syriac), and some Patristic
interpretations.
NT 50/4 (2008) 332350

Luke-Acts general Acts: general individual passages

896 Christoph Stenschke, Neue Monographien zum lukanischen Doppelwerk.
Ein Forschungsbericht
This review gives a detailed survey and evaluation of eight new German and English
monographs on Lukes double work. The books chosen are representative of the differ-
206
 ent problems and methods developed in recent research and are repeatedly applied to
one another. The beginnings of different perspectives that emerge from interaction with
these studies are shown. The report facilitates a visit to the workshop of contemporary
international work on the Lucan writings and demonstrates where further work can and
must be undertaken.
JETh 22 (2008) 69105

897 Patricia Walters, The Assumed Authorial Unity of Luke and Acts: A
Reassessment of the Evidence
Lvangile de Luc et le livre des Actes des Aptres se prsentent comme un seul ouvrage
(Actes 1,13), et la majorit des historiens du Nouveau Testament accepte ce que cet
ouvrage nous affirme lui-mme. Une autre possibilit serait de considrer lunit comme
le rsultat dune manipulation rdactionnelle (datant du deuxime sicle ap. JC?), comme
lont propos Albert C. Clark (1933) et A.W. Argyle (1974). Cest cette dernire hypothse
que Patricia Walters explore. Elle montre quil est tout fait difficile daffirmer la cohrence
parfaite des deux ouvrages. Selon les statistiques que Walters tablit tout spcialement
pour les textes rdactionnels (sommaires et textes de transition), cest surtout le style lit-
traire et le langage qui sont diffrents, mais on peut y ajouter que cest aussi vrai pour
le vocabulaire employ et la thologie. Walters sadresse un public des chercheurs dont
elle espre quils sintresseront au problme quelle a expos. Or, il semble bien que la
gense littraire de Luc/Actes est plus complique quon a cru.
SNTS.MS 145; Cambridge University Press, Cambridge (2009) XV/1238 (BL)

898 Scott Shauf, The Word of God and Retribution Theology in Luke-
Acts
The connection between the prophetic portrayal of the protagonists of Acts, the idea
of divine retribution, and the proclamation of the divine word (= the word preached by
the Christian missionary) is particularly evident in the response Paul receives to his first
reported missionary speech, at Antioch in Pisidia (Acts 13:4252). In rejecting the divine
word, Paul tells the Jews, you judge yourselves unworthy of eternal life (v. 46).
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 173191 (BL)

899 Allen Black, Your sons and your daughters will prophesy . . .: Pairings
of Men and Women in Luke-Acts
Blacks paper includes lists of male-female pairings in Luke and Acts; one example of
such a pairing is Mary and Zechariah (Luke 1), another women at the tomb Peter at the
tomb of Christ (Luke 24). Prophetic texts Joel 2:28; Isa 43:67; 49:22; 60:4 have been
repeatedly overlooked in discussions of the pairing of men and women in Luke-Acts.
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 193206 (BL)

900 David G. Peterson, The Acts of the Apostles

This monumental commentarys emphasis is on Lukan theology. The introduction includes
a long sketch of Lukan theology as it emerges from the book of Acts (pp. 5397), with
the following sections: God and his plan; Jesus as Messiah and Lord; the Holy Spirit;
salvation; the gospel; the atoning work of Jesus; witness and mission; miracles; magic and
the demonic; the church. Peterson thinks highly of the historiographical reliability of the
work, and suggests that it may have been composed as early as 6264 CE.
The Pillar New Testament Commentary; Apollos, Nottingham (2009) LV/1790

207
901 Mikeal C. Pearsons, Acts
The book of Acts, written within the first two decades of the second century, ca. AD
110 (p. 3), is here explained in a straightforward yet scholarly way, with much information
given in boxed inserts that give outlines of the biblical text or explain subjects such as
embedded letters (p. 217) and the rhetorical devices of refining (expolitio, p. 61), inflection
(p. 71), and reduplication (p. 74). The help of tables and plates is also enlisted to make
this a very useful and accessible work. Bibliography, index of modern authors, and index
of scriptural passages are included and enhance the works value for scholars.
Paideia Commentaries on the New Testament; Baker Academic, Grand Rapids, Mich. (2008) XXV/1
438 (BL)

902 Alan J. Thompson, One Lord, One People: The Unity of the Church in
Its Literary Setting
The themes of unity and disunity are prominent in ancient discussions of the reigns of
rulers, evaluations of laws and forms of government. Equally prominent are discussions
of the contrasting effects of unity and disunity in the destruction and preservation of
people and cities. The theme of unity in ancient discussions of kingship (particularly
Roman imperial claims) provides a plausible context for the juxtaposition of Christologi-
cal claims for the kingship of Christ and ecclesiological claims for the unity of his people
in the book of Acts.
LNTS 359; T & T Clark International, London (2008) XIV/1218

903 Alan J. Thompson, Unity in Acts: Idealization or Reality?

This article briefly notes those studies that regard this material (= references to unity in
Acts) as evidence of unrealistic idealization; then several assumptions about the nature of
historicity relevant to the theme of unity in Acts is clarified. The article then argues that
the evidence of ancient discussions of unity and the narrative of Acts itself indicate that
it is misreading Luke to assume his portrait of the unity of the Christian community is
simply unrealistic idealization.
JETS 51/3 (2008) 523542

904 James A. Meek, The Gentile Mission in Old Testament Citations in Acts:
Text, Hermeneutic, and Purpose
Four passages are studied in this doctoral dissertation: Acts 2:1721 (reflecting Joel 3:15),
and 3:25 (Gen 22:18); 13:47 (Isa 49:6); 15:1618 (Amos 9:1112). All four quotations are
used in a manner consistent with the sense in their original contexts. The quotations func-
tion as proof from prophecy, cited to demonstrate the legitimacy of the gentile mission
as conducted by the early church.
LNTS 385; T & T Clark International, London (2008) VIII/1179

905 Detlef Ziegler, Dionysos in der Apostelgeschichte eine intertextuelle

Lektre
This study, a thesis accepted by the Technical University of Dortmund, Germany, explores
the Dionysian cults of Hellenistic-Roman times as a reality that shaped the cultural world
of the book of Acts. The following correspondences are explored: Gamaliel Teiresias
(voices of warning); Maenadic existence Stephanus; Theomachus Pauls change of
status, liberations out of prison; the new Dionysus Paul. This work is remarkable for
its authors idea of abandoning the notion that early Christianity has little to do with
ancient paganism.
Religion und Biographie 18; Lit Verlag, Mnster (2008) 1223

208
906 Eric Noffke, Il libro degli Atti tra sinagoga e impero
This article proposes to see the Acts of the Apostles in the frame of the New Testament
view about the relationship between the Kingdom of God and the Empire (and political
power in general). Indeed, Luke doesnt wish to talk to the Empire, he rather urges believ-
ers of his time to respect political authority, but also to stand firm when it over-steps its
boundaries. In order to make these boundaries clear, Luke uses symbolic historical figures:
Jewish authorities or King Agrippa I, whose terrible death gives Luke the opportunity to
condemn every form of cult of the emperor.
Protest. 63/4 (2008) 315328

907 David H. Wenkel, Imprecatory Speech-Acts in the Book of Acts

Theologies of prayer in Acts have long neglected imprecatory prayers or curses as integral
to the theological agenda of Luke. This article seeks to survey the instances of imprecations
in Acts to determine how they function as speech-acts. The article makes two conclu-
sions about imprecations in Acts based on the survey. First, imprecations identify the true
People of God in the midst of competing claims. Second, imprecations reveal how one
can participate in the salvific work of God.
AsbJ 63/2 (2008) 8193

908 Gail R. ODay, The Citation of Scripture as a Key to Characterization

in Acts
Luke interprets Scripture through his characters, but also characterizes his protagonists
through quoting Scripture, as is shown here with reference to Peter in Acts 1; 2; 15.
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 207221 (BL)

909 Kristell Khler, Unterwegs in gttlicher Mission. Paulus in der Apo-

stelgeschichte
Mit dem zweiten Teil des lukanischen Doppelwerkes erffnet sich fr den interessierten
Leser der Bibel eine einmalige Chance. Sind die Texte selbst sonst die einzige Mglich-
keit, mehr ber die Verfasser und damit ber die Personen hinter den neutestamentlichen
Schriften zu erfahren, so bietet die Apg die Gelegenheit, Paulus aus der Perspektive eines
externen Beobachters kennenzulernen. Von keinem anderen Apostel werden so ausfhr-
lich Begebenheiten und Reden erzhlt, kein anderer wird so facettenreich gezeichnet wie
Paulus.
WUB 51 (2009) 6872

910 William O. Walker Jr., The Portrayal of Aquila and Priscilla in Acts:
The Question of Sources
This study argues in three stages that virtually everything the Book of Acts says about
Aquila and Priscilla can be derived or inferred from materials in the Pauline letters or can
plausibly be attributed to the authors own literary, theological, and/or apologetic agenda.
The argument supports the following propositions: (a) that the author of Acts knew and
used at least some of the Pauline letters, (b) that Acts reflects a distinctly anti-feminist bias,
(c) that the authors agenda included an anti-Marcionite component, and (d) that Acts is
to be dated in the second century and perhaps as late as the middle of the century.
NTS 54/4 (2008) 479495

209
911 David P. Moessner, Lukes Plan of God from the Greek Psalter: The
Rhetorical Thrust of the Prophets and the Psalms in Peters Speech at
Pentecost
Psalm 16 (15 LXX) and 110 (109 LXX) are basic to the understanding of Acts 2. Jesus
path to life at the right hand of the Lord God has already been blazoned through Davids
path to life at his right hand.
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 223238

912 Michael Zugmann, Hellenisten in der Apostelgeschichte

Das Wort hellenistai wird in der Apostelgeschichte nur dreimal gebraucht (Apg 6,1; 9,29;
11,20), doch es gewhrt uns einen Einblick in die sozialen Verhltnisse der frhen christli-
chen Gemeinde. Es handelt sich um Rckwanderer aus der griechischsprachigen Diaspora,
die wegen ihrer Sehnsucht nach Tempel, Tora und Heiligkeit des Landes nach Palstina
gekommen waren. Wie uns der Fall Stephanus (Apg 6,814) lehrt, gab es unter den
Hellenisten in Jerusalem zwei Parteien eine christliche und eine antichristliche Partei.
Fr die christliche Richtung (der Stephanus zugehrte) verloren Tempel und Tora ihre
Bedeutung, whrend die antichristliche Partei auf deren Bedeutung insistierte. Das Buch
enthlt ein wertvolles Kapitel ber Hellenisten im jdischen Bereich: griechischsprachige
Juden (S. 89294 eigentlich ein eigenes Buch!).
WUNT II.264; Mohr Siebeck, Tbingen (2009) XII/1497 (BL)

913 Craig Keener, Novels Exotic Places and Lukes African Official (Acts 8:27)
Aus literar-kritischer Sicht enthlt die Erzhlung von der Taufe eines thiopiers in Apg
8,2640 keine typischen novellistischen Zge: Lukas scheint nicht am Fremden bzw.
Exotischen in der Episode interessiert zu sein. Die Nchternheit, mit der er die Erzhlung
gestaltet, deutet auf eine genuin historische Erzhlung aus dem Bereich jdisch-nubischer
Kulturkontakte.
AUSS 46/1 (2008) 520 (DL)

914 James H. Park, Overcoming Internal Barriers: The Conversion of

Ananias and Peter in Acts 910
While external barriers such as language, culture, and worldview are often recognized by
the church in its mission, the invisible, but very real internal barriers which exist in the
hearts of the members, are often overlooked. The story in Acts 10 which has often been
called The conversion of Cornelius could just as well be known as The conversion of
Peter. This study uses this pericope and the parallel narrative of Saul and Ananias in
Acts 9 in order to uncover the hidden internal barriers and make recommendations for
the present witness of the church.
JAAS 12/1 (2009) 1935

915 Rieuwerd Buitenwerf, Acts 9:125. Narrative Theology based on the

Letters of Paul
The basic elements of the story told in Acts 9 are all present in Galatians and 1 and 2
Corinthians. The structure of the passage parallels that of Gal 1, and there are also verbal
agreements between Acts 9 and the Pauline correspondence. The authors choice of the
pattern of punishment and repentance echoes Pauls own account of his calling in Gal
1:1117 and 1 Cor 15:810.
NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008)
6188 (BL)

210
916 Teresa Reeve, Divine Ritualizing and the Transformation of Paul in
Acts 9
The narrators account of Sauls experience on the road to Damascus in Acts 9:120 is
particularly rich in detail characteristic of rites of passage recorded elsewhere in Luke-Acts
and in Greco-Roman narrative. This study examines the account from the standpoint of
ritual studies to consider the validity of such an approach and what it can reveal about
the narrators presentation of this event and its significance in the work of Luke-Acts as
a whole.
JAAS 11/2 (2008) 129143

917 Jason T. Lamoreaux, Social Identity, Boundary Breaking, and Ritual:

Sauls Recruitment on the Road to Damascus
Within the context of collectivist cultures, moving from one group to another, or chang-
ing identities, is an arduous and sometimes violent task. Sauls move from zealous Judean
to follower of Jesus is depicted as a violent time of separation and aggregation. In this
study, the author uses the anthropology of Ritual and Social Identity to construct a model
of Social Identity and Boundary Breaking Ritual so that modern interpreters can better
understand what is happening to Saul on the road to Damascus. Furthermore, utilizing
terminology from the study of New Religious Movements, he argues that recruitment
be used as a more accurate term than conversion in this context. He also compares the
passage to other similar passages found in the literature of the Greco-Roman world. The
models and comparisons provide a methodological framework to help modern interpreters
better avoid anachronistic readings of Acts 9:119a.
BTB 38/3 (2008) 122134

918 Jean-Pierre Sterck-Degueldre, Eine Frau namens Lydia. Erstbekehrte

nach dem Apostelkonvent
In Apg 16,1115 berichtet Lukas von der Erstbekehrung nach dem Apostelkonvent: An
einer Frau vollzieht sich nun vollends die auf dem Konzil beschlossene ffnung zum
Heidentum. Der Verfasser arbeitet historisch solide Angaben zur Gemeindegrndung in
Philippi und der Taufe der Lydia geschickt ein, deren Verhalten fr den Leser paradig-
matischen Charakter erhlt.
BiKi 64/1 (2009) 3943

919 Stephen B. Chapman, Saul/Paul: Onomastics, Typology, and Christian

Scripture
The book of Acts consistently refers to Saul prior to Acts 13:9 and Paul thereafter.
Why? The theory that Saul took the name Paul from Sergius Paulus, the proconsul of
Cyprus whom he met, is to be rejected; Saul most likely inherited the name of Paul from
his parents (who likely gained the name through manumission or the bestowal of citizen-
ship). In the context of the book of Acts, the shift from Saul to Paul is occasioned by the
reference to the Old Testament figure Saul the son of Kish (Acts 13:21). The reference
to Saul son of Kish established an unsettling analogy with Saul of Tarsus: Saul son of
Kish is a type for those Jews who oppose the gospel of Jesus, Son of David, just as Saul
of Tarsus had done in his life before being confronted with the resurrected Jesus on the
road to Damascus.
J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008)
214243 (BL)

211
920 Friedrich Gustav Lang, Neues ber Lydia? Zur Deutung von Purpur-
hndlerin in Apg 16,14
Fr die historische Lydia lsst sich als Ergebnis festhalten: nichts spricht dagegen, sie
als Hndlerin zu verstehen, ob sie nun Rohwolle oder fertigen Stoff verkaufte; auch wenn
denkbar ist, dass sie mit einem Frbereibetrieb in Verbindung stand, wird sie deswegen
noch nicht zur Arbeiterin am Farbtrog. Auch wenn das Wort Purpur bisweilen fr
Purpur-Ersatz verwendet wurde, darf man weiterhin annehmen, dass Lydias Purpur
echt war und dann stammten jedenfalls ihre Kunden nicht aus dem Arbeitermilieu.
Fr die lukanische Lydia wird man sagen knnen: Das Stichwort Purpur gehrt mit
Gold, Silber und Edelsteinen in die Reihe der sprichwrtlichen Luxusgter (vgl. z.B. Ez
27,16; Lk 16,19; Offb 18,12.16). Mit Lydias Berufsbezeichnung hat Lukas wohl bewusst
ein Zeichen gesetzt. Er hat ein deutliches Interesse am gesellschaftlichen Status der
Bekehrten. Wenngleich keine reiche Dame aus der Oberschicht, so kann er immerhin
eine Unternehmerin, die mit Luxuswaren handelt, erwhnen.
ZNW 100/1 (2009) 2945

921 Lorenzo Scornaienchi, Paolo, Luca, Cicerone: il dibattito sulla natura

della divinit e la citazione di Arato di Soli in Atti 17,28
The theology of early-Christian authors is in no way innovative. Pauls speech in Acts 17
has a clear idea of the variety of religious perspectives held by people living in the first
century CE. It presents the Christian message as part of the philosophical debate about
God and as a critique of pagan religious practice with the help of a quote from Aratos.
Protest. 63/3 (2008) 209230 (BL)

922 Christos Karakolis, Alle schlugen Sosthenes, Gallio aber kmmerte

sich nicht darum (Apg 18,17). Zur Bedeutung eines narrativen Details
Bei der in Apg 18,1217 geschilderten Situation ist anzunehmen, dass bereits eine Ver-
bindung des Sosthenes zu Paulus bestanden hat. Mit Apg 18,17 wollte Lukas speziell auf
das Verhalten der Juden gegenber einem spter zum Christen gewordenen Volksgenossen
hinweisen, aber auch exemplarisch auf ihr Verhalten gegenber zum Glauben an Christus
gekommenen Juden berhaupt. Mit der Erfolglosigkeit ihrer Anklage mssen die Juden
letztlich die Macht Jesu Christi besttigen.
ZNW 99/2 (2008) 233246

923 Alexander Wei, Der Aufruhr der Silberschmiede (Apg 19,2340) und
das Edikt des Paullus Fabius Persicus (I. Ephesos 1719)
The edict of Paullus Fabius Persicus is taken as an argument for a certain historicity of the
riot in Ephesus (Acts 19:2340), approaching this issue by analyzing the political situation
in Ephesus. While corruption was among daily life in Ephesus, an impending economical
decline and the Roman intervention terminating the corruption set a breeding ground for
an overreaction as might have taken place here. The riot lead by Demetrius, virtually a
too drastic reaction on the current situation as described in Acts 19, could be based on
historic happenings as has been shown in this article.
BZ 53/1 (2009) 6981 (SSt)

924 Justin R. Howell, The Imperial Authority and Benefaction of Centurions

and Acts 10.3443: A Response to C. Kavin Rowe
C. Kavin Rowe has rightly argued that, when encountering the statement houtos estin pantn
kyrios (Acts 10.36), Lukes auditors throughout the Roman Empire would have associated
this slogan with imperial-cult propaganda. The relevance of such a connection within a

212
 speech delivered to Cornelius and his household, however, requires further analysis. Evi-
dence from Luke-Acts and other ancient literary texts and inscriptions depicts centurions
as imperial authorities who as benefactors, judges and promoters of the imperial cult
were notorious for abusing their power to the detriment of those under their authority.
Alongside Lukes implicit censure of the emperor and his cult, one should understand
his seemingly positive characterization of Cornelius as rhetorical irony (i.e., applying to
character traits that are contrary to reality). The more holistic criticism of the imperial
cult in the context of Acts 10.3443 includes not only the emperor, but also his subor-
dinate authorities.
JSNT 31/1 (2008) 2551

925 Robert F. OToole, The Christian Mission and the Jews at the End of
Acts of the Apostles
Acts 28:1631 is to be interpreted in the light of a repeated Lukan pattern: Jewish rejec-
tion of Christ does not prevent the preaching of the message to the next available Jewish
audience. The end of Acts does not justify calling Lukes narrative a tragedy.
J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009)
371396 (BL)

Letters and Book of Revelation

Pauline letters in general

926 Stanley E. Porter et al. (eds.), As It Is Written: Studying Pauls Use of
Scripture
The papers included in this volume focus on: (1) Pauls engagement with Scripture in the
form of quotations, allusions, use of scriptural language and ideas, and biblical narra-
tives; (2) Paul and his audiences (starting with an essay, by S.E. Porter, on Pauls education
and access to Scripture); (3) Pauls intertextual backgrounds in Romans; (4) Pauls use
of Scripture through the lens of postcolonialism and feminism. Mark D. Given defines
Pauls use of Scripture in terms of Pauline apocalyptic logocentrism (Paul and Writing,
pp. 237259).
Symposium Series 50; Society of Biblical Literature, Atlanta, Ga. (2008) XI/1376

927 Maren Bohlen, Die paulinischen Briefe

Dieser Beitrag innerhalb des Themenheftes Paulus Wegbereiter des Christentums der
WUB bietet eine Kurzeinfhrung in sieben echte paulinische Briefe (1 Thess, 1/2 Kor,
Phlm, Phil, Gal, Rm) als lteste Zeugnisse ber die entstehenden christlichen Gemeinden,
ber ihre Situation, ihre Probleme und Hoffnungen (die deuteropaulinischen Briefe werden
in einem weiteren Artikel auf S. 5053 errtert).
WUB 51 (2009) 33.39 (DL)

928 David Lincicum, Paul and the Testimonia: Quo Vademus?

The author offers a short review of the history of the question about Pauls engagement
with the OT, sets forth the testimonia-hypothesis, i.e. that Paul and other NT authors may
have made use of collections of excerpted quotations or topically arranged testimonia
rather than having direct recourse to the OT. However, he argues that such approaches
are not able to provide a sufficient context for Pauls scriptural engagements. A conclud-
ing attempt, therefore, is made to articulate an account of what alternative approaches

213
 must accomplish in order to successfully defend themselves against the challenge posed
by such theories.
JETS 51/2 (2008) 297308

929 David Lincicum, Pauls Engagement with Deuteronomy: Snapshots and

Signposts
Recent research has turned from general studies of the role of the Old Testament in Pauls
theology to consideration of Pauls engagement with individual biblical books. While much
of the interest has so far centred on Isaiah, attention is increasingly paid to Deuteronomy.
This article surveys current trends in approaches to Deuteronomy in Pauls letters, focusing
especially on three types of studies: textual and methodological studies of Pauls citation
technique and Vorlage, considerations of Deuteronomy in Pauls theology, and investigations
of the role of Deuteronomy in the formation of Pauls ethics. After surveying the major
recent contributions, several areas for further research are suggested.
CBR 7/1 (2008) 3767

Romans: general individual passages

930 J.R. Daniel Kirk, Unlocking Romans: Resurrection and the Justification
of God
This theological commentary on Romans underscores the centrality of resurrection in
Pauls thought. Romans functions as a defense of the faithfulness of the God of Israel to
the promises contained in Scripture.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XIV/1245

931 Philip F. Esler, Conflitto e identit nella lettera ai Romani

Italian translation of a key study on the social setting of Romans: Conflict and Identity in
Romans, Minneapolis, Min. 2005; see IRBS 50:1092.
Introduzione allo studio nella Bibbia. Supplementi 40; Paideia Editrice, Brescia (2008) 1489

932 Ian J. Elmer, I, Tertius: Secretary or Co-author of Romans

This article explores the nature of letter writing in the first-century and how it relates to
the composition of the Pauline letters. In particular, the article focuses on the question
of Tertius, whose interpolated greeting to the recipients of Pauls letter to Romans (Rom
16:22) is unique in the Pauline corpus and, therefore, raises questions about his role in
the composition of Romans and his relationships with Paul and the churches in Rome.
While no definitive answers to these questions can be determined, their examination leads
to other issues regarding the way in which Pauls letters were written and challenges long-
held assumptions about authorship, co-authorship and community.
ABR 56 (2008) 4560

933 John M.G. Barclay, Is it Good News that God is Impartial? A Response
to Robert Jewett, Romans: A Commentary
Beyond general and highly estimable qualities, the principal contribution of R. Jewetts
commentary on Romans lies in two spheres: (1) in its novel thesis regarding the original
context and purpose of the letter, as a missive addressed to very particular conflicts among
the Roman Christians, laying the practical and ideological foundation for Pauls forthcom-
ing Spanish mission; and (2) its fresh articulation of the subject-matter of Romans, as an
announcement of the impartial grace of God which outlaws every competitive quest for
honour, whether Jewish or Gentile. In this paper, it is argued that there are weaknesses

214
 in both parts of Jewetts thesis both its historical reconstruction and its theological re-
expression of Pauls gospel.
JSNT 31/1 (2008) 89111

934 Robert Jewett, Love without Respect is Bogus: A Reply to John Barclay
The author answers in this paper to J. Barclays critique on his commentary on the letter
to Romans. While in Barclays view, divine impartiality is far from central for Romans
and Gods love defies the concept of fairness having no bearing on social discrimina-
tion, Jewett maintains that in the situation of mutual discrimination reflected throughout
Romans, respect for the other was required to allow love to be genuine or without
pretence (Rom 12.9), but otherwise love was a condescending vehicle to maintain the
guise of moral or cultural superiority. In contrast to other Pauline letters, respect comes
first because the Roman congregations were treating each other with contempt, and this
imperialistic behaviour followed by the weak as well as the strong needed to be over-
come before the gospel of Christ crucified could be credibly preached to the so-called
barbarians in Spain.
JSNT 31/1 (2008) 113118

935 Bernard Faivre, Dynamique du pch et logique de lamour dans la

lettre de saint Paul aux Romains
St. Paul makes the readers of his letter to Romans witnesses to the dramatic confronta-
tion between the devastating power of sin and the logic of creative love, a confrontation
where love ends by winning but at a very high cost. Everyone is invited to receive in faith
the logic, both admirable and disconcerting, of a God who, in his crucified Son, turns
away the destructive power of sin for the benefit of mankind. This logic unfolds around
the three key words: gratuity, solidarity, reciprocity.
NRT 131/2 (2009) 196210

936 Claudia Janssen, Gottes Gericht: dstere Drohung oder Hoffnung auf
Zukunft? Rm 13 und die Eschatologie des Neuen Testaments
Der durch die Tora verschrfte Blick auf die Wirklichkeit des Imperium Romanum lsst
Paulus feststellen, dass alle Menschen ohne Ausnahme Unrecht begangen haben und
sich vor dem Gericht Gottes verantworten mssten. Gleichzeitig ist Paulus von tiefem
Vertrauen erfllt, dass Gott zugunsten der Menschen, zugunsten des Lebens eingegriffen
hat. Er klagt ber die Strukturen des Todes, in die alle, auch er selbst, verwickelt sind.
Und er ist zugleich fest davon berzeugt, dass Gottes Gerechtigkeit und Gottes Macht
grer sind als diese Strukturen.
BiKi 63/4 (2008) 226232

937 Jean-Nol Aletti, Romains 13

La finalit de largument de Paul est dexclure lexception juive et non de dcrire la
situation dramatique de lhumanit sans Christ. Paul ne commence pas par une histoire
qui, de la faute dAdam, avec ses tristes consquences, mnerait lhumanit esprer et
demander un sauveur, il place bien plutt son lecteur juif en un contexte de rtribution
divine, passe, prsente et surtout finale, pour le mener l o il ne pensait pas.
J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009)
469499 (BL)

215
938 Douglas A. Campbell, The Meaning of dikaiosyn theo in Romans: An
Intertextual Suggestion
Rom 1:17 is informed by Ps 98:23. This psalm is a psalm of divine kingship: Romans
develops the ancient discourse of kingship in relation to Christ from the outset. Thus, the
expression means the deliverance of God.
Symposium Series 50; S.E. Porter et al. (eds.), As It Is Written: Studying Pauls Use of Scripture; Society
of Biblical Literature, Atlanta, Ga. (2008) 189212 (BL)

939 Douglas A. Campbell, An Echo of Scripture in Paul, and Its Implications

Romans 1:17 the famous passage in which Paul introduces the notion of dikaiosyn theo
echoes Psalm 98:23. Psalm 98 is a psalm of divine kingship. In the ancient world, people
expected from a human and a divine king acts of liberation or deliverance. In Romans,
Paul refers to the decisive saving and delivering act of power by God, the divine King,
on behalf of his royal representative, Jesus. The correct translation must be something
like the deliverance of God.
J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008)
367391 (BL)

940 Erwin Ochsenmeier, Romans 1,20: Knowing God Through His Acts in
History
Romans 1,20 could be read to refer not to the possibility of knowing God by the creation
but primarily by his acts in history. This interpretation establishes a connection with
Ps 97 LXX and the book of Habakkuk and coheres with the use of the OT in Romans.
It may also help explain the en autois in 1,19; Gods revelation in Rom 1 would refer to
his manifestation in history among the Jews and the nations (cf. Lk 1,2). In Rom 1,1632
Paul may be using some Judeo-Hellenistic and Greek philosophical vocabulary, but he
weaves it into an OT point of view that will satisfy an audience obviously concerned that
the Gospel he preaches is the fulfilment of the OT promises.
ZNW 100/1 (2009) 4558

941 Heinz Giesen, Gott begegnen in Christus Jesus (Rm 3,1926)

Fr Paulus steht fest: Alle Menschen sind vor Gott schuldig; niemand kann sich selbst
das Heil beschaffen (3,19f ). Nach der offenbarungsgeschichtlichen Wende wird Gottes
Gerechtigkeit fr alle an Christus Glaubenden wahrnehmbar gemacht (V. 2022). Vorher
haben alle gesndigt und entbehren deshalb die Herrlichkeit Gottes (V. 23f ). Gott hat
Christus Jesus zum Ort der Gottbegegnung (hilastrion) gemacht, um den Menschen mit
sich zu vershnen (V. 25). Hintergrund dieser Vorstellung ist weder das Shnopfer der
Mrtyrertheologie noch das Weihegeschenk, sondern die goldene Platte auf der Bundes-
lade (Lev 16). Die vor der Wahrnehmung der Gerechtigkeit Gottes begangenen Snden
hat Gott aufgrund seiner Nachsicht durchgehen lassen, um Umkehr zu ermglichen
(V. 25.26a). Von Jesu Auferstehung an bis zu seiner Parusie gilt zwar diese Nachsicht noch,
die Snden werden aber dadurch vergeben, dass Gott jeden aufgrund seines Glaubens
an Jesus gerecht macht (V. 26).
SNTU 34 (2009) 115146

942 Mark Forman, The Politics of Promise: Echoes of Isaiah 54 in Romans

4.1921
In recent years significant evidence has been unearthed with regard to the socio-political
nature of Pauls corpus. Despite this, there are politically provocative texts which remained
unexamined. One of these is Rom. 4.1325. This article proposes that, by drawing on the
Abraham and Sarah birth tradition in vv. 1921, Paul is evoking a perspective profoundly
socio-political in nature. Using Richard Hayss criteria as a guide, the article argues that

216
 Paul here echoes Isa. 54.13 and that he does so because this passage and the interpretive
tradition associated with it offer hope specific to the believers in the heart of the Roman
Empire. Whereas interpreters often dismiss the phrase inherit the world (Rom. 4.13) as
a curious anomaly, this article explores the ways in which the phrase coheres with the
following verses and therefore contributes to an overall counter-imperial perspective in
Rom. 4.1325.
JSNT 31/3 (2009) 301324

943 Karl Olav Sandnes, Abraham, the friend of God, in Rom 5. A Short
Notice
The ungodly Abraham who became the friend of God is a paradigm for Pauls description
of the believers in Rom 5,111. Abraham as Gods friend forms a crossroad between Old
Testament traditions and a commonplace in Hellenistic thought.
ZNW 99/1 (2008) 124128

944 Peter J. Leithart, Adam, Moses, and Jesus: A Reading of Romans

5:1214
In this paper a reading of Romans 5:1214 is offered that takes Pauls reference to the Law
seriously, escaping the charge of triviality by insisting that the introduction of Torah sig-
nificantly changed the configuration of sin and death in relation to Adamic humanity.
CTJ 43/2 (2008) 257273

945 Emma Wasserman, The Death of the Soul in Romans 7

According to R. Bultmann and E. Ksemann, the I of Rom 7 represents the whole
person that is physically invaded by sin, a quasi-demonic entity, from outside the body.
The present book rejects this interpretation as based upon modern notions of the human
person. On the basis of ancient sources, an alternative view can be suggested and defended
as more plausible: sin is a representation of the human passions that are already inside
the soul. Indebted to the Platonic model of the soul as a bundle of reasoning dispositions
and capacities, Paul presents a self-narration of the mind. Reason here reflects on the fact
that it cannot put its good judgments and plans into action because it has lost the battle
to be the primary source of motivation.
WUNT II.256; Mohr Siebeck, Tbingen (2008) X/1171 (BL)

946 Stefan Krauter, Eva in Rm 7

Das Ziel dieses Beitrags ist es, die von A. Busch vorgebrachte These zu berprfen, in
Rm 7 rede nicht Adam, sondern Eva. Das geschieht von der Traditionsgeschichte her-
kommend in vier Schritten. Zuerst wird in einem direkten Vergleich von Rm 7 und Gen
3 die prima-facie-Plausibilitt dieser These untersucht. Dann wird 1 Kor 11,3, der einzige
paulinische Text, in dem explizit von Eva die Rede ist, herangezogen. Dies fhrt weiter
zu der Frage, wie die Sndenfallgeschichte und dort speziell die Rolle Evas im antiken
Judentum verstanden wurde. Im vierten und letzten Schritt geht es darum, wie Paulus
diese Traditionen aufgenommen hat und welche Folgen sich fr die Deutung von Rm 7
ergeben. Fazit: Die traditionsgeschichtlichen Untersuchungen besttigen Buschs These.
ZNW 99/1 (2008) 117 (MH)

947 Jan Lambrecht, Eschatological Newness in Romans 7,16. Pauls Reasoning

Um den radikalen Wechsel fr glubig gewordene Gemeindeglieder im Hinblick auf das
Gesetz angesichts des Christusereignisses aufzuzeigen, gebraucht Paulus in Rm 7,16
ein Bild vom Tod des Ehemanns und der daraus folgenden Befreiung von gesetzlichen
Pflichten der Ehefrau. Dieser Beitrag untersucht das paulinische Gesetzesverstndnis, sowie

217
 die Tragweite der genannten Entsprechung, wobei der Verf. dafr pldiert, die Lcken
des etwas holprig wirkenden Vergleichs offen zu lassen.
Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzberschreitungen; Verlag
Verlag Herder, Freiburg (2008) 114124 (DL)

948 Jan Dochhorn, Rm 7,7 und das zehnte Gebot. Ein Beitrag zur Schrift-
auslegung und zur jdischen Vorgeschichte des Paulus
Der vorliegende Beitrag zeigt eine ganz betrchtliche Affinitt zwischen Rm 7,725
und ApkMos 1530 auf. Beide Texte basieren auf einer exegetischen Beobachtung am
hebrischen Text von Gen 3,6, derzufolge dieser mit dem zehnten Gebot assoziiert wer-
den kann; beide setzen diese Beobachtung narrativ unter Zuhilfenahme der Septuaginta
um. Sie wenden beide eine dmonologische Hermeneutik auf Gen 3 an. Gemeinsam ist
ihnen zudem die Tuschungsmotivik sowie mglicherweise ein Wissen um einen Todesfall,
welcher der Intrige im Paradies voranging. Freilich sind auch Differenzen zu beobachten:
Die Todesfolge des Geschehens, bei Paulus selbstverstndlich, ist bei ApkMos 1530 nicht
bekannt. Auch ist zu beachten, dass in ApkMos 19,3 das zehnte Gebot anders als bei Paulus
nicht zitiert, sondern nur alludiert wird. In der narrativen Makrostruktur gibt es ebenfalls
einen wichtigen Unterschied: Paulus fokussiert auf Adam, ApkMos 1530 bildet die Per-
sonenkonstellation des biblischen Textes unter Hinzunahme des Teufels genau ab.
ZNW 100/1 (2009) 5977

949 Jean-Sbastien Viard, Lidentification aportique du sujet eg: une relec-

ture narrative de Rm 7,725
Il sagit dun sujet coup du monde et hors du temps, dont le seul lment didentifica-
tion est sa condition charnelle. Paul napplique cette dscription du moi personne en
particulier.
LTP 65/1 (2009) 105119

950 Marc Rastoin, Une bien trange greffe (Rm 11,17): correspondances
rabbiniques dune expression paulinienne
Cette note se penche sur ltrange expression de la greffe utilise par Paul en Rm 11,17
pour parler de lentre des Nations dans lhritage dIsral. Une mtaphore analogue se
rencontre dans un midrash, cit par le Talmud de Babylone (Yeb 63a), pour commenter
la bndiction dAbraham en Gn 12,3. Mme sil faut se garder de raisonner en termes
demprunts, cela tmoigne dun arrire-plan intressant pour comprendre limage pauli-
nienne, dautant plus que Paul a longuement dvelopp lexemple dAbraham en Rm 4
et que nous savons, grce Ga 4, sa connaissance de traditions de type haggadique sur
lhistoire dAbraham.
RB 14/1 (2007) 7379

951 Christopher R. Bruno, The Deliverer from Zion: The Source(s) and
Function of Pauls Citation in Romans 11:2627
This article argues that Pauls Old Testament citation in Romans 11:2627 includes Isaiah
59:2021, 27:9, and 2:3. For Paul, Christs first advent inaugurates the fulfilment of these
Isaianic prophecies; therefore, the salvation of all Israel is not an exclusively future reality.
The theme of Gentile blessing also accompanies these prophecies. Therefore, Paul expects
that Gentile inclusion is part of the fulfilment of the promises to Israel. The implications
of this argument are that the majority position of all Israel in v. 26 as a reference to the
future salvation of ethnic national Israel is untenable and that the emphasis on Gentile
inclusion found earlier in Romans continues throughout the epistle.
TynB 59/1 (2008) 119134

218
952 J. Gerald Janzen, A New Approach to logikn latreian in Romans
12:12
The author of this paper proposes that the term eusebs logismos in 4 Maccabees and the
term logik latreia in Romans 12:1 are semantically equivalent and serve similar functions
in their respective contexts of discourse. Paul agrees with Eleazar that genuine logismos
cannot be practiced apart from its grounding in God and the polity God has instituted.
But whereas for 4 Maccabees Gods polity is definitively constituted through the giving of
the law at Sinai, a law that is in harmony with the workings of the natural world as Gods
creation, for Paul, anyone who is in Christ finds oneself within a new creation, and
within this new cosmic frame of reference, the divine polity is newly instituted in Christ.
It is this Christ-focused divine polity that henceforth, for Paul, identifies what constitutes
logik latreia. And that latreia is meant, not so much to draw a boundary between Christians
and other communities, as to draw a boundary as wide as creation itself and invite all
creatures into it (there is a correction of some typographical errors and a short amend-
ment to this paper in Encounter 69/4).
Encounter 69/2 (2008) 4583; 69/4 (2008) 8183

953 John C. Poirier, The Measure of Stewardship: Pistis in Romans 12:3

A tiny handful of studies have recognised that pistis in Romans 12:3 could be rendered as
something like stewardship, trusteeship, etc. This article argues that this option deserves
to be more widely visited. The explanatory power of this rendering is far greater than
that of other options, and the strength of its philological backing (which includes entries
from Josephus) has not yet been fully appreciated. One reason this rendering has not
received the hearing it deserves is that earlier studies have failed to understand how it fits
with the use of pistis in 12:6.
TynB 59/1 (2008) 145152

954 John W. Marshall, Hybridity and Reading Romans 13

Interpreters of Paul have made substantial progress in identifying anti- or counter-impe-
rial strands in the writings of the apostle. In many cases, postcolonial theory has been an
important resource for such interpretations. It has emphasized the imperial (or colonial)
character of Roman rule and provided avenues of analysis of resistant action and discourse
that are well grounded in theoretical and comparative context. Postcolonialism, however,
does more than identify and valorise resistance; it also attends to the discourses of affili-
ation that colonial subjects so often generate. Homi Bhabhas articulation of hybridity
as a rubric under which to understand the relationship between resistant and affiliative
responses by colonial subjects enables a deeper understanding of Paul specifically in that
area that the politically engaged readings of Paul have made even more enigmatic, namely
the relationship of the affiliative Rom. 13.17 to the apostles evidently resistant discourse
elsewhere in his literary corpus.
JSNT 31/2 (2008) 157178

955 Jean-Nol Aletti, La soumission des chrtiens aux autorits en Rm

13,17. Validit des arguments pauliniens?
Rm 13,17 has been interpreted in many different ways, often incompatible. This article
is an attempt to show that this passage cannot be understood without its immediate con-
text and also that its aim is neither to work out a political doctrine, nor to ground the
legitimacy of political power; nor does Paul push Christians to influence political life, but
he urges them to overcome a possible attitude of fear and implicitly to extend their agape
to all human beings. In doing so he innovates.
Bib. 89/4 (2008) 457476

219
956 Al Wolters, Iounian (Romans 16:7) and the Hebrew Name Yehunn
Iounian may actually be a form of the masculine name Iounas, reflecting the Hellenized
form of a Hebrew name. However, if one opts for a female name (i.e., Junia), then it is
a Latin name.
JBL 127/2 (2008) 397408 (BL)

1/2 Corinthians general 1 Corinthians: general individual passages

957 Moiss Mayordomo, Paulus und die Korinther im Netz antiker Mnn-
lichkeit
Mnnlichkeit bildet in der griechisch-rmischen Antike eine zentrale Kategorie zur Deu-
tung und Konstruktion der Wirklichkeit. Der Apostel Paulus setzt demgegenber eigene
Akzente, die mit seinem Verstndnis des Kreuzes zusammenhngen. Das fhrt zum Teil
zu einer anderen Erfahrung des mnnlich normierten Krpers. Andererseits stimmt
Paulus in seiner Ablehnung weiblicher Mnner auch mit kulturellen Konstruktionen
seiner Zeit berein.
BiKi 63/3 (2008) 149155

958 Barry N. Danylak, Tiberius Claudius Dinippus and the Food Shortages
in Corinth
A number of recent scholars have proposed that the reference to the present distress
in 1 Corinthians 7:26 is a reference to a food shortage occurring in Corinth around the
time of Pauls visit to the city in AD 51. This paper examines all the available epigraphic
evidence for the office of curator of the grain supply (curator annonae) in Corinth, and
those who served in the office. Special attention is given to reconstructing the career of
Tiberius Claudius Dinippus, who served as curator in the mid-first century, to reassess
when and how long he probably served the office. The study confirms that there was a
longstanding recurring pattern of food shortage in the city; such a crisis was especially
acute in the period around AD 51, when Paul had contact with the city.
TynB 59/2 (2008) 231270

959 Jerome Murphy-OConnor, Keys to First Corinthians. Revisiting the

Major Issues
This collection reprints 16 papers on 1 Corinthians some of which were originally pub-
lished in Revue biblique and Catholic Biblical Quarterly. One of the authors key ideas is that
1 Corinthians includes a few (though not very many) non-Pauline passages (1 Cor 4:6 and
14:3435). All papers are printed in their original form, but the author engages in dialogue
with his critics in a postscript added to each paper (normally several pages long) and
this is the explanation for the books subtitle: revisiting the major issues.
Oxford University Press, Oxford (2009) XII/1307 (BL)

960 Benjamin L. Gladd, Revealing the Mysterion: The Use of Mystery in Daniel
and Second Temple Judaism with Its bearing on First Corinthians
In the book of Daniel, mystery has a direct link to eschatological events. Both the
(Qumran) Teacher of Righteousness and the historian Josephus viewed themselves as
Danielic figures, i.e. as individuals who receive eschatological revelations. In 1 Corinthi-
ans a density of allusions to the book of Daniel can be detected. These cluster around
Pauls relationship to mystery (1 Cor 2:1, 4:15, 13:1). He calls himself a steward of
mysteries; in other words: he considers himself another Danielic figure. Paul sees himself
as an inspired interpreter of Old Testament passages that hint at eschatological realities;

220
 this is why Paul quotes Gen 2:7 in 1 Cor 15:45 in the context of his teaching about
resurrection.
BZNW 160; W. de Gruyter, Berlin (2008) XXIII/1351

961 V. Henry T. Nguyen, Gods Execution of His Condemned Apostles. Pauls

Imagery of the Roman Arena in 1 Cor 4,9
The arena spectacle was a suitable imagery for Paul to employ in order to correct the
Corinthians exploitation of wisdom and their factionalism, by providing the proper
context for: bringing social reform in the church; upsetting the Corinthians status-driven
values, and reconfiguring their identity; and confirming Gods foolishness in making
a public spectacle out of the apostles, as he did of Christ. Not only does Paul use this
foolish metaphor to depict his cruciform identity, but he also uses it to help advocate
his cruciformity as a paradigm for the Corinthians to follow (4,16; 11,1).
ZNW 99/1 (2008) 3348

962 Jonathan Schwiebert, Table Fellowship and the Translation of 1 Cor-

inthians 5:11
The proper translation is this: As it is, I wrote to you not to associate if someone who
is called as brother should be a pornos . . . do not eat with such a person. Paul regards
do not associate with and do not eat as prohibitions that are on the same level.
JBL 127/1 (2008) 159164 (BL)

963 Reimund Bieringer, Reconcile yourselves to God: An unusual Interpre-

tation of 1 Corinthians 5:20 in Its Context
The translation reconcile yourselves to God is linguistically justified. The initiative is with
the humans, and not with God (or the apostles as mediators), as some authors suggest.
NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008)
1138 (BL)

964 Nijay K. Gupta, But you were acquitted . . . 1 Corinthians 6.11 and Jus-
tification and Judgment in its Socio-Literary and Theological Context
1 Corinthians 6.111 poses a number of challenges to the interpreter including compre-
hending how it fits in the overall context of Pauls discourse. In the analysis of this passage,
Pauls language of justification (dikaio) in 6.11 is hardly ever brought into the discussion
as many scholars presume he is reciting a preformed creedal statement about salvation.
However, given the extensive use of the dikai* word-group in this pericope, the employ-
ment of dikao in 6.11 plays an important part in recasting the Corinthians understanding
of Justice and acquittal within the context of his concern over litigation, judgment and
appropriate social and eschatological boundaries. Attending to the forensic nature of this
conversation eschews an attempt to harmonize his use of dikao with traditional justi-
fication language as found in Galatians or Romans and encourages a more appropriate
translation you were acquitted rather than you were justified.
IBSt 27/3 (2008) 90111

965 Jerome Murphy-OConnor, The fornicator sins against his own body
(1 Cor 6:18c)
Une plus grande attention la signification de Christ dans ce contexte, et ce que Paul
dit ailleurs au sujet de lhomosexualite, montre bien que lexpression contre son propre

221
 corps est une simple fleur de rhetorique et non pas, comme on le pense souvent, une
affirmation sur ce que la fornication dexceptionnel du point de vue moral.
RB 115/1 (2008) 97104

966 Roy E. Ciampa, Revisiting the Euphemism in 1 Corinthians 7.1

To date, the euphemism of touching in 1 Cor. 7.1 has only been examined in light of
eight examples in Greek literature, and these have led most scholars to conclude that
it is a general euphemism for sexual intercourse. This study examines 25 examples of
the euphemism, shows how it relates to the common ancient distinction between sex for
pleasure and sex for procreation, and concludes that it is only used for the former and
typically has to do with a mans use of a woman (or boy) for his sexual gratification. The
article concludes with a consideration of 1 Cor. 7, which argues that the context here
also favours understanding the Corinthians use of the euphemism as a critique of certain
kinds of sexual relations rather than a rejection of sex in general.
JSNT 31/3 (2009) 325338

967 John Granger Cook, 1 Cor 9,5: The Women of the Apostles
The women of the apostles in 1 Cor 9,5 have posed a riddle in the history of interpretation.
With few exceptions commentators over the last one hundred years have identified them
as wives and dismissed the text in a few lines. Recent research on the role of women in
early Christian mission has brought a fresh assessment, concluding that the women were
missionary assistants to the apostles. This essay develops an extended argument to solidify
the thesis using the history of interpretation, the nature of missionary partnerships in the
Pauline epistles, semantics, some important parallels from the Greco-Roman world, and
the nature of ancient households.
Bib. 89/3 (2008) 352268

968 Jens Schrter, Die Funktion der Herrenmahlsberlieferungen im 1.

Korintherbrief. Zugleich ein Beitrag zur Rolle der Einsetzungsworte in
frhchristlichen Mahltexten
In den beiden von ihm aufgenommenen berlieferungen 1 Kor 10,16 und 11,23b25
korrigiert Paulus die an heidnischen Kultmhlern orientierte korinthische Mahlpraxis mit
Hilfe urchristlicher Mahlberlieferungen. Dabei geht es ihm nicht um einen liturgischen
Mahlverlauf, sondern um die exklusive Bedeutung des christlichen Kultmahls im Gegenber
zu heidnischen Kultmhlern sowie um dessen rechte Feier angesichts der Spaltungen in
der korinthischen Gemeinde. Ein bestimmter Ablauf des christlichen Mahles lsst sich
dem ebenso wenig entnehmen wie eine liturgische Funktion der Einsetzungsworte. Paulus
setzt die aufgenommenen berlieferungen vielmehr argumentativ im Sinne der genannten
Ziele ein. Die urchristlichen Mhler wurden demnach offenbar zunchst in Anlehnung an
Mahlformen der paganen bzw. jdischen Umwelt gefeiert und mit neuen Inhalten besetzt.
Die Entstehung eigener Mahlformen und -liturgien war erst ein hierauf aufbauender
Schritt und kann fr die ersten Jahrzehnte noch nicht vorausgesetzt werden.
ZNW 100/1 (2009) 78100

969 Franz Annen, Alles geschehe so, dass es aufbaut (1 Kor 14,26). Paulus
und die Gottesdienstpraxis in Korinth
Die Situation der Korinther Christen in einer lebendigen Grostadt mit multikultureller
und permissiver Gesellschaft ist nicht weit entfernt von der Situation heutiger Grostadt-
Pfarreien. Die damaligen Gemeindeprobleme kulturelle Gegenstze, Glaubenskrisen
und Polarisierungen sind auch heutigen nicht unhnlich. Mittels konkreter Fallberatung
postuliert Paulus in 1 Kor 1114, dass dem Gottesdienst eine wrdige Ordnung zukommen
soll, dieser in Respekt vor dem Einzelnen und zum Aufbau der Gemeinde gefeiert werden

222
 msse, allgemein verstndlich sein und somit eine missionarische Dimension haben solle.
Diese Anweisungen sollten auch heute weiter bercksichtigt werden.
BiLi 81/3 (2008) 171180 (CB)

970 Clint Tibbs, The Spirit (World) and the (Holy) Spirits among the Earliest
Christians: 1 Corinthians 12 and 14 as a Test Case
The texts of 1 Corinthians 12 and 14 contain the phrases the spirit and the one spirit,
which, upon a superficial reading, seem to give a nod to later trinitarian theology of the
one Holy Spirit. But these texts also exhibit the forms spirits, [a] spirit, [a] spirit of
God, and [a] holy spirit, which arguably pose a juxtaposition of the one Holy Spirit
with the many holy spirits that is difficult to resolve or, at least, to explain. If there were
many holy spirits in earliest Christianity, then the problem arises: What is the nature of
the relationship between many holy spirits and the one Holy Spirit? Furthermore: Did
the earliest Christians believe that there was only one Holy Spirit as espoused by fourth-
century trinitarian theology?
CBQ 70/2 (2008) 313330

971 James Greenbury, 1 Corinthians 14:3435: Evaluation of Prophecy

Revisited
The article discusses the most popular evangelical view that Pauls prohibition in 1 Cor-
inthians 14:3435 relates only to evaluation of prophecy by women in church. Paul is
prohibiting women only from participation in the oral sifting of prophecies. But there a
great number of difficulties associated with this view. So our loyalty to the text of Scripture
must take precedence over adhering to views that are found to be inadequate (731).
JETS 51/4 (2008) 721731 (BF)

972 Claudia Janssen, Mit welchem Krper werden wir auferstehen? Aufer-
stehung und Neuschpfung in 1 Kor 15
Gott gibt Leben jetzt und in Zukunft das ist die Antwort des Paulus auf die Frage
nach der Auferstehung der Krper. Leben in Christus ist fr Paulus ein lebendiges Leben
im Lebensraum Gottes, das die Todesstrukturen, denen durch Christi Auferweckung die
Macht genommen wurde, nicht mehr bestimmen knnen. Lebende und Tote bilden die
Gemeinschaft der Auferstandenen im soma Christou.
BiKi 64/2 (2009) 9398

973 David M. Moffitt, Affirming the Creed: The Extent of Pauls Citation
of an Early Christian Formula in 1 Cor 15,3b7
The actual length of the creed in 1 Cor 15 is longer than it has generally been granted.
The collocation of the structural and stylistic phenomena and the progression of Pauls
argumentation suggest that the citation of an early Christian creed here consists of
1 Cor 15,3b6a and 7.
ZNW 99/1 (2008) 4973 (MH)

974 Michael Russell, On the Third Day, According to the Scriptures

In 1 Corinthians 15:4b Paul claims Jesus being risen on the third day according to the
Scriptures. In light of this study from Genesis to Jonah, three days conveys the idea of
sufficient time for certainty. That is, first the three days in the tomb were sufficient to be
sure that Jesus was dead. Second, the resurrection of Jesus exemplifies the Old Testament
pattern of Gods involvement with people on the third day. The term according to the
Scriptures in 1 Corinthians 15:4b refers to these two Old Testament patterns.
RTR 67/1 (2008) 117
223
 2 Corinthians: general individual passages
975 Reimund Bieringer et al. (eds.), 2 Corinthians: A Bibliography
This bibliography lists ca. 1900 items up to 2007, with an emphasis on publications from
the 1960s. The titles are classified as follows: commentaries (alphabetically arranged);
monographs on individual passages (arranged according to chapter and verse of 2 Cor);
themes (alphabetical, from Adam Christology and addressees to weakness and yes). In a
final list, all items are listed again alphabetically under the authors name. One possibil-
ity of improving a tool such as this one would be the addition of references to abstracts
published in IRBS and New Testament Abstracts. This valuable reference work will serve
to update whatever biblical commentary one is used to consult e.g. that by H.D. Betz
(Hermeneia, 1985) or E. Grsser (2002, 2005), and one can recommend the system of
classification that is used here.
Biblical Tools and Studies 5; Peeters, Leuven (2008) XX/1352 (BL)

976 Ivor H. Jones, Rhetorical Criticism and the Unity of 2 Corinthians: One
Epilogue, or More?
The endings of Pauline letters have been studied as providing clues to the letters contents.
The text of 2 Corinthians is no exception. But what constitutes the ending of that text,
and is there more than one letter-ending in it? Rhetorical criticism provides some criteria
for attempts to answer those questions, and has sometimes been claimed as providing
evidence for the unity of 2 Corinthians. This article reviews that evidence and questions
its reliability. The possibility that there may be more than one letter-ending points to a
different solution and exposes important features of the texts composition.
NTS 54/4 (2008) 496524

977 Johan Buitendag, Ecclesia reformata semper reformanda die ongemak-

like eis
Against the fourth-century background of Emperor Constantines church politics, this
paper reflects on the first-century rhetoric of the Apostle Paul in 2 Corinthians 10:3ff
and 17ff about non-worldly, divine weapons of warfare, and about boasting and self-com-
mendation. It shows how Paul understood oral rhetorical words as theatrically performed
by employing the genre of the so-called Fools speech by means of which Paul argues
that masks disguise the authentic identity of Christ-followers. Pauls rhetoric is applied in
the article as an appeal to the modern-day church to be ecumenically open and anthro-
pologically inclusive.
HTS 64/1 (2008) 123138

978 Yon-Gyong Kwon, Arrabn as Pledge in Second Corinthians

This article argues that arrabn in 2 Corinthians (1.22 and 5.5) does not mean down
payment or first instalment but pledge without any sense of pars pro toto. After showing
that the meaning of the word depends on its context, the study goes on to examine the
two occurrences of the word, concluding that Paul either appeals to the Spirit as Gods
pledge for his apostolicity (1.22) or as a pledge for the surety of bodily resurrection (5.5).
The common view that arrabn depicts the Spirit as the present realization of salvation is
thus exegetically unfounded.
NTS 54/4 (2008) 525541

224
979 David Hellholm, Moses as diakonos of the palaia diathk Paul as the
diakonos of the kain diathk. Argumenta amplificationis in 2 Cor 2,144,6
The following text-sequences can be observed on level one: 1.) prooemium with thanksgiving
in 2,1416b; 2.) propositio in form of a question and its confirming answer in 2,16c17,
and 3.) probatio ( first part) with various sub-texts as proofs in 3,14,6. Following D.A. Koch,
the opponents in the text-fragment 2,147,4 most likely are the same as those in the text-
fragment 10,113,10 since they are evidently characterizing themselves in 11,2223 as
Hebraioi, Isralitai, sperma Abraam and finally diakonoi Christou, i.e., Jewish-Christian wandering
missionaries. They compared Paul to his disadvantage with their glorious figure of Moses,
and drew the conclusion that his alleged new covenant must be totally unauthentic, since
he lacks the splendour of the mediator of the Sinai-covenant. In opposition to such accusa-
tions against his ministry Paul was forced to defend himself and attack his adversaries by
all means at his disposal, not least by reference to and willful interpretation of scripture.
ZNW 99/2 (2008) 247289

980 George H. van Kooten, Why Did Paul include an Exegesis of Moses
Shining Face (Exod 34) in 2 Cor 3?
Against his opponents who may have stressed Moses strength and bodily well-being,
Paul portrays a Moses whose glory was only temporary. The transient glory of Moses is
surpassed by the permanent glory of the new covenant.
Themes in Biblical Narrative 12; George J. Brooke et al. (eds.), The Significance of Sinai; Brill, Leiden
(2008) 149181 (BL)

981 Ral Quiroga, Back to Basics: Possible Intertextual Links between 2

Corinthians 4:15:10 and Genesis 13
This study seeks to expound possible intertextual links in 2 Corinthians in relation to the
MT. As a basic hypothesis this study argues for thematic and linguistic connections that
the apostle Paul seems to borrow specifically from the first chapters of Genesis in order to
build the scriptural foundations of his ministry. The verification is done by comparing the
vocabulary used in both section. Literary structures from both passages are also analyzed
as well as possible shared themes and topics of the chapters. The section is studied in
a verse-by-verse way, taking as main texts of comparison the Greek text of the NT, the
LXX and the Hebrew MT.
JAAS 11/1 (2008) 2142

982 Jane Heath, Corinth, a Crucible for Byzantine Iconoclastic Debates?

Viewing Paul as an Icon of Christ in 2 Cor 4,712
The philosophical categories that were formulated in the Byzantine iconoclastic contro-
versy for thinking about the image of Christ are helpful for the interpretation of 2 Cor
4. This text presents Paul as an icon of Christ and discusses how human beings relate to
God by means of the icon.
STAC 51; Rainer Hirsch-Luipold et al. (eds.), Religise Philosophie und philosophische Religion der
frhen Kaiserzeit; Mohr Siebeck, Tbingen (2009) 271284

983 W.C. Vergeer, Kleipotte wat maklik breek? n Herverstaan van 2 Korintirs
4:7
Translations of and commentaries on the Bible see the image of clay pots Paul uses in
2 Corinthians 4:7 as a derogatory self-characterisation which is used to depict the fragility,
ordinariness, cheapness or expendability of those that serve in the ministry. It is gener-
ally held that the brittleness of the clay pots in a paradoxical way underlines the all-
surpassing power of God. In this article the thought structure, syntactical, grammatical

225
 and socio-historic basis for this understanding of 2 Corinthians 4:7 is researched and
(re)interpreted. The results suggest that the metaphor of clay pots should be understood
in a complementary rather than a paradoxical way.
IDS 42/2 (2008) 253280

984 Kenneth Schenck, 2 Corinthians and the Pistis Christou Debate

The most likely interpretation of 2 Cor 4:13 sees Paul identifying with the faith of Jesus
as Jesus looked toward his own resurrection after suffering. It is in this context that Paul
quotes Ps 115:1 LXX: episteusa, dio elalsa. This enigmatic citation of the psalm is usually
taken in reference to the suffering of some anonymous psalmist with whom Paul identifies.
Pauls train of thought in 2 Corinthians 4, however, is much tighter, more coherent, and
full of meaning if we suppose that he was reading Psalms 114 and 115 LXX christologi-
cally. The words of Psalm 115:1 become prophetic words to be read as the words of Jesus
and, thus, as a statement of Jesus faith. Paul sees that Jesus had faith that God would
raise him from dead. Paul and his co-workers also have this faith, for the same God who
raised Jesus from the dead would raise them as well.
CBQ 70/3 (2008) 524537

985 Jan Lambrecht, A Matter of Method. 2 Cor 4,13 and Stegmans Recent
Study
Otherwise than Th.D. Stegman (CBQ 69/4, 2007, 725745; IRBS 54:1008) one should
not suppose in 2 Corinthians the underlying story of the righteous sufferer depicted in
Psalms 114115 LXX. Paul does not read the quotation of Ps 115,1a in 2 Cor 4,13
christologically, i.e., as a self-testimony of the risen Jesus. Believing in this verse most
probably means trusting, not being faithful. Stegmans method overloads the text with
more meaning than it can bear.
EThL 84/1 (2008) 175180

986 Morna D. Hooker, On Becoming the Righteousness of God: Another

Look at 2 Cor 5:21
At the end of 2 Corinthians 5, in which he is defending his style of ministry, Paul appeals
three times to the gospel which he proclaims (vv. 1415, 1819, 21). These summaries are
worded in ways that indicate the implications of the gospel for his ministry. At the same
time, however, what is true of Paul should be true of all believers: they, too, should be
living for the one who died and was raised for them (v. 15) and passing on the message of
reconciliation to others (vv. 1819). In the final summary, Christians are said to become
the righteousness of God (v. 21). Ksemanns understanding of dikaiosyn Theou here as
a reference to Gods active power of salvation fits the context well: in Christ, believers
become what he is, and Gods righteousness is manifested through them.
NT 50/4 (2008) 358375

987 Per Pettersson, Charis och reciprocitet i 2 Kor 89

In the ancient Greco-Roman system of benefaction, charis was used to describe both
the generosity of the benefactor and the gratefulness of the client, and also of the
actual gifts exchanged. It was used as a reciprocal concept, and giving or receiving charis
implied mutual obligations and duties. Studying carefully the text of 2 Cor 89, where
charis is frequently used by Paul in a variety of ways, the author of this paper comes to
the conclusion that charis in these chapters is used in the same reciprocal way as in the
system of benefaction. The concept also has close connections to sociological concepts
such as honour and status. The conclusion that charis is used by Paul as a reciprocal
concept where receiving charis implies obligations and duties, is an important challenge

226
 to a simplified unilateral understanding of the concept of grace or traditional theological
formulas such as sola gratia.
SE 73 (2008) 101121

988 Dennis Duling, 2 Corinthians 11:22: Historical context, rhetoric, and

ethnicity
In this article historical criticism, rhetorical criticism and ethnicity theory are combined
to interpret Pauls boasting about his ethnicity in 2 Corinthians 11:22. Partition theory
helps to establish the historical/social context that 2 Corinthians 1013 is a fragment of
the tearful letter, which represented the low point (high conflict) of Pauls relations with
the Corinthians. Rhetoric the theatrical Fools Speech, which contains irony, self-praise,
and comparison helps to understand Pauls boastful argumentation in his self-defence;
and ethnicity theory helps to interpret Pauls construction of his ethnic identity. Paul
boasted of his ethnicity by taking up rhetorical comparison and self-praise. But he did so
in the so-called Fools Speech, which is full of irony: his ethnic heritage was part of his
argument that he was equal to that of his opponents, but here is the chief irony his
ethnicity in the flesh ultimately meant nothing to him.
HTS 64/2 (2008) 819843

989 Ariel lvarez Valdz, Tuvo San Pablo Revelaciones Privadas?

Mit der Schilderung seiner Vision will Paulus seinen Gegnerinnen in Korinth vermitteln,
dass nicht Offenbarungen der Herrlichkeit Christi, sondern die von ihm, Paulus, verkn-
digte Kreuzestheologie den Kern des christlichen Glaubens bildet.
QOL 47 (2008) 6373 (SP)

Galatians
990 D.F. Tolmie, Geweld in Galasirs?
Although the Letter to the Galatians attracts much scholarly attention, the role that
violence plays in it, is seldom investigated. Addressing this subject this article investigates
three issues: The occurrence of explicit references to violence in the letter; the violent
rhetoric used by Paul; the question whether the theology of Galatians can be described
as a violent theology.
HTS 64/4 (2008) 16991714

991 Martinus C. de Boer, The New Preachers in Galatia: Their Identity,

Message, Aims, and Impact
The new preachers are Christian Jews who address Gentiles with a gospel different from
that of Paul. These new preachers insisted on the observance of the Jewish Law and on
circumcision.
NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008)
3960 (BL)

992 Jeremy W. Barrier, Marks of Oppression: A Postcolonial Reading of

Pauls Stigmata in Galatians 6:17
In this paper Gal. 6.1117 is investigated in light of current studies in postcolonialism,
in order to see the influences that the Roman Empire had upon Paul in regard to Pauls
understanding of his stigmata (marks). The purpose of this article is (1) to evaluate the
contemporary historical and social-scientific interpretations of the stigmata and argue for
the importance of understanding these marks in light of ancient rhetoric, (2) it is argued

227
 to situate this discussion within a postcolonial dialogue with a specific definition of post-
colonialism that rejects overly simplistic dualistic rubrics and investigates a text looking
for domination/coordination/subordination relationships, (3) reconsider Pauls stigmata in
light of the slavery metaphor by comparing Pauls stigmata to the ancient slave concept
of basanos, and (4) offer a new interpretation of the stigmata as it reveals Pauls suppressed
status as a colonized Jew looking for an alternative language to express his deep need for
a master worthy of his loyalty.
BI 16/4 (2008) 336362

993 Bernard O. Ukwuegbu, Paraenesis, Identity-defining Norms, or Both?

Galatians 5:136:10 in the Light of Social Identity Theory
Gal 5:136:10 is Pauls attempt to construct an ethos associated with the mythos of his
symbolic universe in Christ. The important things Paul has to say are theological in
nature theological broadly understood as referring to Gods plan for humanity and how
believers should align themselves with it. But Pauls message is also deeply intertwined in
group-oriented issues. Because his theology was developed in a particular social context, it
presupposes an understanding of the nature of this contextualization. From this perspec-
tive, one discovers that both the objective and distinctively theological statements and
the subjective and distinctively theological statements and the subjective and distinctively
ethical ones seem to converge on the issue of human identity and human self-understand-
ing. The paraenetic exhortations of Galatians (5:136:10), rather than being an appendix
or a footnote to the primary theological concerns of the letter, serve as the zenith of Pauls
argument, and as part and parcel of the singular matter that Paul has been addressing all
long: the corporate identity of the Christian community.
CBQ 70/3 (2008) 538559

Ephesians
994 Jody A. Barnard, Unity in Christ: The Purpose of Ephesians
Discerning the purpose of Ephesians is a notoriously difficult task since the letter lacks
the necessary specificity for identifying a particular life-setting to explain its composition.
This article explores the extent to which recent scholarship has disclosed the rationale
behind this letter. Various contributions are considered, evaluated and integrated as one
seeks to arrive at an understanding of the purpose of Ephesians.
ET 120/4 (2009) 167171

995 Carmelo Martines, La Iglesia: cuerpo de Cristo y plenitud de Dios

Interpreting Ephesians as the gospel of the Church this paper evaluates the relationship
between the Church and the World from the perspective of this letter. The question
under discussion is, if the church and its members might exercise a political function in
the World.
DavarLogos 7/2 (2008) 113134

Philippians: general individual passages

996 Mark J. Keown, Congregational Evangelism in Philippians: The Centrality
of an Appraisal for Gospel Proclamation to the Fabric of Philippians
Is missionary evangelism the task of specialists like Paul himself, or does the whole com-
munity share in this task? The present study offers a nuanced answer: According to Philip-
pians, the actual missionary task rests with specialists, but somehow, the entire congregation
participates, Paul equips general believers to share the gospel and to witness to it. The
imitation of Christ and the proclamation of Christ are closely linked.
Paternoster Biblical Monographs; Paternoster, Milton Keynes (2008) XXI/1360
228
997 Andreas Hlscher (Red.), Paulus und seine Lieblingsgemeinde
Mit der Lieblingsgemeinde im Titel dieser Ausgabe der BiKi ist die von Paulus auf
seiner zweiten Missionsreise gegrndete Gemeinde von Philippi gemeint, zu der der
Apostel eine freundschaftliche wenn auch nicht kritiklose Verbindung pflegte. Die Beitrge
bieten eine Einfhrung in den Brief an die Philipper (S. Bieberstein, 29) und errtern
einzelne theologische Konzepte (Christuslob in Phil 2, Szenarien der Heilsvollendung)
dieses Briefes. Eine Ortsbegehung des antiken Philippi (P. Pilhofer, 1117) liefert den
historisch-topographischen Hintergrund fr den Inhalt des Briefes. Ein Beitrag ber die
Bekehrung von Lydia in Apg 16 gewhrt einen Einblick in das Wirken des Paulus in der
makedonischen Stadt.
BiKi 64/1 (2009) 243 (DL)

998 Steven J. Kraftchick, Self-Presentation and Community Construction

in Philippians
Paul wrote his letter to the Philippians in order to correct the Philippians communal
self-understanding. He helps the church develop a sense of Christian civitas. To do this he
presents himself as a model of one who has adopted the mind of Christ.
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 239262 (BL)

999 Brian K. Peterson, Being Church in Philippi

Contrary to widespread assumptions, neither Pauls pattern of church-planting nor his
vision of those churches mission was focused on efforts by those churches to draw and
make more members for the church. Rather, Paul saw the churchs life itself, both in
relation to one another and in relation to their neighbours, as its calling and its mission.
For Paul, the churchs mission is to live out its identity in Christ as Gods new creation
in the face of empire. A careful look at Philippians in particular makes the contours of
such a mission clear.
HBT 30/2 (2008) 163178

1000 Christophe Rico, Une mtaphore financire de lptre aux Philippiens:

Peplrmenoi karpon dikaiosyns (Ph 1,11)
Die vom Verf. dieser Notiz vorgeschlagene bersetzung von Phil 1,11 lautet: [vous avez]
reu, pour solde de tout compte (peplrmenoi), les dividendes (karpon) de la justice qui nous
viennent par Jsus-Christ dans la gloire et la louange de Dieu. Der Beitrag diskutiert
das semantische Feld der Schlsselbegriffe dieses Verses sowie die sich aus der vorgeschla-
genen bersetzung ergebenden Konsequenzen fr das Verstndnis des Gesamtkontextes
im Brief an die Philipper.
RB 114/3 (2007) 447451 (DL)

1001 Paul A. Holloway, Alius Paulus: Pauls Promise to Send Timothy at

Philippians 2.1924
Interpreters of Pauls letter to the Philippians continue to struggle to understand the
place of Pauls promise to send Timothy (Phil 2.1924) in the overall rhetoric of the let-
ter. However, if one reads Philippians as a letter of consolation the problems associated
with this text can be solved. In particular, it becomes evident that the imprisoned and
possibly soon-to-be-executed Paul offers Timothy to his anxious readers as his replace-
ment, as another Paul or alius Paulus, according to the topos consolation by means of
a replacement for which there are many pertinent ancient parallels. This reading also
explains why Paul describes Timothy as his child in the gospel ministry children were

229
 often seen as replacements for dead parents and why he insists that Timothy is of like
soul/mind to himself.
NTS 54/4 (2008) 542556

1002 Angela Standhartinger, Join in imitating me (Philippians 3.17): Towards

an Interpretation of Philippians 3
Philippians 3 is central to the question of integrity of the letter. While those who argue
for three fragments struggle with the intention of the chapter, those who argue for the
letters integrity vote for its function as an exemplum. This article argues that there is
some truth in both positions. Philippians 3 imitates the Jewish testament genre in which
an ideal biography is depicted to become a model of religious advice. But while Paul deals
critically with genre, he became a religious hero in the canonical letter, which was edited
by the Philippians in the early second century CE.
NTS 54/3 (2008) 417435

1003 Christian Strecker, Leben als liminale Existenz. Kulturanthropologische

Betrachtungen zum frhchristlichen Existenzverstndnis am Beispiel von
Phil 3
Nach einer kurzen Sichtung der wichtigsten Forschungsparadigmen der Ritualforschung
werden in diesem Beitrag die wegweisenden Theorien Victor Turners ber rituelle Schwel-
lenphasen und die darber hinausreichenden Erscheinungsformen permanenter Liminalitt
vorgestellt. Dass sich Turners Einsichten und Modelle in der Paulusexegese fruchtbar
anwenden lassen, wird anschlieend exemplarisch an Phil 3 vorgefhrt. Ausgehend von
einem Dissens ber die Bedeutung des Initiationsrituals der Beschneidung hebt Paulus
dort hervor, dass die christusglubige Existenz in einen umfassenden Transformations-
bzw. Initiationsprozess ins Heil eingelassen ist. Kulturanthropologisch betrachtet weist
dieser das typische dreigliedrige Strukturschema ritueller Prozesse auf. Die gegenwrtige
christusglubige Existenz ist dabei in der mittleren Schwellenphase zu verorten. Liminale
Charakteristika prgen die paulinischen Ausfhrungen dementsprechend in vielerlei
Hinsicht. Der Aufsatz schliet mit wenigen generellen berlegungen zur Bedeutung der
Ritualforschung fr die neutestamentliche Exegese.
EvTh 68/6 (2008) 460472

1004 Dennis Duling, Whatever gain I had . . .: Ethnicity and Pauls self-
identification in Philippians 3:56
While not being an exercise in Vernon Robbins groundbreaking sociorhetorical criticism
in his The Tapestry of Early Christian Discourse and Exploring the Texture of Texts (London 1996)
this study has much in common with Robbins social and cultural texture. It also touches
inner texture in relation to Pauls implied argument, intratexture with respect to the
implied importance of scripture for Paul, and ideological texture in relation to Pauls
statements about the righteousness of God, millennial hopes, and ethical norms in contrast
with his ethnic identity. These suggestions can only scratch the surface of possibilities for
using socio-rhetorical criticism to interpret ethnicity in Philippians.
HTS 64/2 (2008) 799818

1005 Peter Hofmann, Paulus ber die Erkenntnis Jesu Christi Phil 3,710
Die Macht der Auferstehung und die Verbundenheit mit Christi Leiden und Tod bilden
keinen Widerspruch, sondern die alles entscheidende Spannungseinheit des Christus-
Ereignisses. Wirkliche Gnosis erweist sich hier als Kenosis. Sie ist die Erkenntnis des
kenotischen Christus, in dem sich Gott selbst entleert und so in seiner ganzen Macht
und Flle offenbart.
BiLi 81/4 (2008) 278281 (CB)

230
1006 Greogry T. Tatum, Peplrmenoi
Phil 4:1419 is not a separable thank-you note, but forms with Phil 1:711 the epistolary
frame for this letter of friendship. Paul waves the technical financial language into a
very precise statement of his grace-filled ties to the Philippians. Further, Paul applies the
notion of partnership/profit to the collection for the saints in Jerusalem in 2 Cor 9:614
and Rom 15:2528.
RB 114/3 (2007) 451453

Colossians
1007 Douglas J. Moo, The Letters to the Colossians and to Philemon
The present volume includes two commentaries: a long one on Colossians (pp. 1353) and
a short one on Philemon (pp. 355442). Moo accepts Colossians as an authentic Pauline
letter, written in Rome in 60 of 61 CE, and thinks that it was written to argue against
a combination of Phrygian folk belief, local folk Judaism, and Christianity (as argued
by Clinton Arnold, The Colossian Syncretism, Tbingen 1995). The extensive notes and the
detailed bibliographies enhance the value of this scholarly reference work.
The Pillar New Testament Commentary; Apollos/Intervarsity Press, Nottingham (2008) XVI/1471

1008 Jerry L. Sumney, Colossians: A Commentary

According to this commentator, an associate [of Paul] penned this letter soon after
Pauls death (p. 8). The letter is apparently written against the view that all believers
must attain visionary or mystical experiences to enjoy the fullness of Gods blessings
(p. 13). Three thematic notes add value to the running textual commentary: (1) metaphors
for the work of Christ in Col 1:1223; (2) the Scythians; (3) reading the household code.
Sumney has also published several scholarly papers on Colossians, notably I fill up what
is lacking in the afflictions of Christ: Pauls Vicarious Suffering in Colossians, CBQ 68
(2006), 664680.
The New Testament Library; Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh
(2008) XXVII/1305 (BL)

1009 Peter Mller (ed.), Kolosser-Studien

Nine papers deal with as many subjects relating to Colossians. The subjects dealt with
include: the political background of the prologue (A. Standhartinger), the hymn Col
1:1520 ( J. Snchez Bosch), the portrait of the apostle in Col 1:212:5 (Z. Gerb), social
and political metaphors (B. Heininger), world view and group-related notions of space
(L. Bormann), the household codes in Colossians and Ephesians (D. Hellholm), the epilogue
as key to Colossians (G. Rhser), from Colossians to Ephesians (G. Sellin), the problem of
the Pauline school (P. Mller). Several passages Col 1:1520; 3:11 remain difficult to
understand and resist the effort of interpretation.
BThSt 103; Neukirchener Verlag, Neukirchen-Vluyn (2009) VIII/1197 (BL)

1010 Mxolisi Michael Sokupa, Holy Persons and Holiness in Colossians

The subject of holiness has not received much attention, particularly with reference
to Colossians. The aim of this study is to explore the significance of the use of holiness
language, echoes, and allusions in the Epistle to the Colossians. This study also seeks to
establish the value of such holiness texts for the interpretation of the epistle.
JAAS 11/2 (2008) 145158

231
1011 Jerome Murphy-OConnor, the Greeters in Col 4:1014 and Phlm
2324
Those who send greetings in Col 4:1014 and Phlm 2324 are not habitual companions
of Paul, as is commonly supposed, but members of a delegation who came with Epaphras
from Colossae.
RB 114/3 (2007) 416426

1012 Alfio Marcello Buscemi, Una riletura filologica di Colossesi 2,23

This research on Col 2,23 attempts to clarify some intricate problems of the text like
punctuation, syntactic issues from a philological point of view. The author proposes the
following translation of the verse: Such human teachings, having indeed a reputation of
wisdom in the sphere of an arbitrary worship made of humility and of bodily austerity,
are without value/disadvantageous even in contrasting the insatiable satisfaction/avidity
of the flesh.
LASBF 57 (2007) 229252

1/2 Thessalonians
1013 P.G.R. de Villiers, The eschatology of 1 Thessalonians in the light of
its spirituality
This article investigates the eschatology of 1 Thessalonians from the perspective of its
spirituality. It first analyses the way in which eschatology suits and reflects its Thessalonian
context and the conversion of the Thessalonians. Secondly, it analyses how past events
are presented in light of their final spiritual journey. Thirdly, it describes the present situ-
ation in Thessalonica and, fourthly, the future in terms of Gods ultimate soteriological
and judicial actions for humanity. The article concludes with a discussion of the mystical
nature of eschatology and the specific pronouncements about the future transformation
of believers.
ATh 28/1 (2008) 132

1014 Ulrich Schmidt, 1 Thess 2.7b, c: Kleinkinder, die wie eine Amme Kinder
versorgen
Mit einer gemischten Metapher Kleinkind/unmndig und Amme/Kindermdchen
identifiziert Paulus in 1 Thess 2,7 zwei Aspekte seines Apostolats: die Unschuld und
Lauterkeit im Gegensatz zu angesprochenen hinterlistigen Konzepten sowie die Frsorge
der Gemeinde gegenber. Als eine Person durch die Gott wirkt ist er ein Empfangender,
der zugleich aber weiter gibt.
NTS 55/1 (2009) 116120 (DL)

1015 Michael A. Rydelnik, Was Paul Anti-Semitic? Revisiting 1 Thessalonians

2:1416
Die Bemerkung . . . die Juden . . . haben sogar Jesus, den Herrn . . . gettet in 1 Thess 2,14f. ist in
der Geschichte jdisch-christlicher Beziehungen die Basis fr einen christlich motivierten
Antisemitisums gewesen. Dieser hart klingende Satz verliert jedoch deutlich an seiner
Schrfe, wenn man sich bewusst macht, dass Paulus an dieser Stelle nicht das ganze jdi-
sche Volk, sondern lediglich einzelne und konkrete Fhrer des Volkes kritisiert.
BS 165/1 (2008) 5867 (DL)

232
1016 Michael W. Pahl, Discerning the Word of the Lord: The Word of the
Lord in 1 Thessalonians 4:15
The expression the word of the kyrios refers to the proclaimed gospel message about
Jesus, centered on his death and resurrection. In the context, one could translate: in
accordance with the message about the Lord.
LNTS 389; T & T Clark, London (2009) XII/1203

1017 Eve-Marie Becker, Hs di hmn in 2 Thess 2.2 als Hinweis auf einen
verlorenen Brief
Die These des Beitrags ist, dass die Wendung hs di hmn in 2 Thess 2.2 nicht als direkter
Hinweis auf den 1 Thess zu verstehen sei, sondern dass sich hier vielmehr der pseudonyme
Verfasser mit einer nicht mehr erhaltenen brieflichen Fehlinterpretation des 1 Thess aus-
einandersetzt und sich so indirekt um eine richtige Deutung des 1 Thess bemht. Im
Unterschied zu 2 Thess 2.2 ist 2 Thess 2.15 als direkter Hinweis auf die nach Meinung
des Verfassers richtige Paulus-Lehre, d.h. den 1 Thess oder den vorliegenden 2 Thess,
zu verstehen. Mit dieser These schlgt der Artikel zugleich eine differenzierte Typologie
der paulinischen und pseudo-paulinischen Diskurse vor.
NTS 55/1 (2009) 5572

1018 Nijay Gupta, An Apocalyptic Reading of Psalm 78 in 2 Thessalonians 3

2 Thessalonians has suffered from neglect in biblical scholarship for many reasons, such as
its brevity, its similarities in content and structure with 1 Thessalonians and its supposed
dubious authorship. However, detecting an allusion to Ps. 78.8 (LXX Ps. 77.8) in 2 Thess.
3.5 (that includes verbal and thematic parallels) may offer insight into literary features of
the hortatory section of the letter a portion commonly considered to be disjointed and
almost incoherent. Psalm 78 recounts the history of Israel, demonstrating Gods goodness
and Israels ingratitude and persistent stubbornness and failure. The psalmists hope that
the next generation would rise above the wicked and perverse previous generation is
re-envisaged by Paul in an apocalyptic fashion, with the new generation (those in Christ)
able to attain a faith(fulness) not possible for the Israel of the Psalm an important
message for a church in turmoil.
JSNT 31/2 (2008) 179194

Pastoral Epistles: general 1/2 Timothy Titus Philemon

1019 Michel Gourgues, tude critique. La recherche sur les Pastorales un
tournant?
Dieser Beitrag bietet eine Besprechung dreier neuer Werke zu den Pastoralbriefen.
Besonderes Augenmerk des Rezensenten gilt dabei einer allgemeinen Entwicklung in der
gegenwrtigen Forschung, die Pastoralbriefe nicht mehr als ein einheitliches Schriften-
corpus zu sehen. Die besprochenen Monographien sind: (1) B. Fiore, The Pastoral Epistles.
First Timothy, Second Timothy, Titus Sacra Pagina 12, Collegeville 2007; (2) P.H. Towner, The
Letters to Timothy and Titus, The New International Commentary of the New Testament,
Grand Rapids 2006; (3) J.W. Aageson, Paul, the Pastoral Epistles and the Early Church, Library
of Pauline Studies, Peabody 2008.
ScEs 61/1 (2009) 7386 (DL)

1020 Nello Casalini, Corpus pastorale Corpus constitutionale (La consti-

tuzione della chiesa nelle Pastorali)
The author takes seriously the classification of the Pastorals, especially 1 Timothy and
Titus ad mandata, together with the old hypothesis that 1 Timothy was, in fact, the first

233
 example of Church Law, to show that not only this letter, but all three were intended
as constitutional texts for the administration of the church, as institution, with her own
officials and groups.
LASBF 57 (2007) 253315

1021 Jens Herzer, Rearranging the House of God: A New Perspective on

the Pastoral Epistles
The expression oikos theou is not related to a certain structure but to a certain behaviour.
It does not function as a metaphor of the community structured according to ancient
household codes (an idea current among exegetes who are committed to a social-science
approach). 1 Tim 3:15 clearly identifies oikos theou as house of God, not as household
determined by Greco-Roman values, and this house serves as the pillar and bulwark of
the truth.
A. Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill, Leiden (2008)
547566 (BL)

1022 Karl Lning, Von ihnen bin ich der Erste (1 Tim 1,15). Paulus als
soteriologische Schlsselfigur in den Pastoralbriefen
Die deutliche Betonung des Kontinuittsprinzips in den Pastoralbriefen verfolgt nach
Lning eine bestimmte Suggestion, die an die Pastoralbriefe-Leser in der 2. Jahrhundert-
Wende gerichtet ist; nmlich, dass die Bedeutung des apostolischen Dienstes des Paulus
als lebendige Vorbildfigur in der Nachfolge Christi literarisch vergegenwrtigt wird, um den
Kern der christlichen Soteriologie, mit Paulus als soteriologischen Musterfall, nachhaltig
fruchtbar zu machen. Der Verf. errtert die These, dass die Pastoralbriefe dabei einen
spezifischen Zusammenhang zwischen der besonderen apostolischen Rolle des Paulus und
der auf alle Glaubenden bezogenen Soteriologie herstellen (132). Anhand spezifischer
Bausteine wird die Paulus-Darstellung in den Pastoralbriefen (v.a. in 1 Tim; Tit) durch-
leuchtet, um herauszuarbeiten, dass die literarische Vergegenwrtigung der Paulus Figur
in soteriologischer Absicht steht.
Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzberschreitungen; Verlag
Herder, Freiburg (2008) 131150 (Lew)

1023 Yann Redali, Le rle de la figure de Paul dans la thologie des ptres
pastorales
In the last years, the debate around the Pauline authenticity of the Pastoral Epistles has
shifted. The opposition between Catholics and Protestants no longer exists, and some
authors strongly doubt the pseudepigraphical characterization of those Epistles. The
theological inner tension of the Pastorals shows up in the dynamic between a parenetical
discourse and a soteriological statement. If one still speaks about pseudepigraphy, it should
be understood as a fictional auto-reference by Paul, last authorized interpretation of the
previous pauline texts. The image of Paul is, in this way, at the junction of parenesis and
theology. On the one hand, he is the author of the exhortations, and on the other hand,
he is the place where salvation becomes visible. His teaching and his spiritual experience
become archetypes for communities getting farther and farther away from the primitive
form of Christianity.
RB 115/4 (2008) 596612

1024 Jens Herzer, Juden Christen Gnostiker. Zur Gegnerproblematik der

Pastoralbriefe
This paper examines the highly disputed profile of the opponents in the Pastoral Epistles
as related to the process of the differentiation between Judaism and Christianity from the

234
 late first to the middle of the second century CE. The investigation aims at a more pre-
cise characterisation of the opponents beyond the common picture that blends Christian,
Jewish, and Gnostic aspects to some kind of Jewish Christian Gnosticism. However, the
analysis suggests the identification of three different profiles of opponents in the Pastoral
Epistles respectively.
BThZ 25/1 (2008) 143168

1025 Armin D. Baum, Semantic Variation within the Corpus Paulinum: Linguis-
tic Considerations Concerning the Richer Vocabulary of the Pastoral
Epistles
It is generally conceded that the vocabulary of the Pastoral Epistles is substantially richer
than the vocabulary of the other ten Paulines. Both in terms of syntax and semantics
the style of the Pastoral Epistles simply has a greater affinity to written language than
that of the rest of the Corpus Paulinum which more closely resembles (conceptual) orality.
Therefore the historical question concerning the authorship of the Pastorals cannot be
answered primarily on the basis of their stylistic peculiarities. In his often quoted study
P.N. Harrison concluded that particularly for stylistic reasons the Pastorals cannot have
been written by the same author as the rest of the Pauline epistles. However, in the light
of recent linguistic research this conclusion appears to be questionable. Indeed, other
criteria must be judged more significant than the semantic (and syntactic) peculiarities
of the Pastorals.
TynB 59/2 (2008) 271292

1026 Rob van Houwelingen, Een godvechter wordt voorvechter

The Pastoral Letters refer twice, in biographical notes, to the religious past of the apostle
Paul. In 1 Timothy 1 he is qualified as blasphemer and a persecutor and a violent man
(NIV). These qualifications are the stereotypes of a godfighter (theomachos), as they are
known in secular and early Jewish literature of antiquity. Nevertheless, Paul did not become
a recipient of divine vengeance, but of the grace of the Lord. He thus became a fighter
for God: the advocate of Christianity. Against this background, how can 2 Timothy 1
state of the same Paul that he, like his Jewish ancestors, has continued to serve God with
a clear conscience? This could be seen as a strange discrepancy. Exegesis of both state-
ments in context makes clear, however, that the Pastoral Letters draw a consistent picture
of Paul. He had to redefine his faith, but in doing this he did not engage in the worship
of any other God than the God of his forefathers.
HTS 64/4 (2008) 17151733

1027 Karl Paul Donfried (ed.), 1 Timothy Reconsidered

The following papers are included in this collective volume: K.P. Donfried, 1 Timothy
reconsidered: a review of the major issues; L.T. Johnson, First Timothy 1,120; M.
Mitchell, Corrective composition, corrective exegesis: the teaching on prayer in 1 Tim
2,115; Th. Sding, 1 Tim 3: Der Episkopos und die Diakone in der Kirche; Y. Redali,
Sois un modle pour les croyants: Timothe, un portrait exhortative, 1 Tim 4; D.G.
Horrell, Disciplining performance and placing the church: widows, elders and slaves
in the household of God (1 Tim 5,16,2); V. Mihoc, The final admonition to Timothy
(1 Tim 6,321); K.P. Donfried, Rethinking scholarly approaches to 1 Timothy; L.T. Simon,
Crescere nella bella professione di fede: la responsabilit per il vangelo secondo la prima
lettera a Timoteo. The papers of this volume add up to a commentary. Donfrids two
contributions serve as an introduction (that summarizes the contributions of this volume)
and a conclusion. One point emphasized by Donfried and the contributors relates to
the much-debated notion of the household of God; although D.G. Horrell thinks that

235
 1 Timothys church = household idea reflects the institution of the patriarchal household,
others note that such is not actually the case, because the house of God seems to echo
notions of the temple (as is argued elsewhere by Jens Herzer).
Colloquium Oecumenicum Paulinum 18; Peeters, Leuven (2008) VIII/12001 (BL)

1028 Korinna Zamfir et al., Text-Critical and Intertextual Remarks on

1 Tim 2:810
After reassessing the various ways of dealing with the ellipsis in 1 Tim 2:9, it is argued that
boulomai proseuchesthai offers a plausible resolution. Yet the ambiguity of the text suggests
that 1 Tim 2:815 resulted from using several sources. The intertextual analysis shows that
1 Timothy very likely used as a pre-text the cultic rule found in 1 Cor 11 and its context.
A second pre-text consists of a station code tradition and of Neo-Pythagorean exhortations.
This complex intertextual enterprise allows 1 Tim to correct Pauls more permissive
attitude regarding the role men and women can play in public worship.
NT 50/4 (2008) 376406

1029 Gregory S. MaGee, Uncovering the Mystery in 1 Timothy 3

In the Pauline corpus, mysterion is the divinely established apostolic interpretation of the
Christ event. In 1 Tim 3:9 and 3:16, Pauls mystery is tightly bound to a vision of the
church marked by comprehensive godliness.
TrinJ 29/2 (2008) 247265

1030 Abraham J. Malherbe, How to Treat Old Women and Old Men: The
Use of Philosophical Traditions and Scripture in 1 Timothy 5
The author of the pastoral letters, including 1 Timothy, wrote in the persona of an old
man (see Malherbe, Paulus senex, Restoration Quarterly 36, 1994, 197207). The present
paper demonstrates that the injunctions concerning the elderly in 1 Tim 5 echo ancient
philosophical exhortation. The ancients often expressed a negative attitude toward the
elderly. Relevant key texts are Hierocles, On Duties (quoted in Stobaios, Anthologion 4.25.53);
the second-century CE letter from Egypt translated in Jo-Ann Shelton, As the Romans Did,
Oxford 1998, 23; and Plutarch, On Brotherly Love 479 F. The basic thrust of early-Christian
authors moral instruction is derived from Hellenistic moral tradition. He demands that
some old men and women be honored, which means that they are to receive financial
assistance from the church because of their need or for their ongoing service.
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 263290 (BL)

1031 Nils Neumann, Kein Gewinn = Gewinn: Die kynisch geprgte Struktur
der Argumentation in 1 Tim 6:312
In the last chapter of 1 Timothy there is one passage arguing passionately and polemi-
cally against differently minded teachers. It calls on its readers to beware of the different
teaching (1 Tim 6:312). This New Testament text brings forward a train of thought that
shows far reaching parallels to the Cynic Philosophy of the 1st and 2nd centuries AD.
The criticism which 1 Timothy passes on its opponents corresponds to the criticism of the
contemporary Cynics against their adversaries. It mainly concerns the hypocritical motiva-
tions that lead the differently minded teachers to preach their message: according to the
view of their critics they only aim to make money out of their teachings. In this reason-
ing polemical and paraenetical components unite. The careful consideration of this New
Testament passages similarity to the cynic world of thought also facilitates the description
of the specific character in the intention of 1 Timothy against the cynic background, i.e.
the Christological accentuation of the favoured good teaching and lifestyle.
NT 51/2 (2009) 127147

236
1032 Gregory S. MaGee, Pauls Response to the Shame and Pain of Impris-
onment in 2 Timothy
The purpose of this article is to demonstrate how an understanding of Roman impris-
onment as portrayed in various ancient sources contributes to an elucidation of Pauls
predicament and outlook in 2 Timothy. It is shown that Pauls second letter to Timothy
exhibits characteristics of the shame and hardship of confinement that are illustrated and
confirmed by other ancient depictions of prison life. Within this context, though, Paul
resisted societal pressures and refused to be ashamed, since his captivity was for the sake
of the gospel.
BS 165/3 (2008) 338353

1033 George M. Wieland, Roman Crete and the Letter to Titus

Crete is rarely taken seriously as a plausible actual destination for the NT letter to Titus.
Investigation of Roman Crete, however, yields intriguing points of contact with puzzling
features of the letter. Patterns of social organisation on the island correlate closely to
the structure of behavioural instruction in Titus 2.110, suggesting that it might have
been shaped specifically to that environment. Unusual elements of the major theological
statements in Titus correspond to aspects of Cretan religion in ways that could represent
intentional engagement. There are implications for identifying the letters provenance and
interpreting it as a missionary document.
NTS 55/3 (2009) 338354

1034 Robert M. Bowman Jr., Jesus Christ, God Manifest: Titus 2:13 Revisited
The author discusses the book of Gordon D. Fee, Pauline Christology: An Exegetical-Theological
Study (Peabody, MA, 2007) and points out that the coming of Jesus Christ will not only be
the final manifestation of Gods glory. Pauls Christology includes an affirmation of Jesus
Christ as God himself, a point of view to which Gordon Fee would object. Titus 2:13
should be understood as referring to Jesus Christ as our great God and Saviour.
JETS 51/4 (2008) 733752 (BF)

1035 Klaus Wengst, Lettera a Filemone. Traduzione, introduzione e commento

Italian translation of: Der Brief an Philemon, Stuttgart 2005. Wengst, who teaches at the
University of Bochum, Germany, specializes in the study of the social and political
history of the New Testament period. He brings his expertise to the study of a small,
understudied Pauline letter.
Studi biblici 157; Paideia Editrice, Brescia (2008) 1147

1036 Roy R. Jeal, Blending Two Arts: Rhetorical Words, Rhetorical Pictures,
and Social Formation in the Letter to Philemon
This article examines the visual power or rhetography of the New Testament letter to
Philemon to see how visuality drives the rhetoric along toward the development of a new
social situation where a slave can become more than a slave as a beloved brother.
The visuality evoked by the words of the letter forms a rhetoric of pictures that aims to
be socially formative. A new social situation is formed, or at least is formed in the minds
of Paul, Philemon and other readers of the letter, where the usual relationship of master
and slave is altered and transcended. The visual blending of words and pictures is part
of what brings about the social change. The essay thus investigates what the visualization
of images in the text is able to do to its audiences.
SCS 5 (2008) 938

237
 Hebrews: general individual passages
1037 Ben Witherington III, Letters and Homilies for Jewish Christians
This commentary on Hebrews, James and Jude is another volume of Witheringtons by
now well-known and almost complete commentary on the New Testament. One of its
special features is the insertion of short thematic essays called a closer look. Such essays
include: (1) on Hebrews God and the Son; the Psalms in Hebrews and elsewhere in the
New Testament; the rhetoric of encomium; the completion/perfection of Jesus and his
brothers; Sabbath rest; eschatology in Hebrews; Hebr 6:16 in Protestant debate; high
priest, covenant or testament?; epideictic rhetoric; resident aliens; Hebrews 11:3238; (2)
on James the interpretation of Fred O. Francis; word or law?; the voice of Jesus in the
rhetoric of James; James sapiential scribe or creative sage?; the use of the terms Lord
and Righteous One in James 5; (3) on Jude Judes use of sacred texts and traditions;
inspiration and authority and the citing of noncanonical texts. A rich commentary.
Intervarsity Press/Apollos, Nottingham (2007) 1656

1038 James W. Thompson, Hebrews

This is a detailed and scholarly, though not overly technical commentary on Hebrews,
drawing upon a wealth of recent scholarship, especially on studies of the epistles rhetori-
cal structure and argumentation. Illustrations and inserted boxes with outlines or brief
factual information make this an attractive tool for students. The position adopted is that
of critical mainstream scholarship. A valuable commentary.
Paideia Commentaries on the New Testament; Baker Academic, Grand Rapids, Mich. (2008)
XVIII/1328

1039 Richard Bauckham et al. (eds.), A Cloud of Witnesses: The Theology

of Hebrews in Its Ancient Contexts
N. MacDonald, Introduction; J. Laansma, Hidden stories in Hebrews: cosmology and
theology; P. Landgraf, The structure of Hebrews; A. Caneday, The eschatological world
already subjected to the Son [Hebr 1:6]; T. Sill. Christos as pistos: the faithfulness of Jesus;
C. Richardson, The passion: reconsidering Hebr 5:78; D. Moffitt, If another priest
arises: Jesus resurrection and the high priestly Christology of Hebrews; B. Whitfield,
Pioneer and perfecter: Joshua traditions and the Christology of Hebrews; C. Blomberg,
But we see Jesus: the relationship between the Son of Man in Hebr 2:6 and 2:9 and
the implications for English translations; B. Joslin, Hebr 710 and the transformation of
the Law; P. Grbe, The New Covenant and Christian identity in Hebrews; G. Cockerill,
Melchizedek without speculation [Hebr 7]; P. Church, The true tent which the Lord
has pitched: Balaams oracles in Second Temple Judaism; D. Lindsay, Pistis and emunah:
the nature of faith in the epistle to the Hebrews; S. Muir, The anti-imperial rhetoric of
Hebr 1:3: charactr as a double-edged sword; C. Clivaz, Hebrews 5:7, Jesus prayer on the
Mt of Olives and Jewish Christianity; I. Ramelli, The universal and eternal validity of
Jesus priestly sacrifice.
LNTS 387; T & T Clark International, London (2008) XIV/1238

1040 Kevin B. McCruden, Solidarity Perfected: Beneficent Christology in the

Epistle to the Hebrews
Two major suggestions are made in this study: (1) the social setting of the anonymous letter
is an early-Christian house church undergoing persecution in or near the city of Rome; (2)
Christ, here seen as benefactor exercising philanthrpa, is portrayed in the image of Herkules,
esp. in Hebr 2; both heroes are designated archhgs and both of who are benefactors who
share a common mythology. Mention is made of D.E. Aune, Heracles and Christ, in: D.L.
Balch et al. (eds.), Greeks, Romans, and Christians, Minneapolis, Min. 1990, 319; W.L.
Knox, The Divine Hero Christology in the NT, HThR 61 (1948), 228249.
BZNW 159; W. de Gruyter, Berlin (2008) VIII/1157 (BL)
238
1041 Franco Manzi, II sacrificio di Cristo nella Lettera degli Ebrei
According to Hebrews, the death of Jesus reveals the nature of authentic sacrifice that is
pleasing to God. The authentic sacrifice of those who believe in Christ cannot be other
than personal, existential, and spiritual, as is that of Christ himself, in which they par-
ticipate in both ritual and life.
ScC 137/1 (2009) 533

1042 Alphonso Groenewald, Exodus, Psalms and Hebrews: A God abounding

in steadfast love (Ex 34:6)
The author of Hebrews heavily depends on the Pentateuch and the Psalms. The Penta-
teuch, for the most part, offers him material for reflection on redemptive history, and the
Psalms provide his Christological material. The great debt the book of Hebrews owes to
the OT, however, is not simply a matter of general background and copious quotation,
but also extends to fundamental OT ways of thinking which are constantly presupposed
and which underlie all passages in the book. The concept of sd (faithfulness, kindness,
grace, steadfast love, solidarity etc.) is one of those. According to the Hebrew Scriptures,
God revealed himself to his people at Sinai. This article deals specifically with the refer-
ence to the Sinai revelation as it appears in three Psalms. This discussion is followed by a
short overview of this specific text in the Pentateuch. Then, this paper concludes by briefly
indicating a possible influence of these OT texts on the book of Hebrews.
HTS 64/3 (2008) 13651378

1043 Knut Backhaus, Zwei harte Knoten: Todes- und Gerichtsangst im

Hebrerbrief
Hebrews 2.1415 goes beyond the epistle cultic symbolism and embeds its image of Christ
in a poly-mythic framework, thereby illuminating its existential relevance. Faith enables
the believer to see through death in order to cope with fear of death. The author does
not reflect explicitly on anxiety about death but integrates it into the Christ drama, thus
inspiring his addressees to transform their conceptualization of self and purpose (terror
management). Arousing eschatological fear of judgment (6.48; 10.2631; 12.1617)
forms part of the deliberative rhetorical strategy. Immediately subsequent to the warnings,
the addressees are guided to the opposite emotion of hope. To postulate a theological
perpetuum (exclusion of second repentance) on the basis of a pathetic temporale would be
to miss the emotion-centred guidance of the hearer, the rhetorical truth game, and the
pragmatic intention of Hebrews.
NTS 55/2 (2009) 198217

1044 Basil Louri, Calendrical implications in the Epistle to the Hebrews

The study is focused on the liturgical meaning, according to the Epistle to the Hebrews, of
the Sabbath and the Day of Atonement in their relation to the feast of Passover. The
corresponding tradition is to be found in a recently published pre-Christian Aramaic
Targum to Joshua and in a Qumranic Joshua fragment (4Q522). The main sanctuary of
the addressee community was localized on the Mt Sion.
RB 115/2 (2008) 245265

1045 Gabriella Gelardini, From Linguistic Turn and Hebrews Scholarship

to Anadiplosis Iterata: The Enigma of a Structure
The linguistic turn (the turn toward the text) occurred in three schools: (a) the French
School in the area of textual composition by using literary-rhetorical criticism comple-
mented by inclusion and symmetry with mainly Christological interest; (b) the German
School which was missing in the French model the correspondence of form and content
shifting the main interest from Christology to paraenesis (c) the early American School

239
 which applied rhetorical criticism against the simplistic structural solutions of the German
School and rehabilitated covenant theology while the younger school applied discourse
analysis and narrative criticism with the particular interest in the effect of the text on the
addresses. The authors own proposal for a macrostructure of Hebrews begins with atten-
tion to hook words in their natural relationship to the figure of anadiplosis (a repetition
of the final word, phrase, clause or concept of the previous line at the beginning of the
next one) and results in a five-partite two-dimensional and concentric arrangement with
a climax at the centre.
HThR 102/1 (2009) 5173 (WSch)

1046 Susan Docherty, The Text Form of the OT Citations in Hebrews Chapter
1 and the Implications for the Study of the Septuagint
This paper offers a detailed investigation of the LXX texts underlying the seven OT cita-
tions in Hebrews chapter 1, taking account of significant twentieth-century manuscript
discoveries and recent developments in the field of Septuagintal Studies. The findings are
then related to the study of the use of the OT in the NT more generally, and to some
important current issues in the study of the LXX, such as the value of Lucianic readings.
This investigation supports the growing consensus that the author of Hebrews reproduced
his scriptural citations faithfully, so that the burden of proof should now rest with those
who argue for a deliberate alteration of his source.
NTS 55/3 (2009) 355365

1047 James Swetnam, ho apostolos in Hebrews 3,1

The word apostolos in Heb 3,1 is seen as a reference to the risen Jesus in Heb 2,12 who
has been sent by God to reveal Gods name as Moses was sent to reveal Gods name.
Since Heb 2,12 is an allusion to the Christian td known as the Eucharist, the parallel
with the word archiereus is appropriate. The risen Christ is the son who reveals his father
to those who have faith-trust as Jesus had faith-trust in the face of death.
Bib. 89/2 (2008) 252262

1048 Wolfgang Kraus, Heb 3,74,11 as a Midrash on Ps 94 (LXX)

Num 14 and 32 say that the complaining desert generation should not enter the land
God had promised the ancestors. Ps 94 LXX (= Ps 95 Hebr.) refers to this tradition, but
interprets the entering into the land as entering into Gods rest. Heb 34 is a Christian
application of Ps 94:711 LXX. According to Hebrews, Gods rest is the heavenly place
of salvation, the sanctum, where God resides and to which Christ provided access for the
believers. See also W. Kraus, Das Heilige Land als Thema einer biblischen Theologie,
in: W. Kraus et al. (eds.), Frhjudentum und Neues Testament im Horizont biblischer Theologie,
WUNT 162, 2003, 251274.
BEThL 224; Hans Ausloos et al. (eds.), Florilegium Lovaniense; Peeters, Leuven (2008) 275290 (BL)

1049 Casey W. Davis, Hebrews 6:46 from an Oral Critical Perspective

The author of Hebrews is teaching to an audience who is stuck on elementary teaching.
In 6:46 he shows them that if in their state of immaturity, they fall away, he cannot
help them; he cannot restore them again to repentance because they have already been
there Therefore, you must re-repent. I cannot give you the status of the repentant. I can
only be of service to you when you decide to move on in your understanding (767).
JETS 51/4 (2008) 753767 (BF)

240
1050 Clinton Wahlen, The Pathway into the Holy Places (Heb 9:8): Does
it End at the Cross?
Heb 9:8 is a crucial verse for understanding Christs work as High Priest. Often, however,
it has been studied in isolation from the larger message of the book which portrays the
Christian life as a journey along a pathway opened up by Jesus himself who now stands
in the presence of God as the representative human being. This pathway into the holy
places begins at the cross, extends within the veil into the heavenly sanctuary, and ends
in the heavenly city. It reflects a contrast not between the holy and most holy places of
the wilderness sanctuary but between the tabernacles of the old and new covenants. The
final verses of the chapter clarify in a relative way the time of the judgment, associating
it with the second advent of Christ rather than with his sacrifice.
JAAS 11/1 (2008) 4355

1051 Sebastian Fuhrmann, Christ Grown into Perfection. Hebrews 9,11 from
a Christological Point of View
The author suggests a Christological reading of Heb 9,11 in the sense that the genitive
tn genomenn agathn is understood as a genitivus qualitatis referring to the virtues that Christ
obtained during his earthly life through his suffering. With regard to the problem of textual
criticism, the interpretation argues for genomenn instead of mellotn.
Bib. 89/1 (2008) 92100

1052 L.R. Martin, Judging the Judges: finding value in these problematic
characters
The biblical judges are well known for their less than exemplary behaviour. In the past,
these judges have been appreciated largely as examples of how a charismatic leader
should not behave. In spite of the judges questionable morals, the writer of the book
of Hebrews commends four of them (Barak, Gideon, Jephthah, and Samson) for their
faith. This paper evaluates these judges in light of their characterisations in Hebrews 11
and in the book of Judges and suggests that the present readers struggle with the judges
parallels the contemporary integrity crisis in Christian leadership.
Verbum et Ecclesia 29/1 (2008) 110129

1053 Matthew Thiessen, Hebrews 12.513, the Wilderness Period, and Israels
Discipline
Since the author of Hebrews locates his readers in Israels wilderness period in Heb
3.14.11 and 11.839, the discussion of paideia in 12.513 should be interpreted in light
of early Jewish conceptions of Israels time in the wilderness. Confirmation that this is
the correct context in which to understand 12.513 are found in Deuteronomy, Wisdom,
Philo, and Josephus, all of whom, like Hebrews, consider endurance of the disciplinary
period of the wilderness necessary in order to inherit the promised rest. For this reason,
Hebrews warns of Esau, the paradigmatic example of the undisciplined person who
forfeits his inheritance.
NTS 55/3 (2009) 366379

1054 John T. Fitzgerald, Proverbs 3:1112, Hebrews 12:56, and the Tradi-
tion of Corporal Punishment
When the author of Hebrews quotes Prov 3 (LXX) he is drawing upon an ancient tradi-
tion of education that placed a high premium, at both home and school, on corporal
punishment. The paper documents this tradition from a wide variety of ancient Near
Eastern and Hellenistic textual sources.
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 291317 (BL)

241
1055 David Allen, Constructing Janus-Faced Exhortations. The Use of Old
Testament Narratives in Heb 13,18
Whilst the scholarly consensus now concurs that Hebrews 13 forms part of the original
text, the way in which it interacts with, or relates to, the previous chapters, remains a
matter for debate. This paper establishes the relationship in terms of the use of the OT,
particularly the way in which Hebrews 13 appropriates narratives from OT figures already
discussed in chapters 112, thereby (re-)using them for its ethical discourse. Where the
bulk of the letter (i.e. Hebrews 112) casts the OT protagonists as looking forwards to
perfection under Christ, Heb 13,18 exhorts its readers to look backwards and learn from
the model (or otherwise) behaviour of these same OT figures.
Bib. 89/3 (2008) 401409

Catholic Epistles: James 1/2 Peter 13 John Jude

1056 Craig L. Blomberg et al., James
The two commentators C. Blomberg and M.J. Kamell take Jamess letter to be an
authentic document of the brother of Jesus. It is the first extant Christian writing of any
kind we know of. The volume is part of a new commentary series. The text of the com-
mentary is arranged in two columns, and there are bibliographical notes and indexes.
Zondervan Exegetical Commentary on the New Testament; Zondervan, Grand Rapids, Mich. (2008)
1280

1057 William R. Baker, Searching for the Holy Spirit in the Epistle of James:
Is Wisdom Equivalent?
The search for the Holy Spirit in James often stops with Kirks article The Meaning of
Wisdom in James: An Examination of a Hypothesis (NTS 16/1, 1969/70, 2438; IZBG
18:953), which contends that the way in which James uses wisdom is more or less inter-
changeable with that in which other writers of the New Testament use the concept of the
Holy Spirit. This paper examines Kirks position and arguments closely as a window into
the question of whether wisdom in James should be read as equivalent to the Holy Spirit
elsewhere in the NT. The basic conclusion is that Kirk (followed by Davids) has made
the case for the importance of Jewish wisdom theology to James but his tantalising claims
have too often not been read in the light of his sobering conclusions. James orientation
toward wisdom is without regard to the Holy Spirit as developed in Paul or elsewhere
in the New Testament. It should be read as aligning somewhere between Septuagintal
wisdom literature and the Jesus tradition.
TynB 59/2 (2008) 293315

1058 Thomas Sding (Hg.), Hoffnung in Bedrngnis. Studien zum Ersten

Petrusbrief
First Peter does not promise ein schiedlich-friedliches Nebeneinander, gar eine konstruktive
Kooperation von Polis und Eklesia. Er macht vielmehr das Leiden Christi und der Christen
zum groen Thema, hnlich wie die jesuanische Kreuzesnachfolge und die paulinische
Passionsmystik. Er berhrt nicht das heute so drngende Problem der Theodizee. Aber er
zeigt einen Weg, trotz ungerechten Leidens sinnvoll zu leben (p. 8). The following papers
are included in this volume: Th. Sding, Gre aus Rom: Die Stellung des 1. Petrusbriefes
in der Geschichte des Urchristentums und im Kanon; A. Weihs, Teilhabe an den Leiden
Christi; R. Vorbolt, Das Ende ist nahe (1 Petr 4,7): Eine Skizze zur Eschatologie des
1. Petrusbriefes; C. Mnch, Geschwister in der Fremde: Zur Ethik des 1. Petrusbriefes;
R. Kampling, Bekenntnisrede: Zur Funktion des ffentlichen Zeugnisses (1 Petr 3,15f.);

242
 M. Sigismund, Identitt durch Leiden. Anmerkungen zur Leidensthematik . . . im Rahmen
einer frhchristlichen Gedchtnisgeschichte.
SBS 216; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1206

1059 Christoph Stenschke, Reading First Peter in the Context of Early Chris-
tian Mission
This paper argues that 1 Peter should be read against the background of early Christian
mission. The readers of 1 Peter have a predominantly Gentile background. The letter
assures these Gentile Christians that they now share the status and spiritual privileges of
Israel. However, this cherished status also includes an existence as exiles and strangers in
the world they live in. This experience was hitherto unknown to them. As Gods people
they have a new task: to share their faith in Christ by conduct and by word. Their expe-
rience of slander and persecutions cannot and need not bring their calling into question
but is part and parcel of being Gods people in the world.
TynB 60/1 (2009) 107126

1060 Ellen Juhl Christiansen, Election as Identity Term in 1 Peter With a

View to a Qumran Background
In the Jewish Bible, the Dead Sea scrolls and 1 Peter the concept of election is a central
motif with a possible link between the texts. This paper detects briefly the most important
elements in the Jewish Bibles theology of election. Some representative Qumran texts
are then analysed for their use of election as an identity term to see whether these texts
reveal a consciousness of election different from the Biblical use of the idea. Finally, the
concept of election and its related terms in some key texts of 1 Peter are analysed with
the focus on 1 Peters particular reinterpretation of election. Applying Biblical concepts
generally, and election in particular, Peter incorporates them into his teaching in order
to address a specific problem or situation. He interprets them primarily from his Christo-
logical position, but also with a view to the ecclesiological and eschatological consequences
that follow from his Christology.
SE 73 (2008) 3964

1061 Philip L. Tite, Nurslings, Milk and Moral Development in the Greco-
Roman Context: A Reappraisal of the Paraenetic Utilization of Metaphor
in 1 Peter 2.13
A scholarly tradition exists linking the nursling-milk metaphor in 1 Pet. 2.13 with Jew-
ish (or Jewish-Christian) motifs from, for example, the Odes of Solomon and Qumran. This
article attempts to broaden the cultural associations of this metaphor to include the broader
Greco-Roman world specifically the role of the wet nurse, the idealized mother, and
formative moral development of the child through breast-feeding and childminders (nutrix
and nutritor). The article then links these cultural referents to the rhetorical strategy of this
section of 1 Peters paraenesis.
JSNT 31/4 (2009) 371400

1062 Paul Deselaers, Der verborgene Mensch des Herzens (1 Petr 3,4). Ein
Leitbild biblischer Anthropologie
Bei dem Petruswort in 1 Petr 3,4 geht es auf den ersten Blick um das persnliche Mensch-
sein, das im Herzen verborgen liegt und erweckt werden mchte. Zu allererst aber geht
es um das Werk der Erschaffung jeden Menschen. Er ist sich selbst vorgegeben und findet
nur in seiner Selbstannahme die Mglichkeit zum Glauben, der auf die Liebe hin lebt.
Dafr bedarf es der Neuschpfung im Geist.
BiLi 81/4 (2008) 281284 (CB)

243
1063 John H. Elliott, Elders as leaders in 1 Peter and the early Church
Addressing a hostile situation that called for courageous and exemplary leaders, the letter
of 1 Peter employed in 5:15 a cluster of vocabulary and images (elders, overseers/exer-
cise oversight, shepherds, flock) representing a growing coalescence of terms for leaders
and their functions in the early Jesus movement. As one of the earliest witnesses to this
constellation and its symbolization of community leaders as elders-pastors-overseers, the
text of 1 Peter 5;l5a deserves more attention than it has hitherto been accorded in the
study of early Christian ministry and church order.
HTS 64/2 (2008) 681695

1064 Robert Harvey et al., 2 Peter & Jude

This non-technical commentary explains the biblical text in uninterrupted form on the
upper portion of each page, while dealing with other issues underneath in notes keyed to
individual words or verses. The commentators R. Harvey on 2 Peter, Philip Towner on
Jude explain that they think authentic apostolic authorship is more likely than pseude-
pigraphy. A bibliography concludes the volume.
The IVP New Testament Commentary Series; Intervarsity Press, Nottingham (2009) 1249

1065 Thomas Scott Caulley, They Promise Them Freedom. Once again,
the pseudodidaskaloi in 2 Peter
The Balaam saga (Num 25) was used in Jewish and Christian Tradition to argue against
assimilation to Hellenistic culture. Of special concern were intermarriage and eating meat
offered to idols, but one finds in 2 Peter another concern: the authors use of anti-assimila-
tion language, his argument from inspiration, and the allusion to Balaam all point to an
attack on both the opponents ideas of prophecy and the resultant inadequate Christology,
as well as eschatological skepticism fostered by a Hellenistic worldview. 2 Peter addresses
his letter to believers he considers at risk, urging them to lead lives of holiness and godli-
ness, waiting for and hastening the coming day of God (3,1112).
ZNW 99/1 (2008) 129138

1066 Stanley E. Porter, Toto prton givskontes hti in 2 Peter 1:20 and Hel-
lenistic Epistolary Convention
The disclosure formula (an epistolary convention expressing the authors desire that the
audience know something) has abundant currency in the Greco-Roman and NT epistolary
tradition. On the basis of this material, one should reject the suggestion of T. Callan, JBL
125 (2006) 143150 and return to the majority view of the passage.
JBL 127/1 (2008) 165171 (BL)

1067 Bradly S. Billings, The Angels who Sinned . . . He Cast into Tartarus
(2 Peter 2:4): Its Ancient Meaning and Present Relevance
Like many formed by the same thought world, the author of 2 Peter is familiar with the
extensive mythology generated by Genesis 6:14. What has often gone unacknowledged
is the manner in which the writer seeks to create a linguistic bridge into the socio-cul-
tural context being addressed, by appropriating (in 2 Peter 2:4) the particular language of
Graeco-Roman mythology. In doing so, the writer of 2 Peter provides a ready template
for theological and evangelistic communication in the Postmodern milieu.
ET 119/11 (2008) 532537

244
1068 Stephen Smalley, 1,2,3 John
Originally published in 1983, the present book is here offered in a revised edition. Smalley
argues that the letters reflect part of the story of the Johannine community, and to grasp
some of this history, one has to read the entire extant Johannine corpus the letters,
the book of Revelation, and the Fourth Gospel. The inspiration behind the distinctive
theology of the Fourth Gospel came from John the apostle, the beloved disciple, himself.
Some followers of John published the final version of the gospel at Ephesus after his
death (ca. 80 CE). These followers were not directly involved with the production of
the Johannine letters. The letters originated in the area of Ephesus around 90 CE, in
response to heretical groups within the Johannine community. This commentary is based
on the authors own specialized research and interacts with international scholarship. A
standard resource for scholars.
Word Biblical Commentary 51; Thomas Nelson, Nashville, Tenn. (2007) XXXI/1376 (BL)

1069 D. Moody Smith, The Epistles of John: Whats New Since Brookes ICC
in 1912?
A.E. Brookes commentary remains a worthwhile help in interpreting the Johannine Epistles,
although it now seems conservative on such issues as authorship. Brooke entertains the
possibility that the Fourth Gospel and the Epistles were written by different authors, but
maintains that the arguments for that position are not strong enough to warrant aban-
donment of the tradition, although the author cannot be confidently identified as the
son of Zebedee. Nevertheless, he is a leading figure exercising authority within a circle
of churches. First John presumes the Gospel, since, for example its prologue becomes
readily intelligible on the basis of the Gospels, while the reverse is not the case. In place
of common authorship of Gospel and Epistles, one may now speak of a Johannine com-
munity and, perhaps anachronistically, of a Johannine canon in which these documents
alone functioned authoritatively. One notices the pervasive dualism, as Brooke did not, and
must ask whether it poses a challenge for contemporary interpretation in a world marked
by the kind of diversity which the Johannine writings seem not to tolerate. The historical
circumstances of the Johannine writings may go far to explain this state of affairs. Yet the
delineation of those circumstances is a matter of controversy in contemporary scholar-
ship, and this leads back to the perennial question of the role of history and historical
reconstruction in the task of interpretation.
ET 120/8 (2009) 373384

1070 M.J.J. Menken, The Opponents in the Johannine Epistles: Fact or Fiction?
The letters must be considered against the background of a real process of interaction
between two early-Christian groups. There is no need to see the opponents as a creation
of the author in the service of the Johannine system of meaning.
AGJU 73; Alberdina Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill,
Leiden (2008) 191209 (BL)

1071 Horst Hahn, Tradition und Neuinterpretation im ersten Johannesbrief

1 John is not a self-referential text, but one that re-interprets the message of the gospel of
John in a specific situation. The author recommends the use of the term relecture (rather
than intertextuality), for he is interested not in a vague connection between texts, but
in the active interaction with, and re-interpretation of, a specific text or tradition. Thus
1 John understands sin in the same way as the Fourth Gospel, but adds a new element.
1 John may actually be part of the canon because it serves as a guide to a proper, i.e.
orthodox, reading of the Fourth Gospel. Hahn indicates that 2 Thess may be seen as
relecture of 1 Thess, Ephesians as relecture of Colossians, the gospels of Matthew and

245
 Luke as re-readings of the gospel of Mark. Thus relecture is to be seen as an essential
ingredient in the canonical process.
Theologischer Verlag Zrich, Zrich (2009) 1402 (BL)

1072 Ricardo Lpez Rosas, Ejercicio exegtico sobre 1 Jn 2,311

Dieser Beitrag bietet eine linguistische Untersuchung von 1 Joh 2,311: Abgrenzung und
Gliederung des Abschnitts, Kohsion und Kohrenz sowie intertextuelle Beziehungen
insbesondere zu anderen Stellen im 1 Joh und zum JohEv. Fazit: Der Autor des Briefes
mahnt die adressierte Gemeinde, die praktizierte Geschwisterliebe als Mastab fr wahren
Glauben zu nehmen. So knnen sie eine Gruppe innerhalb der Gemeinde, die sich selbst
als erleuchtet bezeichnet, als lgnerisch und blind entlarven. Der Beitrag enthlt
eine ausfhrliche Literaturliste.
QOL 47 (2008) 346 (SP)

1073 Maarten J.J. Menken, The Image of Cain in 1 John 3,12

The image of Cain as it was current in early Judaism and early Christianity at the end
of the first century CE perfectly fitted the opponents of the Johannine community, as the
author of 1 John saw them. It was especially the combination of Cains fratricide and
his greed, both arising from wikedness, that made the parallel obvious: just like Cain, the
opponents are evil and perform evil acts, and their wickedness produces a hatred towards
their brothers (leading to murder).
BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven
(2008) 195211 (BL)

1074 Igor Lorencin, Hospitality Versus Patronage: An Investigation of Social

Dynamics in the Third Epistle of John
Hospitality, as a reciprocal relationship, calls for serving others, while, in turn, being
served by others. Such balanced reciprocity produces equality among all participants. A
patronage attitude with inequality, exploition, and domination has no place in a Christian
community. Instead, equality, subordination to the needs of each other, and deference to
everyone is what a church needs; this is the context in which the Elder argued in 3 John
for hospitality rather than patronage.
AUSS 46/2 (2008) 165174

1075 Gene L. Green, Jude and 2 Peter

The publication of this long commentary is another sign of renewed interest in these
seemingly marginal pieces within the corpus of New Testament letters. Other recent
commentaries are by P.H. Davids (The Letters of 2 Peter and Jude, 2006) and R.A. Reese
(2 Peter and Jude, 2007). Green adopts the conservative position, arguing that 2 Peter is
by the apostle Simon Peter, and not by a second-century author who adopts the mask of
Peter. Equally, Jude is taken to be an authentic apostolic letter, written with the help of
someone with the linguistic skills that the apostles themselves were lacking. (Page 8, line
3 read: militate against.)
Baker Exegetical Commentary on the New Testament; Baker Academic, Grand Rapids, Mich. (2008)
XXII/1420 (BL)

1076 Robert L. Webb et al. (eds.), Reading Jude with New Eyes: Methodologi-
cal Reassessments of the Letter of Jude
The following papers are included in this volume: D. Lockett, Purity and polemic: a reas-
sessment of Judes theological world; J.F. Hultin, Bourdieu reads Jude: reconsidering the
246
 letter of Jude through Pierre Bourdieus sociology; B. Baumann-Martin, Postcolonial pollu-
tion in the letter of Jude; J.D. Charles, Polemic and persuasion: typological and rhetorical
perspectives on the letter of Jude; R.L. Webb, The rhetorical function of visual imagery in
Jude. The letter of Jude is here studied with a variety of new methods: sociology, post-
colonial studies, and rhetorical analysis. In the case of Webb, the focus is on how visual
imagery shapes the argument of Jude, an approach the author calls rhetography.
LNTS 383; T & T Clark International, London (2008) IX/1154 (BL)

1077 Geert Van Oyen, Is there a Heresy that necessitated Judes letter?
Many elements in the text of Jude make clear that the message of Jude is not directed
to a specific group of opponents that could be qualified by a single title. The opponents
remain vague.
AGJU 73; Alberdina Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill,
Leiden (2008) 211226 (BL)

1078 Merling Aloma, Cristologa en la epstola de Judas

Nach einigen einfhrenden Bemerkungen zur Identit des Apostels Judas und der Authen-
tizitt des Judasbriefes errtert der Verf. theologische Hauptmotive dieser Schrift. Die
vielen oft verkannten Aussagen ber Christus (z.B. als der Herr, der Spender ewigen
Lebens, der Heiland etc.) machen den Judasbrief zu einem unverzichtbaren Bezugstext
fr eine neutestamentliche Christologie.
DavarLogos 7/2 (2008) 7399 (DL)

1079 Robert L. Webb, The Use of Story in the Letter of Jude: Rhetorical
Strategies of Judes Narrative Episodes
Judes use of story is integral to his rhetorical argument. The author uses narrative
episodes drawn from the Jewish scriptural tradition, the story of Jesus, and the story of
the Christian community to whom he writes to accomplish his rhetorical purposes. The
narrative episodes drawn from the Jewish scriptural tradition and from the story of Jesus
do not create a coherent story with a plot, but the narrative episodes concerning the
Christian community do have a coherent story with plot and conflict. Jude weaves nar-
rative episodes from the Jewish scriptural tradition and from the story of Jesus into the
story of the readers Christian community in order to have a rhetorical impact on the
direction of the future plot-line of this communitys story.
JSNT 31/1 (2008) 5387

1080 Thomas Scott Caulley, BALAAK in the 72 Text of Jude 11: A Proposal
This article proposes that the variant Balaak in the 72 text of Jude 11 be read in light of
theological tendency in the Bodmer codex, especially as evidenced in the christological
variants of 72. Initially, scholarly opinion dismissed the Balaak reading as nothing more
than an inexperienced copyists careless mistake. Though recognizing the older view to
be unsatisfactory, recent explanations are found also inadequate. Given neutral or positive
traditions about Balaam in Judaism, and in the context of the early Christian belief that
the Spirit of Christ inspired the OT Prophets (including Balaam), the article makes a case
for reevaluation of the variant.
NTS 55/1 (2009) 7382

Revelation: general individual passages

1081 Akira Satake, Die Offenbarung des Johannes
Satake dates the book of Revelation to the age of emperor Domitian, i.e. to the final
years of the first century CE. But this date is that of the final form, and Satake traces

247
 the (admittedly hypothetical) story of this book in some detail. The author, before joining
the Christian community after 70 CE, was a Jewish apocalyptist. Much textual material,
including chap. 10 (which depends upon Ezek 2:83:3) and the 21:922:5 seem to date
from before the authors conversion. In other words: Satake postulates the existence of
an author who wrote and rewrote passages of his apocalyptic book for many years, and
from one point onwards, Christian materials began to be introduced.
Meyers kritisch-exegetischer Kommentar ber das Neue Testament; Vandenhoeck & Ruprecht, Gttingen
(2008) 1429 (BL)

1082 James L. Resseguie, The Revelation of John: A Narrative Commentary

Unlike other commentaries, the emphasis of the present book is on the overall plot told
in the book of Revelation, and not on the explanation of individual verses or words. The
resulting expository text can be read as a whole, rather than be merely consulted. This
approach does not prevent the author from delivering all the scholarly paraphernalia:
notes, Greek words, bibliography, and index.
Baker Academic, Grand Rapids, Mich. (2009) 1288

1083 Gerhard Maier, Die Offenbarung des Johannes. Kapitel 111

This is the first part of a two-volume commentary on the book of Revelation in German,
written by a German evangelical scholar (and former bishop of the Evangelical Church of
Baden-Wrttemberg), author of a book on the demise of the historical-critical method in
biblical studies. Accordingly, he frequently appeals to conservative authorities such as Ad.
Schlatter and J.A. Bengel, and considers Revelation a work of John the apostle, compiled
ca. 95 CE. However, it would not be wise to dismiss the book as a work of evangelical
apologetics. Maier is a careful exegete who insists on the identification of the author of
Revelation as an authentic visionary, and not merely a bricoleur who combines written
sources or invents his visions on the basis of an existing apocalyptic repertoire. (P. 39,
read de novissimis).
Historisch-theologische Auslegung; SCM-Verlag, Witten (2009) 1542 (BL)

1084 Ian Paul, Ebbing and Flowing: Scholarly Developments in Study of the
Book of Revelation
Revelation has always presented major challenges for study, interpretation and application.
Over the last twenty years there have been some significant developments in a number of
areas, including greater understanding of Revelations first-century setting, some settling
of debate about the nature of its language, engagement with questions of the complexity
of its structure, and a growing awareness of the impact of its rhetoric, both in its origi-
nal contexts and in the history of interpretation. Yet there still remains a substantial gap
between much scholarly insight and its appropriation at a more popular level.
ET 119/11 (2008) 523531

1085 Richard A. Sabuin, Historicism: The Adventist Approach? A Response

to the Challenges to Historicism
The purpose of this article is to respond to various challenges against the historicist
approach to the book of Revelation. After presenting debates among scholars, including
Adventist scholars, concerning the historicist approach, this study proposes an approach
that is based on the original readers perspective as they read the Apocalypse. Rev 1:19,
4:1, and 21:6 establish the sectional division of the book: from ha eisin things which are
(1:19), through ha dei genesthai things that must take place (4:1), until gegonan they have
taken place (21:6). This suggests that the Apocalypse itself calls for historicism.
JAAS 11/2 (2008) 159174

248
1086 Alan S. Bandy, The Layers of the Apocalypse: An Integrative Approach
to Revelations Macrostructure
The structure of Johns Apocalypse represents a perennial problem, drawing much atten-
tion while managing to elude a consensus around any one structural model. This article
posits that the structure of the Apocalypse comprises a tripartite framework of individual
layers woven together in a cohesive literary unity. The surface structure represents the first
layer and provides the most accessible means for understanding the major and minor
divisions. A second layer of intertextual parallels is evidenced by the way the Apocalypse
apparently models portions of the Old Testament. A final layer consists of intratextual
connections linking repetitive terms and phrases in a complex system of internal cross-
references. By recognizing the surface structure, the intertextual layer and intratextual
layer, interpreters can further explore how these individual layers influence the structure
of the Apocalypse. This approach may also prove useful when investigating the meaning
of the text through its structure.
JSNT 31/4 (2009) 469499

1087 Elisabeth Schssler Fiorenza, Die Johannesapokalypse in kritisch-femi-

nistischer Perspektive
The main rhetorical topic in the Book of Revelation is the matter of power and justice.
This topic is nested into a complex use of language: In a first view the author considers
the emotional and poetic aspect of the language, presenting traditional Jewish and Greco-
roman symbols used in the text. Contrasting this, a second view focuses on used symbols
of the Roman Imperial cult and its antagonism against the Roman colonial power. Based
on this, a short analysis of feminine symbols is presented, summarizing into hermeneutic
reflections on todays understanding and use of the Book of Revelation.
ZNT 22 (2008) 1319 (SSt)

1088 Rita Mller-Fieberg, Paulusrezeption in der Johannesoffenbarung? Auf

der Suche nach dem Erbe des Apostels im letzten Buch des biblischen
Kanons
The Revelation of John was written in Asia Minor, a region evangelized by the Apostle
Paul. The author of this paper asks to what degree can traces of Pauls influence still
be found at the end of the 1st century not only with regard to the Seven Churches
addressed and their conflicting tendencies, but also with regard to the author of the book
of Revelation itself and how one can describe Johns attitude towards the perceived
legacy of the great missionary to the Gentiles. The answer provides additional insight
into the diversity of early Christian life.
NTS 55/1 (2009) 83103

1089 Sigve Tonstad, Appraising the Myth of Nero Redivivus in the Interpreta-
tion of Revelation
In this paper the role of the myth of Neros return and its alleged role in the Revelation are
criticised. The myth mirrors issues that reflect the claims of patriotism and religion, but
the imperial threat is neither fully paradigmatic nor climactic in the sense suggested by the
metaphors of Revelation. Reiterating the conviction that Revelations perspective originates
in the theme of cosmic conflict, the momentum of this theme remains undiminished and
is, in fact, further enhanced by the depiction in Rev 13. As the eschatological phase of the
cosmic conflict concerns the testimony of Jesus (12:17), the conflict described in Rev 13
shows that the perseverance and the faithfulness of the saints (13:10) are patterned on
the enduring legacy of the faithfulness of Jesus (14:12). Discerning the nature of Jesus
faithful witness is decisive because the end-time subversion envisioned in Revelation builds

249
 credibility for itself by a persuasive imitation and not only by a parody on the order of
the myth of Neros return.
AUSS 46/2 (2008) 175199

1090 Paul B. Decock, Beeldspraak over oorlog en schepping, geweld en

geweldloosheid in de Openbaring van Johannes
Much of the violent imagery of Revelation can be seen as inspired by the image of God
as the Divine Warrior who will overcome the chaotic forces threatening creation and who
will bring creation to its fulfilment. This violence is reserved for God and the exalted Jesus
although the prophetic ministry of churches shares to some extent in this divine power
and even in its violence (11:56). However, human victory is won through worship of God
instead of worship of Satan and the Beast, and through prophetic witness unto death in
order to bring the inhabitants of the world to repentance and so to overcome sin that
destroys creation. This human victory is made possible by the blood of Jesus and requires
that his followers persevere in the works of Jesus to the end (2:26) in order to share in the
new creation of which Jesus is Gods agent from the beginning (3:14).
HTS 64/4 (2008) 18371853

1091 Rebecca Skaggs et al., Lion/Lamb in Revelation

As long as the Apocalypse has existed scholars have acknowledged the significance of the
symbols of the lion and Lamb for understanding the message of the Apocalypse. The
relationship between the two figures is particularly pivotal to the debate. There is, however,
little scholarly consensus as to the nature of this relationship. The purpose of this study
is to articulate and clarify the scholarly debate on this issue in order to shed light on the
issues involved and to suggest some possible solutions.
CBR 7/3 (2009) 362375

1092 Bogdan G. Bucur, Hierarchy, Prophecy, and the Angelomorphic Spirit:

A Contribution to the Study of the Book of Revelations Wirkungsge-
schichte
Revelation exemplifies an archaic angelomorphic pneumatology similar to the one discern-
ible in other early-Christian writings, one that occurs in tandem with Spirit Christology,
within a theological framework marked by binitarianism. The seven spirits of Rev 1:4;
3:1; 4:5; 5:6 stand for what the early church more often refers to as Holy Spirit. However,
the book of Revelation is binitarian, i.e. refers consistently to God and Christ (and not to a
third divine reality, the Holy Spirit). Thus we must conclude that God and Christ interact
with humanity through an angelic hierarchy headed by seven leading angelic spirits.
JBL 127/1 (2008) 173194 (BL)

1093 David A. deSilva, Out of our Minds? Appeals to Reason (Logos) in the
Seven Oracles of Revelation 23
Although John relies on narrative and on radical rhetoric to effect persuasion, he also
develops appeals to rational argumentation (logos), particularly within the seven oracles,
using basic strategies known from classical rhetorical handbooks and progymnastic exer-
cises. He supports his conclusions and exhortations with arguments from analogy, from
the consequences, from the contrary, from historical example and from the revelation
of contradictions. He employs topics of courage, the just, the feasible, the (in)expedient
and relative expediency in framing enthymemes. Johns argumentation, however, requires
previous acceptance of certain premises derived from Christian cultural knowledge, for
example, that Christ will come again in judgment, both in interim and ultimate inter-

250
 ventions, that Christ makes his intentions known through prophetic speech, and that
Christs story provides a paradigm for the disciples to follow per aspera ad astra. Rational
argumentation indeed tempers the authoritarian dimension, but these appeals to reason
will largely only work within Christian culture and would likely be dismissed outside of
early Christian congregations.
JSNT 31/2 (2008) 123155

1094 Leslie N. Pollard, The Function of loipos in the Letter to Thyatira

This examination of loipos (i.e., remnant, rest) in Rev 2:24 demonstrates that the foun-
dational themes associated with the remnant of Rev 12:17 are presented as a prolepsis
within the letter to Thyatira. The localized conflict between the Jezebel figure and the
loipos in Thyatira anticipates the authors globalization of the war against the remnant
of Rev 12:17 by Queen Babylon and the enemy powers presented in the latter half of
the book.
AUSS 46/1 (2008) 4563

1095 David Seal, Shouting in the Apocalypse: The Influence of First-Century

Acclamations on the Praise Utterances in Revelation 4:8 and 11
The article discusses form and function of acclamations used during the early Roman
Empire. As a result it shows that many of the attributes of these acclamations are also
characteristic of the praise utterances in Rev 4:8 and 4:11: a popular form of media to
communicate a counter-imperial message, namely that God reigns.
JETS 51/2 (2008) 339352 (BF)

1096 Matthijs Den Dulk, Measuring the Temple of God: Revelation 11.12
and the Destruction of Jerusalem
Rev 11.12 refers to the destruction of the temple in 70 CE. The measuring of the temple
area does not signify that it will be protected, as is commonly thought, but symbolises that
it falls under Gods judgment. The underlying idea is that the destruction of the temple
at the hands of the Gentiles has been possible only because it was preceded by Gods
judgment, a notion also found in contemporary apocalyptic literature. John argues that
God has given the Gentiles the authority to trample the holy city, including the temple,
for a limited period of time.
NTS 54/3 (2008) 436449

1097 Boris A. Paschke, Die damnatio und consecratio der zwei Zeugen (Offb 11)
With regard to the prophecy of the death, desecration, resurrection, and ascension of the
two witnesses (Rev 11,713) most exegetes reckon with a Jewish background. However, the
Jewish parallels they refer to stem from different works, contexts, and epochs. Some exegetes
also consider the passion, resurrection, and ascension of Jesus the background of Rev
11,713. However, the itinerary of Jesus (as presented in the New Testament) significantly
differs from the events described in Rev 11,713. The present article suggests the Roman
damnatio and consecratio as an alternative (or at least complementary) historical background
for Rev 11,713. In contrast to both the Jewish and Christian traditions/sources, this
background is both encompassing and coherent. Thus, the Roman damnatio and consecratio
should be taken into account as an exegetical framework for Rev 11,713.
Bib. 89/4 (2008) 555575

1098 Peter Trummer, Die Frau und der Drache. Skizzen zu Offenbarung 12
Although the Dragon, seven times the grammatical subject in Rev 12, is clearly the chapters
protagonist, he is not actually a person. Instead, he must be understood as a symbol or

251
 sign, pointing to everything inimical to Christ. Reference is made to much recent work
on the passage, such as: G. Hfner, Die Sonnenfrau im Himmel und ihr Kind (Offb 12),
Mnchener Theologische Zeitschrift 56 (2005) 113133; M. Koch, Drachenkampf und Sonnenfrau,
WUNT II.184, 2004; D. Treacy-Cole, Women in the Wilderness, in: R.S. Sugirtharajah
(ed.), Wilderness, London 2005, 4558; M. Karrer and H. Wahl, Apocalisse e psicanalisi,
in: E. Bosetti et al., Apokalypsis, Assisi 2005, 753795.
Neutestamentliche Abhandlungen 52; Konrad Huber et al. (eds.), Im Geist und in der Wahrheit; Aschen-
dorff, Mnster (2008) 363384 (BL)

1099 John Ben-Daniel, Towards the mystical Interpretation of Revelation 12

Modern scholars are almost unanimous in their acceptance of the historico-mythological
interpretation of Revelation 12, with the result that it has effectively replaced the mario-
logical and spiritual interpretations. This paper critically re-examines these three forms of
interpretation with the aim of developing a new approach based on insights from mystical
theology. The resulting mystical interpretation of Revelation 12 identifies the vision of
the signs in heaven and the birth of the male child with a type of mystical experience, and
links this to the special mission of the 144,000 males described elsewhere in the text. This
approach not only comprehensively explains the details of the text within its eschatological
context, but also helps to resolve some outstanding issues concerning the 144,000.
RB 114/4 (2007) 594614

1100 Laslo Gallus, The Exodus Motif in Revelation 1516: Its Background
and Nature
The whole exodus tradition, from themes of plagues to the conquest, is comprehended
in the vision of the Seven Bowls of Rev 1516 in a creative way that shows to some
extent respect for the chronological order. The author of Revelation has not slavishly and
consistently followed the sequence of the exodus narrative, but suited certain details of
the exodus tradition to his theological purpose. Although the theme of judgment is the
dominant theme of the vision, the other components of the exodus tradition also receive
significant attention. Only the idea of conquest/inheritance is not clearly emphasized,
but still it is not entirely excluded. The possible reason for this neglect is the fact that the
topic is addressed elsewhere in the book in more detail.
AUSS 46/1 (2008) 2143

1101 Stephan Witetschek, The Dragon Spitting Frogs: On the Imagery of

Revelation 16.1314
In Rev 16.1314 one can encounter minor characters of the books diabolic bestiary, three
unclean spirits like frogs that proceed from the mouths of the Dragon and the two Beasts.
This article attempts to understand this detail in relation to the metaphorical connotations
other ancient Greek and Jewish writers attributed to frogs: they were mostly connected
with silliness and loquaciousness. In this context, the picturesque detail of frog-like demons
belongs to Johns strategy of reassuring his audiences by ridiculing the Dragon and the
Beasts and the powers they represent.
NTS 54/4 (2008) 557572

1102 Craig R. Koester, Roman Slave Trade and the Critique of Babylon in
Revelation 18
The slave trade was a hallmark of Roman commerce in Asia Minor, and it was an integral
part of the local economies in the cities where Johns readers lived. Inscriptions not only
show a network supplying the human cargo, but also that slave dealers claimed a public
place in society. The Book of Revelation calls for disengagement from commercial practices
that are inconsistent with the faith, and the slave trade is one of these. John does not take

252
 up slavery as a topic in its own right, but the way he tells of merchants selling human
souls along with gold, grain, cattle, and horses underscores the problems inherent in
a society that turns everything into commodities that can be sold to meet the insatiable
demand of the ruling power. Johns visions work by shaping the basic commitments of
the readers. He warns that the commercial practices associated with Rome/Babylon fall
under divine judgement, and if this is the case, then readers must ask what implications
this might have for the way they live in the present. They are called away from the allure
of Babylon, the power that reduces human beings to one commodity among others. And
they are called to faithfulness toward the God of the new Jerusalem, where those who
are called Gods slaves are given life and honour.
CBQ 70/4 (2008) 766786

1103 Pieter G.R. de Villiers, Die ontmaskering van die bose: Eksegetiese
perspektiewe op geweld in Openbaring 18
Investigating violence in Revelation 18 this paper first discusses the complex meaning of
violence in the light of the intricate composition of the book as a whole and this chapter
in particular. It argues that, in contrast to what is often said in contemporary research
about the incoherence of this passage, Revelation 18 is in fact a carefully composed ring
composition in which the constitutive elements determine its meaning decisively and in
which violence is a seminal motif. It also discusses how the rest of the text confirms the
authors literary skills and the neat composition of Revelation 18 as a text about a violent
city. The article then shows how the different elements in the text ironically delineate
the downfall of the violent city of Babylon and the reasons for it. It sketches how the
consequences of Babylons fall are developed from an earthly and divine perspective. In
all these different parts the prevalence of violence is spelled out.
HTS 64/4 (2008) 18551893

1104 Thomas Johann Bauer, Das tausendjhrige Messiasreich der Johannes

offenbarung. Eine literarkritische Studie zu Offb 19,1121,8
(1) Rev 19:1121:8 is intended as a unified passage that portrays a clearly recognizable
sequence of events: eschatological war, binding of the dragon, millennium, return of Satan,
judgment of the dead, new creation. The millennium must therefore be in the future and
contemporaneous with the binding of Satan (and thus not contemporaneous with the
history of the church, as suggested by G.K. Beale). The millennium is meant as a real,
this-worldly period, to be expected in the future. (2) The passage analyzed is apparently
based on an anthology of excerpts from Jewish apocalyptic material, as can be seen from
the fact that Rev 18:4; 21:3.78 has the same quotations as 2 Corinthians 6:147:1 (a
post-Pauline interpolation). The notion of a this-worldly messianic period is not directly
inspired by the book of Ezekiel, but by a tradition closer to 4 Ezra and 2 Baruch and
Iranian traditions. (3) The book of Revelation is critical of Pauline Christianity as it can
be documented from Colossians, Ephesians, 1 Peter, and the Pastoral Letters. The passage
here studied is best explained as being directed against Christian (i.e., Pauline) enthusiasm
and libertinism that tended to shed original Christianitys apocalyptic basis. In other words:
the author of the book of Revelation seeks to re-apocalyptize Christianity.
BZNW 148; W. de Gruyter, Berlin (2008) XI/1442 (BL)

1105 Andreas Hock, From Babel to the New Jerusalem (Gen 11,19 and Rev
21,122,5)
There are some salient points of contact between the narrative of Babel, Gen 11:19, and
the vision of the New Jerusalem, Rev 21:122:5. These parallels are starkly contrastive.
Among the most stunning parallels are the way mans initiative is underscored in Gen,
while Gods initiative is emphasized in Rev. Human accomplishment appears to be at the
heart of the narrative in Genesis, whereas Gods accomplishment is presented in Rev.
Moreover, worldly reputation is set in opposition to heavenly fame, as well as a worldwide

253
 dispersion in Gen as it is being contrasted with a worldwide unification in Rev. The essays
conclusion is that the protological text is brought to fulfilment in the eschatological one
in an inverse archetypal sense.
Bib. 89/1 (2008) 109118

1106 Jonathan Moo, The Sea That is No More: Rev 21:1 and the Function
of Sea Imagery in the Apocalypse of John
The enigmatic phrase in Rev 21:1, the sea is no more, has yet to be adequately explained
or related cogently to the rest of the book. In this article the author categorises the multiple
roles in which thalassa appears in Rev 420 and address the potential implications of each
use of sea imagery for explaining its absence from Johns vision of the new heaven and
earth. Along the way, the various theories that have been proposed by other interpreters
are assessed; this is followed by a brief consideration of the potential relevance of several
parallels that have been suggested. On the basis of these investigations and an analysis of
the context of Rev 2122, it is proposed that the difficult phrase in 21:1c is best explained
in terms of the use of a new-creation typology that serves to highlight the way in which
this new creation differs from that described in Gen 1.
NT 51/2 (2009) 148167

EXTRABIBLICAL SOURCES

Inscriptions

General proto-Canaanite
1107 Reinhard G. Kratz, Memoria, Memorabilia, and Memoirs: Notions of
the Past in Northwest Semitic Inscriptions of the First Millennium BCE
The commemoration of the deceased and the story of their lives, the works and deeds of
kings as well as memorable events are essential in this fragmentary body of evidence.
Hans M. Barstad et al. (eds.), The Past in the Past: Concepts of past Reality in Ancient Near Eastern
and Early Greek Thought, Novus Press, Oslo (2009) 111131 (BL)

1108 Clyde E. Fant et al., Lost Treasures of the Bible: Understanding the
Bible through Archaeological Artifacts in World Museums
This is not a list of lost items, as one might suppose when reading the title. As the preface
explains, the archaeological treasures tend to be overlooked by the visitors of museums.
What the authors offer is brief commentary on the Bible, based on ancient texts and
objects. The book begins with a presentation of the epic of creation (Enma elish) end
ends with early New Testament papyri and manuscripts. Ancient texts dominate the col-
lection, as can be seen from the chapter the period of the monarchy: Gezer calendar,
Mesha stela, Tel Dan inscription, ivory plaque mentioning Hazael (and so on). Each entry
begins with a short list giving the essential information, including the present location and
museum number of the object or text discussed. One section deals, wisely, with forgeries.
The appended museum index can help the visitor organize museum visits and make these
into more enlightening events.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XXVII/1471
(BL)

254
1109 Jan Duek, Ruling of Inscriptions in Hellenistic Samaria
The purpose of this study is to present the practices in the ruling of texts by scribes in
Hellenistic Samaria. Under investigation are forty-five fragments of inscriptions written in
Aramaic and some inscriptions in paleo-Hebrew script. Having presented some patterns
of ruling in the inscription the author concludes that some of the examples were ruled
by a person who did not know the form of the inscription.
Maarav 14/2 (2007) 4365

1110 Esther Eshel, Three Inscriptions from the Upper City of Jerusalem
Three inscriptions found in the 1970s in different areas in Jerusalem are presented in this
paper with drawings, transliteration, translation, and a short philological discussion: (1)
One ostracon with Late Iron Age Hebrew inscriptions written on two sides of the sherd
from the Jewish Quarter of the Old City of Jerusalem; (2) An ostracon from the Late
Temple Period which lists some names, i.a. Jerusalem and Petra; (3) An Aramaic inscription
incised on the inner side of a body of a limestone krater of the Second Temple Period
found in the north part of the Herodian Quarter which includes a list of transactions
probably made by a person for his own use.
Maarav 14/2 (2007) 2741.105106

1111 Erasmus Gass, Moab im Spiegel vorderorientalischer und gyptischer

Quellen
This book chapter offers a survey of all ancient epigraphical sources relating to the Moabites
in biblical times. The Mesha stela figures prominently (pp. 565), but other inscriptional
evidence such as the Dibon fragment (apparently earlier than the Mesha inscription), the
fragment of el-Kerak, and neo-Assyrian inscriptions are also discussed in detail.
Abhandlungen des Deutschen Palstina-Vereins 38; E. Gass, Die Moabiter; Harrassowitz Verlag, Wies-
baden (2009) 5137

1112 Martin Leuenberger, Blessing in Text and Picture in Israel and the
Levant. A Comparative Case Study on the Representation of Blessing in
Hirbet el-Qom and on the Stela of Ye awmilk of Byblos
This article elaborates the relevance of the topic of blessing in the Levant of the 1st
Millennium BCE on the basis of an exemplary case study on two primary sources: The
irbet el-Qom-inscription (Qom 3) and the stela of Ye awmilk of Byblos consist of text
and picture. In a methodically reflected procedure, both artefacts are compared in order
to depict and interpret in an adequate manner the brk-basic constellation, which is based
on a significant synergy effect of text and picture.
BN 139 (2008) 6177; 141 (2009) 6789

1113 Bernd Janowski et al. (eds.), Omina, Orakel, Rituale und Beschwrungen
This new volume of the well-established TUAT series is a feast for all those who place
their scholarly work within a firm historical and philological paradigm. Included are
documents in Akkadian, Hittite, Ugaritic, Egyptian, and Greek, spanning close to three
millennia. Of inimediate relevance, and much sought after, are the prophetic texts, one
of which is from the Mari correspondence (pp. 5455); and Demotic texts from the
Leiden/London magical papyrus (pp. 334350). Another important text is the Akkadian
compendium of physiognomic omina bearing on women (pp. 4047); one example: huge
vaginal lips are preferred to small ones (p. 46). The final piece included in the volume
is the translation of a circular letter that puts a ban on magical practices in Egypt in

255
 199 CE. The book belongs to the essential resources for all who are involved with
scholarly research on ancient cultures.
Texte aus der Umwelt des Alten Testaments, Neue Folge 4; Gtersloher Verlagshaus, Gtersloh (2008)
XXI/1462 (BL)

1114 F.F. Bruce, Auerbiblische Zeugnisse ber Jesus und das frhe Christen-
tum, einschlielich des apokryphen Judasevangeliums
This book was first published in 1974 in English. The German version, translated and
revised by Eberhard Gting, includes more material, especially in the present fifth edition.
The editor has added much recent bibliography and topical chapters on recently discovered
material such as the Gospel of Judas (pp. 146167, with a complete translation) and the
brother of James ossuary (pp. 204205; incidentally, the epigrapher A. Lemaire teaches
at the Ecole des Hautes Etudes, not at the Sorbonne). Occasionally, a text is given in
Latin (pp. 14 and 21) or even in Hebrew (p. 205) one should like to see more of this!
A helpful scholarly resource.
Brunnen Verlag, Gieen (2007) 1223 (BL)

1115 Gordon J. Hamilton, A Proposal to Read the Legend of a Seal-Amulet

from Deir Rifa, Egypt as an Early West Semitic Alphabetic Inscription
Item US 51354 (Petrie Museum of the University College, London) is inscribed L QN
HZ = belonging to Qn, the seer, in proto-Canaanite script. The date is ca. 1700 BCE
(plus or minus 150 years).
Journal of Semitic Studies 54/1 (2009) 5179 (BL)

Aramaic Akkadian Egyptian Greek

1116 Lisa Fosdal, Was the Tel Dan Inscription Referring to BYTDWD as
a Fundamentalistic Faction?
A Greimassiati structural semantic analysis indicates a linguistic correlation between the
use of BYT-DWD in the biblical narratives and its occurrence on the Aramaic inscrip-
tion from Tel Dan. Several problems arise when the modern structural semantic linguistic
approach is applied to the discipline of the Old Testament research and the method
must therefore be assimilated accordingly. Even though the modification results in a more
adequate approach, it can never definitively establish a correlation between the two lexemes
of House of David. Still certain linguistic traits cannot be denied and the question of
the semantic meaning becomes the focal point: Is the Aramaic inscription from Tel Dan
in fact referring to David in the biblical narratives or is the meaning more subtle?
SJOT 23/1 (2009) 85102

1117 Christopher A. Rollston, Heshbon A4 (= Heshbon II): A New Reading

of a Personal Name
Heshbon A4 (Heshbon II) is written in the Aramaic script and language and dates to the
late sixth century BCE. The personal name in line 3 has been read as Tmkl. To be sure,
this personal name is well attested in the Ammonite onomastica. However, based on new
collations of this ostracon, it can be stated with confidence that the morphology and stance
of the graphemes require that this personal name should be read as Gmrl.
BASOR 350 (2008) 8790

256
1118 Wayne T. Pitard, Watch That Margin! Understanding the Scribal Pecu-
liarities of CAT 1.4 Obverse
Der Text der grten bisher in Ugarit gefundenen Keilschriflttafel CAT 1.4 wurde
von dem Schreiber Ilimalku/Ilimilku hergestellt, dessen genauer Status umstritten bleibt.
Die in diesem Beitrag prsentierten technischen Unzulnglichkeiten und Differenzen in
der Aufteilung des Textes im Vergleich zu anderen bekannten Dokumenten desselben
Schreibers deuten darauf hin, dass Ilimalku/Ilimilku als ein jnger Schler-Schreiber
den Text von CAT 1.4 aus einer Vorlage (zu bungszwecken) kopiert hatte. Es erscheint
daher wahrscheinlich, dass diese Vorlage wie auch weitere Keilschrifttafeln aus derselben
Schule immer noch auf ihre Entdeckung in Ugarit warten.
Maarav 15/1 (2008) 2737, pl VXII (DL)

1119 Mordechai Cogan, The Raging Torrent: Historical Inscriptions from

Assyria and Babylonia Relating to Ancient Israel
While many of the historical cuneiform inscriptions (including the inscription of the Black
Obelisk and the Cyrus Cylinder, both kept in the British Museum, London) are actually
available in up-to-date translation in the German series Texte aus der Umwelt des Alten Testa-
ments (TUAT) and in W.W. Hallos Context of Scripture (COS), this is not the case for all.
Cogan collects all the relevant material forty-seven items and offers fresh annotated
English translations with individual historical commentary. This is an essential tool for
biblical studies, and Cogan is to be congratulated on his fine achievement. Even specialists
will use it with profit, not least because of the up-to-date bibliographies compiled for each
item. In the USA, the book is distributed by Eisenbrauns, Winona Lake, Ind.
Carta Handbook; Carta, Jerusalem (2008) XIV/1250 (BL)

1120 Gershon Galil, Israelite Exiles in Media: A New Look at ND 2443+

This paper reexamines ND 2443+, a Neo-Assyrian administrative record excavated at
Calah in 1952, and first published by Barbara Parker in 1961 (Iraq 23, pp. 2728). A new
translation of this important text is presented, followed by a few notes and a discussion
on the relation between the Israelite exile Hilq-Iu, and the city Sagbat/Bt-Sagbat in
Media. The text should be dated to the last years of Tiglath-pileser III since it mentions
Bl-Harrn-blu-u ur, the ngir ekalli, first appointed ca. 775 BCE, and the Israelites Hilq-
Iu and Gir-Iu, probably exiled from Israel after the 733732 BCE campaign. In light
of the new interpretation of ND 2443+ the issue of the cities of Media (1 Kgs 17:6;
18:14) is reconsidered, and it is suggested that ND 2443+ indicates the deportation of
Israelites to Media in the last years of Tiglath-pileser III.
VT 59/1 (2009) 7179

1121 Ludwig D. Morenz, Wortwitz Ideologie Geschichte: Israel im

Horizont Mer-en-ptahs
In this essay an epigraphic and philological analysis is presented of the couplet in the
victory stele of Pharaoh Merneptah which is relevant for the term Israel. It is possible
to show from the open way of writing the lexeme pr.t, the close association of the cola
which refer to Israel and Syria and their position in the structure of the stele, that the
alternative interpretations which have long been prevalent (pr.t as offspring or grain)
do not do justice to what the text is saying. The consciously adopted ambiguity shows
instead that this couplet is a prize example of the Egyptian royal rhetoric of supremacy

257
 and reveals, together with the portrayal of Merneptahs expedition to Canaan at the
temple of Karnak, the historical background of the stele.
ZAW 120/1 (2008) 113

1122 Rupert L. Chapmen III, Putting Sheshonq I in his Place

In 1925 a key piece of evidence, a fragment of Sheshonq Is victory stela, was discovered
at Megiddo during the preparations for the excavations of the Oriental Institute of the
University of Chicago. Unfortunately it was found on the surface, on one of the spoil
heaps of the previous German excavations. The Chicago team tentatively assigned the
fragment to the lowest level reached in the area, initially called Stratum IV, but said little
more about it. In recent years, fresh information concerning both the location and the
circumstances of the discovery has been published, which, in the authors view, makes it
possible to locate the context in which the stela fragment was found, both horizontally and
vertically. It is now clear that the lowest level reached in the area was Stratum V, and the
author suggests that the fragment was reused in Stratum VA, the stela having originally
been set up in Stratum VB, dated to the 9th century BCE by the current excavators.
PEQ 141/1 (2009) 417

1123 Catherine Saliou, Inscriptions de la region de Gaza

Some fragmentary Greek inscriptions (hell.-rom. Period) from the archaeological dig at
Blakhiyah (ancient Anthedon) are presented here, as well as a Greek inscription on a
mosaic floor, dated 586 AD., discovered by chance in the central part of the Gaza Strip,
on the coast.
RB 115/2 (2008) 275286, pl. III

1124 Doron Ben-Ami et al., A Greek Abecedary Fragment from the City of
David
This paper deals with a Greek alphabetic inscription uncovered in Jerusalem. It was
found in the course of excavations carried out in the Tyropoean Valley, in the western
spur of the City of David. Its stratigraphic context testifies to its dating in the Late Sec-
ond Temple period. It joins other abecedaries found in various archaeological contexts
and ranging in chronology from the beginning of alphabetic script to the Early Muslim
period. Most scholars interpret these inscriptions as scribal exercises. However, it seems
they did not constitute one homogenous phenomenon; rather, they must have fulfilled
different purposes. A considerable number of these alphabetic scripts clearly points to
their mystic character.
PEQ 140/3 (2008) 195202

1125 Peter M. Head, Named Letter-Carriers among the Oxyrhynchus

Papyri
This paper analyses the role played by named letter-carriers among Greek personal let-
ters in the Oxyrhynchus papyri as possible background for Pauline practice, and within
the context of recent proposals concerning the role of the letter-carriers within Pauline
practice. Around forty letters are discussed, with three examples analysed in more depth
(P.Oxy. 113; P.Oxy. 3313; P.Oxy. 3505). It is seen that, when named and identified within
the letter, the letter-carrier frequently supplements the written communication with some
oral supplement. Against some recent proposals no evidence is found in support of the
view that the letter-carrier ever read the letter itself to the recipient.
JSNT 31/3 (2009) 279299

258
1126 Hershel Shanks, Inscription Reveals Roots of Maccabean Revolt
The Maccabean revolt of 165 BCE aimed to rid Judea and the Jerusalem Temple of
the pagan cults that had been forcefully imposed by the Seleucid king Antiochus IV. A
major new inscription of Seleucus IV that recently surfaced on the antiquities market
and has been acquired by the Israel Museum in Jerusalem indicates, however, that Judean
discontent with their Seleucid overlords began more than a decade earlier. The new text
(unfortunately of unknown provenience!) documents Seleucid efforts to control the Temple
treasury, which may have ignited the first embers of a Jewish revolt. This paper provides
a picture of the new stela and discusses the contents of the inscription.
BAR 34/6 (2008) 5659

Hebrew Phoenician
1127 Shmuel Ahituv, Echoes from the Past: Hebrew and Cognate Inscriptions
from the Biblical Period
Ahituvs anthology of ancient Hebrew inscriptions excludes the real or alleged forgeries
that are currently much debated; seals are also excluded. Included is inscriptional material
from Philistia, Edom, Ammon, and Moab, because of its linguistic affinity to Hebrew. The
Aramaic Tel Dan (or House of David) inscription is dealt with in an appendix. Ahituv
offers detailed but nevertheless brief philological discussions of each item. Some of his
translations are fresh and offer new perspectives. In some cases, however, one might wish
to have fuller explanations; thus one passage in the Kuntillet Ajrud texts is rendered to
Yahweh the Teman and his Asherah (p. 318), but no further explanation is offered (Ahi-
tuv understands the Asherah as a cult symbol rather than a goddess; see IRBS 53:1807).
Most welcome is the juxtaposition of readings over which experts disagree (see pp. 233
and 235). Anson F. Rainey, the translator, is to be thanked for his accurate work. For
the original Hebrew publication, see IRBS 52:1123.
A Carta Handbook; Carta, Jerusalem (2008) XIV/1512 (BL)

1128 Johannes Renz, Die vor- und auerliterarische Texttradition. Ein Beitrag
der palstinischen Epigraphik zur Vorgeschichte des Kanons
This is a survey of what we know about writing in ancient Israel from epigraphical
documents written in paleo-Hebrew. Renz explains that writing originally had to do with
administrative and legal matters, but not with literature. What we call literature origi-
nally existed in oral form. Some of the epigraphical documents reflect oral lore, e.g. the
inscriptions from Hirbet Beit Lay (Yahweh is the God of all the earth, the hills of Judah
belong to the god of Jerusalem). Some longer inscriptions such as the tunnel inscription
of Hezekiah belong to what one may call inscriptional literature. A particular feature
of Israelite culture seems to have been the absence of monumental inscriptions, votive
inscriptions, and inscriptions relating to dynastic forms of religion.
FAT 62; Joachim Schaper (ed.), Die Textualisierung der Religion; Mohr Siebeck, Tbingen (2009)
5381 (BL)

1129 Ronny Reich et al., A Fragmentary Palaeo-Hebrew Inscription from the

City of David, Jerusalem
A fragment of a monumental inscription was found in February 2008 at the City of David,
discarded within a thick fill. As only a part of two lines of the inscription is preserved
with three letters in each line the translation and dating of the inscription on the basis
of the text and shape of the letters are not possible. On the basis of the large amount of
eighth-century BCE pottery found within the fill in which the inscription was found, it is
likely that it was incised sometime during the eighth century, and that within the same

259
 century the inscribed slab was broken into small fragments, which were scattered on the
slope of the hill, and embedded in debirs.
IEJ 58/1 (2008) 4850

1130 Hermann Michael Niemann, A New Look at the Samaria Ostraca: The
King-Clan Relationship
The Samaria Ostraca reveal systemized interaction between the royal residence in
Samaria and the surrounding clan elites as well as a royal attempt to align, influence and
control tribal elites in Israel during the first half of the 8th century BCE. Joash and/or
Jeroboam II tried to extend and stabilize prestige and authority in the Manassite tribal
area around the royal residence. The king invited elite members of the Manassite clans
to reside at the royal court as honoured guests, thus assuring himself of their loyalty.
This suggests a traditional type of rule that belongs to the first stage of the development
of state administration.
Tel Aviv 35/2 (2008) 249266

1131 Esther Eshel et al., A Late Iron Age Hebrew Letter Containing the
Word nqedm
Publication of a paleo-Hebrew ostracon (collection of Dr. David Jeselsohn, Zurich) dat-
ing from ca. 600 BCE. The word nqd is used twice in the Bible (Am 1:1, 2 Kgs 3:4). The
meaning is overseer of herdsmen.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008)
vol. 2, 571584 (BL)

1132 B.A. Mastin, The Inscriptions Written on Plaster at Kuntillet Ajrud

Although conclusions must to some extent remain provisional, enough is known about the
inscriptions from Kuntillet Ajrud which were written on plaster for an estimate of their
significance to be made. If the portion of text which can be studied on a photograph is
typical, the script includes both Hebrew and Phoenician letters and indicates a link with
north Palestine or with an area with which the Phoenicians traded. Meshels opinion that
the language of these inscriptions is Hebrew is justified. The way in which one text speaks
of El, or God, is not in accordance with what is known about Phoenician practice, but
is consistent with the usage of the Old Testament. Thus in this text El and Baal are not
Phoenician gods. It is likely that information about the men who were in charge of this
site can be deduced from these texts: they were from north Palestine.
VT 59/1 (2009) 99115

1133 Martin Leuenberger, Die Segensinschriften auf Pithoi in Kuntillet

Agrud
Der Aufsatz trgt einen langen Untertitel: Ein Beitrag zur religions- und theologiege-
schichtlichen Relevanz und Eigenart von Segen und Segenstheologien in den althebrischen
Primrtexten. Segen funktioniert als selbstwirksame Heilssphre, an der menschliche
Sprecher anderen Anteil geben knnen. Die Segensvermittlung ereignet sich innerhalb
einer Ellipse mit den beiden Brennpunkten des menschlichen Segensvollzugs und der
dieser besttigenden gttlichen Ursache.
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
161171 (BL)

260
1134 Angelika Berlejung, Ein Programm frs Leben. Theologisches Wort
und anthropologischer Ort der Silberamulette von Ketef Hinnom
The two amulets of the Persian period from Ketef Hinnom were marked with the names
of their owners and were therefore clearly designed for a particular person and not trans-
ferable. As a kind of portable presence of their God they gave the people who wore them
blessing and protection against, for example, illness and loss of possessions or honour.
The wearers of KH 1/2 lived in a close relationship with their God Yahweh, under his
blessing, and by means of the amulets they declared their loyalty to him. In their lifetime
they were intent on experiencing Gods presence and nearness, and when they took the
amulets with them to the grave, or rather were buried with them, the hope was expressed
that they could continue to experience this presence of God in the grave, where there was
nothing more to look forward to but much to fear. The protective patterns of life were
thus prolonged in to the grave and up to (but not beyond) the gates of the underworld.
ZAW 120/2 (2008) 204230

1135 Ada Yardeni, A New Dead Sea Scroll in Stone?

The stone slab with an inscription presented here is of unknown provenance, possibly from
Jordan, and appeared one day in the antiquities market. The script dates to the turn of the
era and the ink writing is laid out in prepared columns just like the script of the Dead
Sea Scrolls. The text has not been identified yet, but it is clearly a literary composition
similar to biblical prophecies written by a person with the name Gabriel. Therefore, this
inscription is named Gabriels vision by the author of this paper.
BAR 34/1 (2008) 6061

1136 Israel Knohl, The Messiah Son of Joseph: Gabriels Revelation and
the Birth of a New Messianic Model
The Hebrew inscription of 87 lines first published without translation by A. Yardeni
(BAR 34/1, 2008, 6061; see www.biblicalarchaeology.org/dssinstone for the Hebrew
text) is here translated and studied for the first time. The inscription dates from the late
first century BCE and seems to imply the tradition of the Messiah son of Joseph who
is killed.
BAR 34/5 (2008) 5862.78 (BL)

1137 Yuval Goren, Micromorphologic Examination of the Gabriel Revela-

tion Stone
A limestone stele of unknown provenance bearing the so called Vision of Gabriel
Hebrew inscription has been subjected to laboratory examination to address the question
of authenticity of the inscription, and to investigate the possible provenance of the stele
through microarchaeological examination of the rock and the attached sediment. As the
methods used in this study reveal, there was no indication of modern treatment of the
surface of the stone. Yet it must be emphasised that by no means does this statement
indicate that the entire inscription or parts of it were created in antiquity beyond and
trace of doubt. While the geological origin of the stone cannot be determined, the soil
attached to it suggests that it was brought from the area east of the Lisan peninsula, east
of the Dead Sea.
IEJ 58/2 (2008) 220229

1138 Moshe Bar-Asher, On the Language of The Vision of Gabriel

This study discusses briefly the orthographic practices found in the text of The Vision
of Gabriel and compares them with contemporaneous and other texts. The author

261
 evaluates then certain issues of phonology and morphology, and studies in detail two
distinctive linguistic features attested in the text. These details seem to provide support
for the view of A. Yardeni / B. Elitzur, as well as I. Knohl, that the text dates from late
Second Temple times.
RdQ 23/4 (2008) 491524

1139 Gary A. Rendsburg, Linguistic and Sytlistic Notes to the Hazon Gabriel
Inscription
This article presents four notes on the recently discovered Hazon Gabriel inscription.
Attention is paid to (1) the word qj w in line 24; (2) the phrase mj nkj in line 77; (3) the
presence of alliteration in the text; and (4) the use of variation, especially in the assorted
thus says YHWH phrases present throughout the composition.
DSD 16/1 (2009) 107116

1140 Andr Lemaire, Leonard Wolfes Assessment of Unprovenanced Seals

In a long article in KUSATU 6, 2006, 139-188, L. Wolfe has published a Critical Assess-
ment of Unprovenanced Seals, and other Artifacts Known since 1968 and characterised
by a Lame Bet . After analysing his forgery criteria A. Lemaire concludes that despite
some sound observations, Wolfes paper reveals lack of epigraphic knowledge, flawed
methodology and many a priori inconsistencies and errors. Wolfes paper is therefore totally
unconvincing: there is no lame bet workshop that would have forged so many different
shapes of bet and there is no lame bet at all but only bets with a more or less important
influence from the cursive script.
KUSATU 8.9 (2008) 195218

1141 Aren M. Maeir et al., A Late Iron Age I/Early Iron Age II Old Canaan-
ite Inscription from Tell e - f/Gath, Israel: Palaeography, Dating, and
Historical-Cultural Significance
In this paper, a late Iron Age I/Early Iron Age II Old Canaanite inscription from Tell
e - f/Gath is presented and discussed. The inscription derives from a clear archaeo-
logical context and is written on a fragment of a chronologically indicative, red-slipped
and hand-burnished ceramic bowl. The authors suggest reading the inscription as two
personal names, alwt and wlt[. . .], which they believe are Philistine names of Greek or
Anatolian origin. The significance of this inscription is discussed with several points in
mind, including the ramifications for dating the typological development and sequence of
the alphabet during the early Iron Age; the implications for understanding the origin and
development of the Philistine culture; and the problem of the relationship of the personal
names in question to the onomasticon of the biblical Philistines.
BASOR 351 (2008) 3971

1142 Christopher A. Rollston, The Dating of the Early Royal Byblian Phoe-
nician Inscriptions: A Response to Benjamin Sass
Because of palaeographical concerns investigated in this paper, B. Sasss proposal to redate
the Early Royal Byblian inscriptions to ca. 850750 BCE turns out to be very problematic
and not cogent at all. However, in contrast, the standard dating of these inscriptions (to
the horizon of the tenth century and early ninth centuries) remains a very convincing
construct of the convergence of the data.
Maarav 15/1 (2008) 5793, pl. XIIIXVI

262
1143 Stephen A. Kaufman, The Phoenician Inscription of the Incirli Trilingual:
A Tentative Reconstruction and Translation
The Incirli Stela with a Phoenician inscription was discovered in 1993 during a routine
regional survey of the Kharamanmarash region of Turkey in a private garden. This paper
presents the transliteration, reconstruction, translation and some philological comments on
particular items. The inscription was written on behalf of the by now well-known King of
the Danunites, Awarikku, stemming from an outcome of the fabous rebellion of western
states led by Matiel of Arpad against Tiglath-Pilesar III in the late 740s BCE. In contrast
with the assumption of previous scholars, the text of the inscription insists that Que (i.e.,
the King of the Danunites) remained loyal to Assyria during these events and was rewarded
with an annexation of territory at the expense of neighbouring Kummuh.
Maarav 14/2 (2007) 726.107120

1144 Hans-Peter Mathys, Das Astarte-Quadrat

The most famous and still mysterious magic square from antiquity is the Latin sator
arepo square that seems to date from the first century CE. Similar texts, in Phoenician
script, came to light in 1903 when the temple of Eshmun in the city of Sidon (Bostan
es-Sheikh) was excavated. Two of the Sidon squares were immediately published, others
remained unpublished, with photos being stored (and forgotten) in the Archaeological
Institute of the University of Basel, Switzerland. Mathys publishes and re-publishes all
these inscriptions and offers an interpretation. The inscriptions start with the name Ash-
toret, and date from the 4th century BCE. These texts seem to play with divine names
that apparently point to one single divine being. If this interpretation is accepted, the
inscriptions attest theological speculations that announce the Stoic notion of the deity.
This is all the more remarkable since Stoic thought seems to echo Phoenician notions.
This experimental study will interest those who seek to understand the interaction of
Greek and Semitic cultures.
Theologischer Verlag Zrich, Zrich (2008) 1207 (BL)

Philistine Moabite Ammonite

1145 Israel Finkelstein et al., Writing in Iron IIA Philistia in the Light of
the T$l Zayit/Zt Abecedary
The recent discovery of the T$l Zayit/Zt Iron IIA abecedary (BASOR 344, 2006, 546;
IRBS 53:1138) redirects attention to a group of Shephelah/foothills inscriptions. The
beginnings of this group are rooted in the 13th century BCE, but the present paper deals
chiefly with those belonging to the Iron IIA. In this article the authors (1) challenge the
excavators description of the stratigraphy of T$l Zayit; (2) point out the similarity between
the Iron IIA pottery assemblage from T$l Zayit and its counterpart from temporary stratum
4 at nearby Tell e - fi (Gath), and date both to the late 9th century BCE; (3) argue that the
T$l Zayit abecedary is a Philistian inscription of the second half of the 9th century BCE;
(4) propose that T$l Zayit was a settlement in the territory of the city of Gath and that
both were destroyed in the course of Hazaels campaign in the late 9th century BCE.
ZDPV 124/1 (2008) 114

1146 Ron E. Tappy et al. (eds.), Literate Culture and Tenth-Century Canaan:
The Tel Zayit Abecedary in Context
The abecedary found in 2005 (IRBS 53:1138) leads specialists to re-think tenth-century
BCE scribal culture. David Carr; for instance, offers tentative speculations about Tel Zayit
as a local administrative center in Judah (p. 126). Christopher Rollston offers a survey of
early-Israelite inscriptions and suggests that the soundest conclusion is still that of J. Naveh
that distinctive features of Israelite writing do not appear before the ninth century BCE
(p. 89). This fascinating early abecedary will continue to challenge scholarship, and the

263
 present book will serve as the basis for all further studies. A major scholarly resource
for the study of ancient Hebrew epigraphy.
Eisenbrauns, Winona Lake, Ind. (2008) XII/140 (BL)

1147 Stephen R. Berlant, The Mysterious Ekron Goddess Revisited

After discussing some hypotheses about the spelling of the name of the goddess from the
Ekron inscription the author supports M. Grgs reading Ptryh (see BN 93, 1998, 910;
IZBG 44:1495) which may be a Hebraized form of Pidray, the name of Baals daughter
in Ugaritic mythology under the influence of the stem ptr (see Gen. 40:8) to identify this
goddess as a divine seer.
JANES 31 (2008) 1521 (DL)

1148 ukasz Niesioowski-Span, The New Type of Inscription from Ekron

Revisited
Die Lesart fr Baal und fr Padi (den biblischen Knig von Ekron) der auf dem
Tell Miqne (Ekron) gefundenen Kruginschrift in der editio princeps erweist sich in dieser
Untersuchung als nicht plausibel. Wahrscheinlicher sind zwei andere Vorschlge des Verf:
(1) Fr Baal, wlprz (= Eine Person namens wlprz hat es Baal gewidmet); (2) Fr den
Herrn und den Gouverneur (paraz); Im Hinblick auf Hab 3,14 bevorzugt der Verf. die
zweite Lesart.
KUSATU 8.9 (2008) 97109 (DL)

1149 Peter van der Veen, To Baal and to Paraz? A Palaeographic Rejoinder
Dieser Artikel setzt sich mit L. Niesioowski-Spans These, den zweiten Teil der Ekron
Kruginschrift als einen Amtstitel paraz (Gouverneur) zu lesen, kritisch auseinander.
Angesichts seiner sorgfltigen palographischen Studien am Inschrifttrger selbst, hlt der
Verf. gegen Niesio owski-Span die Lesart pdy (= Personenname Padi?) der editio princeps
an dieser Stelle fr richtig.
KUSATU 8.9 (2008) 110118 (DL)

1150 Jonathan Stkl et al., Kings, Heroes, Gods. The History of the Trans-
lation of the term rl dwdh in Line Twelve of the Mea -Stele
Der Verf. analysiert die in der bisherigen Forschung vorgeschlagenen Lesungen von dwdh
in der Meschastele vor dem Hintergrund weiterer auerbiblischer Quellen. Angesichts des
Parallelismus zwischen den Zeilen 17 und 18 in der Meschainschrift scheint die Inter-
pretation des fraglichen Begriffs als Gottesname am wahrscheinlichsten. Da aber keine
Gottheit namens Dd aus den Quellen bekannt ist, erscheint es ratsam, den umstrittenen
Begriff als einen Beinamen Geliebter, wohl fr Jahwe, zu lesen.
KUSATU 8.9 (2008) 135162 (DL)

1151 Roy E. Gane, Jalul Ostracon 1

A sixth-century BCE Ammonite ostracon with cursive script has been found at Tall Jalul,
Jordan. The text appears to be an agricultural economic tally (for taxation or loans?), consist-
ing of personal names, hieratic numerals, and (arguably) symbols for units of measure.
BASOR 351 (2008) 7384

264
 Apocrypha and pseudepigrapha

Old Testament: general 1 Enoch Jub 2 Enoch 4 Ezra 3 Macc

2 Baruch TestJob ApocAbr ParJer JosAs
1152 Gerbern S. Oegema et al. (eds.), The Pseudepigrapha and Christian
Origins
R. Bauckham, The continuing quest for the provenance of the OT pseudepigrapha;
L. DiTommasso, Pseudepigrapha research and Christian origins since the OTP (= J.H.
Charlesworth, The Old Testament Pseudepigrapha, 2 vols., 1983/85); D. de Silva, Jewish
martyrology and the death of Jesus; J.R. Levison, Adam and Eve in Romans 1:1825 and
the Greek Life of Adam and Eve; J. Tromp, The story of our lives: the qz-text of the Life
of Adam and Eve, the apostle Paul, and the Jewish Christian oral tradition; J. Dunn, Adam
in Paul; C.A. Evans, The pseudepigrapha and the problem of background parallels in
the study of the Acts of the Apostles; G. Oegema, The pseudepigrapha and the narra-
tives in Luke-Acts; D. Aune, The Apocalypse of John and Palestinian Jewish apocalyptic;
J. Charlesworth, The Parables of Enoch and the Apocalypse of John; G. Oegema, the
reception of the book of Daniel (and Danielic literature) in the early church.
Jewish and Christian Texts in Contexts and Related Studies; T & T Clark International, London
(2008) XV/1295

1153 Lorenzo DiTommaso, Pseudepigrapha Notes II: 3. The Contribution of

the Manuscript Catalogues of M.R. James
This is the second in a series of articles intended to present the results of manuscript
research or provide bibliographic updates relevant to the study of the OT Pseudepig-
rapha. This article discusses the contribution of the manuscript catalogues compiled by
M.R. James (18621936), FBA, and the author of Apocrypha Anecdota (1893), Apocrypha
Anecdota II (1897), the Lost Apocrypha of the Old Testament (1920), and The Apoc-
ryphal New Testament (1924). For part I (1. Lunationes Danielis; 2. Biblical figures outside
the Bible) see JSP 15/2, 2006, 119144; IRBS 52:1147.
JSP 18/2 (2008) 83160

1154 Mary Anna Bader, Tracing the Evidence: Dinah in Post-Hebrew Bible
Literature
Genesis 34 tells the story of Dinah the daughter of Jacob: when visiting the women of
the land, she was raped by Shechem, a young non-Israelite. This attractive volume traces
the echo this story had in post-biblical and apocryphal texts, in Philo and Josephus, and in
rabbinical literature. Most of these sources elaborate the account, though one source, the
Testament of Job, ignores this incident and makes Dinah the husband of Job. A fragment
of Theodotus, preserved by Alexander Polyhistor, refers to her as a girl who, like Jacobs
wives, worked with wool. Louis Ginzberg notes a tradition according to which Dinah
was the mother of Aseneth, Josephs wife. These and many other traditions are surveyed
and explained in this delightful book.
Studies in Biblical Literature 102; Peter Lang Publishing, Bern (2008) XVI/1223

1155 Peter Schfer, The Origins of Jewish Mysticism

The classic treatise on the emergence of Jewish mysticism is by Gershom Scholem (Major
Trends in Jewish Mysticism, 1941), but he left unstudied much of the very early history that
came into focus only when the Qumran body of writings became known. In 1993, Schfer
edited a volume entitled Gershom Scholems Major Trends in Jewish Mysticism: 50 Years after. More
recent contributors to the subject include Philip Alexander, James Davila, and Rachel Elior

265
 (with each of whom Schfer often disagrees). A key analytical term suggested by Schfer
is unio liturgica, the liturgical rather than nuptial union of the mystic with the divine. The
books first chapter discusses Ezekiels vision: the cosmos as temple (pp. 3452), the other
chapters deal with 1 Enoch, the Apocalypse of Abraham, the Songs of the Sabbath Sacrifice
(a Qumran text), Philo, and early rabbinical texts such as Hekhalot, Schiur Qomah, and
3 Enoch (the latter of which is understood as an anti-Christian document).
Mohr Siebeck, Tbingen (2009) XV/1398

1156 Michael A. Knibb, Essays on the Book of Enoch and Other Early Jewish
Texts and Traditions
Knibb, emeritus of Kings College, London, published the standard edition of the Ethiopic
book of Enoch in 1978, and contributed the English translation of this document to The
Apocryphal Old Testament, ed. by H.F.D. Sparks (1984). These key publications are accom-
panied by numerous research papers, many of which are now available in the present
volume. It shows the wide focus of Knibbs scholarly interests that cover subjects such as
the eschatology of the Dead Sea scrolls and temple and cult in the OT apocrypha and
pseudepigrapha. A bibliography of Knibbs publications, an index of textual references,
and an index of names of modern scholars conclude the volume.
Studia in Veteris Testamenti Pseudepigrapha 22; Brill, Leiden (2009) XVII/1448 (BL)

1157 Steven Richard Scott, The Binitarian Nature of the Book of Similitudes
In the Similitudes (1 Enoch 3771; ca. 50/80 CE) God appears in two manifestations: (1)
as the Chosen One = the Son of Man = the Name of the Lord of Spirits; (2) as the Lord
of Spirits = El = Elohim. This distinction can already be found in Daniel 7. Particularly
evident in 1 Enoch 39:613, it reappears in the New Testaments distinction between the
Lord Jesus Christ and the Lord God.
JSP 18/1 (2008) 5578 (BL)

1158 Kelley Coblentz Bautch, Decoration, Destruction and Debauchery:

Reflections on 1 Enoch 8 in Light of 4QEnb
This article takes up the distinctive text of Synkellos for 1 En. 8:1 and asks whether it
offers the preferred reading or at least may be defended as an early variant rather than
as an interpolation of the Byzantine chronographer. To that end, the article examines
the Greek translation featured in Synkelloss Chronography and compares the text to other
manuscript traditions, especially to the Aramaic fragments of Enoch found in Cave 4 of
Qumran. Close examination leaves the author reluctant to dismiss the reading of Synkel-
los. Further, the author argues that Genesis 4 and 6 might have provided a warrant for
this sort of interpretative tradition inasmuch as culture bringers (i.e. the Cainites) precede
the account of the angels descent and mating with women as one finds in Synkelloss
version of 1 En. 8:1.
DSD 15/1 (2008) 7995

1159 Ted M. Erho, The Ahistorical Nature of 1 Enoch 56:58 and Its Ramifica-
tions upon the Opinio Communis on the Dating of the Similitudes of Enoch
Over the past several decades the hypothesis that 1 Enoch 56:58 alludes to the historical
Parthian incursion into Palestine in 40 BCE has garnered increasing support, and it is
by this alleged allusion that the Similitudes of Enoch are often assigned a Herodian date. In
contrast, this article argues that a more fruitful approach to the interpretation of 1 Enoch
56:58 would be to understand the text as drawing upon a (proto-)apocalyptic tradition

266
 that expects foreign invaders to attempt to wage war against Jerusalem in an eschatologi-
cal battle. Since other passages containing this tradition (Ezek 3839; Sib. Or. 3.657732;
Rev 20:710; 4 Ezra 13:511) are not considered to be rooted in vaticinium ex eventu, the
validity of using this text within the historical-allusional method of dating is consequently
called into question.
JSJ 40/1 (2009) 2354

1160 Daniel C. Olson, Enoch and the Son of Man Revisited: Further Reflec-
tions on the Text and Translation of 1 Enoch 70.12
This article is a response to criticism of the authors 1998 article, Enoch and the Son
of Man in the Epilogue of the Parables ( JSP 18, 1998, 2738). The author here con-
cedes to his critics that the proper textual basis for 1 En. 70.12 cannot be determined
by manuscript evidence alone, and he is willing to modify slightly his translation of the
passage. Otherwise, this article defends the authors original translation of these verses
against such critics as Michael Knibb and against alternate translations such as that of
George Nickelsburg and James VanderKam. New evidence is brought into the discus-
sion (a Coptic Enoch apocryphon) and several fresh literary and linguistic arguments are
presented in defence of the authors original translation.
JSP 18/3 (2009) 233240

1161 Daniel K. Falk et al., Enoch and Jubilees

This thematic issue of Henoch includes the following papers that deal specifically with
the book of Enoch: D.K. Falk, Dating the Watchers: whats at stake? (pp. 2329, on the
mythical chronology of the sin of the sons of God); S. Thomas, Enoch, Elijah and the
(eschatological) Torah (pp. 5459); C. Tretti, The treasury of heavenly wisdom. Differ-
ing modulations of the concept from 1 Enoch to medieval Jewish mysticism (pp. 5965);
H. Drawnel, Some notes on scribal craft and the origins of the Enochic literature (pp.
6672, the purification of Babylonian scribal craft and knowledge was carried out by the
flood of Enochic writings).
Hen. 31/1 (2009) 10122 (BL)

1162 Isaac Oliver et al., The Book of Jubilees: An Annotated Bibliography

from the First German Translation of 1850 to the Enoch Seminar of
2007
This bibliography on the apocryphal early-Jewish book of Jubilees begins with a sum-
mary assessment of the history of research, and then offers a bibliographical list that is
chronologically organized in the following sections: (1) the beginnings of modern research;
(2) the discovery of the Hebrew fragments at Qumran; (3) major trends in contemporary
research. The same issue of Henoch includes several papers on Jubilees: B. Bayro, The
use of Jubilees in medieval chronicles to supplement Enoch (pp. 1017); Chr. Berner, 50
Jubilees and beyond? (pp. 1723); G. Borgonovo, Jubilees rapprochement between Enochic
and Mosaic tradition (pp. 2935); B. Nitzan, Moses penitential-like prayer in Jubilees 1
(pp. 3541); S.F. Saulnier, Jub 49:114 and the (absent) second Passover (pp. 4248);
W. Loader, Jubilees and sexual transgression (pp. 4854); A. Bedenbender, The book of
Jubilees an example of rewritten Torah? (pp. 7278), C. Carmichael, Law and narrative
in Jubilees (pp. 7883); K. Dobos, The consolation of history: a re-examination of the
chronology of the Abraham pericope in the book of Jubilees (pp. 8491); M. Grossman,
Affective masculinity, the gender of the patriarchs in Jubilees (pp. 8497); J.-D. Hopkins,
The authoritative status of Jubilees at Qumran (pp. 97104); G. Ibba, The evil spirits in
Jubilees and the spirit of the bastards in 4Q 510 (pp. 111116); D. Peters, Noah traditions
in Jubilees (pp. 116122).
Hen. 31/1 (2009) 123164

267
1163 David Rothstein, The Titles of the Secondary Wives in Genesis and
Jubilees: Literary and Legal Implications
The status of women in biblical and post-biblical literature has been the subject of numer-
ous recent studies. Not surprisingly, these sources reflect very different perspectives and
assessments of womens place in society. This paper shows that the author of Jubilees has
taken great care in his (selective) use of the biblical text in order to further his view of
the relationships obtaining between the patriarchs and their respective spouses, as well as
the legal and literary implications of the status of each wife, especially in connection with
Bilhah, which is easy comprehensibly in face of the importance that Jubilees attaches to
the purity moral and genetic obtaining among Israels (paradigmatic) forebears.
ZABR 14 (2008) 280290

1164 Pieter M. Venter, Space, time and group identity in Jubilees 89

Jubilees 89 is a rewriting of Genesis 10. It changed a depiction of Israels identity in
genealogical terms into one using spatial terms. This ideological construct was based on
a Noah tradition and on Biblical texts describing the ideal borders of the land allotted
to Israel. Using a triad of space, time and identity the author of Jubilees advanced his
conviction of who the true Israel was. He emphasized the holiness of their land and
demarcated the borders of the territory that God allotted them.
HTS 64/1 (2008) 631650

1165 Andrei A. Orlov, The Pillar of the World; The Eschatological Role of
the Seventh Antediluvian Hero in 2 (Slavonic) Enoch
In view of the later offices of Enoch-Metatron in the Hekhalot materials where in his
celestial version the seventh antediluvian hero is portrayed as the sustainer of the created
order, it is possible that in the Slavonic apocalypse one can see the rudimentary theological
unfolding toward understanding Enoch-Metatron as the eschatological foundation of the
world. These intriguing traditions again point to the formative value of the conceptual
developments found in the Slavonic apocalypse that in many ways serve there as a bridge
between Jewish apocalypticism and early Jewish mysticism.
Hen. 30/1 (2008) 119135

1166 Jan Du Rand, Theodicy Provides New Perspectives on God According

to 4 Ezra
Understanding and explaining the problem of evil and death in this world remains a
crucial and difficult theological issue. It is called theodicy which can be defined in a ratio-
nal (Eichrodt) or a social-religious (Berger) way. The answers lie on a rational-irrational
continuum. Selected moments from Old Testament theodicy provide a comparable frame-
work to evaluate 4 Ezra and the occurrence of evil and death as part of the righteous
life on earth according to the New Testament. The answers of God through the angel
Uriel on the problem of evil and misfortune of the righteous during the recent age have
lead Ezra to come to new insights concerning theodicy, and these insights provide new
perspectives on God.
EThL 84/1 (2008) 123133

1167 Joseph Mlze Modrzejewski, Troisime livre des Maccabes

This is a new annotated French translation of 3 Macc (pp. 128174), with a long exegeti-
cal and historical introduction, a bibliography, and several indexes. The commentator
highlights the Hellenistic flavour of the book, points out contacts with the historiography
of Polybios, and offers reflections on the Dionysian cult as being in competition with
Diaspora Judaism. A valuable scholarly resource.
La Bible dAlexandrie 15.3; Editions du Cerf, Paris (2008) 1190 (BL)
268
1168 N. Clayton Croy, Disrespecting Dionysus: 3 Maccabees as Narrative
Satire of the God of Wine
3 Macc is a satirical story in which the pagan gods weaknesses bring about the downfall
of his devotee, Philopator. See also N.C. Croy, 3 Maccabees (Septuagint Commentary
Series), Leiden 2006.
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 119 (BL)

1169 Daniel M. Gurtner, The Twenty-Fifth Year of Jeconiah and the Date
of 2 Baruch
This article argues that the phrase twenty-fifth year of Jeconiah reflects a formula attested
in the Hebrew Bible which provides a basis for dating the composition and setting of
2 Baruch of 95 CE.
JSP 18/1 (2008) 2332

1170 Eugen J. Pentiuc, Renewed by Blood: Sheols Quest in 2 Baruch 56:6

This article seeks to reconstruct the intricate contour of Sheol, from a full-fledged deity
(the Emarite Shuwalu) to a demythologized yet personified underworld (Hebrew Bibles
Sheol), and back to a quasi-divine entity (2 Baruchs Shiwul). A review of Sheols avatars
is followed by brief remarks on the patristic theme of divine deception featuring Sheol
as Christs opponent. The Syriac text of 2 Baruch 56:6 depicting Sheol as a proactive
deity in search for blood represents the missing link between the personified Sheol of the
Hebrew Bible and the defeated deceiver of the Patristic writings.
RB 114/4 (2007) 535564

1171 William Chip Gruen III, Seeking a Context for the Testament of Job
It has been widely accepted that the Testament of Job is a retelling of the canonical book
of Job. However, there is little agreement about where or when this pseudepigraphic work
was produced and why the conflict between Job and Satan has been reframed. Instead
of God offering Job to be tested by Satan, Job actively struggles against Satan, striking
the first blow by destroying a pagan temple. This article aims to place the Testament of Job
within Roman Egypt in the early to mid-second century. Specifically, it contextualizes the
episode of temple destruction within the broader phenomenon of religious violence of
the southeast Mediterranean. This study argues that the Jewish Diaspora Revolt during
the reign of Trajan may have inspired the composition of the first twenty-seven chapters
of the Testament of Job.
JSP 18/3 (2009) 163179

1172 Andrei A. Orlov, The Gods of My Father Terah: Abraham the Icono-
clast and the Polemics with the Divine Body Traditions in the Apocalypse
of Abraham
The first eight chapters of the Apocalypse of Abraham recount the early years of the
young hero of the faith who is depicted as a fighter against the idolatrous practices of his
father Terah. The conceptual developments found in this section of the work, especially
in the depictions of the idolatrous statues, seem to play an important role in the works
overall retraction of the anthropomorphic understanding of the deity. In the depictions of
the idol Bar-Eshath (the Son of Fire) and some other human-like figures, whose features
are vividly reminiscent of the familiar attributes of the anthropomorphic portrayals of the
deity in Ezekiel and some other biblical and pseudepigraphical accounts, one can detect
subtle polemics with the divine body traditions. This article investigates these conceptual
developments in the Apocalypse of Abraham and seeks to understand their place in the
larger anti-corporeal ideology of the Slavonic pseudepigraphon.
JSP 18/1 (2008) 3353
269
1173 Anni Hentschel, Beobachtungen zur Textberlieferung der Paralipomena
Jeremiou (Langversion)
Die von R.A. Kraft und A.-E. Purintun vorgenommene Einteilung der griechischen Hand-
schriften der Langform der ParJer in drei Gruppen gengt dem mittlerweile erarbeiteten
Befund nicht. Bei allen Gemeinsamkeiten und gegenseitigen Berhrungen der einzelnen
Texttypen der Erzhlung muss man angesichts des gegenwrtigen Forschungsstands von
mindestens fnf zum Teil voneinander abhngigen Strngen der Textentwicklung der
Langform der ParJer ausgehen.
ZNW 99/2 (2008) 149166

1174 Uta Barbara Fink, Joseph und Aseneth. Revision des griechischen Textes
und Edition der zweiten lateinischen bersetzung
The author, who worked for Chr. Burchards 2003 edition of the Greek text of JosAs
(IRBS 49:1116), offers here an important supplement: a revised Greek text of the longer
version, defended as reflecting the lost original text; and an edition of a medieval transla-
tion into Latin, of which the earliest manuscript dates from ca. 1200 CE. An excellent
piece of textual scholarship.
Fontes et Subsidia ad Bibliam pertinentes 5; W. de Gruyter, Berlin (2008) XI/1353 (BL)

1175 Ronald Charles, A Postcolonial Reading of Joseph and Aseneth

Joseph and Aseneth is borne out of a certain construction of the Other. It is written with the
objective of explaining or justifying to fellow Jews and Jewish sympathizers the intrusion
of a non-Jewish woman (Aseneth, the daughter of an Egyptian priest) into the life of a
biblical hero, Joseph. This study demonstrates that a postcolonial reading of this ancient
tale can shed significant light on the different constructions of Otherness and gender
relationships manufactured in the text.
JSP 18/4 (2009) 265283

New Testament: general GJudas GPeter GThom GJames Secret

Mark Acta Thecla ApocPaul Prayer of Paul Didache Aphroditian
1176 Pheme Perkins, What Is a Gnostic Gospel?
Used in the oral sense for preaching a message about salvation revealed through the com-
ing of Jesus, it is the content of their soteriology, not the term, that distinguishes Gnostics
from Christians. Used in the mid-second century forward for written accounts of Jesus and
his teaching commonly circulated among Christians, there is no special Gnostic Gospel.
Gnostic teachers rely on the range of gospel traditions being circulated among Christians,
with no greater tendency than believers to exploit apocryphal Gospels. In addition, the
poetics of the Gnostic universe push its teachers away from imaginative engagement with
the historical or physical world such as might produce additional Gospel narratives. Instead,
one has a form of metaphysical fiction. Like other apocrypha, a significant collection
of Gnostic texts does attach to a gap in the narratives of canonical Gospels and Acts,
instruction received from the risen Jesus. If this genre of Gnostic writing is intended for
public circulation and not esoteric instruction, then it may function as gospel in the
limited sense of conveying instruction about salvation.
CBQ 71/1 (2009) 104129

1177 Thomas J. Kraus et al., Gospel Fragments

This collective volume offers new, annotated editions, with plates and abundant scholarly
apparatus, of some of the fragments of non-canonical gospels: T. Nicklas, The Unknown
Gospel on papyrus Egerton 2; M.J. Kruger, Papyrus Oxyrhynchus 840 (p. 167: later than
the canonical gospels, but early enough to reflect accurate knowledge of pre-70 temple

270
 realities); Th.J. Kraus, Other Gospel Fragments i.e., P. Vindobonensis G 2325, P. Beroli-
nensis 1710; P. Cairensis 10735 etc.). This valuable edition of primary sources will be
of much use for students and scholars of early Christianity.
Oxford Early Christian Gospel Texts; Oxford University Press, Oxford (2009) XX/1304 (BL)

1178 Petri Luomanen, Juutalaiskristilliset evankeliumit

The article describes the commonly accepted theory that presupposes three Judeo-Chris-
tian Gospels (the Gospel of the Ebionites, the Gospel of the Nazarenes and the Gospel
of the Hebrews), arguing that the theory is based on assumptions which may have been
justified at the beginning of the 20th century but which now need to be reconsidered. The
article introduces an alternative reconstruction that locates an anti-Rabbinic collection of
passages in a Syriac version of the Gospel of Matthew and offers a new reconstruction
of the Gospel of the Hebrews.
TAik 114/2 (2009) 112128

1179 Peter Nagel, Das Evangelium des Judas zwei Jahre spter
Der Vf. bietet zunchst einen knappen Abriss der neueren Publikationsgeschichte des Judas-
evangeliums und stellt dann die seit der Jahresmitte 2007 vorliegende koptische Textaus-
gabe des Kodex kurz vor, die von Rodolphe Kasser und Gregor Wurst herausgegeben ist.
Danach werden vom Verf. einige Stellen des Textes kritisch besprochen: 33,16s; 33,1821;
33,2426; 37,2526; 39,13; 40,23; 44,14/15 (1318); 48,13; 56,24; 57,2132.
ZNW 100/1 (2009) 101138

1180 Gesine Schenke Robinson, The Gospel of Judas in the Light of the New
Testament and Early Christianity
Contrary to what is claimed by many interpreters of the gospel of Judas, this ancient text
does not attempt to portray Judas favourably. He is not defended.
ZAC 13/1 (2009) 98107 (BL)

1181 April D. DeConick, The Thirteenth Apostl: What the Gospel of Judas
Really Says
This is the second, updated edition of a book originally published in 1997; see IRBS 54:
1192. Two new chapters discuss Judas the star and the magical Judas (with the discussion
of a magical gem inscribed Judas; Bibliothque National de France, item 2169). Many
scholars consider this the most sober scholarly book on the gospel of Judas.
Continuum Books, London (2009) XXXII/1259 (BL)

1182 Madeleine Scopello (ed.), The Gospel of Judas in Context: Proceedings

of the First International Conference on the Gospel of Judas
Twenty-one contributions are included in this collective volume. The papers highlight
two major approaches: one in favour of an interpretation of Judas as the most faithful
disciple, entrusted with secret revelations, while the other figures him as enslaved to the
schemes of the Demiurge. The significance of the term daimn used for Judas could be
understood either in a positive or a negative way. In his contribution, S. Mimouni argues
that the historical Judas actually was a nationalist disappointed by the way in which Jesus
had fought his cause (p. 139).
Nag Hammadi and Manichaean Studies 62; Brill, Leiden (2008) XV/1404 (BL)

271
1183 Silke Petersen, Warum und inwiefern ist Judas ein Daimon? berle-
gungen zum Evangelium des Judas (Codex Tchacos 44,21)
The question of whether Judas is a positively or a negatively portrayed figure is misleading.
He is neither good nor bad, but a middle figure a daimon with the ability of receiving
and communicating revelation.
ZAC 13/1 (2009) 108126

1184 Birger A. Pearson, Judas Iscariot Among the Gnostics

National Geographics sensationalized publication of the previously unknown Gospel of
Judas caused a media frenzy in the spring of 2006. This Gnostic text, it was claimed,
painted a new portrait of Judas Iscariot, the disciple who betrayed Jesus. According to
this new interpretation, Jesus had asked Judas to release him from his bodily shell, thus
making Judas a hero. This view has now been challenged by several prominent scholars
who say that the National Geographics team not only mistranslated parts of the Coptic
but also misunderstood the meaning of this Gnostic text. The author of this paper joins
the row of critics demonstrating some grave examples of mistranslation and explaining
the Gnostic context of the Gospel of Judas. Thus, in this gospel Judas is no hero but a
demon who has some special knowledge about Jesus likewise the demons in the NT and
he appears as guilty for the death of Jesus as in the canonical gospels.
BAR 34/3 (2008) 5257

1185 Yannick Leroy, Lvangile de Pierre et la notion dheterodoxie: Serapion

dAntioche, Eusbe de Csare et les autres
Scholars still puzzle over the circumstances which led to the Canon of the Scriptures, as
it is known today. The formation of a corpus acknowledged as divinely inspired and
its corollary, the apocryphal corpus, was the result of a complex procedure on which
the earliest traces shed some light. The Gospel of Peter, from the beginning of the second
century, seems here to be specially significant, because of the development of its status,
illustrated by patristic testimonies, from the second century up to the sixth. The border
between community literary production and suspicion of heterodoxy seems to have been
very thin for this Pseudepigraph, so indicative of the destiny of many weightings quickly
marginalized by the nascent Church.
RB 14/1 (2007) 8098

1186 Matti Myllykoski, Tears of Repentance or Tears of Gratitude? P.Oxy.

4009, the Gospel of Peter and the Western Text of Luke 7.4549
In an article published earlier this year (NTS 55/1, 2009, 104115), a full reconstruction
of the less intelligible side of P.Oxy. 4009 (lines 113) was presented, and it was argued
that this text belongs to the Gospel of Peter. These 13 lines parallel the Lukan pericope of
the sinful woman (Luke 7.4549) and demonstrate that the Gospel of Peter used manuscripts
that represent the Western text of the earlier Gospels. The most notable Western feature,
the omission of Luke 7.47b48 in P.Oxy. 4009, is no coincidence. There are weighty
arguments for the omission of these verses in the Lukan original as well.
NTS 55/3 (2009) 380389

1187 Matti Myllykoski, The Sinful Woman in the Gospel of Peter: Reconstruct-
ing the Other Side of P.Oxy. 4009
In 1993, Dieter Lhrmann published a reconstruction of the more intelligible side of
P.Oxy. 4009. He demonstrated that this side, which he called the recto, consists of passages

272
 parallel to Matt 10.16 par., Luke 10.3 and 2 Clem. 5.24. He also argued that the passage
stems from the Gospel of Peter. However, Lhrmann considered it impossible (ausgeschlos-
sen) to reconstruct the other side of the fragment. The aim of the present article is to
demonstrate that a full reconstruction of this less intelligible side of P.Oxy. 4009, lines
113, is possible and that it enriches the present knowledge of the Gospel of Peter with a
new pericope which is an interesting parallel of Luke 7.3650. The reconstruction also
demonstrates that the side reconstructed by Lhrmann is actually the verso, and that
both sides together point towards the well-known anti-Jewish redactional tendencies of
the author of the Gospel of Peter.
NTS 55/1 (2009) 104115

1188 Matti Myllykoski, Pietarin evankeliumi: Akhmm-fragmentin knns

ja kommentaari
The Akhmm fragment, found in Egypt in the late 19th century, contains a portion of the
passion of Jesus from the Gospel of Peter. The text demonstrates that the writer of the
Gospel, which was branded heretical, drew on all the canonical Gospels. However, this
Pseudo-Peter was extremely cavalier in interpreting his sources, adding miraculous and
strongly anti-Jewish features in particular.
TAik 113/4 (2008) 291300

1189 Reinhard Nordsieck, Zur Kompositionsgeschichte des Thomas-Evange-

liums. Ein Blick in die Entstehung eines Spruch-Evangeliums
hnlich wie bei der Logienquelle Q handelt es sich beim EvThom um ein Kompositions-
gebilde, das sieben Rede-Kompositionen enthlt, die durch Stichwort-Zusammenhange
mit identischen oder auch hnlichen Worten bzw. aufflligen motivischen Verknpfungen
gegliedert sind und an ihrem Ende durch besonders strukturierte Brcken oder Schar-
niere miteinander verbunden sind. Auch in seinem eigenartigen Gemisch von weisheit-
lichen und apokalyptischen Sprchen besteht eine gattungsmige Nhe des EvThom
zu Q. Bemerkenswert ist dabei, dass fast die Hlfte der Thomas-Logien Parallelen zu
Q-Sprchen aufweisen, und zwar regelmig zur ltesten Schicht von Q. Eine ber-
nahme von EvThom-Logien aus fertig vorliegenden kanonischen oder nicht-kanonischen
Evangelienschriften ist angesichts der aufgewiesenen Entwicklung in Kompositionsstufen
sehr unwahrscheinlich.
BZ 52/2 (2008) 174200

1190 Petr Pokorny, Die Eschatologie des Thomasevangeliums

The spiritual, Platonizing eschatology of the Coptic gospel of Thomas may be seen as
a conscious effort to restore the realized eschatology that existed in the earliest Christian
community.
ZAC 13/1 (2009) 4854

1191 Abraham Terian, The Armenian Gospel of the Infancy. With Three
Early Versions of the Protevangelium of James
This long text, here presented in an annotated translation (pp. 1149), reflects a lost Syriac
original composition, is dependent upon the Protevangelium of James, and claims to be
by James. The Armenian version seems to date from the sixth century, its lost parent text
echoes traditions that date from the fourth century. The Gospel of Infancy begins with
an account of the birth and childhood of Mary (pp. 912). The book is an important
contribution to the study of early-Christian apocrypha.
Oxford University Press, Oxford (2008) XXXIII/1189

273
1192 Pierluigi Piovanelli, Lvangile secret de Marc trente-trois ans aprs, entre
potentialits exgtiques et difficults techniques
This article looks back to the discovery and interpretation of the Secret Gospel of Mark,
with particular reference to recent research by John Dart, Scott G. Brown and Stephen
C. Carlson. Finally, it is evaluated what part this apocryphal text played and continues to
play, in contemporary research on Christian origins and the historical Jesus.
RB 14/1 (2007) 5272; 14/2 (2007) 237254

1193 Elisabeth Esch-Wermeling, Paulus lehrt Thekla lauscht? Annherungen

an textstrategische Phnomene in den Theklaakten
On the basis of a fruitful symbiosis of diachronic and synchronic analysis of the narrative
about Thecla it becomes evident how the text sets its readers on a certain interpretative
track. The analysis of these textual strategies is based on a historical-critical examina-
tion, which reveals two layers of the texts genesis: the older one, the Antioch narrative,
is framed by the Iconium narrative and the conclusion. Examined on a synchronic level,
this framing device facilitates various, ever-changing meanings. Theclas character appears
in a different light, depending on whether she is analyzed in the context of the Acts of
Paul and Thecla or in the context of the older Antiochia narrative.
lectio difficilior (2008) Ausgabe 2

1194 Michael Kaler, Flora Tells a Story; The Apocalypse of Paul and Its
Contexts
The Apocalypse of Paul (Coptic version), written in the late second or early third century
by a Gnostic author (possibly a member of the Valentinian school), portrays Paul as an
apocalyptic hero. The author promotes a Gnostic understanding not only of the Pauline
letters, but also of the entire universe. The book includes a detailed history of research
on this document, of which the most authoritative Coptic text is the one published in
the Bibliothque copte de Nag Hammadi series in 2005. A fresh English translation is
included in the present book (pp. 111).
Studies in Christianity and Judaism; Wilfrid Laurier University Press, Waterloo, Ont. (2008)
XIV/1258

1195 Jonas Holmstrand, Aposteln Paulus bn i Nag Hammadi

This article presents a new translation into Swedish of The Prayer of Paul, a short Coptic
text from Nag Hammadi Codex I (The Jung Codex), and discusses it from different angles
under the following headings: language and style, structure and line of thought, basic
ideas, details, and the function of the text in the codex. The text is found to be relatively
advanced with regard to language, style and composition. It appears to connect with
orthodox rather than gnostic thinking. The Prayer of Paul is written on the front flyleaf
of the codex and is obviously meant to be a kind of introduction to it. In that capacity
it suggests that the reader should use the Pauline letters as a frame of reference when
reading the codex, presents to the reader basic ideas of God, the gifts of God and the
way of salvation through Jesus Christ and his spirit, instructs the reader on the existential
significance of the codex and in what way it should be read, and invites the reader to
identify personally with the text.
SE 73 (2008) 175197

274
1196 Jonathan Schwiebert, Knowledge and the Kingdom: The Didaches
Meal Ritual and Its Place in Early Christianity
The author identifies two independent trajectories of the Eucharist in early Christianity:
(1) one focussed on blood and body (i.e., sacrificial terms) represented by Paul and
the gospels; and (2) one focussed on thanking God for the knowledge that Jesus brought
to humankind, represented by the Didache. The Didaches sacred meal should not be
confused with the Lords Supper known form the New Testament. These two trajectories
are independent.
LNTS 373; T & T Clark, London (2008) XIII/1278 (BL)

1197 William C. Varner, The Didache Apocalypse and Matthew 24

This analysis of Didaches eschatology shows that the Didachist clearly had an eye on
Matthew 24 as a source for his own version of the last days. The similarities between the
chapters (listed in Appendix A, p. 321) are real and the divergences (shown in Appendix
B, p. 322) can be accounted for as later clarifications or enlargements of Matthews expres-
sions. Rather than positing oral Jesus tradition as his source, the Didachist, it seems,
either utilized the canonical Book of Matthew or an early Greek version of Matthews
logia, which he called the gospel of our Lord. While preparing the believers for the
imminently perilous events of the last days in his last chapter he did not promote any
personal theological agenda.
BS 165/3 (2008) 309322

1198 Katharina Heyden, Die Erzhlung des Aphroditian. Thema und

Variationen einer Legende im Spannungsfeld von Christentum und
Heidentum
Die Erzhlung des Aphroditian ist ein Stck apokryphe Literatur, die sich an die Magi-
erperikope Mt 2,112 anschliet. Erzhlt wird die Geschichte der Magier: sie wurden
aufgrund von wunderbaren Ereignissen im persischen Reichstempel ausgeschickt, um
einen seltsamen Stern zu folgen; aus Palstina in ihre Heimat zurckgekehrt, berichten die
Magier dem persischen Knig von dem, was sie am Zielort ihrer Reise gesehen haben
Jesus als zweijhrigen Knaben. Die wichtigsten Zeugnisse dieser Legende werden auf
S. 308360 in Wort (zweisprachig: russisch bzw. griechisch und deutsch) und Bild (nach
einer illuminierten Handschrift des 11. Jahrhunderts) dokumentiert.
STAC 53; Mohr Siebeck, Tbingen (2009) XIV/1440 (BL)

Qumran/Dead Sea Scrolls: general particular subjects Community Rule

Temple Scroll texts from caves 14 Qumran and the New Testament
1199 Joseph A. Fitzmyer, A Guide to the Dead Sea Scrolls and Related
Literature
This is an essential research manual on the Qumran scrolls. All texts are listed by their
usual number, accompanied by a reference to the editio princeps. The author also offers
an annotated guide to scholarly literature, especially to essential research tools, both
printed and electronic. This is an indispensable manual for all who work with the Dead
Sea materials.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XVII/
1302

275
1200 Torleif Elgvin, Sixty Years of Qumran Research: Implications for Bibli-
cal Studies
The discovery of the Dead Sea scrolls, the delay in their publication from the 1960s to
the early 1990s, and the knowledge of all the Qumran material since 1992 have stimu-
lated public interest in the scrolls, in the Bible, and in biblical texts. Conspiracy theories
were developed and speculative bestsellers have been written, from Baigent and Leighs
The Dead Sea Scrolls Deception in 1991 to The DaVinci Code. But the public fascination with
ancient writings that surfaced after 2000 years has given scholars and theologians a unique
opportunity to interact with the public and share their knowledge. In this survey article
the author relates to some of the relevant fields of scholarship, concentrating on questions
of authority/canonicity and the development of the biblical texts.
SEA 73 (2008) 728

1201 Charlotte Hempel, Texts, Scribes and Scholars: Reflections on a Busy

Decade in Dead Sea Scrolls Research
This article offers an overview of a number of developments in the study of the Dead
Sea Scrolls in the last decade. This period witnessed the full publication of the corpus as
well as some very important fresh perspectives on this extraordinary collection of ancient
Jewish texts.
ET 120/6 (2009) 272276

1202 Przemysaw Dec, Paleographic Dating of the Dead Sea Script. A Short
Polemics to Traditional Paleography of the Dead Sea Scrolls
Nach einem berblick zur Geschichte der Qumran Palographie fhrt dieser Beitrag in
die Feinheiten moderner palographischer Untersuchungen ein, wobei der Verf. betont,
dass Palographie allein niemals als einzige Methode zur Datierung von Schriften ausrei-
chen kann. Bei der Untersuchung der Schriften vom Toten Meer wird die Datierung bis
heute durch die archologische Konzeption der Qumran Ausgrabungen von R. de Vaux
beeinflusst, wonach alle Schriften zwischen 150v und 68n einzuordnen sind. Der Verf.
dieses Beitrags unterscheidet hingegen 9 verschiedene Schrifttypen in den Rollen, die in
die Zeit von 150v bis 100n zu datieren sind.
QC 16/34 (2008) 89106 (DL)

1203 Heinz-Joseph Fabry et al., Neue Texte vom Toten Meer. Bislang unbe-
kannte Fragmente werden Qumranschriften zugeordnet
Obwohl die Herausgabe der Qumrantexte inzwischen weitgehend abgeschlossen ist,
erweitert sich der bekannte Textbestand immer noch durch bisher nicht publizierte
Fragmente aus Privatsammlungen, deren Zuordnung sorgfltig untersucht und die ggf.
auf ihre Echtheit geprft werden mssen. Diese Reportage prsentiert teils mit Fotos
acht solche in den letzten Jahren neu zugnglich gewordene Fragmente, die zum Teil zu
bekannten Rollen gehren (u.a. 4QGenf, 4QJesb) und biblische Texte enthalten. Besonders
interessant erscheint dabei ein Fragment aus dem 1. Jh.v., das den Text von Dtn 27,4b6
enthlt und ein Merkmal des samaritanischen Pentateuchs aufweist, was auf die Pflege
dieser Textform schlieen lsst und mglicherweise die Zugehrigkeit einiger Qumran-
Bewohner zu dieser Tradition offenbart.
WUB 50 (2008) 27 (DL)

1204 Hanan Eshel, The Dead Sea Scrolls and the Hasmonean State
The Dead Sea scrolls include references and allusions to historical persons and events:
these are the subject of Eshels study. The author identifies the Wicked Priest as none
other than Jonathan the Hasmonean, son of Mattathias. Eshel suggests that what came to

276
 be known as the Qumran sect originated as a sectarian group around 170 BCE, possibly
in the wake of messianic expectations in Jerusalem under Antiochus IV. An essential,
invaluable contribution to the study of religious and political life during the Second
Temple period.
W.B. Eerdmans Publishing Co., Grand Rapids. Mich./Alban Books, Edinburgh (2008) XII/1208

1205 Gudrun Holtz, Inclusivism at Qumran

Within Early Judaism the Qumran Community is widely perceived as a strictly exclusivist
group. A thorough analysis of Qumran texts, however, reveals, apart from the dominant
strand of exclusivism, remarkably clear inclusivist tendencies. In Qumran literature
inclusivist tendencies can be seen both in eschatological texts and in materials dealing
with the self-understanding of the Qumran Community in historical time. The legal texts
discussed basically confirm this pattern: the Community is to separate from Gentiles and
from members of those Jewish groups with whom it earlier entertained close relations. At
the same time it is to support the poor and the proselytes. Strictly legal statements pro-
hibiting contacts with non-Essene Judaism as such are missing. In the literature discussed
inclusivist and exclusivist tendencies have different weight. A pan-Israelite, e.g. inclusivist,
perspective can be seen in 4QpNah, 4QFlor, 4QSM and especially in 4QMMT, 1QSa,
and CD/4QD whereas in 1QS exclusivist tendencies predominate.
DSD 16/1 (2009) 2254

1206 Stephen Pfann, A Reassssment of Qumrans Calendars

The author discerns three different calendars in the Dead Sea scrolls one Enochic, one
instanced by Jubilees, and a third one found in Serekh ha-Yahad. One must abandon the
idea that all the scrolls reflect the practice of the Qumran sectarian community.
Hen. 31/1 (2009) 104110 (BL)

1207 Steve Mason, Did the Essenes Write the Dead Sea Scrolls? Dont Rely
on Josephus
The Qumran-Essene hypothesis relies in large part on supposed parallels between the
customs attributed to the Essenes by Josephus and those described in the Dead Sea scrolls.
But a careful review of both sides betrays a big difference in both tone and substance. As
it is shown in detail in this paper many customs that Josephus attributes to the Essenes (e.g.
prohibition of the use of oil on the skin, worship of the sun, etc.) are either unparalleled
in the scrolls or antithetical to their ethos. Therefore, it must be admitted, that the identity
of the Judean community who wrote the scrolls is today simply unknown.
BAR 34/6 (2008) 6165.81

1208 John S. Bergsma, Qumran Self-Identity: Israel or Judah?

A careful analysis of the Qumran sectarian texts reveals a consistent preference for
self-identification as Israel rather than Judah. In fact, they contain no unambiguous
identifications of the community as Judah or its members as Judeans. Like most
biblical texts and unlike Josephus and the authors of 12 Maccabees, the Qumran com-
munity does not equate Israelite with Judean. They regard themselves as the vanguard
of the eschatological restoration of the twelve tribes; for them, the Judean state is not the
sole heir of biblical Israel.
DSD 15/1 (2008) 172189

277
1209 Eyal Regev, Cherchez les femmes: Were the ya ad Celibates?
This article challenges the consensual view that the ya ad were a celibate group by rais-
ing the following arguments: (1) The silence of the Community Rule regarding women and
family cannot attest to celibacy, since there are no passages in the scrolls which refer to
celibacy; (2) The passage in CD 7:310 should not be regarded as alluding to the celibacy
of the ya ad; (3) Comparisons with early-modern sects attest to the centrality of celibacy
in the group ideology, hence it is impossible that celibacy was self-understood; (4) 4Q502
Ritual of Marriage mentions marriage, reproduction and children, and bears several lexical
affinities with 1QS and other compositions of the ya ad. Therefore, it should be related to
the ya ad. Consequently, the sweeping identification of the ya ad with the (mainly celibate)
Essenes seems problematic.
DSD 15/2 (2008) 253284

1210 Krzysztof Pilarz, Concepts Concerning Family in Qumran Texts

It is worth paying attention to a group of frequent comparisons which are present not
only in the Bible but also in the Qumran texts which refer to the specific image of family.
These comparisons clearly indicate that the relationship between JHWH and the Chosen
Nation is de facto a family relationship. The very concept of JHWHs family, according
to the original meaning of am. Thus, it is not surprising that the problem of family is
contrary to what is assumed at times deeply rooted in the Qumran texts.
QC 16/34 (2008) 157172

1211 William R.G. Loader, Attitudes towards Sexuality in Qumran and Related
Literature and the New Testament
Investigation of attitudes towards sexuality in Qumran and related literature shows
that the myth of the Watchers served as an aetiology of wrongdoing, but not of sexual
wrongdoing in particular as one might have expected, nor as its paradigm. Intermarriage
was a major concern, although conflicts over sexual wrongdoing which feature in early
sectarian writings disappear in what appear to be later ones. Extensions to holy space
and time produce greater restrictions on sexual relations, but without disparaging them
in proper space and time. Eschatology which leaves no space for sex created challenges
for defending its place in the interim.
NTS 54/3 (2008) 338354

1212 Jonathan Ben-Dov et al., Qumran Calendars: A Survey of Scholarship

19802007
This article surveys the scholarship on the calendars represented in the Qumran texts and
the Pseudepigrapha. The survey commences with the influential articles by VanderKam
in the late 1970s, while relating also to Jauberts earlier hypothesis. After a presentation
and classification of the relevant texts, the authors proceed to elucidate the prominent
calendrical and historical themes: the calendar in Jubilees and the Temple Scroll; the early
history of the 364-day year in Judah; the non-Jewish origins of the 364-day calendar
tradition; intercalation and the beginning of the day; and the various accounts of lunar
phases in writings from Qumran. Broadly speaking, present-day research tends to emphasize
the schematic aspect of the 364-day calendar tradition, renouncing the older view of this
system as a solar calendar. In addition, Jauberts hypothesis on the antiquity of the 364-
day calendar, although still upheld in significant parts of current scholarship, is seriously
challenged when viewed in a broader historical context. Finally, the Jewish astronomical
and calendrical lore is increasingly explained on the background of astral sciences in the
Hellenistic world from Mesopotamia to Egypt.
CBR 7/1 (2008) 124168

278
1213 Ida Frhlich, Invoke At Any Time . . .. Apotropaic texts and belief in
demons in the literature of the Qumran community
1Enoch and Jubilees were not only known in the community of Qumran, but belonged to
its core tradition and inspired many sectarian works. 1En 611, the story of the Watch-
ers, is a narrative on the origin of the evil. Both, the originators (the Watchers) and the
representatives of evil (the Giants) show demonic features. The rationale of the demons
is impurity. 1En 611 is an alternative to the theology of the origin of evil in Genesis.
Jubilees merges the traditions of Genesis and that of 1Enoch, adding new motives to
the figure of the demonic evil who is called Mastema in Jubilees. Mastema is the head
of a demonic hierarchy and a representative of both cosmic and ethical evil. Jubilees
gives examples of persons who have power over evil demons. Persons who can obtain
divine power and angelic help against evil are the righteous, which are owners of special
knowledge. Apotropaic texts using the power of writing against demons hold the same
ideas as 1Enoch and Jubilees.
BN 137 (2008) 4174

1214 Hermann Lichtenberger, Heilige Engel sind in der Gemeinde. Engel

in den Schriften von Qumran
Die Schriften von Qumran zeugen von einem hohen Interesse an Engeln. Sie wohnen in
Gottes heiliger Wohnung und sind zugleich als Helfer inmitten der Gemeinde. Obwohl
viele Engelvorstellungen in den Schriftrollen deutliche Parallelen zu den biblischen auf-
weisen, gehen sie zugleich ber deren Schilderungen hinaus. Das liegt vor allem am
apokalyptischen Weltbild. So spielt der Kampf zwischen den Engeln des Lichts und den
Engeln der Finsternis in den Qumran-Schriften eine wichtige Rolle.
WUB 50 (2008) 2830

1215 Florentin Crih lmeanu, Origini della metafora simbolica del fuoco dello
Spirito Santo nei testi di Qumran
This article aims to study the origin of the symbolic metaphor of the Holy Spirits fire
in the Qumran community texts. The topic is introduced by an overview of the symbolic
use of fire in the cult and in Jewish apocalyptic-eschatological writings. Subsequently,
the Qumran texts speaking about fire are discussed. The analysis demonstrates that the
term is found as symbol of the Divine Presence, the Divine Glory, the Word of God or
the Divine Voice. The term fire is in direct connection with other keywords: call and
mission, devotion, fear of God, offering, answer to prayer. The same term is also used with
its practical functions: it emphasizes, develops, accompanies, purifies, protects, consumes,
challenges, consecrates, deifies. In conclusion, one can observe the continuity in the use
and functions of the fire metaphor from Jewish literature including intertestamentary
texts up to the Christian writings of the first centuries.
SaSc 6/1 (2008) 3043

1216 Daniel Timmer, Sinai Revisited again: Further reflections on the Appro-
priation of Exodus 19Numbers 10 in 1QS
Little attention has been given to the use of the biblical Sinai pericope (Exod 19Num
10) in 1QS to create the Qumran groups self-identity. This article studies how 1QS
uses the Sinai pericopes presentations of divine presence and atonement to distinguish
the Qumranite movement from the Judaisms around it. The groups covenant and cult,
improved with respect to the corresponding Sinaitic categories, identified them as the true
Israel while they awaited Gods final coming.
RB 115/4 (2008) 481498

279
1217 Aharon Shemesh, The Scriptural Background of the Penal Code in the
Rule of the Community and Damascus Document
This article analyzes the Penal Code of the Qumran sectarians, and argues that the
list of sins and punishments included in it is based on three biblical pericopes concern-
ing the holiness of the people of Israel and their dwelling place. Violators of these laws
endanger the holiness of the community and thus need to be excluded. The idea that
the structure of the penal code is based on readings of three specific biblical literal units
bears interestingly on the understanding of the development of Midrash. This is taken
up in the last part of the article.
DSD 15/2 (2008) 191224

1218 Daniel C. Timmer, Sectarianism and Soteriology. The Priestly Blessing

(Numbers 6,2426) in the Qumranite Community Rule (1QS)
In an attempt to go beyond conventional sociological and anthropological analyses of
the religious aspect of the Qumranite sectarian corpus, this article considers the reuse
of the Priestly Blessing (PB) of Numbers 6 in the Community Rule (1QS). Comparison of
how curses were applied elsewhere in Second Temple Judaism informs reflections on
what this imaginative redeployment of the PB says of the ideology and self-identity of
the Qumran group, highlighting their reconfiguration and exclusive appropriation of the
covenants with Israel.
Bib. 89/3 (2008) 389396

1219 Alison Schofield, Rereading S: A New Model of Textual Development

in Light of the Cave 4 Serekh Copies
After the publication of the Cave 4 copies, reconstructing the textual history of the Com-
munity Rule (Serekh ha-Yahad or S) was further complicated. Because of both the divergences
and the continuities between these versions, their relationship could no longer be explained
by a simple chronological line of development. This paper offers a new, chronologi-
cal-spatial model that better accounts for the textual history of S. In doing so, it asks
larger methodological questions about the study of this text, and by extension, how one
unnecessarily reads Qumran into S. Using this broader model, one can better resolve yet
unexplained dilemmas concerning the relationship between 1QS and the Cave 4 copies.
DSD 15/1 (2008) 96120

1220 Simone Paganini, Nicht darfst du zu diesen Wrtern etwas hinzufgen.

Die Rezeption des Deuteronomiums in der Tempelrolle: Sprache, Autoren,
Hermeneutik
The Temple Scroll can be understood as corrected, enlarged, and more systematic version
of the book of Deuteronomy. Its authors were convinced of the validity of their legal
writing, although they seem to have understood its validity as limited to a certain period
of time. Envisioned is, in utopian manner, the construction of a new temple that is much
larger than the existing one. It is not clear in what way the Temple Scroll was considered
authoritative by the Qumran people.
Beihefte zur ZABR 11; Harrassowitz, Wiesbaden (2009) XIII/1329

1221 David Rothstein, The Meaning of a Three-Days Journey in 11 QTa:

The Evidence of Biblical and Post-Biblical Sources
11QTa employs the expression a three-days journey in connection with two ritual laws:
immolation of animals outside the temple and sale/redemption of the second-tithe.
Most scholars have understood this expression as defining the long-distance dispensa-
tion stipulated by Deuteronomy (12:21; 14:24) in connection with these laws. By contrast,

280
 A. Shemesh has argued that a three-days journey constitutes a legal idiom signifying
(the boundaries of ) the Land of Israel, leading him to conclude that 11QTa permits cultic
immolation beyond the boundaries of the Land of Israel while requiring (qualified) obser-
vance of the second-tithe law in connection with produce grown in foreign lands. The
present essay demonstrates that this idiom in 11QTa is expressive of the point separating
short from long distances.
RB 14/1 (2007) 3251

1222 Lawrence H. Schiffman, The Unfinished Scroll: A Reconsideration of

the End of the Temple Scroll
In this study, the authors focus on one small aspect of the scrolls physical character, namely
the question of its last column and the conclusion of the Temple Scroll. They challenge
Yadins conclusion that the end of the Temple Scroll is preserved in the so-called zero
lines at the top of the last column. By comparing 11QTa and 4Q524, which preserves
additional text from the end of the composition, and analyzing scribal techniques and
literary contents, it seems probable that the Temple Scroll is an unfinished copy, from a
more complete Vorlage, or an unfinished composition.
DSD 15/1 (2008) 6778

1223 Hartmut Stegemann, 1Q Hodayot a. With Incorporation of 1Q Hodayot b

and 4Q Hodayot af
The Thanksgiving or Hodayot scroll was one of the first manuscripts from the Dead
Sea discovery to be published and translated. The first edition was made by E.L. Sukenik
and N. Avigad in 1954 (Hebrew edition) and 1955 (English edition). The Hebrew text
has often been printed, translated and studied. The critical edition was to be prepared
by Hartmut Stegemann, who died in 2005. The present edition was completed by Eileen
Schuller, Carol Newsom and (for the plates) Ingo Kottsieper. As all the volumes of the
present series, the text is heavily annotated and translated, though not interpreted in the
form of a commentary. Nevertheless, the present edition will form the basis for all future
work on the Hodayot.
Discoveries in the Judaean Desert 40: Qumran Cave 1.III; Clarendon Press, Oxford (2009) XXI/1402,
plates (BL)

1224 Ira Rabin et al., On the Origin of the Ink of the Thanksgiving Scroll
(1QHodayota)
In this study the authors demonstrate the possibility to identify the production area of the
scrolls, coupling non-destructive quantitative analysis of trace elements to spectroscopic
investigation of the inks. This approach, that allows to determine the Dead Sea area as
origin of lQHodayota, is of general validity.
DSD 16/1 (2009) 97106

1225 Daniel A. Machiela, Each to His Own Inheritance. Geography as an

Evaluative Tool in the Genesis Apocryphon
The Genesis Apocryphon has often been compared with the Book of Jubilees; especially the
parallel accounts of Noahs oversight of the earths post-flood distribution between his
sons and grandsons (1QapGenar 1617//Jub. 8:89:15). A close examination of the Genesis
Apocryphon demonstrates that, while this comparison is valid, the two works are more dif-
ferent than scholars have typically assumed. Not only is the treatment of Noahs special
role and the earths proper division more widespread and prominent in the Apocryphon than
in Jubilees, but the most directly corresponding passage exhibits a different arrangement.

281
 This may suggest a common cartographic source, and attests to a more robust interest in
such geographic matters on the part of the Apocryphon. While both authors clearly drew
on similar traditions, it is suggested that the author of the Genesis Apocryphon was more
occupied with the right of Israel to the Promised Land than the author of Jubilees.
DSD 15/1 (2008) 5066

1226 Emile Puech, Qumrn Grotte 4. XXVII: Textes aramnens, deuxime

partie
This volume publishes, or re-publishes, the Aramaic fragments 4Q 550575a and 4Q
580587 that were originally assigned to Jean Starcky (d. 1988) for publication. The most
interesting text published here is 4QNew Jerusalem (= 4Q 554, 554a, 555), on pp. 91152.
Following the format adopted by the series, the focus is on reconstruction, palaeographic
analysis, dating, and offering a translation, and not on a detailed commentary. The editor
teaches at the Ecole biblique in Jerusalem.
Discoveries in the Judaean Desert 37; Clarendon Press, Oxford (2009) XXVI/1561, plates (BL)

1227 Matthew Goff, Recent Trends in the Study of Early Jewish Wisdom Lit-
erature: The Contribution of 4QInstruction and Other Qumran Texts
This essay reviews major trends in the study of the Qumran texts commonly identified as
wisdom literature. Among these texts, 4QInstruction and the so-called book of Mysteries
have received the most attention. These compositions are making a significant contribu-
tion to the understanding of the Jewish wisdom tradition during the late Second Temple
period. A key achievement of recent scholarship on the Qumran wisdom literature is the
recognition that Early Jewish sapiential texts could draw on traditions that have little to
do with the older wisdom of Proverbs, including in particular apocalypticism and the
Torah. The Dead Sea Scrolls illustrate that there is a wide range of diversity among the
Early Jewish wisdom texts.
CBR 7/3 (2009) 376416

1228 Albert L.A. Hogeterp, 4QMMT and Paradigms of Second Temple

Jewish Nomism
The article reconsiders 4QMMTs perspective on Torah and justification in view of the
recent debate about paradigms of covenantal nomism (E.P. Sanders) and of justification
and variegated nomism (D.A. Carson, P.T. OBrien, M.A. Seifrid). The hortatory part,
in particular 4QMMT C 2332, takes into account divine grace through forgiveness and
search for the Torah as normative direction. Human works and divine justification are
thereby not conflated in MMTs understanding of Torah. The notion of covenant theol-
ogy reflected in 4QMMT comes closer to that of the Damascus Document than to the
more polarized notion of covenant in the Community Rule.
DSD 15/3 (2008) 359379

1229 Molly M. Zahn, The Problem of Characterizing the 4QReworked Pen-

tateuch Manuscripts: Bible, Rewritten Bible, or None of the Above?
This article engages the problem of whether the five manuscripts classified as 4QReworked
Pentateuch (4Q158, 4Q364367) should be considered extrabiblical compositions or simply
expansive copies of the Pentateuch. Since similar methods of reworking scripture appear
in both types of text, focusing on the ways scripture is reworked in the 4QRP manuscripts
cannot solve the problem. Other criteria such as the literary voice, scope, and coverage
of a work are more promising. The fragmentary state of the texts, however, precludes a
definitive solution and requires that multiple possibilities be considered.
DSD 15/3 (2008) 315339

282
1230 Moshe J. Bernstein, What Has Happened to the Laws? The Treatment
of Legal Material in 4QReworked Pentateuch
The biblical or non-biblical nature of the manuscripts currently identified as 4QReworked
Pentateuch (4Q158; 4Q36467) has been the subject of much scholarly discussion. This
paper addresses a facet of those texts which has unfortunately been ignored in most of those
discussions, namely their treatment of the legal material in the Pentateuch. An examination
of the surviving legal portions of 4QReworked Pentateuch, manuscript by manuscript,
indicates that much greater freedom is shown in handling the laws than in any known
pentateuchal textual tradition. Some laws are omitted from their original locations in the
Pentateuch, and, almost without exception, do not reappear in a new location. There also
appears to be almost no exegetical reworking of the laws. It is concluded that one should
not presume that the 4QRP texts included the entire Pentateuch, and that their omission
of legal material characterizes some, if not all, of them as non-biblical.
DSD 15/1 (2008) 2449

1231 Eibert Tigchelaar, A Forgotten Qumran Cave 4 Deuteronomy Fragment

(4Q38D = 4QDeutu)
PAM 43.011 contains an unpublished Cave 4 Deuteronomy fragment, preserving parts of
Deut 24:2022, that cannot be assigned to an already published Deuteronomy manuscript.
This paper provides the identification of the text, presents a photography of this fragment
and discusses the repertoire of letters dating the fragment to the 2 century BCE.
RdQ 23/4 (2008) 525528

1232 Tal Ilan, Gender and Lamentations: 4Q179 and the Canonization of
the Book of Lamentations
In diesem Artikel wird ein Text aus Qumran untersucht (4Q179), der verblffende hn-
lichkeit mit dem Buch der Klagelieder besitzt, aber dennoch keine Version dieses Buches
ist. Es wird dargelegt, dass einer der grundlegenden Unterschiede zwischen den beiden
Texten in der Behandlung der Geschlechter liegt. 4Q179 ist in dieser Hinsicht reicher als
das masoretische Buch der Klagelieder. Anders als andere Autoren, deren Rekonstruktion
der Beziehung zwischen den beiden Texten stets die Behauptung zu Grunde lag, dass 4Q179
beim masoretischen Text Anleihen machte, wird hier behauptet, dass es sich vielmehr um
zwei zeitnah entstandene Texte handelt und dass die Entscheidung, den masoretischen Text
zu kanonisieren und den qumranischen zu verwerfen von genderrelevanten berlegungen
herrhrt. Es wird die These vertreten, dass Frauen, die zu aktiv oder zu sichtbar sind, oft
beim Prozess der Kanonsierung gestrichen werden.
lectio difficilior (2008) Ausgabe 2

1233 Robert A. Kugler, Whose Scripture? Whose Community? Reflections

on the Dead Sea Scrolls Then and Now, By Way of Aramaic Levi
Reexamination of the varieties of manuscripts testifying to Aramaic Levi suggests already
that they reflect not a single, relatively consistent work as many have long thought, but
a work that existed in diverse recensions, including more than one among the numerous
manuscripts at Qumran. Examination of 4Q213b, line 1 and 4Q213a 34, 3a suggests
even more, that the forms of the work found among the Dead Sea Scrolls were the result
of a Qumran compositional strategy of deploying, revising, and supplementing existing
texts and traditions in ways consistent with the interests of the community. This suggests
not only that the Dead Sea Scrolls include sectarian works that are not yet acknowledged
as such; it also warns against assuming that one can ever know the scope and nature of
works only partially preserved at Qumran by comparing them with similar or even sup-
posedly identical works attested outside of the Qumran Scrolls.
DSD 15/1 (2008) 523

283
1234 Vered Noam et al., A Qumran Composition of Sabbath Laws and Its
Contribution to the Study of Early Halakah
This article presents a composite edition, with new reconstructions, notes, and translation
of a composition titled here Sabbath Laws (4Q264a and 4Q421). Three of these Sabbath
laws are treated at length in comparison to rabbinic halakah: carrying and playing musical
instruments, reading a scroll, and leaving coals burning. Mutually beneficial, this comparison
contributes to our understanding, and reconstruction, of the history of halakah.
DSD 16/1 (2009) 5596

1235 Jean-Claude Dubs, 4Q321 ou le calendrier bien tempr

The 4Q321 calendar gathers together all the data of the Qumranian system, with a pre-
cisely renewable 364-day solar year, whose dates indefinitely fall on the same days of the
week. In order to outmatch the lunar calendar, this solar calendar gives the solar dates
of the full moon with the utmost precision, from the first Wednesday of world history
(Gn 1,1416), as well as the solar dates of the youngest moon nicknamed duqah (whose
meaning is sharp, but difficult to observe). Thus the author discovers here a system where
the nearly observable statement of an arithmetical relation between those two lunar phases,
sets this liturgical calendar, amidst a self-regulated cosmographic framework.
RHPhR 88/4 (2008) 417450

1236 Matthew Thiessen, 4Q372 1 and the Continuation of Josephs Exile

It has been argued that the fragment 4Q372 1 contains polemic against the Samaritans
and their temple cult at Gerizim. While allusions to Samaritans are found in the text, their
presence signifies to the restored southern tribes that their restoration is not yet complete.
Since the northern tribes, represented by the person of Joseph, remain in foreign lands,
the promised deliverance of Deut 32 remains unfulfilled. In contrast to those in the south
who might be tempted to conclude, with Ps 78, that God had rejected Joseph, 4Q372 1
suggests that the souths fate is inextricably intertwined with Josephs fate.
DSD 15/3 (2008) 380395

1237 David C. Mitchell, A Dying and Rising Josephite Messiah in 4Q372

This article draws attention to difficulties in the prevailing interpretation of 4Q372, which
sees the text as referring to the fall of the historical northern kingdom. This study suggests
the Joseph figure of 4Q372 appears to be a righteous king or eschatological patriarch
who quotes in his death-throes Psalms 89 and 22, like the suffering Ephraim Messiah of
Pesikta Rabbati 3637. This study therefore argues that the genre of 4Q372 is not history
but prophecy, a view supported by its verbal forms. Such an interpretation has implica-
tions for the dating of the Josephite Messiah.
JSP 18/3 (2009) 181205

1238 Albert L.A. Hogeterp, Resurrection and Biblical Tradition: Pseudo-

Ezekiel Reconsidered
Analysis of 4QPseudo-Ezekielb (4Q386) fragment 1 columns III reveals that this parabibli-
cal Qumran composition stands in a more intricate dialogue with biblical tradition than
previously assumed. This article refines previous argument that contrasted the apocalyptic
vision of resurrection in 4QPseudo-Ezekiela (4Q385) fragment 2 to the prophetic vision of
national restoration in MT Ezekiel 37 (/ MasEzek). 4QPseudo-Ezekielb 1 iii exhibits an
apocalyptic vision which incorporates both resurrection for the pious in Israel and an
eschatologized notion of restoration. Textual dialogue in Pseudo-Ezekiel together with textual
tradition in Papyrus 967 attests to an eschatological reading of Ezekiel 37 constituting an
early part of biblical tradition.
Bib. 89/1 (2008) 5969

284
1239 Karlheinz Mller, Neutestamentliche Wissenschaft und Judaistik
After the theological system of K. Barth and the philosophical method favoured by
R. Bultmann have lost their fascination, the history-of-religion approach, with its focus on
Judaism, has regained popularity. However, New Testament specialists tend to base their
notion of early Judaism frequently on facts that are no longer recognized by specialists.
This is very often the case when the Qumran documents or the Qumran sect are invoked.
New Testament specialists still tend to believe in an image formed on the basis of the
writings found in cave 1, and they ignore the rest. Specialists in ancient Judaism no longer
consider the Qumran community a heretical community, but as just one group within the
broad spectrum of Judaisms. New Testament specialists often also fail to understand the
rigorous priestly authority under which the Qumran group lived.
FRLANT 226; Lutz Doering et al. (eds.), Judaistik und neutestamentliche Wissenschaft; Vandenhoeck
& Ruprecht, Gttingen (2008) 3260 (BL)

Jewish authors

General Jewish-Hellenistic authors Philo

1240 Pieter W. van der Horst et al. (eds.), Early Jewish Prayers in Greek
The following prayer texts are translated and explained in detailed commentaries: the
Hellenistic synagogal prayers in the Apostolic Constitutions; Papyrus Egerton 5, P. Fouad
203, a prayer for Vengeance from Rheneia, the prayer of Manasseh, the prayer of Azariah,
the prayer of Jacob, and the prayer of Joseph. This is an important scholarly resource on
texts not easily accessible and, when accessible, then generally without scholarly apparatus.
For all research collections of Judaica and early Christianity.
Commentaries on Early Jewish Literature; W. de Gruyter, Berlin (2008) XVI/1298

1241 Christopher T. Begg, Jacobs Descent into Egypt (Gen 45,2546,7)

according to Josephus, Philo and Jubilees
Gen 45,2546,7 tells of Jacobs final journey and encounter with God as he descends to
Egypt and experiences a theophany on the way. This essay provides a detailed compara-
tive study of three ancient Jewish rewritings of the Genesis passage, i.e. Josephus, Ant.
2.168176a; Philo, Jos. 252255; and Jub. 43.2344.8. All three rewritings, inspired by
the divine injunction of Gen 46,3b that Jacob not fear to go to Egypt, introduce a seg-
ment concerning the nature of the patriarchs fear that they place prior to their respective
theophany accounts. Josephus version, e.g., compresses Jacobs double biblical response to
the sons report about Josephs being alive into a single one, and amplifies Gods word to
him with an extended retrospective concerning the divine benefits accorded him throughout
his life. Philos rendition focusses on Jacobs varying psychological states over the course
of the happening, and leaves aside many elements of the biblical narrative, e.g., Jacobs
halting at Beersheba and sacrifice there (Gen 46,1) and the initial exchange between him
and the Deity reported in Gen 46,23a. Finally, Jubilees retelling evidences both a high
degree of fidelity to the Bibles wording, but also the insertion of numerous chronological
indications, reflective of the authors preoccupation with calendrical matters.
EThL 84/4 (2008) 499518

1242 Aristeas, Der Knig und die Bibel. Griechisch deutsch

The letter of Aristeas is presented here in a bilingual edition (pp. 43165), accompanied
by a long introduction (pp. 742) and a selection of collateral ancient texts that are also
offered in Greek or Latin and German (pp. 166223). Kai Brodersen, the editor and

285
 translator, seems to accept the date traditionally given to the Aristeas letter: the second
century BCE. Brodersen does not offer a commentary, but has compiled all the ancient
material that one needs to understand this valuable ancient book. Hopefully, this book will
renew interest in one of the most fascinating texts of Hellenistic Judaism.
Universal-Bibliothek 18576; Reclam, Stuttgart (2008) 1228 (BL)

1243 David T. Runia et al. (eds.), The Studia Philonica Annual, vol. 20
The following works of Philo are studied by contributors to this regularly appearing
publication: De sacrificiis (B.L. Mack); De vita contemplativa ( J.M. Scott), De Abrahamo (G.E.
Sterling, D.T. Runia, J.R. Royse); one paper deals with the legacy of Philo in church father
Gregory of Nyssa (I. Ramelli), and one with Philo in Hegel (C. ORegan). The volume
also includes a 2005 Philo bibliography with abstracts, and a preliminary bibliography of
work published in 20062008.
The Studia Philonica Annual 20 (2008) VIII/1258

1244 Louis H. Feldman, Philos Portrayal of Moses in the Context of Ancient

Judaism
One way in which Hellenistic culture marginalizes Judaism was by exposing the apparent
defects in Moses life and character. Philos De vita Mosis is a counterattack to these charges,
and a vital attempt to reconcile Judaism and Hellenism. Feldman shows how Philo presents
an aretalogy similar to that of a mythical divine and heroic figure by glorifying the birth,
education, and virtues of Moses. He demonstrates that Philo is careful to explain in a
scientific way those portions of the Bible, particularly miracles, that appear incredible to
his skeptical Hellenistic readers. Moses, as presented by Philo, emerges as unique among
ancient law givers.
Christianity and Judaism in Antiquity 15; University of Notre Dame Press, Notre Dame, Ind. (2007)
XIX/1542

Josephus: general Antiquities Jewish War Against Apion

1245 Michael Zugmann, Josephus Flavius und der Hellenismus
Josephus seems to be a typical Hellenistic Jewish author of the Diaspora. But one have
to keep in mind that he was a Diaspora Jew by adoption and that he had spent the
first half of his life in Jewish Palestine. The author of this paper asks therefore, how was
it possible for him to write his Bellum in very good Greek style only five years after arriv-
ing in Rome. It is argued in this paper, that Josephus was so acquainted with the Greek
language from his earliest years in Jewish Palestine that he was able to learn very quickly
how to write history in it (cf. Ant 20:262264).
PzB 17/2 (2008) 7390

1246 Andreas Vonach, Josephus Flavius Bedeutung hinsichtlich der Topog-

raphie und Geographie der Levante in hellenistisch-rmischer Zeit
Flavius Josephus main works Jewish War and Jewish Antiquities are full of excurses
on geography and topography of Palestine including information about economics, climate
and society. These notes are mostly very precise and therefore seem to be the product
of the author himself, who had broad knowledge of his country. Nevertheless they also
contain some pieces of ideal geography, especially when they inform about the most
important Jewish regions as for example Galilee or Jerusalem or the merits of Herod
the Great. All in all they are a very important source about the geography of Palestine
during Roman period.
PzB 17/2 (2008) 127137

286
1247 Werner Urbanz, Das Gebet bei Flavius Josephus. Das Werk von Tessel
Jonquire und weitere berlegungen
Following the works of Tessel Jonquire relating to the subject of prayer in the writings
of Josephus these literary units are analyzed concerning their various functions in their
context. In prayers, Josephus combines traditional Jewish thoughts with hellenistic and his
own. Thus, prayers represent the tendencies of his whole work in their core.
PzB 17/1 (2008) 1528

1248 Johanna Erzberger, Gen 4 bei Flavius Josephus

The order of nature is a central element of Josephus ideology, that expresses itself
in Josephus interpretation of biblical texts, but to which modern readers have no other
direct access. Moses order and the epitdeuma of Judaism fulfil it in an ideal way. While
Abel lives according to the order of nature, Cain forces his order on society and world.
Cains epitdeuma corresponds to the condition of the world after the end of the golden
age. Education enables some kind of epitdeuma according to the order of nature even after
the end of the golden age. Against that setting Cain as anti-paidaggos faces the paidaggos
God. LXX and rabbinic traditions represent alternative ways of reading and understand-
ing according to another ideology and worldview.
PzB 17/1 (2008) 113

1249 Marie-Odile Gruson, Flavius Josphe. Miracles de Jsus et de Mose

This article examines the authenticity of Josephus testimony concerning Jesus in Ant.
XVIII and underlines the neutrality of the affirmation: doer of paradoxical works that
it contains. The authenticity of the additional material that can be found in the Slavic
Russian version of the War of the Jews concerning the Thaumaturge and his servants is
far from proven. Given this problem, the author points out parallels with certain Christian
patristic or apocryphal writings. Moreover, since the note on the Thaumaturge contains
the hyperbolic formulation: if in any case it is appropriate to call him a man as does the
Testimonium, where it is generally considered a gloss, the author investigates how Josephus
treats the category of the divine man, especially as it concerns Moses.
MSR 65/4 (2008) 5162

1250 Steve Mason, Josephus, Judea, and Christian Origins: Methods and
Categories
The following papers, mostly reprints of already published material, are included in
this collection: Josephus as authority for first-century Judea; Of audience and meaning:
reading Josephuss Judean War in the context of a Flavian audience; Figures speech and
irony in T. Flavius Josephus; Jews, Judeans, Judaizing, Judaism: problems of categorization
in ancient history; Pharisees in the narratives of Josephus; The philosophy of Josephuss
Pharisees; The Essenes of Josephuss Judean War: from story to history. There are also
papers with a New Testament focus: Pauls announcement: good news and its detractors
in earliest Christianity; For I am not ashamed of the gospel (Rom 1:16): the gospel and
the first readers of Romans; Chief priests, Sadducees, Pharisees, and Sanhedrin in Luke-
Acts and Josephus. The author (b. 1957) is editor of the new annotated translation of
the works of Josephus, published by Brill in Leiden. In Europe the book is available
from Alban Books, Edinburgh.
Hendrickson Publishers, Peabody, Mass. (2009) XX/1443

287
1251 Christopher Begg, Samsons Initial Exploits According to Josephus
Josephus devotes a total of eighteen extended paragraphs of Antiquities 5 to his reproduc-
tion of Judges 1415. Already this quantitative observation makes clear the historians
interest in the passage. That interest becomes even more apparent when one attends to
the manifold pains Josephus has taken in adapting the biblical presentation of Samsons
exploits to his own purposes in writing his history.
LASBF 57 (2007) 317341

1252 Michael Avioz, The Incineration of Sauls and His Sons Corpses accord-
ing to Josephus
This article deals with Josephuss retelling of the Bible story of the incineration of the
bones of Saul and his sons in 1 Samuel 31. In several places in the biblical text, researchers
have found echoes of the practice of cremation, a practice borne out in archaeological
excavations. The question dealt with in the Bible is: How does Josephus treat the practice
of cremation? This question is examined through comparison of earlier texts that retell
the biblical accounts. It is argued that Josephus (Ant. 6.375377) omits cremation from
his account in order not to draw similarities between Israelite burial practices and pagan
ones.
JSP 18/4 (2009) 285292

1253 Christopher Begg, Solomons Post Temple-Dedication. Initiatives accord-

ing to Josephus
This article studies Josephus version (Ant. 8.150164) of the complex of notices concerning
Solomons initiatives subsequent to the dedication of the temple found in 1Kgs 9,1528
and 2Chr 8,318. The article focuses on three features of Josephus version: (1) its use
of both biblical parallel passages; (2) the text-form(s) of these passages utilized by him;
and (3) the rewriting techniques the historian applies to the data of his sources and the
distinctiveness of his rendition that results from their application.
BN 138 (2008) 89105

1254 Christoph Niemand, Das Testimonium Flavianum. Befunde, Diskussions-

stand, Perspektiven
Josephus passage on Jesus (Ant 18,3,3 6364) is much disputed: authentic, interpolated,
or basically authentic with retouchings by Christian scribes? If, as a growing consensus sug-
gests, the latter is the most plausible position, what would the original text of Josephus had
looked like? How should one assess the use of this passage in the fields of Jesus research and
oldest church history? This essay presents and discusses the textual evidence in manuscripts
and the attestation by ecclesiastical authors. It goes on to give an overview of the possible
positions in modern research and focuses on the assumption of the text being basically
authentic with some insertions by Christian scribes as proposed by John P. Meier and oth-
ers. On the basis of this hypothesis there are posed some further questions that attempt to
scout possible yields in various areas of research on Jesus, Second-Temple-Judaism, and
public perception of Christianity in the late 1st and early 2nd century CE.
PzB 17/1 (2008) 4571

1255 Flavius Josephus, Judean War 2. Translation and Commentary

This extensive scholarly commentary on book 2 of Josephuss Bellum Iudaicum is by Steve
Mason, one of the worlds major experts on Josephus and Hellenistic Judaism. The major
part of each page is used for the explanatory notes that are placed below the new English

288
 translation of Josephuss text. One subject receives special treatment in the form of an
excursus: the deliberative speech of Agrippa II (pp. 265268). An essential scholarly
resource.
Flavius Josephus. Translation and Commentary 1B; Brill, Leiden (2008) XX/1522

1256 Mark Andrew Brighton, The Sicarii in Josephuss Judean War: Rhetori-
cal Analysis and Historical Observations
Brighton offers a comprehensive study of the Sicarii in the Judean War. Departing from the
classical proposal that the Sicarii were an armed and fanatical off-shoot of the Zealots,
the author concludes that Sicarii was a fluid term used to describe Jews of the Judean
revolt who were associated with acts of violence against their own people for religious
and political ends.
Early Judaism and Its Literature 27; Society of Biblical Literature, Atlanta, Ga. (2009) XIV/1184 (BL)

1257 Alan Appelbaum, The Idumaeans in Josephus The Jewish War

The Idumaeans constitute a single, although collective, character in Josephus The Jew-
ish War. This article discusses whom Josephus meant by the Idumaeans, and considers
whether, in his mind, they were, as others have suggested, Jews from Idumaea or a
separate nation or ethnic group. It argues that the character the Idumaeans is not in
fact a representative picture of Idumaeans of Josephus time, but may be understood in
terms of modern ethnic stereotyping, and that Josephus stereotype of the Idumaeans
as bloodthirsty hooligans is ultimately drawn from a continuous Idumaean military tradi-
tion. The article concludes by re-reading the War stripped of Josephus ethnic prejudice
against Idumaeans to learn more about the role of Idumaean fighting men in the first
war against Rome.
JSJ 40/1 (2009) 122

1258 Martin Stowasser, Pontius Pilatus in der Darstellung des Bellum Iudaicum
The picture of Pontius Pilate, the fifth Roman governor in Judea, is all in all a negative one
but it proves to be the result of a complex literary strategy in Josephus Bellum Iudaicum.
Pilates figure is very much shaped by the narrative role that Josephus has assigned to
him in the plot. The confrontations between Pilate and his provincial subjects show to the
Jewish readers the right strategy to adopt in future situations of conflict with the Roman
Empire. Besides, his portrayal has a sociological impact, too. The Prefect Pontius Pilate
is used as a dark background in order to model the Legatus Augusti in Syria, Petronius,
as the perfect Roman upper class citizen. Petronius character aims at inspiring the pagan
reader to adopt a positive and fostering attitude towards the Jewish religion and tradition.
The usual comparison between Pilate and the other Roman Prefects of Judaea contributes
much less to his literary character just as the frequently emphasised responsibility of Pilate
and his colleagues for the Jewish uprising is an unconvincing interpretation of Josephus
literary concept in Bellum.
PzB 17/2 (2008) 91103

1259 Flavius Josephus, ber die Ursprnglichkeit des Judentums Contra

Apionem
This is an annotated bilingual edition of Josephuss Against Apion, edited by Folker Siegert
on behalf of the Institutum Judaicum Delitzschianum of Mnster, Germany. While the
Greek (and Latin) text of Josephus is printed from Nieses standard edition (vol. 2, pp.
137177), the focus of the present work is its attention to textual witnesses and manu-
scripts overlooked or neglected by Niese. Most researchers will consult the edition for its
detailed commentary that supplements that of John Barclay (in the Brill translation of

289
 Josephus, 2007; IRBS 53:1269). The contributors include Jan Dochhorn and Manuel
Vogel. Indispensable for research on Josephus and Hellenistic Judaism.
Schriften des Institutum Judaicum Delitzschianum 6; Vandenhoeck & Ruprecht, Gttingen (2008) vol. 1,
1218; vol. 2, 1211 (BL)

Rabbinical literature
1260 Michael Krupp, Die Mischna. Schdigungen Seder Neziqin
The ten tractates included in the Neziqin section are here presented in a new German
translation, complete with a detailed commentary (pp. 287638) that makes up more
than half of the book. The user should be alerted to the fact that not all the tractates
here translated deal with violations. One of the tractates is Avot, i.e. the Sayings of
the Fathers (pp. 244278) that has become a favourite even among Christian students of
classical Judaism. The publication reflects the work of a group of Jerusalem-based scholars
led by Krupp and devoted to the study of the Mishna. Both Krupp and the publisher are
to be congratulated on this fine volume.
Verlag der Weltreligionen, Frankfurt (2008) 1674 (BL)

1261 Berndt Schaller, Paul Billerbecks Kommentar zum Neuen Testament

aus Talmud und Midrasch. Wege und Abwege, Leistung und Fehlleistung
christlicher Judaistik
Between 1922 and 1928, the five massive volumes of Billerbecks commentary on the
New Testament from Talmud and Midrash were published (in German). Schaller lists
predecessors and ponders the merits and demerits of Billerbecks compilation. While the
compiler generally refrains from expressing value judgments, he does occasionally offer his
personal opinion, and Schaller quotes examples. The work may still be used with profit,
but one has to be cautious, and the user should never fail to consult more recent editions
(or translations) of the sources quoted by Billerbeck.
FRLANT 226; Lutz Doering et al. (eds.), Judaistik und neutestamentliche Wissenschaft; Vandenhoeck
& Ruprecht, Gttingen (2008) 6184 (BL)

1262 Michael Tilly, Die Targume Zeugnisse der Rezeptionsgeschichte der

Bibel im Judentum
The Aramaic version of the Bible bears witness to the history of reception of the Holy
Scriptures in Judaism. The article challenges the usual interpretation of the Targums as
an integral part of the ancient synagogal service, generated by the need for translating
the by now incomprehensible biblical text into the sociocultural horizon of the Jewish
communities. After a short treatment of introductory questions the article offers a detailed
assessment of the Targumists methods of translation and interpretation. The survey leads
to the conclusion, that the primary Sitz im Leben of the Targums are the scriptural
studies of the pious individual and the Rabbinic circles. Their later usage within the syna-
gogal service is not determined by a demise of the Hebrew language. It should rather be
interpreted as a result of the increasing necessity for an updating comprehension of the
Hebrew Bible in Judaism after the destruction of the Second Temple.
SaSc 6/1 (2008) 719

1263 Michael B. Shepherd, Targums, the New Testament, and Biblical Theol-
ogy of the Messiah
The messianic link between the Targums and the NT is of special importance for bibli-
cal theology. Both, the Targums and the NT exegete Scripture messianically. The author
provides a brief discussion of the dating of the Targums, examines the Synagogue tradi-
tion and gives interesting examples of exegesis (e.g. Gen 1:1; 3:15; 49:1,812; Num 24:17;

290
 Is 52:1353:12; Mic 5:1). The exegetical work of these separate corpora highlights the
messianic theology of the Hebrew Bible itself. See also: S.H. Levey, The Messiah: An
Aramaic Interpretation, Cincinnati 1974.
JETS 51/1 (2008) 4558 (BF)

PHILOLOGY

Hebrew: general lexicography names

1264 Hadumod Bussmann, Lexikon der Sprachwissenschaft. 4. Auflage
This is the authoritative linguistic dictionary in German, praised by experts for its concise-
ness, the inclusion of new discussions and results of research, and, not least, its up-to-date
bibliographical references. Naturally, the focus is on Germanic and Romance languages,
but there is also much about other linguistic families. No particular school of linguistics
is favoured; instead, descriptions and key words of all current schools are given. The fol-
lowing well-informed, though not specialist references may be of particular relevance for
the biblical linguist: Aramisch, Griechisch, Hebrisch, Korpuslinguistik, Persisch, Schwa,
Semantik, Semitische Sprachen. All contributions remain unsigned, though a long list
of collaborators is given. The biblical linguist will use this tool with much profit.
Alfred Krner Verlag, Stuttgart (2008) XLI/1819 (BL)

1265 Anson F. Rainey, Redefining Hebrew A Transjordanian Language

This essay presents some preliminary observations that point to Hebrew as a language
from the eastern steppe lands in contrast to the Cis-Jordanian language employed by the
Canaanites (Phoenicians) in the twelfth century BCE and later. To underpin his thesis
the author discusses consonantal phonemes, some lexems (the verb to be, to do/make,
the terms for gold, Governor/Chief Administrator, and the relative pronoun ar), and the
syntagma of the narrative preterite.
Maarav 14/2 (2007) 6781

1266 Ian Young et al., Linguistic Dating of Biblical Texts

The two authors of this study I. Young and Robert Rezetko distinguish between
Early Biblical Hebrew and Late Biblical Hebrew. They argue that these two linguistic
styles do not represent different chronological periods in the history of literary Hebrew,
but instead represent co-existing styles. They are best taken as representing two tenden-
cies among scribes of the biblical period: conservative and non-conservative. Between
extreme conservatism (e.g., Zechariah 18, a text using a restricted number of linguistic
features) and extreme openness to linguistic variety (e.g., Ezra), there was a continuum
into which other writings may be placed (e.g., Ezekiel and the Temple Scroll). Volume
1: An introduction to approaches and problems; Volume 2: A survey of scholarship, a
new synthesis and a comprehensive bibliography.
Equinox Publishing, London (2008) vol. 1, XII/1361; vol. 2, X/1379 (BL)

1267 Chaim Cohen, New Directions in Modern Biblical Hebrew Lexicography

(1) When it appears that a single root gives rise to diverse meanings that are not clearly
connected semantically, the words are to be considered homonyms. (2) An important key
to understanding the meaning of certain words is their occurrence hi parallelism. These
two principles are discussed on the basis of many examples. See C. Cohen et al. (eds.),
Companion to the Hebrew and Aramaic Lexicon of the Old Testament (forthcoming).
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 441473 (BL)

291
1268 David E.S. Stein, The Grammar of Social Gender in Biblical Hebrew
In biblical Hebrew, women may be in view whenever, grammatically, males are addressed
or referred to in the text. This fact is demonstrated with reference to nouns such as ish
(man), ab (father), akh (brother), and ben (son). Grammatically, masculine inflections or
pronouns and so-called male nouns bear little correlation to the social gender of the
persons they point to.
HebStud 49 (2008) 726 (BL)

1269 Paul Kruger, Nonverbal Communication and Narrative Literature:

Genesis 39 and the Ruth Novella
This contribution draws the attention anew to the relative neglect of the phenomenon
of nonverbal communication in Hebrew Bible encyclopaedias. After a short survey of
the most important studies published thus far on this topic in the fields of ancient Near
Eastern and Hebrew Bible studies, a passage in the Joseph story (Gen 39:12) and some
indicators of the nonverbal category proxemics (spatial behaviour) in the Ruth novella
are selected as cases in point. This illustrates what interesting perspectives may be gained if
the explicit focus is directed to some of these (apparently insignificant) nonverbal-symbolic
details in these narrative accounts.
BN 141 (2009) 517

1270 C.H.J. van der Merwe, The Biblical Hebrew Particle ap

In this study the syntax and semantics of each instance of ap is investigated, and the
most prototypical patterns of use are described and compared with those of gam. It is
established that, although the two lexemes are sometimes near-synonyms, the former is
prototypically a conjunctive adverb and the latter a focus particle. As far as the semantic
potential of ap is concerned, five semantic-pragmatic polysemically-related categories
(the most typical which are labelled as noteworthy addition and affirmation) are
distinguished, as well as the syntactic constructions and translation values that could be
associated with each category of use.
VT 59/2 (2009) 266283

1271 W. Boyd Barrick, BMH as Body Language: A Lexical and Iconographical

Study of the Word BMH when not a Reference to Cultic Phenomena in
Biblical and Post-Biblical Hebrew
The Hebrew word bmh is a crux interpretum. Barrick contends that one should distinguish
between two words: (1) the one refers to a cultic installation generally (but misleadingly)
rendered high place, but apparently meaning place of worship; (2) and the other, an
anatomical word, means back, torso or, more generally and by extension, body (e.g.
in Deut 33:29; Job 9:8b).
LHBOTS 477; T & T Clark International, London (2008) XIII/1193 (BL)

1272 Shalom E. Holtz, The Case for Adversarial ya ad

The words ya ad and ya dw regularly denote the relationship between opponents in physi-
cal warfare. Evidence from Hebrew and Akkadian shows that they have a similar function
in descriptions of legal disputes, as well.
VT 59/2 (2009) 211221

292
1273 Naama Pat-El, Traces of Aramaic Dialectical Variation in Late Biblical
Hebrew
This paper discusses some uses of the particle lmh in Late Biblical Hebrew and suggests
that its varying uses reflect an Aramaic calque which can best be explained in light of the
different syntax of this particle in East and West Aramaic dialects.
VT 58/45 (2008) 650 655

1274 Tal Davidovich, gb in the OT a case of borrowing

There is an agreement among scholars concerning the meaning of the Hebrew verb from
the root gb in the OT as sexual desire. However, this translation is based neither on the
origin of this root nor on the study of all the verses in which it appears in the OT. The
aim of this study is to show that this Hebrew verb is originated in another language where
it has many other meanings. In addition, it aims to prove that in most of the appearances
of this verb in the OT there is no need to assume it has a sexual meaning.
SJOT 22/2 (2008) 296303

1275 Massimo Pazzini, La pace nellAntico Testamento. Considerazioni lin-

guistiche
Hebrew shalom, generally translated peace, incorporates the semantic range of two
originally distinct roots: (1) slm = peace, concord; (2) shlm = wellbeing, completeness. In
Akkadian, the two roots are still distinct.
Anton. 83/3 (2008) 369383 (BL)

1276 H.G.M. Williamson, Place-Names as Superlatives in Classical Hebrew

Sorek (Isa 5:2; Jer 2:21) refers to a type of vine. Gold of Parvaim (2Chr 3:6), and gold
of Ophir (Isa 13:12; Ps 45:10; Job 28:16) are further examples of a place name that
denotes provenance and special quality.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
7379 (BL)

1277 Tal Ilan, Lexicon of Jewish Names in Late Antiquity. Part III: The
Western Diaspora 330 BCE650 CE
As in the first volume of this series (IRBS 49:1206), the author lists all Jewish personal
names found in epigraphical and literary sources. The Western Diaspora is defined here
as those lands in which the majority population speaks either Greek or Latin, i.e. all the
countries surrounding the Mediterranean. The names listed are biblical, Greek, Latin,
Persian, Egyptian, and other. Statistically, Greek names dominate with 47.3%, followed
by Latin (29.8%) and biblical names in Hebrew (7.1%, with Joseph being very promi-
nent). This is a most valuable inventory, though I detected one entry that needs revision:
Chrsts (p. 396); the author of the literary source is of course Suetonius. A major
scholarly resource. Vol. 2 will complete the set within short delay.
TSAJ 126; Mohr Siebeck, Tbingen (2008) XXVI/1770 (BL)

293
 Hebrew: syntax verb tenses/aspects prepositions set phrases
1278 Robert Holmstedt, The Relative Clause in Canaanite Epigraphic Texts
Within the various linguistic frameworks of the twentieth and twenty-first centuries, the
relative clause has been the object of more scrutiny than perhaps any other clause type.
It has a high frequency of usage, independent of text or register type, and in many
languages it exhibits features (such as the movement or non-movement of the relativized
noun phrase, the presence or absence of a resumptive constituent, and restrictive versus
appositive semantics) that provide access to basic structural properties of that language.
This paper provides an overview of the features of the relative clause in the Canaanite
languages as exhibited in epigraphic texts, highlights specific areas in which the current
understanding of relative clause properties requires revision, and provides a few points
of comparison with other Semitic languages.
JNWSL 34/2 (2008) 134

1279 Gregor Geiger, Schreibung und Vokalisierung des Partizips im Biblischen

Hebrisch
This paper studies the formation of the participle in Biblical Hebrew according to the
Masoretic (Tiberian) tradition, arranged according to the different conjugations and
the different classes of weak verbs, including verbal adjectives. It includes examination of
the details of vocalization and plene or defective writing. For the distribution of doublets,
it tries to formulate syntactic, semantic, or diachronic rules.
LASBF 57 (2007) 343376

1280 Aaron Rubin, Two Peculiarities of Niphal Participles in Biblical Hebrew.

There is some variety in the shapes of the niphal participial forms in the Hebrew Bible.
Modern grammars, if they even mention the forms that deviate from the paradigm, do
not attempt to explain their irregularities. A closer examination reveals that these irregular
forms are predictable based upon certain phonological conditions.
JNWSL 34/2 (2008) 123130

1281 David Kummerow, How can the form jiq ol be a preterite, jussive, and a
future/imperfective? A brief elaboration of the forms and functions of
the Biblical Hebrew prefix verbs
The Biblical Hebrew verbal system can seem confusing not least because the one particular
form of the verb namely, jiq ol can be used for three functions: preterite (waj)jiq ol;
future/imperfective jiq ol; and jussive jiq ol. While this may seem a confusing synchronic
system, the reason for how the seemingly one form can have such a range of functions
has a diachronic explanation which is presented in this paper. Such an explanation helps
to provide the background for an appreciation of the verbal system of Biblical Hebrew
where the one form seems to have a number of distinct functions.
KUSATU 8.9 (2008) 6395

294
1282 Cynthia L. Miller, A Reconsideration of Double-Duty Prepositions
in Biblical Poetry
In this article, the question of double-duty prepositions in biblical poetry is reconsid-
ered. The author concludes that biblical scholars are correct in understanding that the
two halves of a bicolon should be read together. However, in many cases, the juxtaposi-
tion of two lines with similar but not identical surface structures has influenced their
judgment concerning the ellipsis of bare prepositions. An examination of the question
from a linguistic point of view provides a principled means to determine where ellipsis
can plausibly be considered to have occurred, and where it has not.
JANES 31 (2008) 99110

1283 Isaac Gottlieb, From Formula to Expression in Some Hebrew and Ara-
maic Texts
This study focuses on biblical and extra-biblical phrases for beginning and end whose
origins lay in different contexts, such as letters or legal documents. Originally formulaic,
these words have been worked into their new literary settings in the Bible. Since the original
lists, letters, legal documents, and epigrammatic collections from which they were taken
had long been forgotten, these fixed terms were later understood as integral parts of the
biblical text, often not without difficulty. The analysis points out four terms in the Bible
(sf dvr, re milln, sf d millet, r dvr) and three extra-biblical phrases (qadmat
millh, aqdmt millh, ahadrn lemill qadm) whose meaning and function should
be examined in light of possible formulaic origins.
JANES 31 (2008) 4761

Akkadian Phoenician Greek Latin

1284 Betina Faist et al., Der Gebrauch von aar in den akkadischen Texten
aus Emar
Diese Studie untersucht und klassifiziert die Verwendung des Begriffs aar in den akkadi-
schen Emar Texten, v.a. im Hinblick auf eine sprachgeschichtliche Verbindung zur hebr.
Relativpartikel aer. Angesichts der belegten Verwendung von aar als Relativpronomen im
Altsyrischen und in Mari ist es zwar nicht zwingend, diesen Gebrauch in Emar mit der
Annahme einer westsemitischen Substratsprache als Grundlage zu deuten, dennoch ist
der positive Befund von groer Bedeutung fr die Herausbildung des Relativpronomens
aer im Hebrischen.
WdO 38 (2008) 5560 (DL)

1285 Reinhard G. Lehmann, Who needs Phoenician? Vom Nutzen des

Phnizischen fr das Verstndnis der Sprache des antiken Israel
Both biblical Hebrew and inscriptional Phoenician (and Punic) are linguistic fragments
(E. Ullendorf ), but they illuminate each other in many ways. Phoenician, in fact, is the
one language that is closest to ancient Hebrew. It seems that 2 Sam 23:16 is an ancient
Hebrew fragment that is linguistically very close to Phoenician; it may reflect the northern
Israelite dialect.
OBO 235; Markus Witte et al. (eds.), Israeliten und Phnizier; Academic Press Fribourg, Fribourg
(2008) 137 (BL)

295
1286 Mark A. House, Compact Greek-English Lexicon of the New Testament
Several pocket dictionaries of New Testament Greek are currently available, the most
common being that of Barclay M. Newman (United Bible Societies, 1971, 1993) and
Warren C. Trenchard (2003; see IRBS 50:1479). Each of these has its virtues: Newman
is concise and well printed; Trenchard has frequency lists and helps for the student; House
gives the most detailed explanations of the individual lexical items, and thus qualifies as a
dictionary rather than as a mere student glossary. To be recommended.
Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) 1192 (BL)

1287 Rosario Pierri, Linfinito con articolo al genitive nel Nuovo Testamento
The recurrence of the genitive infinitive (tou + the infinitive) in the texts of the New Testa-
ment is above all due to the influence of the LXX. This dependence is also reflected in
the values that such a construction assumes from time to time in different contexts. The
cases collected in the BDR 400 where the proposed analysis of the construction tou +
the infinitive at times appears to fluctuate, are discussed in this article. The impression is
given that one value is the same as another and that in the end the alternatives transmit
the same message, neglecting possible and essential nuances that might differentiate one
value from another in its context. Rather it seems necessary that the value the construction
assumes in the different contexts be clarified, avoiding as much as possible the overlapping
of values that in reality are alternative.
LASBF 57 (2007) 381403

1288 Rosario Pierri, Esempi di dativo assoluto nei Settanta

The dative absolute is rarely mentioned in Ancient Greek grammar books. When men-
tioned, it is usually to affirm that it is an anacoluthic construction or a construction that
may be explained in other ways, but not as an absolute construction. Four examples of
the absolute dative attested in some textual testimonies of the LXX are presented in this
note as alternative variant readings to the absolute genitive.
LASBF 57 (2007) 377379

1289 Michael Zugmann, Hellenisten im jdischen Bereich: griechischsprachige

Juden
The author presents all the literary and epigraphical evidence for Greek-speaking Jews in
the ancient world, both in Palestine and the Diaspora, for the period 300 BCE to 100 CE.
Two sections discuss (1) the factors that promoted the adoption of the Greek language (pp.
252294, with a study of the Theodotus inscription, pp. 278282) and (2) the notion that
Jesus may have spoken Greek (pp. 225227). The author feels that it is likely that Jesus
knew Greek and that some of his immediate followers were Greek-speaking.
WUNT II,264; M. Zugmann, Hellenisten in der Apostelgeschichte; Mohr Siebeck, Tbingen (2009)
89294 (BL)

1290 Michiel de Vaan, Etymological Dictionary of Latin and Other Italic

Languages
This is not a complete etymological dictionary of Latin. Its aim is rather to describe
which roots and stems of the vocabulary of Latin and other Italic languages (such as
Sabellic and Venetic) are likely to have been inherited from Proto-Indo-European. Among
the many entries one may refer to fecundus (with related items femina, felix, and filius), ritus

296
 (with cognate artus = firm). Each entry includes bibliographical references. Specialists
will learn much from this work.
Leiden Indo-European Etymological Dictionary Series 7; Brill, Leiden (2008) XIII/1825

CIVILIZATIONS OF THE BIBLICAL WORLD

General: handbooks miscellaneous

1291 Grigorio del Olmo Lete (d.), Mythologie et religion des Smites occi-
dentaux
Ce manuel des religions des Smites occidentaux runit plusieurs monographies thmatiques
dont chacun donne un compendium de nos connaissances sur une tradition religieuse ou
plutt sur un groupe spcifique de sources: Ebla (P. Mander), Mari ( J.-M. Durand), Emar
(G. Beckman), Ougarit (G. del Olmo Lete), Isral ancien (G. del Olmo Lete), Phniciens
et Carthaginois (S. Ribichini), Aramens (E. Martinez Borobio), les Arabes prislamiques
(F. Bron). Lesprit sculier de ce manuel est vident dans le titre donn au chapitre sur
1Ancien Testament: La religion cananenne des anciens Hbreux (vol. II, pp. 163264),
et dans le fait que la bibliographie sur le culte des morts en Isral est plus dtaille que
celle sur les prophtes (vol. II, p. 262). Les deux volumes de cet ouvrage sont la version
franaise dune publication espagnole des annes 1990, mais une actualisation biblio-
graphique a t effectue en 2007. Un manuel important quil faut consulter souvent.
Pourtant, on regrette 1absence complte dillustrations.
Orientalia Lovaniensia Analecta 162; Peeters Publishers, Leuven (2008) vol. 1, XX/1752; vol. 2,
XVI/1539

1292 Thomas Wagner (ed.), Neues Testament und antike Kultur. Bd. 5: Texte
und Urkunden
This is an anthology of 256 ancient documents (in German translation) that are relevant
for New Testament interpretation. Ancient papyri figure along with Josephus, Vergil, Plato,
Cicero, and the Mishnah. Very useful for students and scholars.
Neukirchener Verlag, Neukirchen-Vluyn (2008) IX/1262

1293 Walter Leisering (ed.), Historischer Weltatlas

German students are familiar with Putzgers collection of historical maps that span the
whole course of human history from prehistory to the present time. The book reviewed
here, a reprint of the 102nd edition (of 1997), is a complete revision of this earlier work.
It presents 232 maps many of which are of use to understanding ancient (including early
Christian) history. There is no commentary, but the index is a sort of encyclopedia replete
with facts and dates related to cities, countries and geographical areas. So what one gets
here is both a most useful collection of maps and a historical glossary. It seems a good idea
to make excellent textbooks available to the wider public. A standard reference work.
Marixverlag, Wiesbaden (2009) XVI/1221 (BL)

1294 Izak Cornelius, From Ebla to Stellenbosch

This article paints the broad landscape of Syro-Palestinian religions by looking at selected
cities and religious sites with the emphasis on the visual or iconography: Ebla, Emar,
Ugarit, Qa na, Byblos, Hazor, the Philistine cities, orvat Qi mt and Ain #v, Tell Dr

297
 All, Arad and Kuntillet Ard. Some conclusions are drawn concerning the new picture
of ancient Syro-Palestinian and especially ancient Israelite/Hebrew religion which has
been emerging from the information gleaned from the sites under discussion: a diversity
of religions functioning on different societal levels and developing and changing over time;
and a pre-exilic polytheistic Israel which included a goddess and an iconic cult.
Abhandlungen des Deutschen Palstina-Vereins 37; Izak Cornelius et al., From Ebla to Stellenbosch.
Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 112,
Figs. 15

1295 Jan Assmann et al. (eds.), Archiv fr Religionsgeschichte. Bd. 10/2008

This is another instalment of the revived Archiv fr Religionsgeschichte. Two thematic sec-
tions deal with religion and space (seven contributions) and ritual in domestic and civic
spheres (four papers); an additional article, by J. Halfwassen, comments on the god of
Xenophanes and the origins of philosophical monotheism. As in earlier volumes, the
emphasis is on religions in ancient Egypt, early and classical Greece, and late antiquity.
All major libraries should have this series and make their users benefit from its scholarship.
Some of the papers are in English.
W. de Gruyter, Berlin (2008) VI/1294

1296 Ral Quiroga, Zonas rurales del Antiguo Cercano Oriente

This article attempts to fill a vacant space of information about the rural and outlying
areas of the Ancient Near East. This work is organized in a chronological way from the
Neolithic period until the Iron Age. It is mentioned firstly how rural areas can be defined.
Then, in the chronological description, the discoveries of different rural places and the
remains found there are mentioned. The author observes that most of the information
comes from ceramic remains, precarious constructions, domestic utensils, tools, remains
of foods, grains and animal bones. The reading of these data provides the necessary
background to define the characteristics of a rural area and the social organisation of
the inhabitants of those areas.
DavarLogos 7/2 (2008) 147160

1297 Doris Prechel (ed.), Fest und Eid. Instrumente der Herrschaftssicherung
im Alten Orient
This collective volume includes several research papers that bring new evidence to bear on
our understanding of ancient cultural history. Christian Koch argues that ancient Israelite
covenant theology derives from a long tradition of covenant making, rather than merely
from Neo-Assyrian practice. Claus Ambos reconstructs an episode of the annual New
Year (autumnal) ritual celebrated in Mesopotamian cities in the first-millennium BCE:
the kings investiture in jail. Dagmar Buddes contribution is also of much interest: at the
Greco-Roman birth houses of Egypt, an annual festival was held at the beginning of the
period of harvesting: it celebrated the birth of the child god. The extant documents imply
that everyone could participate, irrespective of ones nationality. A valuable volume that
students of ancient culture should not overlook.
Kulturelle und sprachliche Kontakte 3; Ergon Verlag, Wrzburg (2008) VIII/1197 (BL)

1298 Heinz Barta et al. (eds.), Recht und Religion. Menschliche und gttliche
Gerechtigkeitsvorstellungen in den antiken Welten
Ten papers, originally delivered at a conference held in Innsbruck, Austria, in 2006, explore
the theme of justice and religion in some early societies. One paper deals with early
societies in general (H. Barta), four on Mesopotamia (H. Neumann et al.), two deal with
ancient Egypt (S. Allam et al.), two with ancient Greece (W. Schmitz, Ph. Scheibelreiter),
and one with ancient Persia ( J. Wiesehfer). There is no contribution on the Bible. In a
paper on ancient Mesopotamia, K. Kessler refers to an interpretive idea originally sug-

298
 gested by J. Bottro and recently developed by D. Brown (Mesopotamian Planetary Astronomy-
Astrology, 2000): in the seventh century BCE Mesopotamian diviners increasingly relied on
methods of deductive divination, i.e. purely technical methods, apparently because they
felt that the gods were distant and did not communicate with them directly. This would
run counter to the general trend of development indicated by Thorkild Jacobsen who
felt that in first-millennium BCE Mesopotamia, the gods became more and more benign
figures to whom one felt close.
Philippika: Marburger altertumskundliche Abhandlungen 24; Harrassowitz (2008) IX/1207 (BL)

1299 Eckart Otto, Zum ost-westlichen Rechtstransfer im antiken Mitelmeer-

raum. Ein Bericht ber zwei Forschungsprojekte in Innsbruck und Basel
In diesem der Rezeption interkultureller Kontakte zwischen Orient und dem hell. Okzi-
dent gewidmeten Bericht werden einzelne Beitrge zweier Forschungsprojekte besprochen:
(1) R. Rollinger et al., Rechtsgeschichte und Interkulturalitt. Zum Verhltnis des stlichen Mittel-
meerraumes und Europas im Altertum; Marburger altertumskundliche Abhandlungen 19
Wiesbaden 2007; (2) L. Burckhardt et al. (Hg.), Gesetzgebung in antiken Gesellschaften. Israel,
Griechenland, Rom; Beitrge zur Altertumskunde 247, Berlin 2007. Beide Forschungsprojekte
offenbaren trotz noch vorhandenen Entwicklungspotenzials die erfreuliche und viel ver-
sprechende Tendenz zur ffnung rechtshistorischer Fragestellungen ber die regionalen
Rechtskulturen hinaus.
ZABR 14 (2008) 336349 (DL)

Mesopotamia: general history religion

1300 Michael P. Streck (hg.), Reallexikon der Assyriologie. Bd. 11. Prinz,
Prinzessin Samug
Wichtige Artikel dieses Bandes sind: Prophetie (E. Frahm), Proskynese, Prostitution, Pro-
zess, Rucherung/Rauchopfer, Reinheit, Religion (in Mesopotamien: A. Zgoll), Ritual (in
Mesopotamien: W. Sallaberger). A. Zgoll kndigt an: Religionsgeschichte Mesopotamiens,
in: H. Spieckermann und R.G. Kratz (Hg.), Die Religionen des alten Orients (Altes Testament
Deutsch, Sonderband; noch nicht erschienen). Der Mensch ist nach mesopotamnischer
Vorstellung ein sterbliches Wesen, welches unsterbliche Bestandteile enthlt (p. 329,
A. Zgoll). Vgl. auch den Art. Persnliche Frmmigkeit von M.P. Streck in Bd. 10
(2005), 424429, der ohne Stellung zu nehmen Forschungsbeitrge referiert. Ob es im
Zweistromland eine persnliche Frmmigkeit gab (Th. Jacobsen, R. Albertz) oder nicht
(W.G. Lambert), ist umstritten.
W. de Gruyter, Berlin (2008) XLIV/1647 (BL)

1301 Klaas R. Veenhof et al., Mesopotamia: The Old Assyrian Period

The most important source for our knowledge of the Old Assyrian period (i.e., the first
two centuries of the second millennium BCE) is the city of Kanesh in central Anatolia, the
lower city of which formed a commercial center where Assyrian traders lived. The goods
traded include metals (tin, iron, copper, antimony, bronze, gold), wool and textiles, and
grain. Commercial treaties concluded between the Assyrian king and the ruler of Kanesh
stipulate that the ruler of Kanesh may not conscript Assyrians for service duties. The
Anatolian local rulers granted free trade to the Assyrians, but claimed taxes from them.
OBO 160/5; Academic Press Fribourg, Fribourg (2008) 1383 (BL)

1302 Andreas Fuchs, Der Turtn am-ilu und die groe Zeit der assyrischen
Groen (830746)
Als eine Zeit der sich verschrfenden Krise interpretiert der Verf. die Jahre 830 bis 746v.
fr das neuassyrische Reich. Ein schwerer Thronfolgekrieg, ein lngerer Aufstand, ein

299
 Brgerkrieg und eine Palastrevolte versetzten das Reich in einen Lhmungszustand, so
dass die blichen jhrlichen Feldzge zu Ausnahmen wurden. Nichtsdestotrotz wurden
gerade in dieser Periode die Grundlagen fr sptere erfolgreiche Vergrerungen des
Machtbereiches assyrischer Herrscher gelegt. Die Studie analysiert die fragliche Periode
in chronologischer Reihenfolge der assyrischen Groen, fgt anschlieend eine historische
Bewertung und einen Vergleich jener assyrischen Groen mit anderen bekannten Regenten
(u.a. Zhao Gao in China, Basileios in Byzanz, Boris Godunov in Russland und Philippe
dOrlans in Frankreich) bei.
WdO 38 (2008) 61145 (DL)

1303 Stefan M. Maul, Den Gott ernhren. berlegungen zum regelmigen

Opfer in altorientalischen Tempeln
Mythological stories, records found in temple archives and letters all demonstrate that the
Mesopotamian temple served as the residence of the deities and that the deities had to be
fed daily. Especially the Assyrian empire was understood as a community of people who
had to contribute to the table of the main deity, the god Assur.
Eftychia Stavrianopoulou et al. (eds.), Transformations in Sacrificial Practices: From Antiquity to Modern
Times; Lit Verlag, Mnster (2008) 7586 (BL)

1304 Caroline Waerzeggers et al., On the Initiation of Babylonian Priests

This article studies the ideology of purity in relation to its implementation in practice at
the appointment of priests in Babylonian temples. The main focus is on those regulations
that determine whether or not a candidate is accepted into office, because these rules are
essential to the understanding of the formation of the Babylonian priesthood (part I).
The procedures and formalities leading up to a priests initiation are discussed in part II,
as well as the question of which priests needed consecration. Once in office, a multitude
of profaning influences could render an essentially pure priest temporarily unsuitable
for his job. In part III, the author shows that check-ups were built into the priests daily
routines in order to detect such temporary shortcomings. In part IV, the editions of new
text material is presented, and in part V, the collations and new interpretation of OIP
122 36 by M. Jursa can be found.
ZABR 14 (2008) 138

Egypt: handbooks texts in translation

1305 Joachim Friedrich Quack, Einfhrung in die altgyptische Literaturge-
schichte, III: Die demotische und grko-gyptische Literatur
This excellent scholarly resource on the final phase of ancient Egyptian literature is now
available in a second, revised and enlarged edition. For contents, see IRBS 52:1330.
Einfhrungen und Quellentexte zur gyptologie 3; Lit Verlag, Mnster (2009) XII/1233 (BL)

1306 Jan Assmann et al., gyptische Religion: Totenliteratur

This book is in three parts: The first and longest consists of a generous anthology of
ancient Egyptian texts associated with death, including Pyramid texts, coffin texts, and
lamentations (pp. 9613); the second part offers a general introduction (pp. 617667); the
third part a commentary on the texts translated in part 1 (pp. 669936). This is a basic
resource not only for Egyptologists, but also for all who wish to acquaint themselves with
ancient Egyptian culture. Of particular importance is the commentary this is what
most other textual anthologies and translations lack, leaving the reader without guidance
and thus often leaving the readers puzzled if not promoting their misunderstanding.
J. Assmann and Andrea Kucharek have done a splendid job.
Verlag der Weltreligionen, Frankfurt (2008) 1948 (BL)

300
1307 Karl Jansen-Winkeln, Zu den biographischen Inschriften der 25. und
26. Dynastie
This paper offers a critical review of J. Heises recent book Erinnern und Gedenken. Aspekte
der biographischen Inschriften der gyptischen Sptzeit (OBO 226, Fribourg 2007) on the Egyptian
biographies of the 25th and 26th dynasties with special attention given to the selection
of the texts and the (often incorrect) translations. A short survey of the biographies of
the Late Period form the 21st dynasty to the Ptolemaic Period is added, discussing the
various types of biographies and their contents as well as the different objects on which
these texts are written.
WdO 38 (2008) 157175

1308 Marcus Mller-Roth, Das Buch vom Tage

In 1940, the French Egyptologist Alexandre Piankoff edited the Book of the Day (Le
livre du jour), an Egyptian text that describes the journey of the Sun during the day (while
other, better known texts describe the Suns journey during the night). The text includes
much cryptography, and another challenge is the constitution of a reliable text on the basis
of a number of ancient inscriptions. The present work supplies an new textual edition,
and provides commentary and translation.
OBO 236; Academic Press Fribourg, Fribourg (2008) XI/1603, plates (BL)

Hittites Ugarit Philistines Phoenicians Moabites Edomites Asia

Minor Cyprus
1309 Richard Haase, Erwerb von Grundstcken im Hethiter-Reich
Nach hethitischer Auffassung gehrt das Land nebst seiner Bevlkerung dem Sturmgott
als dessen Stellvertreter der Knig agiert. Daraus knnte man schlieen, es habe privates
Eigentum nicht gegeben. Aber gerade das Kaufrecht, welches solches Eigentum voraussetzt,
beweist das Gegenteil. Den Umgang mit dem Eigentum dokumentiert der Verf. anhand
der hier behandelten Flle des Grundstckerwerbs.
WdO 38 (2008) 151156

1310 Doris Prechel, Gottesmnner, Gottesfrauen und die hethitische Prophetie

Eine Bezeichnung Gottesmann respektive Gottesfrau ist in hethitischen Texten in
insgesamt drei Schreibvarianten und zwei Lesungen anzunehmen. Die Personen knnen
also beiderlei Geschlechts sein, namentlich ist bislang niemand von ihnen erwhnt. Sie
erscheinen als Kultpersonal des Tempels oder Angehrige des Palastes und knnen als
Deportierte nach Hatti gelangt sein. Ob Gottesleute einer bestimmten Gottheit dienten,
ist nicht explizit erwhnt. Insgesamt fgt sich der hier prsentierte Befund in die allge-
meine Belegsituation Mesopotamiens und Nordsyriens in der zweiten Hlfte des 2. Jt.s
ein, fr die Brigitte Lion konstatierte: Nanmoins, il est clair que durant cette priode
de nombreuses traditions du dbut du IIe millnaire ont survcu, et ont pu par la suite
se transmettre ou se maintenir jusquau Ier millnaire.
WdO 38 (2008) 211220

1311 Richard Haase, Flle der Befreiung von den ffentlichen Dienstpflichten
sahhan- und luzzi nach der hethitischen Rechtssatzung
Das hethitische Quellenmaterial erweckt den Eindruck, die gesamte Bevlkerung wre
in irgendeiner Weise dienstpflichtig gewesen. Dazu gehren auch die in diesem Beitrag
behandelten Paragraphen 5052 der HRs mit den Diensten sahhan und luzzi-. Die Befrei-
ung von diesen Pflichten wie in den hier behandelten Fllen aufgezeigt bedurfte, einer
kniglichen Willensuerung. Darber konnte es zu Auslegungsproblemen oder auch zu
Missverstndnissen kommen, wenn sich der seine Befreiung anstrebende Brger und

301
 die fr die administrative Abwicklung der Befreiung zustndige Verwaltungsinstanz nicht
einig werden konnten. Dann war letztlich das Knigsgericht in Hattusa zur Entscheidung
berufen.
ZABR 14 (2008) 3946

1312 Itamar Singer, The Hittites and their Civilization (Hebrew)

Singer, who teaches at the University of Tel Aviv, Israel, is one of the worlds leading
experts on the ancient Hittites. The present book surveys what we know about this culture.
Frequent reference is made to the ancient Hittite legal codes and Hittite vassal treaties.
Much of the book is an anthology of Hittite texts translated into modern Hebrew. The
book is illustrated and includes a bibliography.
The Biblical Encyclopaedia Library 26; Mosad Bialiq, Jerusalem (2009) XXII/1312

1313 Mark S. Smith et al., The Ugaritic Baal Cycle. Volume II: Introduction
with Text, Translation and Commentary of KTU/CAT 1.31.4
The section of the Ugaritic Baal cycle that is here edited and translated tells how Baal
secured permission from the god El to build his royal palace, and how the palace was
eventually built. While this is a short text (see the translation, pp. 6986), it is not easy
to understand its details, but Smith and Wayne Pitard have done an excellent job of
presenting a fresh edition of the Ugaritic text (in transliteration and tentative vocaliza-
tion) and an exhaustive commentary. In the introduction, the structure of the Ugaritic
pantheon is explained and interpreted as being organized according to the same pattern
as the royal family of Ugarit. El and Athirat are the divine royal parents. As the son of
Dagan (rather than a son of El), Baal is an outsider, which accounts for the complications
of his palace building. The first volume of this series (dealing with KTU 1.11.2) was
published in 1994. An excellent scholarly resource, written by internationally known
experts in the subject.
VT.S 114; Brill, Leiden (2009) XL/1859 (BL)

1314 Lukasz Tobola, Cykl Baala z Ugarit

This Polish monograph offers an interpretative survey and an annotated bilingual Ugaritic
and Polish edition of the Baal cycle, to specialists known as KTU 1.11.6. Unlike other
textual reconstructions of the fragmentary Ugaritic text, Tolola suggests to adopt a different
sequence for KTU 1.11.2. He suggests to order this passage as follows: 1.1.v; 1.1.iv; 1.1.iii;
1.1.ii; 1.2.iii; 1.2.i; 1.2.ii; 1.2.iv. Tobola also offers a completely new reconstruction of KTU
1.1.v, a passage he understands as Jams speech. Moreover, the final lines of KTU 1.2 are
not taken to refer to Jams death. Finally, a new etymology for the name of the god Mot
is suggested: this name is not to be derived from a word that refers to death; instead, one
should think of Mot as a divine ancestor (with mtt referring to a kinship relationship).
The book includes a helpful though all too brief English abstract.
The Enigma Press, Krakw (2008) 1247 (BL)

1315 Aicha Rahmouni, Une tude compare de lpithte rbt Atrt ym, La dame
a iratu de la mer
Cet article, bas sur un travail sur les pithtes divines dans les textes alphabtiques ouga-
ritiques, a pour objectif de discuter les pithtes divines de la desse ougaritique A iratu,
rbt a irt ym la dame A iratu de la mer, en les comparant avec dautres pithtes qui se
rfrent la mme desse, ainsi quavec dautres pithtes qui se rfrent des desses
diffrentes mais qui emploient la mme composante de lpithte en question.
RB 115/2 (2008) 161173

302
1316 Carl S. Ehrlich, Die Philister und ihr Kult
This survey of biblical and archaeological evidence for Philistine ritual worship argues
that the deity of the Philistines was originally female but eventually became masculine,
but remained associated with fertility.
OBO 235; Markus Witte et al. (eds.), Israeliten und Phnizier; Academic Press Fribourg, Fribourg
(2008) 253271

1317 Itzhaq Shai, Understanding Philistine Migration: City Names and Their
Implications
The origin of the Philistines, their quantity, quality, and status among the native Canaanite
population, have all been the focus of a substantial volume of research. However limited
attention has been paid to the fact that at least four of the five primary Philistine cities
Ashkelon, Ashdod, Gath, and Ekron have Semitic names. Four of these five toponyms
are known from the Bronze Age historical sources (such as the documents from Ugarit and
the Amarna tablets and other Egyptian records), while the fifth (Ekron) is mentioned in
iron Age documents. This paper examines the influence of various factors (e.g., migration,
conquest, exile, colonial and imperial rule) on the naming of sites settled by immigrants
from other periods and cultures. The results of this examination are then applied to the
existing theories regarding the settlement of the Philistines, in order to investigate the
choice of location of their cities and the reason for adoption of existing toponyms by
the immigrants.
BASOR 354 (2009) 1527

1318 Herbert Niehr, Phoenician Cults in Palestine after 586 BCE

In this paper, first the outlines of the historical relations between Phoenicia and Palestine
are sketched. Then the Phoenician cults are presented by examining two Phoenician cult
places in Palestine. Providing thus some limited insights into an interesting period of the
religious history of Palestine, the author observes a constantly growing Phoenician influ-
ence in Palestine during the 1st millennium BCE.
Abhandlungen des Deutschen Palstina-Vereins 37; Izak Cornelius et al., From Ebla to Stellenbosch.
Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 1324,
Figs. 68

1319 Erasmus Gass, Die Moabiter. Geschichte und Kultur eines ostjordanisches
Volkes im 1. Jahrtausend v. Chr.
This Tbingen thesis offers a detailed survey of all ancient sources that shed light on the
history and culture of the Moabites: (1) epigraphical sources (including the Mesha stela);
(2) literary sources the Old Testament and Josephus; (3) archaeological evidence, esp.
of cultic institutions such as temples, shrines, and figurines. The result is not a narrative
history of Moabite culture, but rather an annotated survey of relevant ancient sources.
Authors whose work is frequently mentioned include M. Weippert (whose Tbingen thesis
on the Edomites remains unpublished), U. Worschech, S. Timm, and E.A. Knauf.
Abhandlungen des Deutschen Palstina-Vereins 38; Harrassowitz Verlag, Wiesbaden (2009) X/1374

1320 Thomas E. Levy, You shall make for yourselves no molten gods: Some
Thoughts on Archaeology and Edomite Ethnic Identity
Edomite ethnogenesis was an evolving process that began as early as the thirteenth century
BCE when the inhabitants of Edom were known as Shasu by the Egyptians, and continued

303
 throughout the Iron Age when the Edomites interacted with the Israelites, Judeans, Assyr-
ians, and other cultural groups. Metal production was important among the Edomites, and
the Israelites sought to distinguish themselves from the Edomites by marginalizing the use
of metal instruments and especially by keeping metal out of their religion.
Shawna Dolansky (ed.) Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
239255 (BL)

1321 Antonio Sagona et al., Ancient Turkey

This survey of the cultural history of Turkey begins in the prehistoric period and ends with
a brief account of the Bronze Age and Iron Age situation. Written by two archaeologists
and included in the Routledge World Archaeology series, the emphasis is on what can be
learned from the material remains. Any one interested in ancient Anatolia can learn much
from this book and its many illustrations. Just one example: the prehistoric atalhyk
benches, decorated with bull horns (p. 93, illustration 4.6), teach us a lot about what came
to be horned altars in Palestine and the Aegaean in the Iron Age. For all libraries.
Routledge, Abingdon by Oxford (2009) XII/1420 (BL)

1322 Ann-Marie Knoblauch (Red.), Ancient Cyprus: American Research

Als eine Brcke zwischen Griechenland und der Levante ist die vor der phnizischen Kste
liegende Insel Zypern ein sehr wichtiger Zeuge der kulturgeschichtlichen Entwicklungen
in dieser Region. Angesichts der inzwischen 30 Jahre Forschung des Cyprus American
Archaeological Research Institute widmet sich diese Ausgabe der NEAr der Geschichte
und der Gegenwart amerikanischer Archologie auf Zypern. Die fnfzehn Beitrge geben
Einblicke in die Kulturgeschichte der Insel vom Neolithikum bis in die ottomanische Zeit
hinein. Dabei wird die Forschungsgeschichte gleichsam wie neuere Entwicklungen z.B.
die Unterwasserarchologie sowie anthropologische Untersuchungen angesprochen.
NEAr 71/12 (2008) 1144 (DL)

Greco-Roman civilization: general religion cultural history texts in

translation
1323 Hubert Cancik et al. (eds.), Brills New Pauly: Encyclopaedia of the
Ancient World. Vol. 13: Sas Syl
The publication, in English, of each instalment of the New Pauly is a significant event for
classical scholarship. The present volume is very rich again, and no one working in the
field will miss articles such as the following ones: school, scroll, Semipelagianism, Semitic
languages, Seneca, sermon (homily), sexuality, Simon Magus, slavery, Socrates, soul (migra-
tion of the; theory of the), state (a little short for the subject), Stoicism, Sumerian, Sun
god. Modern approaches are evident in a number of contributions, see for example: social
conflicts, social politics, social structure, status symbols. Some of the bibliographies, that
mostly end with items published in the 1990s, would have benefited from an updating.
We are looking forward to the next volume to arrive. See also IRBS 54:1359,1360.
Brill, Leiden (2008) LVI/1988 (BL)

1324 Michael Sommer, Rmische Geschichte. Zweiter Band: Rom und sein
Imperium in der Kaiserzeit
Histoire romaine. Tome 2: Rome et son empire lpoque impriale, crit par un relativement jeune
chercheur allemand qui enseigne Liverpool en Angleterre, remplace le deuxime volume
de lHistoire romaine dErnst Kornemann, paru aux mmes ditions, entre 1938 et 1977.
Sommer raconte 1histoire dite vnementielle de la priode entre Auguste (44 av. 16

304
 ap. JC) et les empereurs chrtiens Thodose II et Valentinian du cinquime sicle. Les
biblistes sintresseront surtout 1interprtation que Sommer donne la pax romana (titre
utilis par lauteur pour toute la priode dAuguste Antonin le Pieu, mort en 161 ap.
JC) et la guerre juive (pp. 141157), deux sujets de grande importance pour le christia-
nisme naissant. Sommer, qui se sent proche de lcole anglaise de Fergus Millar (connu
aux biblistes par le nouveau Schuerer) nous offre une prsentation lisible, lgante, vive
et bien documente, et donc plus proche de la recherche que son prdcesseur. Cest
avec impatiente que lon attend le tome 1 que lauteur a dj promis et qui compltera
cet ouvrage utile. Les ditions Krner sont bien connues par un autre ouvrage cher aux
amis de lantiquit classique: Stefan Link et Hans Lamer, Wrterbuch der Antike (nouvelle
dition, 2002).
Krners Taschenausgabe 458; Alfred Krner Verlag, Stuttgart (2009) XXX/1601 (BL)

1325 Dietrich-Alex Koch, Bilder aus der Welt des Urchristentums

A readable text, accompanied by 437 colour plates with individual descriptive legends,
provides a pictorial tour through the world of early Christianity. The material is arranged
in three chapters of which the first focuses on Greek and Roman globalization, the second
explores the city as cultural centre, and the third presents material on deities and worship
(including the mystery religions). Kochs book stands in the tradition of Johannes Leipoldts
Bilder zum neutestamentlichen Zeitalter, of which the last edition was printed in 1987. Many
of the photos were taken by the author who has extensively toured the countries around
the Mediterranean. Interestingly, most of the biblical passages listed in the index come
from the Acts of the Apostles.
Vandenhoeck & Ruprecht, Gttingen (2009) 1277 (BL)

1326 Elisabeth Herrmann-Otto (ed.), Unfreie und abhngige Landbevlkerung

This volume contributes to our understanding of dependent persons in ancient societ-
ies, especially in ancient Greece. K.-W. Welwei argues that at least from the point of
view of the masters, many dependent peasants in ancient Greece were douloi, i.e., slaves.
M. Mircovic adds the argument that in late antiquity, coloni actually free landworkers
were increasingly bound to the land and considered unfree. The series includes other
titles relevant to the subject: E. Herrmann-Otto (ed.), Unfreie Arbeits- und Lebensverhltnisse
von der Antike bis zur Gegenwart. Eine Einfhrung (2005); S. Koch, Sklavenfrsorge im Rmischen
Reich (2005), M.E. Kabadayi et al. (eds.), Unfreie Arbeit. konomische und kulturgeschichtliche
Perspektiven (2007).
Sklaverei Knechtschaft Zwangsarbeit 4; Georg Olms Verlag, Hildesheim (2008) XII/1173 (BL)

1327 Michael Attyah Flower, The Seer in Ancient Greece

The mantis, more rarely called prophts, was a prominent figure of the religious and politi-
cal life in ancient Greece. Unlike magicians and soothsayers, he was respected and highly
influential, and often came from an elevated position in the social hierarchy. The work
of the Pythia, the female seer who acted as the mouthpiece of the god Apollo, has often
been misrepresented by scholarship. It should be clear that (1) she delivered her oracle
herself to the enquirer, i.e. without the intervention of a male interpreter; (2) the recipient
immediately recorded the oracle in writing, and we should not suppose that there was
any editing; (3) according to her ability, the Pythia sought to deliver her oracle in poetic
form, though it seems that in the post-classical period, the poetic form was no longer used;
(4) the Pythia must be thought of a person who had received some sort of training for
the job; (5) in order to be inspired, she had to develop a certain ability to fall into a state
of trance; however, the recently revived ancient theory, that toxic gases played a role in
this, does not seem relevant; (6) the ambiguity of some of the Pythias oracles must be
seen as an oracular technique that allowed the seer to return the question to the inquirer

305
 and force him to give his own interpretation. The book includes comparative material
on shamanism, Assyrian and Old Testament prophecy.
University of California Press, Berkeley (2008) XVIII/1305 (BL)

1328 Rainer Hirsch-Luipold et al. (eds.), Religise Philosophie und philoso-

phische Religion der frhen Kaiserzeit
This is a collective volume with papers both on New Testament subjects and on subjects
of interest to students of the philosophical situation in Romes early imperial age (i.e.,
the first century CE). The book also includes a helpful anthology of philosophical texts,
each of which is given in the original Greek or Latin (plus two short pieces in Hebrew
and Coptic) and in a fresh German translation. Regrettably, the book mentions the Cynics
only once and in passing (p. 119).
STAC 51; Mohr Siebeck, Tbingen (2009) X/1418

1329 Efstratios Sarischoulis, 85 Jahre Forschung zu Schicksalsbegriffen, Gt-

tern und Selbstverstndnis bei Homer. Eine Synopse
Ancient Greek thought is marked by the ambivalence and uncertainty in the evaluation
of the notion of fate. Often discussed in research is the question how Homer saw things.
Bruno Snell, for instance, suggested that the Homeric heroes never decided about anything
for themselves; things just had to happen. The author of this book presents summaries
of scholarly contributions published between 1912 and 1997.
Europische Hochschulschriften 15/96; Peter Lang Verlag, Bern (2008) 1137

1330 Dieter Zeller, Unsterblichkeit des Leibes bei den Griechen?

Die beiden hier neu untersuchten Grabinschriften vom Sdrand des Schwarzen Meeres
genauer hin aus Kyzikos (1.2. Jh. n.Chr.) und Nea Klaudiupolis (2.3. Jh. n.Chr.) ergeben
nichts Sicheres fr die Heilszukunft des Leibes nach dem Tod in griechischer Vorstellungs-
welt. Bei der Inschrift aus Kyzikos kommt die (angebliche) Unsterblichkeit des Leibes
nur durch eine falsche Zuordnung zustande. Bei der aus Nea Klaudiupolis kann nicht nur
eine Reinigung des Leibes, sondern auch eine Reinigung vom Leib gemeint sein.
ZNW 99/2 (2008) 290293

1331 Ludovic Lefebvre, La diffusion du culte de Sarapis en Grce continentale

et dans les les de lge au IIIe sicle avant J.-C.
Les raisons de la diffusion dune nouvelle divinit terpellent toujours les spcialistes: pour-
qoui tel dieu a-t-il pu obtenir un accueil plus ou moins receptif de la part dune population
et quelles ont t les raisons prludant sa diffusion? Sarapis, divinit syncrtique ne en
gypte, pose les memes questions. Ce dieu a vu le jour juste au lendemain des conqutes
dAlexandre le Grand dans lantique terre des Pharaons. Il a bnfici dune diffusion
rapide auprs de la population dgypte mais galement auprs des cits de Grce. Cet
article propose de faire le point sur les tmoignages de cette expansion et les conditions
dans lesquelles celle-ci a pu seffectuer, mais galement de sinterroger sur 1attitude de la
dynastie lagide, en se demandant sil y eut interventionnisme de sa part.
RHPhR 88/4 (2008) 451467

1332 Stefan Alkier, Leben in qualifizierter Zeit. Die prsentische Eschatologie

des Evangeliums vom rmischen Novum Saeculum und die apokalyptische
Eschatologie des Evangeliums vom auferweckten Gekreuzigten
While apocalyptic aspects of Eschatology are consistently found in the stories of Jesus
Christ, the author presents a second, presentic aspect of Eschatology. A comprehensive view

306
 on the life and rise of Gaius Octavius Thurinus, the later Augustus, exposes his achieve-
ments for the unity and peace of the Roman nation, which can be summarized with the
term Novum Saeculum. According to the author, life under Augustus reign was saturated
with a sense of divine salvation, focusing on the good deeds of a powerful emperor, current
fortune and a promising perspective. In contrast, the main topic of the Eschatology of the
Gospels of Jesus Christ is a concentrated view on a wrongful crucifixion of a carpenter
from Galilee, treating present sorrow already as overcome.
ZNT 22 (2008) 2033 (SSt)

1333 Christoph Horn et al. (eds.), Platon-Handbuch. Leben Werk

Wirkung
The Metzler handbooks thorough encyclopaedic manuals on individual thinkers or
authors are rightly famous for their comprehensiveness, their up-to-date bibliographies,
and, above all their reliability. All of this is also true of the present volume on life, work,
and reception of the philosophy of Plato. Each work of Plato is dealt with separately. One
section sketches the meaning of central concepts of Platonic thought such as assimilation
to the deity (in Timaios and Nomoi), body-soul dualism, friendship, and justice; even the
notion of two worlds theory is discussed (pp. 388ff.). Another section deals with the liter-
ary aspects of Platos dialogues (pp. 363ff.). The reception history is well covered and
it covers much of the history of Western philosophy. Chr. Horn notes that Karl Poppers
radical criticism of Platos totalitarian state was presumably exaggerated (pp. 178ff.), and
that M. Foucault was among those who rediscovered the ethics of Plato as a system that
aims at giving guidance to the individual. Platos thought, still influential today, has well
merited this fine volume. Highly recommended for all libraries.
Verlag J.B. Metzler, Stuttgart (2009) VII/1537 (BL)

1334 Simone Kroschel, Wenig verlangt die Natur. Naturgem leben, Ein-
fachheit und Askese im antiken Denken
In ancient thought and practice, here richly documented, asceticism involves renuncia-
tion, but not for its own sake, but for the sake of attaining happiness. Ancient tradition
considers Socrates the founder of and model for the ascetic ideal, which was given its
most extreme expression in Cynicism (Antisthenes, Diogenes, and their followers), but also
in Stoicism and even in Epicureanism.
Prismata 17; Peter Lang Verlag, Bern (2008) 1197 (BL)

1335 Kristoffel Demoen et al. (eds.), Theios Sophistes: Essays on Flavius

Philostratus Vita Apollonii
The Greek Life of Apollonius of Tyana by Philostratus (ca. 200 CE) is available in the Loeb
Classical Library, edited and translated by Christopher Jones (3 vols., 20052006). But as
can be seen from the present book, this important source on religious life in post-classi-
cal antiquity is understudied. Fifteen papers by as many scholars consider almost every
aspect of this work, including the problem of a truly critical text of the Life (which has
not been supplied in the recent Loeb edition). Among the papers that focus on religious
aspects, the one by J.-J. Flinterman on Apollonius Ascension (pp. 225248) stands out
as particularly relevant. A major scholarly resource.
Mnemosyne Supplements 305; Brill, Leiden (2009) XVI/1405 (BL)

307
1336 W.V. Harris et al. (eds.), Aelius Aristides between Greece, Rome, and
the Gods
The works of the Greek orator Aelius Aristides (117181 CE) has been made available
in English translation by C.A. Behr (The complete works, 2 vols., Brill, Leiden 1981, 1986).
The present volume supplements this edition by offering a series of papers on Aristides
and the literature of the past, Aristides self-presentation, and Aristides and the Roman
Empire of his times. A final section is on the orators reception in the fourth century
and the Byzantine period. The book includes a substantial bibliography on a key corpus
of literature dating from the second century CE and providing much insight into religious
life and mentalities.
Columbia Studies in the Classical Tradition 33; Brill, Leiden (2009) XIII/1322

1337 Stavros Frangoulidis, Witches, Isis and Narrative

This study of Apuleiuss Metamorphoses (also called The Golden Ass) juxtaposes the different
attitudes toward magic adopted by Lucius and other story characters, either in embedded
tales or in the main plot, as a key to deciphering the meaning of the work. It is suggested
that the novels final book may be read as a second Metamorphoses, rewritten from a posi-
tive perspective. Frangoulidis also examines the plot structure against the typical plotline
of the Hellenistic romance.
Trends in Classics. Supplementary Volumes 2; W. de Gruyter, Berlin (2008) XIII/1255

1338 Yaron Z. Eliav et al. (eds.), The Sculptural Environment of the Roman
Near East: Reflections on Culture, Ideology, and Power
Sculptures were the mass media of ancient times. The present book offers 28 papers of
which the following titles give the general idea: A. Oppenheimer, The Jews in the Roman
world; Y. Tsafrir, The classical heritage in late ancient Palestine; J. Pollini, The imperial
cult in the East; F. Millar, Narrative and identity in mosaics from the late Roman Near
East; W. Eck, Statues and inscriptions in Iudaea/Syria Palaestina; Z. Weiss, Sculptures
and sculptural images in urban Galilee; M. Fischer, Sculpture in Roman Palestine and its
architectural and social milieu. The book includes many plates.
Interdisciplinary Studies in Ancient Culture and Religion 9; Peeters, Leuven (2008) XXV/1769

1339 Roland Harweg, Zeit in Mythos und Geschichte

How do ancient and medieval Greek and Latin authors situate what they write about
in time? Harweg discerns two essential modes: authors (1) either refrain from situating
what they tell in a general time frame; their work remains self-referential, providing no
chronological link to the first recipients this is the mythographical mode, exemplified by
Homer and Augustines Confessions; (2) or they provide a strong chronological framework
that links the events reported to the time of the first recipients this is the historiographical
mode, exemplified by Caesars De bello Gallico. Where do the gospels fit in? They participate
in both modes; originally, they were self-referential mythography, but secondarily, they
were set within a general chronological framework, thus acquiring a status of secondary
historiography (vol. 1, pp. 9399).
Lit Verlag, Mnster (2008) vol. 1, XIV/1154; vol. 2, XV/1307 (BL)

1340 Maria Moog-Grnewald (Hg.), Mythenrezeption. Die antike Mythologie

in Literatur, Musik und Kunst von den Anfngen bis zur Gegenwart
This one-volume dictionary offers individual entries on the reception history (both ancient
and modern) of imaginary figures of classical mythology such as Achilleus, Adonis, Anti-
gone, Dionysus, Kirke, and not to forget Odysseus. Most articles are squeezed into four
or five densely packed pages, but worthies such as Heracles and Prometheus get sixteen

308
 and more pages and also a few illustrations. Each entry is signed by a major specialist
and includes a bibliography. The information supplied is very rich and detailed, though
certain specialties are missing. Thus we are not told that Castor (Kastor) and Pollux may
have an echo in the New Testament where they appear as the Sons of Thunder (Mark
3:17). For all reference libraries.
Der Neue Pauly, Supplemente 5; Verlag J.B. Metzler, Stuttgart (2008) IX/1749 (BL)

1341 Berthold Hub, Die Perspektive in der Antike. Archologie einer sym-
bolischen Form
Three chapters contribute to an understanding of classical art from the point of view of
the ancients themselves. The first chapter sketches the history of the interpretation of
classical art, the second offers an interpretation of Platos critique of art, and the third
an outline of ancient theories of seeing.
Europische Hochschulschriften 20/720; Peter Lang Verlag, Bern (2008) 1409

1342 Helmut van Thiel, Homers Odyseen. Erschlossen, bersetzt und

erlutert
The Odyssey, argues the translator, is to be seen not as a unified work. Instead, a close
analysis reveals that it is composed of two works that tell roughly the same story. Van Thiel
reconstructs the two accounts, one of which he calls the early Odyssey (with ca. 3500
lines, requiring about six hours for the performance) and one he calls the late Odyssey (a
text that is somewhat longer). The two versions are more or less left intact in the present
textual tradition that gives a mixed version constructed by someone who cut the two texts
into pieces and blended them. This procedure is somewhat complicated by the fact that
the second version of the Odyssey sometimes reused passages from the earlier work.
Specialists will argue about the merits of this new approach to the Homeric problem.
Biblical scholars will be pleased to learn that not only biblical texts are amenable to
being dissected into literary layers. This book supplements an earlier one: H. van Thiel,
Odysseen, Basel 1988.
Lit Verlag, Mnster (2009) 1233 (BL)

1343 Aristoteles, Poetik. bersetzt und erlutert von Arbogast Schmitt

The Poetics, though composed as study notes for use among Aristotles students (and not
for publication), represents the founding text of literary criticism in the Western tradition.
Apart from the Greek text, this volume offers everything one expects from a scholarly
commentary: a fresh (German) translation (pp. 341), introductory material (with much
on the reception history of Aristotles book), a very detailed textual commentary, a bib-
liography, and several indexes. The commentator teaches classical philology and ancient
Greek culture at the University of Marburg, Germany. An essential work for historians
of literature.
Aristoteles: Werke in deutscher bersetzung; Akademie Verlag, Berlin (2008) XXVIII/1789 (BL)

1344 Aristoteles, ber den Himmel

Besides everything else, Aristotle (384322 BCE) was an eminent cosmologist. De Coelo
(On the Heavens) actually deals with the universe as a whole, and not just with celestial
phenomena. The central argument is that the globe of the earth rests immobile at the
centre of the universe. In the present publication, Alberto Jori gives a new German transla-
tion and a very detailed philological and historical commentary. The work also includes
a sketch of ancient Geek astronomy (pp. 260316) and of course a topical bibliography
(pp. 333373). Jori was able to consult an unpublished manuscript of Paul Moraux, who

309
 had been asked to produce the present book, but who died in 1985. This publication is a
most welcome addition to the German Aristotle that began in the 1950s, was stagnating,
and gained new momentum in recent years. Indispensable for all research libraries.
Aristoteles Werke 12/III; Akademie Verlag, Berlin (2009) 1533 (BL)

1345 Maria Magdalena Miller (bers.), Die hermetischen Schriften. Corpus

Hermeticum Deutsche Ausgabe mit Einleitungen und Kommentaren
Diese bersetzung, von einer verstorbenen Altphilologin stammend, wurde bereits 2004
verffentlicht, damals unter dem Titel Die Traktate des Corpus Hermeticum, jedoch ohne
Kommentar. Die vorliegende Neuausgabe dieses Buches enthlt nun auch den aus dem
Nachlass von Miller stammenden Kommentar, den Michael Wiontzek ergnzte und zum
Druck brachte. Ein wichtiges Quellenwerk.
Georg Olms Verlag, Hildesheim (2009) XL/1589

1346 Craig A. Gibson, Libaniuss Progymnasmata: Model Exercises in Greek

Prose. Composition and Rhetoric
This is a bilingual Greek and English annotated edition of the Progymnasmata of Libanius
of Antioch (314393 CE). These are model exercises in prose composition, presumably
for Libaniuss own teaching. The translator introduces each set of texts, highlighting the
formal features and how the various sets fit in with the curriculum of the student.
Writings from the Greco-Roman World 27; Society of Biblical Literature, Atlanta, Ga. (2008)
XXIX/1572

ARCHAEOLOGY AND TOPOGRAPHY

Biblical Archaeology: general history of research historical periods

1347 Ephraim Stern (ed.), The New Encyclopedia of Archaeological Excava-
tions in the Holy Land. Supplementary Volume
The original four-volume set of this work was published in 1993. These four volumes retain
their value, of course, but archaeological and historical work has made much progress
during the past two decades, and so it makes sense to present the results of new research
in the form of a fifth, supplementary volume. Each article that is not a new entry refers
back to the original article of 1993. Thus the articles on Jerusalem (pp. 18011837) and
Sepphoris (pp. 20292035) refer back to earlier entries by the same name, while the articles
on the Eilat region (pp. 17041711), Jordan (pp. 18401841) and Judean Hiding Complexes
(pp. 18921893) are completely new. For many entries, the editor has chosen to add a
bibliographical supplement (pp. 20862115). Further features include: many plates in the
text, color plates (showing the Padi and the Tell Dan inscriptions, pl. X) placed at the end
of the volume, glossary, index of place names, chronological tables, maps. This invaluable
and authoritative scholarly resource belongs to the essential tools for the study of Near
Eastern archaeology. Both the specialist and the layperson will consult it with profit.
Biblical Archaeology Society, Washington (2008) XXIII/15532152 (BL)

1348 Ann E. Killebrew (ed.), Archaeologists and the Media

Four archaeologists (A.E. Killebrew, E.H. Cline, N.A. Silberman, C. Holtorf) explore in this
forum the dynamic relationship between archaeology and the media, tackling the problem
of media portrayal of archaeology and the role that professional archaeologists should or
can play in ensuring accuracy and responsible communication of archaeologys value.
NEAr 71/3 (2008) 172180

310
1349 Gary M. Burge, The Bible and the Land
This lavishly illustrated book invites the reader to ponder how the physical conditions
of life in Palestine have shaped the biblical text. Brief chapters explore the following
subjects: land (geography), wilderness, shepherds, rock, water, bread, customs connected
with names.
Zondervan, Grand Rapids, Mich. (2009) 1109

1350 Pieter J. Lalleman, The Old Testament and Archaeology. With a Personal
Top Ten of Discoveries
Among the discoveries that may revolutionize our knowledge about ancient Israel is Eilat
Mazars (yet incomplete) excavation of what may be Davids palace in Jerusalem. Here
is a list of ten established major discoveries: Taylor Prism (Sennacherib inscription, men-
tioning King Hezekiah); Black Obelisk of Shalmaneser III (British Museum); cylinder of
Nabonidus (555539) with reference to Belshazzar; tunnel-system to secure Jerusalems
water supply, complete with Hezekiahs inscription (so-called Siloam tunnel inscription);
Cyrus cylinder; Merneptah stela (ca. 1200 BCE); royal palace of Samaria (discovered
193135); city gates of Hazor, Megiddo and Gezer; Ketef Hinnom silver amulets with
blessing inscription; Aramaic inscription of Tel Dan (with name of David).
Evangel 26/3 (2008) 8388 (BL)

1351 James K. Hoffmeier, Die antike Welt der Bibel. Eine Reise zu den bedeu-
tendsten archologischen Entdeckungen im alten Orient
This is the German translation of The Archaeology of the Bible, a historically conservative
narrative of biblical history (Old and New Testaments), interspersed with illustrations from
ancient inscriptional and archaeological material. The author is known for his archaeo-
logical work in Egypt and on the Sinai Peninsula. The book includes a bibliography
of scholarly works.
Brunnen Verlag, Gieen (2009) 1192

1352 William G. Dever, Bible et archologie: lancien Isral a-t-il exist?

The answer given is: yes, biblical Israel did exist, though not as the ideal entity that is
described in the Bible. Historical minimalism, initiated with Philip Daviess book In Search
of Ancient Israel, is committed to ideology, and not to the search for historical truth.
Hokhma 94 (2008) 214 (BL)

1353 Benjamin W. Porter et al., Reading Moabite Pigments with Laser

Ablation ICP-MS: A New Archaeometric Technique for Near Eastern
Archaeology
Colour was everywhere in the ancient near East and it was an essential part of the visual
aesthetic landscape. Whether employed in statuary, wall paintings, garments, or everyday
objects, colour affected viewers experiences and communicated implicit messages of
power, divinity, and piety. Until recently, scholars lacked an affordable high-resolution and
minimally destructive approach with which to identify pigment recipes and measure the
distribution of recipes among assemblages. This paper introduces a new archaeometric
application laser-ablated-inductively-coupled plasma-mass spectrometry (LA-ICP-MS)
that brings an innovative approach to the investigation of ancient pigments and prom-
ises a new frontier in material culture studies. The results of a pilot project to investigate
ceramic vessel pigments from an Iron Age kingdom located in modern south-central
Jordan are discussed.
NEAr 71/4 (2008) 238242

311
1354 John R. Bartlett, The Representation of the Gulfs of Suez and Aqaba
on Maps from Peutinger to the Survey of Sinai 186869
The Red Sea divides at its northern end into two arms, the Gulf of Suez and the Gulf
of Aqaba, separated by the triangular promontory of Sinai. The distinctive configuration
is instantly recognisable and familiar to every modern student with any serious interest in
the near east. The northern bifurication of the Red Sea has been known to geographers
for centuries, though as late as the eighteenth century many maps were published from
distinguished cartographical houses showing the Red Sea with a single point at its northern
end. In this study, the development of the cartographic presentation of the northern end
of the Red Sea is examined.
PEQ 141/1 (2009) 2766

1355 Shmuel A ituv et al. (eds.), Avraham Biran, 19092008. In Memoriam

Dieser Beitrag ist eine Wrdigung des am 16. September 2008 verstorbenen Avraham
Biran (frher A. Bergmann), des ehemaligen Direktors des Department of Antiquities,
der wie kaum ein anderer zur Entwicklung biblischer Archologie in Palstina beigetragen
hatte. Im Lebenslauf und Lebenswerk Birans spiegeln sich historische Vernderungen in
Palstina sowohl im gesellschaftlich-politischen als auch im wissenschaftlich-archologischen
Bereich wider. Zu seinen besonderen Projekten gehrt die bisher kontinuierlichste Erfor-
schung eines antiken Ortes in Israel die Ausgrabung von Tel Dan, die seit 1966 bis in
die Gegenwart andauert und zahlreiche spannende Funde wie das MB Lehmziegel-Tor
oder die sog. Haus Davids Inschrift hervorgebracht hat. (Der Rezensent hlt es fr eine
besondere Ehre, an einer Grabungskampagne in Dan unter der Leitung von A. Biran
(1995) teilgenommen zu haben.)
IEJ 58/2 (2008) 129131 (DL)

1356 Zdzisaw J. Kapera, Prof. Jzef Wolski (19102008) Master of Masters

in Ancient History. His Influence on the progress of Biblical Scholarship
in Poland
Dieser Beitrag bietet eine Wrdigung des Lebenswerkes von Prof. J. Wolski, dessen Arbeit
die wissenschaftliche Erforschung des Antiken Nahen Ostens in Polen einige Jahrzehnte
grundlegend prgte und ihren Einfluss nicht zuletzt dank der gezielten Frderung des
wissenschaftlichen Nachwuchses in kommenden Dekaden sicherlich behalten wird. Die
Wrdigung beschreibt Wolskis Werdegang und die oft unter den Zwngen des kommu-
nistischen Regimes in Polen leidende wissenschaftliche Ttigkeit. Eine besondere Note
verleiht diesem Beitrag die Tatsache, dass der Verf. selbst ein Schler und spter ein
Kollege von J. Wolski gewesen ist und mit ihm wissenschaftliche Projekte wie auch private
Stunden teilen drfte.
PJBR 7/2 (2008) 101112 (DL)

1357 Sandra Scham et al., Historical Geographer of the Holy Land: Anson
Rainey and His Career with the Landscapes of the Past
This paper presents Anson Raineys merits to the subject of historical geography in the
Levant. With over fifty years of experience in Israel, Rainey has explored the relationship
between ancient texts, archaeological sites and geographical information in depth. his
expertise in Northwest Semitic, Egyptian and Akkadian and his first-hand knowledge of
numerous excavations have resulted in hundreds of publications that touch almost every
aspect of research in the Bronze and Iron Ages. In an interview conducted by S. Gitin
and published in this article A. Rainey himself recounts the history of his studies.
NEAr 71/4 (2008) 243249

312
1358 Susan L. Cohen, Continuities and Discontinuities: A Reexamination of the
Intermediate Bronze Age Middle Bronze Age Transition in Canaan
The question posed by this study is whether the prevalent view of almost complete dis-
continuity between the Intermediate Bronze Age and the beginning of the Middle Bronze
Age is either entirely logical of fully supported by the archaeological record. Evidence from
Tell el-Hayyat, settlement patterns in the regions of the Jordan and Hula Valleys, and
the recent excavations at the Middle Bronze Age cementery site of Gesher provide data
relevant to the examination of the transition between these eras; it is here suggested that
considerable continuity between these periods existed, particularly in regard to mortuary
customs and certain subsistence strategies, which indicates that the later era was not marked
entirely by new traditions imposed on the previous landscape but instead incorporated
elements of preexisting culture and settlement.
BASOR 354 (2009) 113

1359 Ernst Axel Knauf, From Archeology to History, Bronze and Iron Ages,
with Special Regard to the Year 1200 BCE, and the Tenth Century
Mediterranean trade peaked between the seventeeth and thirteenth centuries BCE and
again in the ninth century BCE, indicating that globally the twelfth to the tenth centuries
BCE were a trough in activity. Periods of trade tend to coincide with periods of higher
prosperity in Palestine. In southern and central Canaan, economic recovery seems to have
started in the tenth century when cities in Philistia and along the Rift Valley organized
the Arabah copper production and trade. The crossroad through Benjamin was more
important at first, suggesting that the Israelite state formation started in the Benjamin-
Jerusalem area and spread to Shechem only later. In the ninth century, however, southern
economic dominance was supplanted by northern, Phoenician dominance (and Cyprus
copper). History, Knauf maintains, can be written without recourse to biblical texts.
LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London
(2008) 7285 (BL)

1360 David Ussishkin, The Date of the Philistine Settlement in the Coastal
Plain: The View from Megiddo and Lachish
The end of the Egyptian hegemony over southern Canaan did not occur before ca. 1130
BCE, the date of the destruction of Lachish and Megiddo. It was after this date that the
Philistines began to settle in the coastal plain.
LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London
(2008) 203216 (BL)

1361 Jens Kamlah, Die Entstehung Israels aus archologischer Sicht. Palstina
whrend der frhen Eisenzeit
Die frhe Eisenzeit und somit die Zeit der Entstehung Israels in Palstina kndigt sich
durch die Grndung neuer Drfer in gebirgigen Regionen. Die Siedler stammten aus
dem Kulturland selbst, die meisten von ihnen waren anscheinend schon vorher sesshaft
gewesen, einige kamen aus dem nichtsesshaften Bereich hinzu. Die Besiedlung fand in einer
friedlichen Art und Weise statt das bisher nicht bebaute Land wurde urbar gemacht. Die
Lebensweise der sich zum groen Teil selbst versorgenden Dorfbewohner unterschied sich
v.a. durch die Wirtschafts- und Sozialstruktur ihrer Drfer von der sptbronzezeitlichen
Stadtkultur, die im eingeschrnkten Umfang neben der frheisenzeitlichen Dorfkultur
etwa hundert Jahre fortbestand.
WUB 49 (2008) 2833 (DL)

313
1362 Beth Alpert Nakhai, Contextualizing Village Life in the Iron Age I
In Iron I Palestine, villages replace the urban centers of the Late Bronze Age. The basic
social units of villages were the fathers house and the clan (mishpaha), which provided the
social structure. The small villages of the central highland made an effort to avoid oversight
by an elite. More complex villages had leadership by an elite that was responsible for the
religious, political and legal leadership, military direction, and the organization of regional
trade. There was a great regional diversity that accounts for Israels inability to maintain
itself as a single united entity during the first half of the first millennium BCE.
LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London
(2008) 121137 (BL)

1363 Amihai Mazar, From 1200 to 850 BCE: Remarks on Some Selected
Archaeological Issues
The great changes that took place in the material culture during the tenth century BCE
are the result of new ethnic, social, and political configurations. Israels United Monarchy
can be described as a state in an early stage of evolution, far from the rich and widely
expandes state portrayed in th biblical narrative. The route of Pharaoh Shoshenq I (ca.
920 BCE) to the central hill country north of Jerusalem indicates the importance of the
Jerusalem region at that time. Shoshenqs target was the Solomonic kingdom and its ter-
ritories, including the Negev highlands.
LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London
(2008) 86120 (BL)

1364 William G. Dever, Ahab and Archaeology: A Commentary on 1 Kings

1622
As one of the most formidable rulers of northern Israel, King Ahab (ca. 775760 BCE)
left an indelible stamp on the material culture, revealed unmistakably in the archaeologi-
cal record.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 475484 (BL)

Palestine: regions sites (alphabetically)

1365 Sean Freyne, Galilee, Jesus and the Contribution of Archaeology
After a brief outline of the history of archaeological investigation of Galilee and the
interpretative issues that have arisen, the article focuses on recent discussions of the
region in the Roman period. The aim is to suggest ways in which this evidence may
help in providing a fuller context for the ministry of Jesus there. The results of various
surveys are discussed in relation to the issue of the ethnic make up of the region. This
is followed by assessments of the alleged urbanisation of Galilee and the nature of the
village culture there.
ET 119/12 (2008) 573581

1366 Avraham Faust, Settlement and Demography in Seventh-Century Judah

and the Extent and Intensity of Sennacheribs Campaign
A detailed examination of data from dozens of excavated sites, urban and rural alike,
reveals that most parts of Judah prospered in the seventh century BCE, and that this,
and not the eighth century, represents the settlement peak in most parts of the kingdom.
Systematic investigation of the data conducted both on the site level and on a regional
basis allows identifying patterns of continuity, prosperity and decline during the transi-
tion from the eighth to the seventh century BCE. The identified patterns are presented,

314
 and possible explanations for them are suggested. These patterns are then compared and
contrasted with information from the various textual sources (both the biblical and the
Assyrian sources) on Sennacheribs campaign to Judah in 701, in order to gain a better
understanding of the campaign and its impact on the kingdom of Judah.
PEQ 140/3 (2008) 168194

1367 Tina M. Niemi, The Life of the Dead Sea

This paper deals mainly with geological and environmental developments in the Dead
Sea Region from the genesis of the sea till the changes and problems (i.a. sinkholes) of
present times. Against this background the history of inhabitation and agricultural use
of this region is also shortly outlined, mostly in the Roman Period which seems to have
been a time of intensive cultivation around the sea.
BAR 34/1 (2008) 3449.84 (DL)

1368 Ingrid M. Swinnen, The Iron Age I Settlement and Its Residential Houses
at al-Lahun in Moab, Jordan
This article examines the remains of the Iron Age I (end of the 12th century11th century
BCE) fortified settlement and its residential structures at the site of al-Lahun, excavated
between 1986 and 1996. The settlement is one of many contemporary sites in the southern
Levant but one of the few excavated in Jordan. The results obtained from the excavations
may contribute to a better understanding of the Iron Age I in the region of ancient Moab
and Jordan in particular, and the southern Levant in general.
BASOR 354 (2009) 2953

1369 Hershel Shanks, Emmaus: Where Christ Appeared

An neun verschiedenen Orten wurde das aus Lk 24,1353 bekannte Emmaus lokalisiert,
wovon vier Sttten als ernsthafte Vorschlge gelten drften: Amwas, Qubeibeh, Abu Gosch
und Motza. Allerdings lassen sich die drei letztgenannten Orte erst seit der Kreuzfahrerzeit
mit der Emmaustradition in Verbindung bringen, whrend Amwas dank Ausgrabungen
als ein christlich geprgter Ort aus der byzantinischen Zeit eingeordnet werden kann.
Schliet man sich auerdem wie der Verf. dieses Beitrags bei Lk 24,13 der Lesart
des Codex Sinaiticus an, die von Eusebius, Hieronymus, Origenes und Sozomen besttigt
ist, wonach nicht 60 sondern 160 Stadien von Jerusalem nach Emmaus zurckzulegen
waren, hat Amwas/Emmaus-Nicopolis die eindeutig strkere Argumente fr sich, um die
Lokaltradition von Emmaus zu beherbergen.
BAR 34/2 (2008) 4051.80 (DL)

1370 Israel Roll et al., A Villa of the Early Roman Period at Apollonia-
Arsuf
After a short description of the history of excavation at Apollonia-Arsuf this paper dis-
cusses the only sizeable architectural remnant of Roman time at this site a peristyle-type
building, which is classified by the excavators as villa maritima. The structure and the finds
made inside reveal the character of the villa as a private structure build according to
criteria emphasising leisure, privacy and tranquillity, as well as social status and economic
wealth (147), and demonstrate the progress of the adoption of Roman culture in the
Coastal Plain of Judea during the first century CE.
IEJ 58/2 (2008) 132149 (DL)

315
1371 Hananya Hizmi, Archelaus Builds Archelais. Herods Son constructs a
Desert City That Becomes Pagan, Then Christian
The results of excavations at Khirbet el-Beiyudat which were carried out between 1986
and 1999 are shortly summarised in this paper. Because of geographical indications this
place is identified by the author as Archelais which was built by Herods son Archelaus in
a seemingly inhospitable place in the Judean desert. But with access to the main ancient
road and an ample water supply, Archelaus made the most of it and built a luxurious
mansion and agricultural estate. After his dismissal to Gaul this site became pagan settle-
ment. During the Byzantine period, the local inhabitants converted to Christianity and
built a typical basilical church for worship.
BAR 34/4 (2008) 4859.78

1372 Meir Edrey, The Dog Burials at Achaemenid Ashkelon Revisited

The article discusses the over one thousand individual dog burials discovered in Persian
period Ashkelon. It reviews various theories regarding the burials, deals with possible origins
of the phenomenon, cites recent relevant material discovered in the southern Levant and
suggests two new theories concerning the dog burials at Ashkelon.
Tel Aviv 35/2 (2008) 267282

1373 Detlef Jericke, Bet-El und Lus. Lokalisierung und theologische Konno-
tation der Toponyme
Eine historisch-topographische Nachfrage ergibt, dass die in der Genesis und in den
Grenzbeschreibungen des Josuabuchs genannten Ortsnamen Bet-El und Lus denselben
Ort bezeichnen, der in Btn ca. 17 km nrdlich von Jerusalem zu finden ist. Die beiden
Ortsnamen reprsentieren unterschiedliche Aspekte der Jakoberzhlung: Bet-El Haus
Gottes betont die lokale Prsenz Gottes (Gen 28), Lus Mandelbaum weist symbo-
lisch auf den Aspekt der Segenszusage (Gen 35) hin. Die Gleichsetzung von Bet El und
Lus entspringt einer dezidiert judischen Interpretation, die in den Schlusskapiteln der
Jakobgeschichte und in der Landnahmeberlieferung von Ri 1 zu greifen ist: Die im Kult
vergegenwrtigte Prsenz Gottes (Gen 28,1022), die mit dem Namen Israel verbundenen
Zusagen Gottes (Landbesitz, Nachkommen, Mitsein Gottes; Gen 35,1012) einschlielich
der Verheiung des Knigtums (Gen 35,11) realisieren sich in Juda.
WdO 38 (2008) 176193

1374 Jeremy M. Hutton, Bethany beyond the Jordan in Text, Tradition, and
Historical Geography
Origen selected en Bthabara in John 1,28 as the superior reading in his Comm. Jo., an
assessment challenged by modern critics. Although the text-critical data seem to indicate en
Bthania as the preferable reading, this claim may be questioned on literary and redactional
grounds. Those same observations provide evidence for intentional literary commemoration
of Johns ministry at the Jordan. Origens gloss of Bthabara as House of Preparation
(oikos kataskeus) leads to an examination of Mk 1,23, and its lexical divergence from LXX
Mal 3,1.2223 [= MT vv. 2324]; Isa 40,3. Mark anomalously uses the verb kataskeuaz,
the nominal counterpart of which renders Heb. abodh work, preparation (LXXAB Exod
35,24), which is graphically similar to bjt brh. When combined with historical-geographical
study of the area surrounding Jericho, these data allow to trace the process of textual and
traditional development whereby the toponym bjt hrbh ( Josh 15,6.61; 18,22), preserved at
the modern H. n el-Garabe, served as the toponymic antecedent of both Bthabara and
Beth Barah ( Judg 7,24). This process of development provides additional defence for the
traditional localization of Johns ministry in the southern Jordan River Valley near the
el-Matas and ala fords.
Bib. 89/3 (2008) 305328

316
1375 Nicolae Roddy, Perforated Tripodal Vessels at Iron II Bethsaida-Tzer
During the past few years a debate has ensued over the possible function of perforated,
tripodal cups found in situ at the cultic installation at the city gate of Iron II Bethsaida
(Stratum 5). Discussion has been polarized over whether the vessels served as thuribles
(i.e., incense burners) or as libation cups. The present paper argues on a number of
counts that neither side is correct. In the absence of the conclusive evidence a simple
pollen wash would have provided, the paper argues that the perforated tripodal cups at
Bethsaida served an intermediary stage of ritual purpose in holding and dispensing any
number of naturally-occurring aromatic herbs and spices for enhancing the aroma of
meal offerings at the gate.
BN 141 (2009) 91100

1376 Robert M. Porter, A Note on Ramesses IV and Merneptah at Beth

Shean
Some faience plaques from Beth Shean have been attributed to Ramesses II and are said
to come from the temple of Level VII. It is more likely that they name Ramesses IV
and were foundation deposits for the temple of Level VI. An amulet, supposedly naming
Merneptah, is no longer readable.
Tel Aviv 35/2 (2008) 244248

1377 Shlomo Bunimovitz et al., A Border Case: Beth-Shemesh and the Rise
of Ancient Israel
Recent archaeological research reveals the absence of pig-bones from the Iron I period
in Beth-Shemesh. Apparently the early Israelite settlers discovered, and focussed on, the
difference between the pork-eating Philistines and the non-pork-eating Israelites. The
attitude toward pork served as an ethnic marker.
LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London
(2008) 2131 (BL)

1378 Gunnar Lehmann, Das Land Kabul. Archologische und historisch-

geographische Erwgungen
The land of Cabul, mentioned in the Bible (1 Kgs 9:1014), is to be identified with an
area east of, and immediately adjacent to, the plain of Akko. Its history Late Bronze
Age and Iron I land II can be traced with the help of archaeology.
OBO 235; Markus Witte et al. (eds.), Israeliten und Phnizier; Academic Press Fribourg, Fribourg
(2008) 3994 (BL)

1379 Ayelet Gilboa et al., Between the Carmel and the Sea: Tel Dors Iron
Age Reconsidered
After twenty-five years of nearly continuous excavation, Tel Dor, a major Iron Age entrept
on the Carmel coast, continues to give up its secrets only reluctantly. The authors apply
the latest technology to unlocking some of the more pressing enigmas of antiquity for
which Dor may hold important clues (especially interesting for the chronology debate are
the radiocarbon dating results at Dor which seem to prove the so called law chronol-
ogy see p. 152). Perhaps most importantly, excavations have allowed archaeologists to
reconstruct a picture of continuity at Dor throughout the Iron Age from the ikila people
to the Phoenicians.
NEAr 71/3 (2008) 146170

317
1380 David Ben-Shlomo, Zoomorphic Vessels from Tel Miqne-Ekron and the
Different Styles of Philistine Pottery
The assemblage of Iron Age zoomorphic vessels and kernoi from Ekron presents an oppor-
tunity for creating a large and significant database for typological analysis of this class of
vessels. As most of the finds come from well excavated and stratified contexts, some of
the types can be now securely dated and their spatial distribution properly investigated.
The stylistic characteristics of these vessels clearly mirror the development of Philistine
pottery in Iron Age Philistia. Bovine representations seem to predominate, but birds and
other animals appear as well. While the exact function and meaning of these vessels is
difficult to ascertain, in most cases they are probably related to certain cultic practices
throughout the Iron Age.
IEJ 58/1 (2008) 2447

1381 Hershel Shanks, Ein Gedis Archaeological Riches

Entsprechend dem Duktus des 2007 in Jerusalem erschienenen Buches von E. Stern En-
Gedi Excavations I. Final Report (19611965) beschreibt der Verf. der BAR die inzwischen
erforschte Siedlungsgeschichte dieses Ortes vom Chalzolithikum bis zum 7. Jh.n. Dem
steinzeitlichen Heiligtum ordnet er dabei die sog. Morinaga Hhle im Hang etwas dar-
unter als eine mgliche Wohnsttte der am Heiligtum beschftigten Priester zu. In der
persischen, rmischen und byzantinischen Zeit ist die Parfmproduktion fr diese Ortslage
besonders wichtig geworden. Allerdings, wie die bei Ausgrabungen gefundenen Ostraka
beweisen, wurde in En Gedi auch Leder produziert und bearbeitet.
BAR 34/3 (2008) 5868

1382 Zeev Meshel et al., A Judahite Fortress and a First-Century Building

Near the Top of the En-Gedi Ascent
The two sites discussed in this paper are located at the top of the fault scrap that rises
above the En-Gedi oasis, very close to the ancient Jerusalem-Tekoa-En-Gedi road that
crossed the Judaean Desert from the Iron Age onwards. Both sites a polygon shaped
fortress with a perimeter wall and a rectangular building were located next to the top
of the En-Gedi Ascent, indicating that they were doubtless connected to it. The main
function of the fortress was to keep watch over the road and the ascent and to deter mili-
tary campaigns and robbers. The function of the rectangular building is not clear. The
rich numismatic finds prove that this site was active during the Second Temple period
(mainly the first century CE), as is also evident form the ceramic finds, and that activity
was renewed in the fourth century, a conclusion that was not reflected in the ceramic
finds. A cistern hewn in the limestone nearby (see pp. 7378) may have been used as the
main water source for the building.
IEJ 58/1 (2008) 5172

1383 Jrgen K. Zangenberg, Observations on the Function, Character and

Localization of the New Testament Toponym Gennesareth (Mark 6:53;
Matthew 14:34)
Before the period of the crusades the toponym referred to the lake and the plain el-Guwr
west of it. The toponym in Mark and Matthew does not refer to an individual settlement
but to the fertile plain north of Magdala. This paper discusses the history of settlement
in the region, along with the theories suggested by recent scholarship.
NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008)
439470 (BL)

318
1384 Amnon Ben-Tor, The White Building Is a Temple: Response to Bonfil
and Zarzecki-Peleg
In their recent article R. Bonfil and A. Zarzecki-Peleg postulated that a building located
to the north of Hazors ceremonial palaces courtyard and called the Southern Temple
by its excavators was really no temple at all, rather it served as an audience hall or had
another unknown function (BASOR 348, 2007, 2547; IRBS 54:1410). But the author
of this paper maintains his identification of a temple at this site rejecting the arguments
of his opponents because of archaeological inaccuracy in their proposal.
IEJ 58/1 (2008) 9499

1385 Boaz Zissu, The Hellenistic Fortress at orvat Tura and the Identification
of Tur Shimon
This paper presents some results of an archaeological survey at orvat Tura (Khirbet
Sammuniya), a site situated in the western Jerusalem Hills on an isolated, cone shaped hill
in the centre of a northward spur, which is surrounded on three sides by a sharp bend
in the steep gorge of Na al Soreq. The topographical, architectural and archaeologi-
cal data collected during the survey show that the main remains belong to a Hellenistic
fortress. The remains include massive walls and buildings, water cisterns and a fosse. A
comparison of these features shows a significant similarity to the royal (Hasmonaean and
Herodian) fortresses located in the Judaean Desert. It is suggested that the foundation of
the structure should probably be attributed to the Hasmonaean leader Shimon the son
of Mattathias (142135/4 BCE), who also gave the fortress its name: Tur Shimon, or
the Mountain of Shimon. This locality was mentioned in the destruction accounts of
the Jerusalem Talmud and in the Midrash Lamentations, and it was also preserved by the
later Arabic names given for that place.
IEJ 58/2 (2008) 171194

1386 Ron Beeri et al., Burial remains at Huzuk Musa

This paper presents the results of archaeological investigation of burials form the Late
Bronze Age 1 and Iron Age 2 at Huzuk Musa in the Jordan Valley. The Pottery and other
finds, among them Cyprian and Egyptian artefacts, from the burial caves are described
and classified. Because of the small size of the site, its connection to trade roads, and its
distance to other cemeteries which are connected to inhabited places, the authors interpret
Huzuk Musa being a temporary burial site used by the traders who died while using the
roads in the environs of this site.
RB 115/3 (2008) 421439 (DL)

1387 Amnon Ben-Tor et al., Hazor at the End of the Late Bronze Age: Back
to Basics
The interpretation of the Late Bronze Age strata of Hazor is of crucial importance
for understanding the sequence of events leading to the final destruction of this mighty
Canaanite kingdom. In this article the authors take issue with a new interpretation of the
Late Bronze Age Hazor data published recently by I. Finkelstein (UF 37, 2005, 341349),
and suggest that this interpretation does not tally either with the data as uncovered and
presented by Yadin following his excavations, or with that uncovered by the presently
ongoing excavations at Hazor. The relevant finds of both Yadins published excavation
results and a description of the remains uncovered in the renewed excavations of the site
are presented and reassessed, leading to a scheme that conforms, with certain modifica-
tions, with that espoused previously by Yadin.
BASOR 350 (2008) 16

319
1388 Estelle Villeneuve, Die Suche nach den Mauern von Jericho
Mitte des 19. Jh. gewann die Archologie im Heiligen Land rasant an Fahrt: Die Blicke
richteten sich bald auf den Tell es-Sultan, einen antiken Siedlungshgel in der Nhe des
Jordanufers, der seit Jahrhunderten als das biblische Jericho bekannt war. Die Bibel in den
Hnden haltend, zweifelten die Archologen nicht, dort die beim Klang der Trompeten
eingestrzten Stadtmauern zu finden, die Josua triumphierend berschritten hatte. Fast
ein Jahrhundert lang folgte eine Ausgrabungskampagne auf die andere und die Forscher
mussten immer wieder erleben, dass ihre Erwartungen enttuscht wurden. Dieser Aufsatz
zeichnet die wichtigsten Punkte in der Forschungsgeschichte an dieser Sttte nach.
WUB 49 (2008) 1015

1389 Bruno Callegher, Cafarnao IX. Addenda: monete dalle ricognizioni di

superficie (20042007)
The coins published in this edition (70 specimens and 1 leaden planchet), come from
a survey carried out between the years 2004 and 2007 in the Capernaum urban area,
especially in areas 4 and 11. The most antique specimen is a Trajan quadran, whereas
the majority comes from between the IV and the VII centuries. The consistency with the
recent publication of Capernaum IX is noteworthy, especially for the confirmation of the
historical-numismatic analysis of the last phases of the site.
LASBF 57 (2007) 493502

1390 Neil G. Smith et al., The Iron Age Pottery from Khirbat en-Nahas,
Jordan: A Priliminary Study
The 2002 excavations at the Iron Age copper metal production centre of Khirbat en-Nahas
have sparked lively scholarly debate concerning the dating of the Iron Age in southern
Jordan as well as the processes that led to the rise of the biblical/historical kingdom of
Edom. Until now, the important ceramic data from these excavations have been lacking in
this debate. In this paper, the first detailed preliminary analysis of the Iron Age ceramic
assemblage from this industrial site is presented. This new ceramic study provides an
important data set along with previously published high-precision radiocarbon dates and
other artifacts for considering the emergence of Iron Age local social complexity during
the 10th through 9th century BCE and perhaps as early as the 1lth century BCE.
BASOR 352 (2008) 4191

1391 Liora Freud, The Date of Kuntillet Ajrud: A Reply to Lily Singer-
Avitz
L. Singer-Avitz recently suggested comparing the Kuntillet Ajrud pottery assemblage to
the Lachish III pottery horizon and accordingly down dating it to the late 8th century
BCE (Tel Aviv 33/2, 2006, 196228; IRBS 53:1414). Yet, certain forms found at the
site already appear in Iron IIA strata in both the north and south of Israel. The author
therefore supports Ayalons (Tel Aviv 22, 1995, 141205; IZBG 42:1940) original dating
of the site to the late 9th and first half of the 8th centuries BCE.
Tel Aviv 35/2 (2008) 169174

1392 Israel Finkelstein et al., The Date of Kuntillet Ajrud: The 14C Perspektive
In this article the authors take a fresh look at the radiocarbon results from Kuntillet Ajrud.
They maintain that they can provide a reasonably accurate date for both the construction
and abandonment of the site. The 14C determinations seem to indicate that the site was
built between 820 and 795 BCE and was abandoned after 745 BCE. Historical consider-
ation discussed in the article may narrow this time-span to ca. 795730/720 BCE.
Tel Aviv 35/2 (2008) 175185

320
1393 Nadav Naaman et al., Kuntillet Ajrud, Sacred Trees and the Asherah
The point of departure for the article is the contrast between the abundance of unique
artefacts, religious inscriptions and drawings unearthed at Kuntillet Ajrud and the absence
of remains associated with cultic activity at the site. It is proposed that this discrepancy
in the finding may be accounted for by a tradition of a sacred tree and a cult site around
it. The discussion first explores the importance of the cult of sacred trees in the history
of the Levant. Several ancient Levantine cult sites developed around prominent trees that
drew sanctity to their vicinity. In this light, it is conjectured that at the site of Kuntillet
Ajrud the actual cultic activity took place around a sacred tree (or sacred grove) and a
nearby altar, while the main building served as a storehouse for the sancta of the goddess
Asherata, her dedications and treasures. Such a building could also have served as an inn
for pilgrims travelling along the Darb el-Ghazza, but its function as a caravanserai was
secondary to its main purpose as the goddess treasury.
Tel Aviv 35/2 (2008) 186208

1394 Christian Cebulj, Aus dem Schatten des Fischturms in die Nachfolge
des Menschenfischers. Archologische Notizen zur Heimatstadt der Maria
Magdalena
Als ein Beitrag zum bergreifenden Thema Maria Magdalena dieser Ausgabe der
WUB ist dieser Artikel dem Heimatort Marias gewidmet. Die aus den historischen Quellen
bekannte Geschichte dieser Sttte, die Geschichte archologischer Erforschung sowie die
Grabungsergebnisse werden darin dargelegt. Wie die verfgbaren Quellen zeigen, stammte
Maria von Magdala aus einer bedeutenden und reichen Stadt, in der im Unterschied
zu z.B. Kafarnaum eindrucksvolle Villen nachweisbar sind, was auf eine Oberschicht
schlieen lsst.
WUB 48 (2008) 1015 (DL)

1395 Piotr Berdowski, Garum of Herod the Great (Latin-Greek Inscription

on the Amphora from Masada)
In this paper a special find from the excavations on Masada is described and discussed:
an amphora, which was imported to Masada probably at Herod the Greats request and
filled with garum a fish sauce very popular at the Roman table. The amphora bears a
bilingual inscription which not only throws light on Herods culinary preferences, but at
the same time provides significant data on the overseas trade in processed fish products.
Such products garum, luxurious wines, allec, apples from Kyme reveal Herods strong
inclination to emulate the Roman taste.
QC 16/34 (2008) 107122

1396 Yitzhak Magen, Nebi Samwil: Where Samuel Crowned Israels First
King
Located on a hilltop less than 5 miles north-west of Jerusalem with observation possibility
in all directions Nebi Samwil offered a commanding view of key ancient highways through
centuries. Remains from different periods of settlement have been already uncovered at
this site indicating its importance in Jewish, Christian and Moslem traditions. While not
having found any remains from the Iron Age I and not a single structure from the fol-
lowing periods until the Exile the author, who directed the excavation of Nebi Samwil
from 1992 until 2003, postulates that this site and not Tell en-Nasbeh as proposed by
some other scholars is the biblical Mizpah. His argumentation implies geographical
observations as well as Christian Byzantine and Crusader Samuel traditions connected
to the site which is verifiable known as the traditional place of Samuels tomb not before
15th century CE.
BAR 34/3 (2008) 3645.7879 (DL)

321
1397 Avraham Faust et al., A Community in Transition: The Early Bronze
Age Site of Qiryat Ata as a Test Case
The urbanization process of the Early Bronze Age (EB) has usually been discussed at the
general/regional level. This paper utilizes the detailed information from Qiryat Ata an
EB IBII (late 4thearly 3rd millennium BCE) settlement located on Israels northern
Coastal Plain to conduct a more detailed analysis, at the site level, in order to exam-
ine the transformations experienced by a single community over time. The excavations
revealed social and economic changes in practically every aspect of the sites material
culture during the period of its existence. The site was founded as a village during the
EB IB and rapidly grew in size as the economy became market-oriented. The leaders of
the settlement may have taken control of surpluses, while economic conditions for the
remainder of the population deteriorated.
Tel Aviv 35/2 (2008) 215243

1398 Joan E. Taylor, On Pliny, the Essene Location and Kh. Qumran
Pliny wrote that the Essenes lived west of Lake Asphaltites, and that infra hos was En Gedi.
Some scholars associate Plinys reference with Qumran, others with a location above En
Gedi. Given that Pliny writes about Judaea by following the course of the lands remark-
able water, it would be most natural to read infra hos as downstream from them. The
Dead Sea itself has a current, and there was a belief that the lake had a subterranean
exit in the south. From a survey of scholarship produced prior to the discovery of the
Dead Sea Scrolls, it appears that Plinys reference was usually believed to indicate a wide
region of the Judaean wilderness, understood to stretch from En Gedi northwards and/or
inland. When En Gedi was identified in the mid-19th century, the suggestion that Essenes
occupied caves just north of and above the ancient settlement was made, but this was not
seen as exclusive. If one again reads Pliny appropriately, as referring to a region which
the gens of the Essenes held, one can move away from either-or dichotomies of possible
Essene sites.
DSD 16/1 (2009) 121

1399 Edna Ullmann-Margalit, Dissecting the Qumran-Essene Hypothesis

Nicht etwa als eine Spezialistin in der Erforschung der am Toten Meer gefundenen Schriften
sondern als eine professionelle Philosophin, die u.a. in Logik und Wissenschaftsphilosophie
ausgebildet wurde, bietet die Verfasserin einige kritische Gedanken zur Entwicklung der
Studien ber jene Schriften. Auffllig erscheint ihr dabei, dass die schnell entwickelte und
attraktiv prsentierte Essener-Theorie inzwischen mehrfach in Frage gestellt und bearbei-
tet wurde, sich dennoch angesichts fehlender umfassender Gesamtentwrfe als die groe
Mehrheitsmeinung hlt. Deren Selbstverstndlichkeit in der Forschung und die mangelnde
Bereitschaft deren Vertreter, sich mit alternativen Konzepten auseinanderzusetzen, werden
von der Verf. dieses Artikels kritisiert.
BAR 34/2 (2008) 6367.86 (DL)

1400 Oded Lipschits et al., Twenty-four new Yehud Stamp Impressions from
the 2007 Excavation Season at Ramat-Ra el
Ramat Ra el is one of the richest sites for stamp impressions on ceramic jars from the late
Iron Age II, as well as from the Persian and Hellenistic periods. In this paper, twenty-four
new yehud stamp impressions discovered in the 2005 and 2006 excavation seasons at this
site are published as a supplement to the fifty-six stamp impressions from a variety of sites
published in Tel Aviv 34/1 (2007; IRBS 53:1143). The new stamps are grouped according
to the 17-types classification presented by D. Vanderhooft and O. Lipschits (Tel Aviv 34/1,
2007, 1237) which is now supplemented by new subtype (13j). The meanwhile 305 Yehud
stamp impressions discovered in Ramat Ra el emphasize the central administrative role

322
 this site had within Yehud during the Persian and early Hellenistic periods, from the late
sixth to fourth-third centuries BCE.
Maarav 15/1 (2008) 725, pl. IIV

1401 Larry G. Herr et al., Madaba Plains Project Tall al-Umayri, 2006
Dieser Beitrag bietet einen Bericht ber den Fortschritt archologischer Untersuchungen
auf dem sdlich von Amman gelegenen Tall al-Umayri in der elften Grabungskampagne
vom 28. Juni bis 2. August 2006. Im Areal A wurden Fortifikationen aus der EZ I weiter
erforscht, die u.a. auf die Existenz eines Stadttores in diesem Bereich hindeuten. Im Areal B
wurde ein sptbronzezeitlicher Schrein ausgegraben, dessen Funktion noch nicht endgltig
bestimmt werden kann. Weitere Untersuchungen konzentrierten sich auf ein Hofheiligtum
und ein Tor im Areal H sowie die sdliche Begrenzung der Siedlung im Areal L.
AUSS 46/1 (2008) 6581 (DL)

1402 Norma Franklin, Jezreel: Before and After Jezebel

The existence of a master plan for Samaria, Megiddo, and Jezreel (i.e., Tell Jezreel on
the southeastern edge of the Jezreel valley) proposed by I. Finkelstein is correct. How-
ever, it is post-Omride. The Jezreel enclosure was built not by the ninth-century Omride
dynasty but to further the economic power base of the eighth century under kings Joash
or Jeroboam II.
LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London
(2008) 4553 (BL)

1403 Nimrod Marom et al., Backbone of Society: Evidence for Social and
Economic Status of the Iron Age Population of Tel Reov, Beth Shean
Valley, Israel
Zooarchaeological data from Iron Age urban contexts may reveal information pertaining
to ancient economy, society, and culture. In this paper, a large sample of animal bones
from the domestic quarters of Iron Age Tel Reov in the Beth Shean Valley region of
northern Israel is considered. An analysis of livestock herd demography and butchery
patterns is used to explore the foodways of the inhabitants of the city. The meat consump-
tion habits of the population included the regular partaking of gourmet portions of sheep
and goat meat from young animals, most of which were males which indicates a strong
consumer economy. Wild-boar hunting was practiced, and its flesh was occasionally eaten.
The consumption of gourmet portions of livestock animals and the practice of wild-boar
hunting suggest that Iron Age Reov was inhabited by a socioeconomic elite.
BASOR 354 (2009) 5575

1404 Amihai Mazar et al., To What God? Altars and a House Shrine from
Tel Rehov Puzzle Archaeologists
Die hier prsentierten vier kultischen Objekte vom Tel Rehov veranschaulichen lokale
religise Traditionen an diesem Ort im 10. und 9. Jh. v.: (1) Ein kleiner Hrneraltar aus
Lehm mit zwei groben Frauenfigurinen an zwei Seiten einer schematisierten Palme; (2)
Bruchstcke eines weiteren Lehmaltars, in dem zwei detailreich geformte Frauenfigurinen
eingearbeitet waren; (3) Ein Lehmaltar mit dreieckigen Fenstern, dem nachtrglich seine
Hrner abgehauen wurden; (4) Ein Hausschrein mit der Darstellung eines liegenden
Lwen, der seine Tatzen auf zwei menschlichen vermutlich mnnlichen Kpfen
sttzt, und einer Schlange am Rand der Schreinffnung. Bei der Antwort auf die im
Titel dieses Artikels gestellte Frage, welcher Gott mit Hilfe solcher Kultgegenstnde
verehrt wurde, verweisen die Verf. ganz vage auf die Mglichkeit eines kannaanischen
Baal- oder Ascherakultes.
BAR 34/4 (2008) 4147.76 (DL)

323
1405 Peter M. Fischer, Tell Abu al-Kharaz: A Bead in the Jordan Valley
After two decades of excavation work at Tell Abu al-Kharaz (Tell of the Father of Beads)
in the central Jordan Valley, the Swedish Jordan Expedition has learned much about why
people moved to the site, the development of their civilization, and their contacts with
other, distant cultures. The wealth of the ancient communities that inhabited the site was
built on a solid foundation of local agriculture, cattle breeding, and handicrafts, and the
surplus from the local production allowed trade with Egypt, Cyprus, Greece, Lebanon,
Syria, Anatolia, and Mesopotamia. Repeated earthquakes and their associated conflagra-
tions destroyed the site a number of times over the millennia of its occupation. Tragic as
these events no doubt were, they have enabled the excavators to expose complete residences
with their contents undisturbed since the destructive events sealed the entire settlement area
with a thick, protecting layer of debirs. The amazing finds from tell Abu al-Kharaz tell
the story of an urban centre in the Transjordan that thrived for more than five thousand
years. The identification of the site with biblical Jabesh Gilead is a conceivable proposal
but not a definite identification.
NEAr 71/4 (2008) 196213

1406 Micha Marciak, Die Entdeckungen in Wadi Daliyeh und Samaria zur
Perserzeit. Einfhrung in die Problematik
This paper gives an overview of the discoveries at Wadi Daliyeh focusing on issues per-
taining to the history of research, presentation of the artefacts (first and foremost, papyri,
coins and seals) and historical significance of the discoveries for the history of Samaria
around 450331 BCE (Persian local administration, chronology issues, anthroponymy of
texts). The presentation includes the views of the Cross school, and the newest and most
comprehensive interpretation of J. Duek.
QC 16/34 (2008) 123156

Jerusalem
1407 Martin Gilbert, The Routledge Historical Atlas of Jerusalem. Fourth
Edition
This atlas briefly evokes the history of Jerusalem in what may be described as the period
of the New Testament and the destruction of the city in 70 CE, in order to focus upon
the history of medieval and modern times. You may open this book at any page to find
a map on the right hand side, and one or two pictorial documents on the left, always
accompanied by brief explanations. Many of the illustrations show scenes of war, violence,
and destruction. Although called a reprint of the fourth edition (1994), it is actually the
fifth one, for the author has added a map that shows the sites of suicide bombings in
20012008.
Routledge, London (2008) 1133 (BL)

1408 Sabine Sprinkmeier, Streit um die Stadt Davids. Archologische Neuent-

deckungen in Jerusalem
Neuere Ausgrabungen an verschiedenen Stellen in Jerusalem und nicht nur etwa im Bereich
der sog. Davidsstadt bzw. die Zeit des biblischen Knigs David betreffend wie der
Titel suggeriert sind das Thema dieser Reportage. Im ersten Teil werden die Theorien
von E. Mazar zum Fund eines davidischen Palastes, nehemianischer Mauer und eines
Tunnels, durch den David mit seinen Mnnern in die Stadt eingedrungen sein soll (vgl. 2
Sam 5,68) vorgestellt und Mazars eng an die biblische Geschichte gebundene Deutungen
der Grabungsbefunde kritisiert. Dem gegenber stellt die Reportage die Vorgehensweise
bei anderen Ausgrabungen dar: Funde aus der EZ II in der Davidsstadt (R. Reich /
E. Shukron), ein gut erhaltenes Wohngebude der spten Knigszeit im Bereich der West-

324
 mauer, eine Stadtmauer aus der hasmonischen Zeit am Rand des Zionsberges, sowie ein
antiker Steinbruch nrdlich der heutigen Altstadt.
WUB 51 (2009) 29 (DL)

1409 Israel Finkelstein et al., Three Snapshots of the Iron IIA: The Northern
Valleys, the Southern Steppe and Jerusalem
This review of recent archaeological work suggests that the earliest public architecture,
administrative apparatus, and significant growth of Jerusalem all belong to the ninth century
BCE, the period when the city was dominated by the prosperous Omride dynasty.
LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London
(2008) 3244 (BL)

1410 Hershel Shanks, Sound Proof: How Hezekiahs Tunnelers Met

The tunnel was build by two teams who eventually met to join the two independently
excavated tunnels. The question how the tunnelers were guided in their work receives the
following answer here: the tunnelers were guided by communications from the surface,
i.e., by hammering on the bedrock above. A hammer tapping on the bedrock above the
tunnel could be an effective means of communication to a tunnel up to 50 feel below
the surface.
BAR 34/5 (2008) 5057.78 (BL)

1411 Israel Finkelstein, The Settlement History of Jerusalem in the Eighth

and Seventh Centuries BC
In this rejoinder to a recent article by Nadav Naaman (BASOR 347, 2007, 2156; IRBS
54:1445), the author suggests that: A) The expansion of Jerusalem to the southwestern hill
and the settlement prosperity in the Judahite countryside did not start before the middle of
the 8th century and reached their peak in the last third of that century; B) The popula-
tion growth in Jerusalem and Judah was so dramatic that it can be explained only on the
background of the incorporation of the kingdom into the Assyrian world economy and
the wave of refugees that came from the Northern Kingdom; C) There is no evidence
for a demographic decrease in Jerusalem in the late 7th century BCE.
RB 115/4 (2008) 499515

1412 Elizabeth McNamer et al., Jesus and First-Century Christianity in Jerusalem

This popular book, co-authored with Bargil Pixner (Benedictine monk and archaeologist,
d. 2002), argues that an early-Christian community with Essene links lived in Jerusalem
after the death of Christ, fled to Pella between 60 and 70 CE, in order to return to
Jerusalem in ca. 80 CE.
Paulist Press, Mahwah, N.J. (2008) IX/1100

1413 Ren A. Lpez, Does The Jesus Family Tomb Disprove His Physical Resur-
rection?
On February 26, 2007 a major press release given by James Cameron and Simcha
Jacobovici claimed to have possibly discovered the family tomb of Jesus of Nazareth.
It was fallowed then by a documentary about Jesus family tomb. Analysing the finds
and discussing the argumentation of this documentary the author of this paper maintains
that the inscription Jesus, son of Joseph on an ossuary in this tomb does not refer to
Jesus of Nazareth, likewise Mariamne (or Mariame) was not Mary Magdalene but another
Mary of the first century CE. The documentarys hypothesis about the James, brother
of Jesus ossuary as the one missed in the tomb is not sustainable because it was already

325
 known before the discovery of the tomb, and because there is no missing ossuary in
this case.
BS 165/4 (2008) 425446

Sites outside of Palestine holy places pilgrims reports

1414 Louise Steel et al., Survey at Arediou Vouppes (Lithosouros), A Late
Bronze Age Agricultural Settlement on Cyprus: A Preliminary Analysis
of the Material Culture Assemblages
A Late Bronze Age settlement was identified at Arediou Vouppes, Cyprus, in 1993. This
has been interpreted as an agricultural support village and, as such, forms a linchpin in
the development of political-economic models based on the islands settlement hierarchy.
This paper examines the material culture assemblage recovered during intensive survey
in 2004, in particular the ceramics and lithics, with a view to testing the interpretation
of the site as a specialized production centre, ultimately to develop a categorization of a
rural community on the island during the Late Bronze Age.
BASOR 351 (2008) 937

1415 Jerome Murphy-OConnor, Ephse au temps de Saint Paul. Textes et

archologie
This book is in two parts: the first presents excerpts from ancient authors that comment
on first century CE Ephesus (pp. 11247), the second sketches what can be known about
Pauls three-year stay in Ephesus, September 52 to summer 54 CE. This work is to be
recommended for its strong historical perspective.
Editions du Cerf, Paris (2008) 1352

1416 Peter Pilhofer, Philippi zur Zeit des Paulus. Eine Ortsbegehung
Seit eineinhalb Jahrhunderten wird Philippi vor allem von franzsischen und griechischen
Archologen erforscht. Die staunenswerten Ergebnisse dieser Bemhungen erlauben es, ein
plastisches Bild der Stadt zur Zeit des Paulus zu zeichnen. Besonders die weltanschauli-
chen und religisen Gegebenheiten werden durch die bei den Ausgrabungen gefundenen
Inschriften erhellt und ermglichen ein besseres Verstndnis der einschlgigen Texte
(Philipperbrief, Apg 16).
BiKi 64/1 (2009) 1117

1417 Eduard Verhoef, Syncretism in the church of Philippi

In order to grow, any religion also Christianity necessarily fits in with the existing
frame of reference which means incorporation of syncretistic elements. In Philippi exca-
vations have revealed a connection in the first decades of the fourth century between the
Christian cult and the cult of a certain Euephenes, son of Exekestos. He was probably
an initiate into the mystery cult of the Kabeiroi. This can only mean that in Philippi as
elsewhere syncretistic elements must have crept in. In the beginning of the fourth century
the Basilica of Paul was added onto the Hellenistic shrine, so that the buildings shared
one wall. In the first half of the fifth century this Basilica was replaced by the bigger
Octagon. A baptistery was constructed, and the Hellenistic heroon was incorporated into
these buildings. Around this time the cult of the Hellenistic hero Euephenes was supplanted
by the veneration of the Christian hero par excellence, the apostle Paul.
HTS 64/2 (2008) 697714

326
1418 Graciela N. Gestoso Singer, El barco naufragado en Ulu Burun y el
intercambio de bienes en el Mediterrneo oriental
The shipwreck at Ulu Burun (Kas, Turkey) represents the greatest hoard of artifacts from
the Late Bronze period. The ships cargo comprised of raw materials and manufactured
goods from the Aegean and Levant. Including items that were the most extravagant at
that period it mirrors records of royal gifts and goods exchanged by Egyptians and other
Near Eastern great kings.
DavarLogos 7/1 (2008) 1932

1419 Georg Rwekamp, Heiliges Land: Ein Reisebegleiter zu den heiligen

Sttten von Judentum, Christentum und Islam
Written in conversational tone but well-informed, this guide to the holy places, the places
of sacred memory to Christians, Jews, and Muslims in Palestine, is for those who either
join a group of tourists or visit Palestine/Israel by themselves. The author is director of
Germanys major Catholic agency for study tours to Bible lands. He has also published
a bilingual edition of Egerias fourth-century pilgrimage account. (One suspects that the
bibliography has not been reviewed by the author before printing. A minor blemish.)
Verlag Katholisches Bibelwerk, Stuttgart (2009) 1302 (BL)

1420 Massimo Pazzini, Dai viaggi di R. Petachia di Regensburg (XII secolo)

Descrizione della terra dIsraele
In this article a part of the itinerary of Petachia of Ratisbons journey is translated for
the first time in the Italian language, specifically the last pages which are a description of
some places in the Holy Land. The Hebrew text is translated from the Benisch edition
(1856) compared with that of Broers (2005).
LASBF 57 (2007) 405421

1421 Hans Eberhard Mayer, Ein Bischof geht einkaufen. Heinrich von Lin-
kping im Heiligen Land
Kaum eine individuelle Kreuz- oder Pilgerfahrt im 12. und 13. Jh. lsst sich aufgrund
der Quellentexte so gut belegen wie die letzte Reise des Bischofs Heinrich von Linkping
1282/83. Sein Testament vom 11. April 1283 aus Marseille und das Kodizill vom 27
August 1283 aus Akkon offenbaren einen rapiden Schwund am Vermgen des Bischofs
whrend seiner Fahrt und des Aufenthaltes in Palstina. In Marseille noch durchaus liquide,
war Heinrich auf seinem Totenbett in Akkon nahezu bankrott. Als er seine Heimreise
im Herbst 1283 plante, hatte er in Akkon die einschlgigen Geschfte gestrmt und in
einem Kaufrausch fr sich und seine Kathedrale so viele Textilien gekauft, dass er am
Ende bankrott war und sogar Gold und Silber verkaufen musste, um seine Entourage noch
unterhalten und fr sich selbst ein standesgemes Begrbnis bezahlen zu knnen.
ZDPV 124/1 (2008) 5160

327
 REALIA

Museums iconography
1422 Barbara Leicht, Mythos und Wahrheit einer Stadt. Babylon-Ausstellung
in Berlin
Dieses in vierjhriger Vorbereitungszeit entstandene Projekt des Muse du Louvre in Paris,
des British Museum in London und der Staatlichen Museen zu Berlin wurde an seinem
dritten Standort, in Berlin, zwischen dem 26. Juni und 5. Oktober in zwei Teilen verwirk-
licht. Im ersten Teil veranschaulichten ber 800 Ausstellungsobjekte die dreitausendjhrige
Geschichte Babyloniens. Die Artefakte wurden dabei in thematischen Zusammenhngen
wie Knigtum, Religion, Wirtschaft und Alltag, Wissenschaft, Rechtswesen und
Baukunst prsentiert. Der zweite Teil widmete sich der Rezeption Babylons seit der
Antike bis heute. Einerseits erscheint dabei Babylon als die prchtige und kulturell weit
entwickelte Stadt, andererseits als eine dunkle Bedrohung, die ngste schrt aber auch
Faszination ausbt. Die beeindruckende thematische Breite der Ausstellung kann mit Hilfe
des vom Hirmer Verlag herausgegebenen Ausstellungskatalogs (2 Bde., 648 und 280 S.,
424 und 140 Abb.; ISBN: 978-3-7774-5005-6) rekapituliert werden. Vgl. dazu auch: Paul
Denero, Babylon: Myth and Truth, an Exhibit at the Pergamon Museum, NEAr 71/3,
2008, 181184.
WUB 49 (2008) 27 (DL)

1423 Helga Kaiser, Gott weiblich. Eine verborgene Seite des biblischen
Gottes
Als einen Beitrag zur Wahrnehmung der Ganzheit Gottes verstehen die Initiatoren der
Ausstellung Gott weiblich die in Fribourg und in Rottenburg am Neckar prsentierte
Sammlung altorientalischer Skulpturen sowie Artefakte ergnzt durch diverse Marien-
darstellungen. Die Reportage geht ber eine pure Beschreibung der Ausstellung und den
Abdruck einiger Bilder aus der Sammlung hinaus: Die Verf. errtert kurz die Geschichte
der Verdrngung weiblicher Gottheiten in Israel und die Aufnahme weiblicher Attribute
in die christliche Ikonographie der Mariendarstellungen. Der ausfhrliche Katalog dieser
Ausstellung (IRBS 54:1798 franzsische und deutsche Ausgabe) kann im Internet unter
www.bible-orient-museum.ch bestellt werden. (Fr eine kritische Wrdigung der Ausstel-
lungsidee vgl. H. Niehr, Literarische Landschaften, ThQ 188/4, 2008, 307f.)
WUB 48 (2008) 27 (DL)

1424 Sophie Laurant, Kunst aus der Frhzeit des Christentums. Nach zehn-
jhriger Schlieung wegen Umbaus hat Kairo sein koptisches Museum
wieder
Angesichts der Wiedererffnung des Koptischen Museums in Kairo bietet diese Ausgabe
der WUB einen kurzen Einblick in die neu gestalteten Ausstellungsrume. Die Reportage
folgt einem Rundgang durch das Museum, die Idee der Neugestaltung wird dabei von A.
Nageh erlutert, der fr die Restauration der Malereien und fr die Renovierung zustndig
war. In faszinierender Art und Weise lassen sich in diesem Museum biblische Themen und
bekannte gyptische Motive in frhchristlicher Kunst wiedererkennen.
WUB 47 (2008) 27 (DL)

1425 Silvia Schroer, Die Ikonographie Palstinas/Israels und der Alte Orient.
Eine Religionsgeschichte in Bildern. Bd. 2: Die Mittelbronzezeit
The iconographic sources of Palestine that date from the Middle Bronze period (ca.
23001550 BCE) are fragmentary and scattered, but nevertheless reveal close contacts
with Egypt and, no less, with the Near East. The present book offers an annotated and

328
 illustrated catalogue of 289 items (nos. 263552). A long introduction sketches the cultural
history of this period. A special chapter deal with biblical connections, for, as the author
explains, many motifs current in Middle Bronze art find an echo in the Bible and help
to elucidate its text. Schroer is interested in animals associated with goddesses (such as
the dove) and in the fact that there is an Anatolian iconographic tradition that juxtaposes
the sun-god and the weather-god, as does later the religion of the Hebrews. This fine
scholarly resource reflects the work of the school of Fribourg inspired and headed by
Othmar Keel.
Academic Press, Fribourg (2008) 1337 (BL)

1426 Astrid Nunn, Die Phnizier und ihre sdlichen Nachbarn in der ach-
menidischen und frhhellenistischen Zeit: Ein Bildervergleich
In the period under discussion the time between ca. 539 and 300 BCE we can witness
a new focus in the portrayal of the divine-human relationship. While in earlier periods,
deities were characterized by a certain iconography and by their realm of activity; now,
they are mainly seen as protectors of the human individual. Nunn favours the notion that
despite official Jewish aniconism, divine images did exist.
OBO 235; Markus Witte et al. (eds.), Israeliten und Phnizier; Academic Press Fribourg, Fribourg
(2008) 95123

1427 Angelika Berlejung, Bilder von Toten Bilder fr die Lebenden. Sterben
und Tod in der Ikonographie des Alten Orients, gyptens und Palstinas
This is an annotated and classified inventory of ancient Near Eastern and Egyptian
iconographic documents relating to violent death of humans at the hands of soldiers,
kings, animals, mythic monsters and the like. Also listed are representations of dead bodies
and mutilated bodies. Notably absent from the ancient iconography of death is normal
death in old age. Berlejung, a noted Assyriologist and specialist on ancient cultures and
mentalities, also offers an interpretation of the ideological construction of the depiction
of (dead) enemies for purposes of propaganda. A most valuable paper.
FAT 64; A. Berlejung et al. (eds.), Tod und Jenseits im alten Israel und in seiner Umwelt; Mohr Siebeck,
Tbingen (2009) 199253 (BL)

1428 Silvia Schroer, Gender and Iconography from the Viewpoint of a

Feminist Biblical Scholar
Texte und Bilder sind verschiedene Medien mit je eigener Agenda, weshalb sie ber diesel-
ben Gestalten, Institutionen etc. nicht dieselben Aussagen treffen (knnen). Der Beitrag zeigt
dies an Beispielen der verschiedenartigen Beziehungen zwischen biblischen Texten und den
Bildern aus Palstina/Israel und seinen Nachbarkulturen. Bilder knnen, wo die biblischen
Texte ganze Sphren der religisen Wirklichkeit ausblenden (Beispiel Gttinnenverehrung),
die fehlenden Informationen liefern, so dass eine Rekonstruktion von Religionsgeschichte
mglich wird. Umgekehrt knnen biblische Texte (Beispiel Mobilitt von Frauen) Licht
auf Frauenleben im Alten Israel werfen, das aufgrund der ikonographischen Stereotypen
berhaupt nicht erschliebar wre. Biblische Texte und Bilder knnen auch in komplexer
Weise konvergieren, wenn beispielsweise in den Prophetenbchern die ffentliche Klage
der Frauen ber den Untergang einer Stadt in hnlicher Weise zur Drohbotschaft fr die
verantwortlichen Mnner wird wie auf assyrischen Reliefs.
lectio difficilior (2008) Ausgabe 2

1429 Anna Elise Zernecke, Warum sitzt der Skorpion unter dem Bett? ber-
legungen zur Deutung eines altorientalischen Fruchtbarkeitssymbols
Der Skorpion ist ikonographisch als Fruchtbarkeitssymbol belegt sowohl fr die Fruchtbar-
keit des Landes als auch fr die der Tiere und der Menschen. Vielleicht wurde er dazu

329
 nicht (nur) aufgrund seines Paarungsverhaltens, seiner Brutpflege und der Assoziation
von Skorpionstachel und Phallus, sondern (auch) weil das Sternbild Skorpion an einem
entscheidenden Punkt des agrarischen Jahreslaufs morgens zum ersten Mal sichtbar wird.
Damit kann man jedenfalls die Verbindung von Skorpion und Pflugszenen auf Siegeln
erklren. Die dem Sternbild zugeschriebene eigene Mchtigkeit knnte dann die Ausweitung
der Kompetenz des Skorpions auf die Fruchtbarkeit der Tiere und der Menschen bewirkt
haben, wodurch er nicht zuletzt zum Symboltier und zur astralen Reprsentanz der Gttin
Ihara wurde, deren Zustndigkeiten auch den erotischen Bereich umfassten.
ZDPV 124/2 (2008) 107127

Architecture seals coins

1430 Avraham Faust et al., The Judahite Rock-Cut Tomb: Family Response
at a Time of Change
Despite the attention devoted to the form, chronology, and distribution of the Judahite
rock-cut bomb and to its social and religious significance, few studies have attempted to
explain the reasons behind the appearance of the rock-cut tomb in the ninth century and
its emergence to prominence during the eighth-seventh centuries BCE, after some four
centuries in which simple inhumations were the norm. In this article it is argued that this
tomb form was the sociological and ideological response of the extended family the
biblical bet ab to a series of late Iron Age II threats upon its unity and coherence. As
such, the rock-cut tomb was an attempt to immortalise the bet ab in stone.
IEJ 58/2 (2008) 150170

1431 Jan-Waalke Meyer, Die eisenzeitlichen Stempelsiegel aus dem Amuq-

Gebiet. Ein Beitrag zur Ikonographie altorientalischer Siegelbilder
This large-size volume publishes the stamp seals found during the 193238 excavations
of three sites, including atal Hyuk, in south-eastern Turkey, by the University of Chi-
cago expedition. All of the seals here published the catalogue has 545 entries date
from the first millennium BCE, and many have iconic representations, often showing a
an anthropomorphic deity fighting against a wild animal. While some pieces cannot be
located, most are kept in the collections of the Oriental Institute of Chicago and the
museum of Antakya, Turkey.
OBO Series Archaeologica 28; Academic Press Fribourg, Fribourg (2008) IX/1655

1432 Marjo C.A. Korpel, Fit for a Queen: Jezebels Royal Seal
The seal discussed in this paper is of unknown provenance and appeared in the scholarly
investigation in the early 1960s. On the seal a four letters inscription jbl has already been
attested before. The author postulates two additional letters which have been incised in the
presently damaged upper part of the seal and are not more visible, just completing the
inscription to: ljbl for/belonging to Jezebel. On pp. 3839.80 C. Rollston judges this
theory as not tenable because of palaeographical based dating of the characters.
BAR 34/2 (2008) 3237.80 (DL)

1433 David Adan-Bayewitz et al., Preferential Distribution of Lamps from

the Jerusalem area in the Late Second Temple Period (Late First Century
BCE70 CE)
This systematic, regional and analytical study on the origins of the Herodian lamp
shows that such lamps from the Jerusalem area are found at all of the sampled northern
settlements, but lamps of this kind were also made in the north from a variety of locally
available raw materials. The latter accounted for most of the Herodian lamps at the

330
 predominantly gentile cities of Dora and Scythopolis. The Jewish sites, in contrast, even
when located at considerably greater distances from Jerusalem than the predominantly
gentile cities, obtained the large majority of their Herodian lamps from the Jerusalem
area. Possible reasons for this pronounced preference of the northern Jewish settlements
for lamps from the Jerusalem area are discussed.
BASOR 350 (2008) 3785

1434 Sitta von Reden, Geld das revolutionre Medium. Die Anfnge des
Geldes in der Antike
Als eine geniale Idee bezeichnet die Verf. die Erfindung des Geldes. Durch dieses Medium
wurden Gter und Leistungen miteinander vergleichbar, womit eine Grundlage zum
Erblhen des Handels im 1 Jh. v. gelegt wurde. Dieser Beitrag geht der Geschichte dieser
Entwicklung in der Antike, v.a. der Entwicklung der ersten Mnzen und Mnzsysteme,
nach. Einige der ersten und der hufigsten antiken Mnzen sind darin bildlich prsentiert
und kurz beschrieben.
WUB 47 (2008) 1621 (DL)

1435 Bernhard Weisser, Das erste Massenmedium. Bilder und Botschaften

auf antiken Mnzen
Mnzen sind viel mehr als nur Zahlungsmittel. In Zeiten ohne Radio, Zeitungen, Fern-
sehen oder Internet transportierten die Bilder auf den Mnzen Botschaften. Mnzen,
die von Hand zu Hand wanderten, konnten die Funktion von Flugblttern haben. Einige
Beispiele zeigen hier, welche Bedeutung diese Propaganda in verschiedenen Perioden der
Antike erlangen konnte.
WUB 47 (2008) 3437

1436 Bruno Callegher, Tesoro o monete sparse? A proposito di un gruzzolo

di bronzi della zecca di Flavia Neapolis (Samaria)
In 1997 a hoard of 37 copper coins appeared on the antique market, coined in the mint
of Flavia Neapolis and associated with the iconography of the temple of Zeus Hypsistos
and of Mount Gerizim. Among the Emperors present on the coins: Elagabalus (25 coins),
Alexander Severus (8 coins), Trebonianus Gallus (1 coin). These coins, with the reverse
side related to the Samaritan tradition, are objects highly sought after by collectors. It
seems very unlikely therefore that such a numerous group of specimens could have been
gathered and conserved for such a long period. By means of a comparison with similar coin
findings in archaeological contexts it is hypothesized that the hoard was formed following
a thematic selection of a larger treasure trove, probably discovered in Samaria or in the
nearby territories, where it was hidden towards the first half of the 3rd century.
LASBF 57 (2007) 503520

1437 Estelle Villeneuve, Wenn Mnzen erzhlen. Eine kleine Geschichte des
Geldes im antiken Juda
Die Numismatik ist eine Goldmine fr die Geschichtswissenschaftler. Die Verbreitung einer
Mnzsorte, die man anhand ihres Motivs und ihrer Aufschriften identifizieren kann, verrt
etliches ber die Vitalitt einer Volkswirtschaft, die Strke einer Kultur und die politischen
Ambitionen ihrer Herrscher. So spiegelt auch das antike jdische Geld die Eigenart des
antiken Juda wider. Einerseits zeigt sich das Bild eines kleinen und recht unbedeutenden
Staates in der groen damaligen Welt. Andererseits glnzt mit den Mnzen die Originalitt
dieses kleinen Volkes auf.
WUB 47 (2008) 2226

331
 Objects: ivory stone clay lead others
1438 D.N. Pienaar, Symbolism in the Samaria ivories and architecture
Various expeditions uncovered approximately 500 pieces of carved ivory in the palace
complex at Samaria. According to the motifs carved in them, these pieces can be divided
into two main groups. The first group is categorised by the Harpocrates medallion. The
Hah and Isis and Nephtys plaques are also relevant in this case. The second group consists
mainly of the so-called Woman at the Window, the Winged Sphinx, Winged Figures in
Human Form, Horus and Maat, the Lion and Bull Plaques as well as the Tree of Life
Motiv in ivory. The latter is also represented in the Proto-Ionic capitals uncovered at many
different sites, including Samaria. This article discusses the different cultural influences
and motifs, and explains their presence.
ATh 28/2 (2008) 4868

1439 Ron Beeri, Round Oil Presses of the 13th10th Centuries BCE in Pal-
estine and their Implications: Chronology, Function and Geographical
Distribution
The oil presses found at Canaanite sites in strata dating to the 13th10th centuries BCE
are described in this study. Installations of this type have an open, round conical vat with
a collecting basin that is set in place on a hard bottom. The aim here is to discuss paral-
lels to this type that have been found in different parts of Palestine, together with some
conclusions concerning their chronology, possible use and origin.
PEQ 140/3 (2008) 159167

1440 William G. Dever, A Temple Built for Two

Scholars have long argued about whether or not Yahweh, the Israelite God, had a consort
in popular religion. A unique house shrine, recovered from the antiquities market, pres-
ents here intriguing evidence suggesting that some ancient Israelites may have envisioned
Yahweh sharing a throne with the goddess Asherah. Such veneration could be the reason
why the Hebrew Bible condemns these goddess so strongly.
BAR 34/2 (2008) 5562.85

1441 Gabriele Fabeck, A Decorated Chalice from Tell el-Orme / Kinneret

In the summer of 1999, during the 10th season of excavations directed by V. Fritz at Tell
el-Oreme a decorated Iron Age I clay chalice was uncovered. Its most outstanding feature
is its petal dcor. Together with the evidence of burning on the inside of the bowl this
raises the question of the chalices function. The most likely explanation seems to be its
assignment to cultic purposes for the burning of substances. Hence, it falls into the group
of vessels which are commonly classified as incense burners. Such classification may be
considered difficult since the archaeological context in which the chalice was uncovered
is not cultic per se but clearly domestic. On the other hand, this does not rule out the
possibility that the vessel was indeed used for cultic purposes, albeit within a domestic cult
for which evidence exists form Iron Age sites in Israel and Jordan. After the description
of the chalices find context, its appearance and supposed function this paper discusses
some comparable objects from other sites.
ZDPV 124/1 (2008) 1537

1442 Assaf Nativ, A Note on Chalcolithic Ossuary Jars: A Metaphor for

Metamorphosis
Secondary burial in ceramic ossuaries is a well known characteristic of the Chalcolithic
period of the Southern Levant. A wide range of suggestions have been put forward

332
 regarding the meaning of these vessels. The paper focuses on a particular subset of these
vessels ossuary jars and suggests that they symbolize cocoons and embody a concept
of death as a prolonged process of metamorphosis.
Tel Aviv 35/2 (2008) 209214

1443 Amos Kloner et al., An Inscribed Palestinian Weight Mentioning the

Emperor Claudius
At the end of the 1980s, an ornamented and inscribed lead weight was found in the north-
ern part of the Sharon Plain, north-east of ancient Caesarea Maritima. Both sides of this
partially corroded object are decorated with a six-petalled rosette and bear inscriptions.
One inscriptions can be tentatively reconstructed and translated as: [year . . .] of Tiberius
Claudius Caesar [Augustus], [. . .] son of [. . .]ikos being agoranomos. The authors of this
paper propose on the basis of this inscription and the finds context that the weight has
been manufactured in Caesarea Maritima in the time between 44 and 54 CE.
IEJ 58/2 (2008) 195198

1444 Claudia Schopphoff, Der Grtel. Funktion und Symbolik eines Kleid-
ungsstcks in Antike und Mittelalter
This book, a German thesis in literary history, is about the belt in ancient and medieval
art and literature. Included is a brief chapter on the belt in the Bible and apocryphal
books such as the Testament of Job and the Testament of Levi (pp. 90104). The belt
stands symbolically for power, authority, and status, and one particular form of belt has
magical qualities.
Pictura et Posis 27; Bhlau Verlag, Kln (2009) XIII/1276, plates (BL)

Plants food
1445 Peter Riede, Und sie brachten Weihrauch und Myrrhe . . . Heil- und
Duftpflanzen der Bibel
This short survey of plants valued for their healing power and fragrance, though meant
for the general reader, includes scholarly references.
Kirche im lndlichen Raum 57/3 (2006) 410 (BL)

1446 Gideon Hadas, The Balsam Afarsemon and Ein Gedi during the Roman-
Byzantine Period
This study form a part of a research on the history and philology connected to the balsam,
Hebrew Afarsemon, with an investigation of its production in Ein Gedi and the Dead Sea
Region. The author discusses the kind of plant in question, the region in which the plant
grows and the contribution of archaeology of the Dead Sea shore to this research.
RB 114/2 (2007) 161173

1447 Nathan MacDonald, What Did the Ancient Israelites Eat? Diet in Bibli-
cal Times
The central chapters of this useful book deal with: (l) food: the Mediterranean triad bread,
wine, oil; vegetables, pulses, and fruit; meat, milk, birds, and fish; condiments and other
foods; (2) eating: modelling the Israelite diet; environment and climate; food shortage and
famine; the consumption of meat; food distribution; nutritional deficiencies (probable
deficiencies were vitamins A and C, and iron).
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XV/1156

333
1448 Zohar Amar, mn Rau
Excavations at the city of Samaria carried out in 1910 uncovered ostraca in the storerooms
close to the kings palace (8th century BCE), and of these, ten bore an inscription reading:
nevel mn r. This study shows that the term mn r was preserved in several medieval
sources which relate either to the choice olive oil that was produced in al-Sham (Palestine
and Syria) under its Arabic name Zait al-maghsl, which means washed oil, or to the
oil of Palestine known as Zait al-Filastini. The author suggests that the oil in question
is a distinctive variety of oil, one of the exclusive quality products that were stored in the
treasure house of the kings of Israel.
PEQ 141/1 (2009) 1826

INSTITUTIONS AND RITUALS

Social institutions

General children women men marriage and family

1449 Frank Crsemann et al. (eds.), Sozialgeschichtliches Wrterbuch zur
Bibel
Some 200 articles, generally signed by two or three authors, make up this attractive bib-
lical encyclopeadia. Since social history, the focus indicated in the title, is very loosely
conceived, it is difficult to state the criteria of inclusion and exclusion. Well, there are no
names used as article headings. Thus Moses does not get an entry, nor does Abraham,
but there is an article on Jesusbewegung. Here is a list of entries that one expects in
a dictionary of biblical sociology: Arbeit (labour), Bevlkerungsverhltnisse, Eigentum
(property), Gesellschaftsformen, Handel, Imperialismus, Landwirtschaft, Lebenszyklus,
Markt, Nomadentum, Prostitution, Rechtswesen, Schulden, Sklaverei, soziale Schichtungen,
Staat/Verwaltung, Verwandtschaft, Wirtschaftssystem. But there are many others that one
would not expect to find, such as: Humor/Ironie, Messianismus, Musik, Naturerfahrung,
l/Salbe, Schnheit (beauty), Siegel (seal), Weisheit, Wildpflanzen. And there are certain
gaps; there is no entry on Krieg (war); the subject is briefly dealt with under Friede
(peace). All articles have bibliographies. Listed are mostly German works, but an English
title is occasionally included, as are references to Neues Bibel-Lexikon and the digital data
base wibilex.de. The contributors, mostly young, are from all German-speaking lands, and
one is glad to note that some members of the older generation (Peter Welten and Erhard
Gerstenberger) have also written a few articles. A dictionary that German scholars and
students will often consult.
Gtersloher Verlagshaus, Gtersloh (2009) XII/1775 (BL)

1450 Silvia Schroer, Das Problem der Verkleidung im alten Israel

E. Haulotte (Symbolique du vtement dans lAncien Testament, 1966, 108113) a commenc un
discours sur un phnomne peu tudi: 1tude des textes vtrotestamentaires reportant
des cas de dguisement par travestissement (2 Sam 14; l Rois 20,3843 etc.). Souvent,
le travestissement a des consquences ngatives (1 Sam 28 le roi Sal dguis; 1 Rois
14,120; 22,2940). Schroer offre une tude anthropologique de ce dossier de textes.
Evidemment, la culture biblique sopposait des exprimentations avec les vtements.
Larticle est complt par une bibliographie thmatique sur le sujet de vtement, sa
symbolique et ses fonctions, dans la Bible et son milieu culturel.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 329344 (BL)

334
1451 Marcia J. Bunge (ed.), The Child in the Bible
The eighteen contributions to this collective volume deal with all aspects of the child in
both testaments. Here is a selection of contributions: T.E. Fretheim, God was with the boy
(Gen 21.20): children in the book of Genesis, C. McGinns, Exodus as a text of terror for
children, P.D. Miller, That the children may know: children in Deuteronomy; W.P. Brown,
To discipline without destruction: the multifaceted profile of the child in Proverbs; J.E.
Lapsley, Look! The children and I are as signs and portents in Israel: children in Isaiah;
J. Gundry, Children in the gospel of Mark; J.B. Green, Tell me a story: perspectives on
children from the Acts of the Apostles. Thematic essays deal with child as a metaphor
for Israel (B. Strawn), children and the image of God (W.S. Towner), child characters in
biblical narratives (E. Menn, who selects 1 Sam 16.17 and 2 Kgs 5 as examples); Jesus
and children (K. White), adoption in the Bible (D.L. Bartlett, who refers to Hos 11:15
as a text that speaks of Israel as Gods adopted son; in the New Testament, Christian
believers are adopted children of God). The same publisher offers a companion volume
that considers the religious vocation of the child, and Marcia Bunge has contributed to
it: Patrick McKinley Brennan (ed.), The Vocation of the Child, 2008.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XXVI/1467

1452 Beth Alpert Nakhai, Female Infanticide in Iron II Israel and Judah
The factors that most often cause people to abandon or murder healthy infants, especially
girls, include population pressure, loss of home, the tensions surrounding the division
of family estates, poverty, famine, and warfare. In Iron II Israel, there were two periods
in which these problems were particularly intense. The first was the late eighth century
BCE when Assyria destroyed the northern kingdom. The second period of social trauma
was the early sixth century BCE when Nebukadnezzar sacked Jerusalem and destroyed
many Judean towns and villages. It was during these periods, that infant girls were often
abandoned or killed, while households invested in boys for their survival.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
257272 (BL)

1453 W. Dennis Tucker Jr., Women in the Old Testament: Issues of Authority,
Power and Justice
This article provides an interpretative lens through which the women in the Old Testa-
ment might be viewed. Central to this approach is the descriptive task, which in this case
suggests that women did occupy places of power within Israelite society. But in addition,
such a reading contributes to the prescriptive task, raising the larger questions of justice
and equity.
ET 119/10 (2008) 481486

1454 Carolyn Osiek, Women, honor, and context in Mediterranean antiquity

Honour and shame function as coordinates within a complex matrix of other societal
factors. Chief among them are kinship, social hierarchy, economic control and effective
social networking. Some contemporary studies from southern Europe help illuminate this
pattern. The complexity and variation present in the social dynamics of these contem-
porary cultures indicate that the same kind of complexity and variation must have been
present in ancient cultures too.
HTS 64/1 (2008) 323337

335
1455 E. Baloyi, The Biblical exegesis of headship: a challenge to Patriarchal
understanding that impinges on womens rights in the church and society
Vor dem Hintergrund gesellschaftlicher Vernderungen auf dem afrikanischen Kontinent
analysiert dieser Beitrag die biblische Begrndung der Stellung der Frau in der Familie
und in der Gesellschaft. Nach einem historischen berblick ber den Gebrauch der
neutestamentlichen Schriften zwecks Begrndung des Rollenverhltnisses zwischen Mann
und Frau wird Eph 5:2122 als ein Schlsseltext zu diesem Themenkomplex untersucht.
Die Beschreibung des Mannes als Kopf in dieser Textpassage bedeutet keineswegs, dass
ihm die Rolle eines Herrschers zugeschrieben ist. Vielmehr sollten beide Geschlechter im
Wissen um die letzte Autoritt Christi sich gegenseitig mit Achtung begegnen.
Verbum et Ecclesia 29/1 (2008) 113 (DL)

1456 Andreas Hlscher, Mnner. Biblische Perspektiven

Zwar kennen biblische Texte etliche Heldensagen, doch ausschlielich als das starke
Geschlecht sind Mnner keineswegs in der Bibel rezipiert. Den unterschiedlichen Facetten
dieser Rezeption ist dieses Heft der BiKi auf der Spur. Die Beitrge ber Bibelwissenschaft
und Mnnerforschung (126131), Vter und Shne im AT (144148) und Mnnersph-
ren im Alten Israel (166174) beschftigen sich mit bergreifenden Themenkomplexen.
Weitere Beitrge errtern das Thema des Heftes anhand ausgewhlter biblischer Mnner-
Gestalten: Josef (132137), Mose (138143), Paulus (149155), der markinische Petrus
(156161) und Jesus (162165). Zum Abschluss ist ein Beitrag ber ein bibelpastorales
Projekt Mnner, Frauen und die Bibel (175178) beigefgt, in dem es auf die Sensibilitt fr
die Lebenswelten von Frauen und Mnnern ankommt.
BiKi 63/3 (2008) 125178 (DL)

1457 Stuart Macwilliam, Ideologies of Male Beauty and the Hebrew Bible
It might be expected that expressions of male beauty in the Hebrew Bible symbolise power,
prestige and divine favour, in contrast to those of female beauty, which operates as the
object of male desire and often expresses vulnerability. In this queer theoretical study of the
use of the word jph when applied to men, it is argued that, contrary to the assumptions of
successive (male) readers and commentators, such a binary distinction is subverted within
the text itself. Of the three main examples of jph applied to named men in the Hebrew
Bible, Josephs beauty denotes vulnerability as much as divine favour, Davids undercuts a
conventional notion that male beauty = muscle and Absaloms is used to underscore his
rle as a tragic figure, who pays the price of Davids failings.
BI 17/3 (2009) 265287

1458 Andreas Ruffing, Ein spannungsreiches Verhltnis: Vter und Shne in

der Sicht des Alten Testaments
ber das Verhltnis von Vtern und Shnen wird im AT besonders nachgedacht. Die
gegenwrtig gelufige Unterscheidung zwischen familirem und ffentlichem Raum spielt
dabei keine Rolle. Die Beziehungen zwischen Vtern und Shnen sind fr das Alte Testa-
ment immer zugleich: privat und politisch.
BiKi 63/3 (2008) 144148

1459 Etan Levine, Marital Relations in Ancient Judaism

This is a comprehensive manual on marriage and marital law in the post-biblical period,
based primarily on Talmudic and related texts. However, there is also a chapter on the
Bible: Kinship and law in biblical Israel (pp. 1439) in which the author explains the
meaning of terms such as people, tribe, clan, house, fathers house. Hebrew marital
culture reflects a dual agenda: to protect male prerogatives yet to make marriage suf-
ficiently appealing to females to assure their loyalties. Laws reflect the duality: preserving

336
 the sustaining structures and interests of the male family head, yet protecting dependent
family members. The overall notion was that marriage could facilitate a mutually satisfy-
ing reciprocity not necessarily facilitated by strivings for equality. And gender hierarchy
was never fundamentally challenged (p. 38). For biblical marriage laws, one must still
consult Il matrimonio israelitico (2001) by Angelo Tosato.
Beihefte zur ZABR 10; Harrassowitz Verlag, Wiesbaden (2009) XIV/1349 (BL)

Gender relations sexuality homosexuality eunuchs

1460 Thomas Staubli, Geschlechtertrennung und Mnnersphren im Alten
Israel. Archologische und exegetische Beobachtungen zu einem vernach-
lssigten Thema
Gerichtsbarkeit, Regierungskabinett, Prophetenschule, Armee und Kult sind Bereiche,
in welchen traditionellerweise Mnner das Sagen haben bzw. Privilegien genieen. Es
sind Bereiche hoher Homosoziabilitt mit homoerotischem Potential (1 Sam 20; 2 Sam
1,26). Allerdings gibt es, zumindest in vorexilischer Zeit, in keinem dieser Bereiche eine
komplette Geschlechtertrennung. Die mnnlichen und weiblichen Sphren bleiben durch-
lssig. Vieles deutet darauf hin, dass Wohlstand und stdtisches Milieu, insbesondere ab
hellenistischer Zeit, die Geschlechtertrennung im Dienste mnnlicher Kontrolle ber
Frauen begnstigt haben.
BiKi 63/3 (2008) 166174

1461 Eben Scheffler, Eros as godsdiens (of die religieuse viering van seks)
This article unashamedly argues for the positive value of sexuality and its profound
religious dimensions. A stance is taken that goes beyond moralizing and ethicizing. The
relationship in the Bible between eros and religion is explored by referring to the sexual
image of God in Genesis 1:2627, the religious dimension of the book of Song of Songs
and Jesus stance in contrast with that of Paul. The paper concludes that through religion
humans sexual experience should be enhanced instead of being suppressed.
HTS 64/3 (2008) 12551277

1462 Giulia Sissa, Sex and Sensuality in the Ancient World

Sensuality, in the ancient world, has two major aspects: desire and pleasure. Desire is
essentially unpleasant; it finds its end in moments of pleasure. Pleasure can be found in
multiple encounters and relationships, and the ancients would not dare to enclose it within
marriage. This, however, happened in Christianity, when Paul, in 1 Corinthians, made
marriage the exclusive place for s shared sensuality. Thus conjugal passion came into exis-
tence. Outside of marriage, Christians could be and should be ascetics, an idea that
came to resonate with ancient philosophical asceticism. A valuable contribution to the
study of ancient sexuality, a field to which Aline Rousselle, Peter Brown, Jennifer Knust,
and Kathy Gaca have contributed. (P. 203, read counselers instead of councilors.)
Yale University Press, London (2008) VIII/1224 (BL)

1463 Anna Clark, Divine Desire in Judaism and Early Christianity

Christian notions of sex differed from those of the Jewish culture: while Jews valued mari-
tal sex, marriage for early Christians was second-best to celibacy. The earliest Christians
believed that the Second Coming was imminent, so human love and marriage distracted
believers from the divine. As the church became increasingly institutionalized, it established
marriage as a sacrament, but continued to regard sexual desire itself as evil.
Anna Clark, Desire: A History of European Sexuality; Routledge, London (2008) 3550 (BL)

337
1464 Didier Luciani, Violences sexuelles. Comment lAncien Testament en
parle-t-il?
Lexamen global des textes ne semble corroborer ni lide dune signification univoque pour
le verbe nh (piel), ni celle dune diffrence de signification entre kb m et kb t. Comme
cette analyse montre, en contexte sexuel, les uns comme les autres peuvent se trouver
presque dans toutes les situations: dans le cadre de rencontres lgales ou prohibes, libres
ou imposes. En ce qui concerne le verbe coucher, des pricopes comme 2S 13 et sur-
tout Gn 19 qui contiennent les deux formes attestent que celles-ci sont interchangeables.
Aucune des deux ne peut tre lue systmatiquement comme lexpression dune force
machiste brutale lgard dune femme rduite au statut dobjet. Labsence dun terme
technique et univoque pour le viol ne signifie pas pour autant que lhbreu est dmuni
pour dsigner cette ralit. Le contexte, et notamment les verbes qui accompagnent, per-
mettront ventuellment de dterminer si un homme couche avec une femme ou, pour
le dire crment, la baise.
BZ 52/2 (2008) 244260

1465 M. Nel, Eunug in die Antieke Nabye Ooste

The Bible uses the term eunuch several times. The question arises as to the meaning
of this term. In this article Biblical and extra-Biblical data are considered. It is argued
that the Hebrew word, srjs, refers to a castrated man, and that, in biblical usage, it refers
to a castrated man in terms of Israels religion (Deut. 23:1; Is. 56:3). The term is used
in a different sense when it refers to a foreign person, i.e. a person in an official capacity
in a kings court (as in Gen. 37), or a military commander (as in 1 Kings 22:9; 2 Kings
8:7; 23:12; 25:19; Jer. 52:25). The reference to the Ethiopian eunuch in Acts 8 is also
discussed, and the conclusion is drawn that srjs refers to a foreign official visiting Jerusalem
to worship and not to a castrated man.
ATh 28/1 (2008) 126142

1466 Vincent Pizzuto, God Has Made It Plain to them: An Indictment of

Romes Hermeneutic of Homophobia
Roman Catholic exegesis is carried out in an explicitly ecclesial context involving formally
recognized methods of interpretation and a long history of tradition, theology, culture
and religiously authoritative teaching. Within this framework, the issue of homosexuality
and same-gender marriage is evaluated with particular attention to Pauls indictment of
the gentiles in Romans 1. This article attempts to highlight the dissonance between the
Churchs historical-critical approach to biblical exegesis and the authoritative teachings
on homosexuality that have been disseminated from Rome. The root of this dissonance
is located in an identifiable and systemic homophobia pervasive throughout the Roman
Catholic hierarchy. A solution to the problem is suggested in the application or R. Bieringers
hermeneutic of the Normativity of the Future. The article concludes by highlighting the
most salient elements of this study in a pointed critique of the tragic pastoral ramifications
of Romes current position on homosexuality.
BTB 38/4 (2008) 163183

1467 Yolanda Dreyer, Pastoral care and gays against the background of
same-sex relationships in the Umwelt of the New Testament
The focus of the article is to show how the hegemony of heteronormativity compromises
attempts at gay-friendly pastoral care and counselling with sexual minorities. Ecclesial reso-
lutions with regard to same-sex relationships are based on Biblical propositions, theologies
of heterosexual marriage, and often also on social stereotypes. This article investigates the
textual evidence on same-sex intimacy in antiquity in order to demonstrate that views on
sexuality and marriage are not fixed, but change over time. It also traces the formation
of the theology of heterosexual marriage in the institutionalized Christian religion. The

338
 article contends that the hegemony of heteronormativity is based on an essentialist view
on sexuality, as well as a positivist ethical reading of the texts of the New Testament and
the contemporary world. It illustrates that the ecclesia itself has not yet been transformed
by the gospel message of inclusive love.
HTS 64/2 (2008) 739765

1468 Cobus Swart et al., Hoe Bruikbaar is Levitikus 18 en 20 in die Homosek-

sualiteitsdebat?
Leviticus 18:22 and 20:13 are the only Old Testament texts that seemingly explicitly prohibit
homosexual acts between men. It is important to determine how useful these texts are in
the current debate about homosexuality. The author points out that the exegetical and
hermeneutical analysis of these texts leads to the conclusion that neither Leviticus 18:22
nor Leviticus 20:13 can simply be applied directly in the current theological debate.
OTE 21/2 (2008) 455481

1469 Hermann-Josef Stipp, Die Qedeshen im Alten Testament

Fr Gen 38; Dtn 23,18 und Hiob 36,14 sind Qedeshen trotz ihren religis besetzten
Namens herkmmliche Prostituierte beiderlei Geschlechts. Der Name verweist jedoch auf
ein kultisches Amt in lterer Zeit, zu welchem sexuelle Dienste gehrten.
BZAW 400; Anselm C. Hagedorn et al. (Hg.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 209240 (BL)

End of life: widow disability death

1470 Pnina Galpaz-Feller, The Widow in the Bible and in Ancient Egypt
This article compares and contrasts the social and economic situation of the widow in
biblical culture and in Ancient Egypt. The widow was subject to economic, social, and
legal difficulties, mainly because she lacked a male patron. This article demonstrates that
there are almost no differences in the situations of widows in the two cultures, and that
what differences there are, derive from the differences in social and theological views
between the two cultures.
ZAW 120/2 (2008) 231253

1471 Saul M. Olyan, Disability in the Hebrew Bible: Interpreting Mental and
Physical Differences
The blind, deaf, lame, mute, those having genital defects, and, finally, those having mental
deficiencies form the subject of this study. The author is more interested in conceptu-
alization and classification than in social history. Extra-biblical sources are adduced for
comparison. Babylonian boundary inscriptions (so-called kudurru stones) portray those
who are prone to be manipulated into transgression as people who lack understanding,
associating them with the mentally disabled, the deaf, the blind, etc. Jeremiah 31:79
feminizes blind and lame males, Isaiah 33:23 envisions an ideal future when blind and
lame men are normalized by Yahweh.
Cambridge University Press, Cambridge (2008) XII/1188

1472 Gert Steuernagel et al., Zur Aussage kb m bwtjw in den Bchern der
Knige sowie in II Chronik
The expression to rest with ones fathers in the books of Kings and Chronicles is gener-
ally agreed to be firmly associated with a natural death (since B. Alfrink, 1943), with
consequent implications for the editorial history of the account of the death of King

339
 Ahab. This article demonstrates the methodological weakness and so untenability of this
theory and presents a new, perhaps more secure, view of the matter.
ZAW 120/2 (2008) 267275

1473 Angelika Berlejung et al. (eds.), Tod und Jenseits im alten Israel und
in seiner Umwelt
Subtitled theological, historical, archaeological and iconographical aspects, this collection
of twenty-seven papers on death and the afterlife in the biblical world (all in German)
amounts to a compendium of current thought on the subject. Key papers deal with:
tombs in Israel and Judah ( J. Kamlah), rites of mourning (S. Schroer), Yahweh and the
dead (B. Janowski; see also: idem, Der Gott Israels und die Toten, in: Friedhelm Hartens-
tein et al., eds., JHWH und die Gtter der Vlker, Neukirchen-Vluyn 2009, 99138), ritual
communication with the dead (R. Schmitt), the emergence of the hope for resurrection
(K. Bieberstein), and the distance between the living and the dead in deuteronomistic lit-
erature ( J. Chr. Gertz). Of particular relevance is the contribution of Angelika Berlejung:
Bilder von Toten Bilder fr die Lebenden. Sterben und Tod in der Ikonographie des
Alten Orients, gyptens und Palstinas (pp. 199253). Each paper is annotated and has
its own, generally rather long, bibliography.
FAT 64; Mohr Siebeck, Tbingen (2009) XII/1723 (BL)

1474 Annette Krger, Auf dem Weg zu den Vtern. Zur Tradition der alt-
testamentlichen Sterbenotizen
Die Sterbenotizen verwenden zwei Formeln: Versammeltwerden zu den Vorfahren (Gen
25,8 und oft) und sich zu dem Vtern Legen (1 Kn 2,10 und oft). Ein Vergleich mit
Sterbenotizen aus dem Zweistromland und gypten zeigt, dass die biblischen Formulierun-
gen hebrisches Eigengut darstellen. In der Stelen-Inschrift von Tel Dan (9. Jahrhundert
v. Chr.) heit es: mein Vater legte sich nieder und ging zu [seinen Vtern], wobei die
Vter eine sinnvolle Ergnzung der unvollstndig erhaltenen Zeile darstellen.
FAT 64; Angelika Berlejung u.a. (Hg.), Tod und Jenseits im alten Israel und in seiner Umwelt; Mohr
Siebeck, Tbingen (2009) 137150 (BL)

Economic life: general animals money trade

1475 Rainer Kessler, Studien zur Sozialgeschichte Israels
The twenty-four reprinted papers included in this volume show that Kessler, who teaches
at the University of Marburg, Germany, has made the social and economic history of
ancient, Israel the focus of his research. Early forms of capitalism, the labour situation,
affluence, poverty, but also the situation of women and the origins and early history of
the Sabbath all figure prominently in this collection. It pays close study, and research-
ers will often consult its scriptural index. See also Kessler, Sozialgeschichte des alten Israel,
Darmstadt 2006.
Stuttgarter Biblische Aufsatzbnde 46; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1304

1476 Volker Wagner, Die hauswirtschaftliche Verwertung von Tieren

Die alttestamentliche berlieferung lsst zwar den Wunsch gewisser buerlicher Kreise der
Bevlkerung erkennen, das Schlachten von Haus- und Herdentieren an die alten kanaa-
nischen, nicht von Jahwe erwhlten Heiligtmer zu verlegen. Sie setzt aber zugleich die
Schlachtung an profanem Ort, ohne Beachtung von Reinheitsregeln und ohne kultischen
Rahmen als unumstrittene Mglichkeit voraus. Bis zum Ende der alttestamentlichen
Literatur sind keine Bestrebungen zu erkennen, eine als Opfer gestaltete Schlachtung fr
alle Bevlkerungsschichten verbindlich zu machen.
BZAW 351; V. Wagner, Profanitt und Sakralisierung im Alten Testament; de Gruyter, Berlin (2005)
123181 (BL)
340
1477 Helga Kaiser (Red.), Gott und das Geld
Die Erfindung und Verbreitung des Mnzgeldes im 7. Jh. v. schuf nicht nur im Bereich
der Wirtschaft eine neue Wirklichkeit im antiken Nahen Osten. Die diesem Thema
gewidmeten Beitrge dieser WUB-Ausgabe lassen sich grtenteils in zwei Bereiche fassen:
I. Historische Entwicklungen wie die Geschichte des Geldes in der Antike (1621) und in
Juda (2226), der Jerusalemer Tempel als Schatzhaus, Bank und Prgeanstalt (2833),
Botschaften auf den Mnzen (3437) und das rmische Steuersystem (4043). II. Biblische
Themen: Einschtzung des Reichtums (1015), Umgang mit der Schuldsklaverei (4447),
Wirkungsgeschichte des Zinsverbots (4951) und die Frage nach der Steuer an den Kaiser
Mk 12,1317 (5255). Ergnzt wird diese Sammlung durch einen religionsgeschichtlichen
Beitrag ber die Kollekte, Messstiftungen und den Ablass im Mittelalter.
WUB 47 (2008) 860 (DL)

1478 Hayah Katz, The Ship from Uluburun and the Ship form Tyre: An
International Trade Network in the Ancient Near East
International trade existed in the eastern Mediterranean basin as early as the end of the
3rd millennium BCE. This article deals with comparing the trade network in this area
along timeline. Two sources are the basis for this research: the cargo found in the Uluburun
ship and the commodities catalogue in Ezekiel 27. The Uluburun ship represents the trade
during the second half of the second millennium BCE while Ezekiels list reconstructs the
nature of international trade during the first half of the 1st millennium BCE. The com-
parison between these two sources indicates that even the changes occurring throughout
the various periods, one can define continuity from the international trade systems of the
late Bronze period into those of the Iron Age, despite the changes in the political power
systems of the eastern Mediterranean basin in these periods.
ZDPV 124/2 (2008) 128142

Kingship/state treaty war

1479 Wolfgang Oswald, Staatstheorie im alten Israel. Der politische Diskurs
im Pentateuch und in den Geschichtsbchern des Alten Testaments
The author sketches a discourse topography of the political options reflected in the Penta-
teuch and in the historical books of the Old Testament. Five paradigms are distinguished:
(1) the David paradigm (i.e., monarchy), (2) the Moses paradigm, (3) the paradigm of
Israels patriarchs, (4) the Abraham-Moses paradigm, and, finally, (5) the Persian paradigm
(characteristic of the books of Ezra and Nehemiah). Historically, the monarchic paradigm
(1) is the earliest; after the demise of the monarchy, stateless paradigms (2) and (3) were
developed as post-monarchic political ideologies. The author admits that his essay must
be complemented by a similar study of the political ideas found in the prophetic corpus
of the Bible.
Kohlhammer Verlag, Stuttgart (2009) 1288 (BL)

1480 Jeong Bong Kim et al., Nagid: A re-examination in the light of the royal
ideology in the ancient Near East
This article argues that nagid indicates divinely sanctioned leader of Israel in 1 Samuel
9:110:16 and 11:111. The use of nagid is intricately interplayed with that of melek in
the context of 1 Samuel 812. In the Saul tradition (1 Sm 9:110:16; 11:111) nagid
signifies the leadership of Saul as a divinely sanctioned kingship, unlike in the context of
the Deuteronomistic History. The royal ideology of the ancient Near East provides an
ideological background of the kingship of Saul.
HTS 64/3 (2008) 14751497

341
1481 Volker Wagner, Die srnjm der Philister und die ltesten Israels
In diesem Beitrag werden das Amt der ltesten Israels und die Funktionen der srnjm
der Philisterstdte miteinander verglichen. Auch wenn die Textbasis sehr eng ist, so lsst
sich festhalten, dass sich die beiden Gruppen in ihrer Gebundenheit an die Stdte und
ihrem kollegialen Auftreten hneln. Beide tragen eine gewisse Verantwortung fr die
innere Sicherheit und offenbaren keine spezifischen Kompetenzen und Verpflichtungen
hinsichtlich des Kultes. Whrend jedoch den ltesten Israels besondere Aufgaben im
Rahmen des Rechtslebens zugeschrieben werden knnen, erhalten im Unterschied dazu
die philistischen srnjm Fhrungsaufgaben auf militrischem Gebiet.
ZABR 14 (2008) 408433

1482 David Elgavish, Inquiring of God before Ratifying a Treaty

In the ancient Near East, gods were involved in the making of treaties, and the involvement
of Israels god in the matter echoes ancient custom. The following subjects are discussed
in the paper: turning to gods before commitment to a treaty; opposition of the gods to
making a treaty; making a treaty without asking the god. The last-mentioned subject can
be illustrated from Israels covenant with the Gibeonites ( Josh 9:14) and the covenant of
Ahab and Ben-Hadad (1 Kings 20).
BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008)
7384 (BL)

1483 Brad E. Kelle et al. (eds.), Writing and Reading War: Rhetoric, Gender,
and Ethics in Biblical and Modern Contexts
The following papers are included in this volume: F. Ames, The meaning of war:
definitions for the study of war in ancient Israelite literature; J. Wright, Military valor and
kingship; M.B. Moore, Fighting in writing: warfare in histories of ancient Israel; M.G.
Hasel, Assyrian military practices and Deuteronomys laws of warfare [Assyrians did not
cut down fruit-bearing trees to construct their siege machinery]; J. Smoak, Assyrian siege
warfare and the background of a biblical curse [Amos 5:11; Isa 5:817; Zeph 1:13; Deut
28:30]; B. Kelle, Wartime rhetoric: metaphorization of cities as female; A. Keefe, Family
metaphors and social conflict in Hosea; C. Bergmann, We have seen the enemy, and he
is only a she; L. Hawk, Conquest reconfigured: recasting warfare in the redaction of
Joshua; F. Flannery, Go back the way you came: an internal critique of Elijahs violence
in 1 Kings 1819; B. Kvasnica, Shifts in Israelite war ethics in early-Jewish historiography
of plundering; D. Smith-Christopher, Gideon at Thermopylae? On the militarization of
miracle in biblical narrative and battle maps [modern authors tend to rationalize bibli-
cal battle descriptions by reinterpreting miracles as rational military strategies]. The
contributions of Hawk and Flannery highlight exilic or postexilic Israels ambivalence
about the warlike character of its ancient traditions, whereas Smith-Christopher shows
that some modern commentaries make Israels warlike character look more robust than
it actually was.
Symposium Series 42; Society of Biblical Literature, Atlanta, Ga. (2008) XII/1265 (BL)

1484 Eben Scheffler, Oorlog in die Wreld van die Ou Testament: Verskeie
Perspektiewe
This article deals with the variety of views on war in the Old Testament world, as well as
the variety of scholarly viewpoints on this matter. It is advocated that the conflicting views
on war encountered in the Old Testament world cannot be confined and systematised to
a clearly uniformed Biblical view on war which could function as a prescriptive norm
for Christians today. The views encountered in the Old Testament are a result of the
historical circumstances in which the texts originated, and correlate with the needs of a
particular community at a certain stage in history. Studying these views has the value of
providing insight into what can be called the human predicament as far as the issue

342
 of war is concerned. Ways are explored for using this insight to facilitate relevant serious
debate on the issue in the (post-)modern world.
Scriptura 96 (2007) 486500

Legal institutions: general cultic administration of law asylum

1485 Bernard M. Levinson, The Right Chorale: Studies in Biblical Law
and Interpretation
This is a collection of twelve updated essays, originally published between 1990 and
2006: The right chorale: from the poetics to the hermeneutics of the Hebrew Bible; The
seductions of the garden: the genesis of hermeneutics as critique; The Sinai covenant:
the argument of revelation; Deuteronomys conception of law as an ideal type; The
effected object in contractual legal language [Exod 21,2]; Textual criticism, Assyriology,
and the history of interpretation [Deut 13:7a]; Recovering the lost original meaning of wl
tksh lyw (Deut 13:9); But you shall surely kill him! [Deut 13:10]; The case for revision
and interpolation within the biblical legal corpora; C.M. Carmichaels approach to the
laws of Deuteronomy; The hermeneutics of tradition in Deuteronomy: a reply to J.G.
McConville; Is the Covenant Code an exilic composition? A response to J. Van Seters.
A shared concern of the essays is to show how key sections of the Hebrew Bible were
read, reread, and reinterpreted, both in antiquity and in modernity (p. VII).
FAT 54; Mohr Siebeck, Tbingen (2008) XXIII/1432

1486 Eckart Otto, Altorientalische und biblische Rechtsgeschichte. Gesam-

melte Studien
Otto, who teaches at the University of Munich, Germany, ranks as one of the worlds
major experts on biblical and ancient Near Eastern law and legal tradition. The present
volume collects and offers in updated form 26 papers. They bear on a wide range of
subjects such as the care for the aged members of Hebrew society (p. 367ff.), agriculture
in legal perspective (p. 456ff.), human rights (p. 120ff.), the law of restitution (p. 394ff.),
the civil function of the city gate (p. 519ff.), the Decalogue (p. 531ff.), and the origins of
scriptural scholarship in the late biblical period (p. 564ff.). All of the papers merit close
reading. Steeped as it is in the ancient sources, Ottos work is to be commended for its
combination of legal detail with a broad cultural and historical perspective.
Beihefte zur ZABR 8; Harrassowitz, Wiesbaden (2008) VI/1662

1487 Volker Wagner, Die Hypothese von der kultischen Gerichtsbarkeit

Old Testament specialists writing in the 1960s and early 1970s (Hans-Joachim Kraus,
Walter Beyerlin, Hermann Schulz) have argued that apart from the local, secular admin-
istration of justice a parallel institution existed: the administration of justice by priests
at the temple. Especially scattered evidence from the Psalms was supposed to provide
evidence not only for the existence, but also for the exact procedure. Wagner reviews all
the textual evidence that was invoked to support the hypothesis only to conclude that
proper evidence is lacking. There was no sacred administration of justice in ancient Israel.
Justice was a secular matter.
BZAW 351; V. Wagner, Profanitt und Sakralisierung im Alten Testament; de Gruyter, Berlin (2005)
290318 (BL)

1488 Volker Wagner, Das Asyl

Asylum, in ancient Israel, is defined as the protection of someone who has involuntarily
killed someone. This protection can be granted either by an urban community or by a
temple, and it may be understood as a special case of protecting a guest. A close analysis
of the relevant biblical passages reveals the history of the institution: in pre-exilic times,

343
 asylum was granted by a number of urban communities (Deut 19:112; Num 35:925;
Josh 20:26); the temple could offer asylum only in post-exilic times (Ps 11). In the latter
case, asylum was granted by the high priest (see the later insertion into Num 35:25b.28
and Josh 20:6) who anointed the one whom he granted protection (Num 35:25). The
notion of altar asylum (1 Kgs 1:5053; 2:2834) echoes vague information one had about
the Greek institution of temple asylum, and not the historical reality of the period of the
Hebrew monarchy. Post-exilic temple asylum is an institution that took over the function
of the urban communities who no longer existed or could no longer provide asylum, even
for the rare cases of someone who had killed involuntarily.
BZAW 351; V. Wagner, Profanitt und Sakralisierung im Alten Testament; de Gruyter, Berlin (2005)
248290 (BL)

1489 Christine Dietrich, Asyl. Vergleichende Untersuchung zu einer Rechts-

institution im alten Israel und seiner Umwelt
Cette thse de doctorat (Universit de Basel, Suisse) est en deux parties dont la premire
offre un rsum de ce que lon sait de lasile des sanctuaires de la Grce ancienne, dEgypte
et de Rome, et dont la seconde propose une tude dtaille des textes vtrotestamentaires
portant sur cette institution. Lauteur croit quExode 21:1214 est une loi trs ancienne,
que linstitution de lasile du sanctuaire florissait autour de lan 1000 avant notre re,
tait rforme par le roi Josias (623 avant notre re), puis rintroduite aprs lexil contre
la volont des prtres. Beaucoup de psaumes (trente et un psaumes, dont lauteur tudie
plusieurs les Ps 3; 4; 7; 17; 27; 31; 35; 61; 63; 71; 91; 118) font cho de cette institution
et permettent la reconstitution des procds juridiques par lesquelles on pouvait acqurir
1tat dun rfugi reconnu. Parmi dautres textes invoqus comme sources possibles est
la formule de bndiction sacerdotale qui se comprend mieux comme la bndiction
par le prtre de celui quil a finalement accord ltat voulu (Nombres 6,2426; p. 185).
Lauteur fait revivre une hypothse propose il y a dj longtemps par L. Delekat (1967),
mais on se demande si les psaumes se prtent une telle interprtation. Pour une autre
vue, cf. Volker Wagner, Profanitt und Sakralisierung, BZAW 351, 2005.
BWANT 182; Verlag W. Kohlhammer, Stuttgart (2008) 1232 (BL)

World of learning: education writing scribal culture time reckoning

astronomy theatre
1490 Beate Ego, In der Schriftrolle ist fr mich geschrieben (Ps 40,8).
Mndlichkeit und Schriftlichkeit im Kontext religisen Lernens in der
alttestamentlichen berlieferung
The following biblical passages are discussed as evidence for the growing importance of texts
in the late period of the Old Testament: Deut 6:49; 31:913; Ps 40:79; Neh 8:18.
FAT 62; Joachim Schaper (ed.), Die Textualisierung der Religion; Mohr Siebeck, Tbingen (2009)
82104 (BL)

1491 Karin Finsterbusch, Modelle schriftgesttzten religisen Lehrens und

Lernens in der Hebrischen Bibel
In diesem Beitrag werden einige zentrale Texte der Hebrischen Bibel untersucht (Spr
22,1721; Hos 4,46*; Dtn 6,69*; 31,913; 2 Kn 22f; 2 Chr 17,79; Neh 8; Ps 119),
die schriftgesttztes religises Lehren und Lernen und zwar in einem engen Sinn the-
matisieren bzw. aus denen sich etwas zu diesem Thema ableiten lsst. Auch wenn den
Texten mehrheitlich nichts ber die tatschlichen historischen Verhltnisse zu entnehmen
ist (wer lehrte und lernte wo und wie real auf der Grundlage schriftlicher vorliegender
Texte bzw. mit Bezugnahme auf schriftliche vorliegende Texte?), so legen sie doch Zeugnis
davon ab, dass es epochen- und/oder gruppenspezifische Auffassungen von Bedeutung

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 und Funktion schriftgesttzten Lehrens und Lernens gab, das unterschiedliche Formen
annehmen konnte.
BZ 52/2 (2008) 223243

1492 Beate Ego et al., Lernen und Lehren als Thema alt- und neutestamentli-
cher Wissenschaft
The article offers a summary of recent and former research on learning and teaching
during the times of the OT (B. Ego) and NT (C. Noack). B. Ego emphasizes different
aspects: Schools or institutionalized teachings (which are said to improbably have existed),
the purpose of learning (to remind of a land and a life form, also related to J. Assmann)
and God as a teacher (in relation to the commandments and the exile). Further research
shall examine intercultural aspects of teaching and thoughts on God as an educator.
C. Noack summarizes three main subjects: Jesus as a teacher, Paul as a teacher (focusing
on recent ideas of an organized school being headed by Paul) and early Christian teach-
ers (relating to 1 Cor 12:28, Acts 13:1 and other; focusing on functions of teachers and
schools and their influence on the spreading of NT body of thought). Further research shall
focus on aspects of learning instead of teaching, and examine the processes of integrating
Hellenistic motifs between the Seleucid time and early Christianity.
ZNT 21 (2008) 316 (SSt)

1493 William S. Morrow, Resistance and hybridity in Late Bronze Age Canaan
This article challenges suggestions that knowledge of Akkadian literary texts was medi-
ated to biblical writers through the scribal culture of Late Bronze Age (LB) Canaan.
Its conclusions are based on what is known about scribal education in LB Canaan, the
contents of the archives of Ugarit, and analyses of literary borrowing (hybridity) used in
post-colonial studies. LB Canaanite scribes were able to resist the cultural influences that
result in hybridity because their political circumstances differed from those under which
the authors of biblical texts operated.
RB 115/3 (2008) 321339

1494 John Van Seters, The Role of the Scribe in the Making of the Hebrew
Bible
Review article on K. van der Toorn, Scribal Culture and the Making of the Hebrew Bible (2007;
IRBS 53:1534). According to van der Toorn, a succession of temple priests over the course
of several generations were responsible for the creation, redaction, and transmission of
the biblical books and for the ultimate shape of the Hebrew canon. Van der Toorn works
with Mesopotamian material for comparison, but Van Seters feels that he cannot accept
this idea. As an alternative view, he points to the Hellenistic period as the one during
which the Hebrew canon emerged.
Journal of Ancient Near Eastern Religions 8/1 (2008) 99129 (BL)

1495 Karl Olav Sandnes, The Challenge of Homer: School, Pagan Poets and
Early Christianity
Is early-Christian literature, including the New Testament marginal literature, untouched
by the classical tradition (Franz Overbeck, Adolf Deissmann)? Or do at least some New
Testament writings such as Mark and Acts imitate Homeric narratives and patterns
(Dennis MacDonald)? Sandnes rejects the second option (see JBL 124, 2005, 715732).
Paul may have received a classical education, but may have come to reject it as he joined
the Christian movement; recent work by Robert S. Dutch detects Pauls concern about
education in 1 Corinthians (The Educated Elite in 1 Corinthians, JSNT.S 271, 2005).
Apparently, traditions incompatible with Christian faith and identity were to be rejected
(Phil 1:910; 1 Thess 5:21; 2 Cor 10:45). The book includes several chapters that

345
 explain what pagan education was like in the New Testament period and how some of
the church fathers felt about classical education.
LNTS 400; T & T Clark International, London (2009) XVI/1320 (BL)

1496 Tor Vegge, Antike Bildungssysteme im Verhltnis zum frhen Christentum

The author gives a detailed overview on Hellenistic education, describing early stages of
literary studies (anagnosis, exegesis, krisis), additional practices of textual competence (dispo-
sitio, inventio, elocutio), higher-level exercises (thesis, synkrisis, nomos) and the highest form of
education: rhetoric and philosophy. A short passage deals with the gymnasium and Jewish
schools. Finally, the educational system of early Christianity is examined and compared
to the Hellenistic education. According to the author, first influences of the Hellenistic
system on early Christians was established through particular persons, among these are
named Paul and the evangelists. A short analysis of Pauls style with regard to said Hel-
lenistic education completes the essay.
ZNT 21 (2008) 1726 (SSt)

1497 Tal Ilan, Erziehung und Bildung von Frauen im antiken Judentum
The question of womens education in ancient Judaism is discussed in this article. Main
ancient sources (among these are Torah, Mishnah and further) concerning this subject
are compared and analyzed in contrast to mens education. In the first part of this paper
which is related to informal education, the author questions if women are expected to be
proficient in domestic aspects, while commercial and public life is mainly related to men.
In a second part, the Torah studies (or institutionalized education) are examined under
the focus of womens education. Finally, the presented ideas are discussed with regard
to a short survey of successful education of women in ancient Judaism. As a conclusion,
women in ancient Judaism did neither take part in public education nor where ideologically
expected to do so, but some seemed to have the opportunity to reach a higher educational
level through informal ways.
ZNT 21 (2008) 3844 (SSt)

1498 Gereon Mayer, Erkennen, Denken, Schreiben

According to a standard view, writing was first invented by the Sumerians, around 3200
BCE, and then spread to other cultural areas. This view is no longer that of specialists.
Recent research has established the plausibility that writing first originated in the Danube
civilisation, ca. 6700 BCE. Linear A belongs to the tradition of writing initiated by the
Danube writers.
Europische Hochschulschriften XXI.340; Peter Lang Verlag, Bern (2009) 1149

1499 Alan Millard, Alphabetic Writing, Cuneiform and Linear, Reconsidered

Given the patchy and diverse evidence the history of writing in the Levant during the
second millennium BCE is far from being completely known. Obviously, the West Semitic
speakers who started to write their languages in the linear alphabet worked in an Egyp-
tian milieu but the linear alphabets invention site remains unknown. At Ugarit, West
Semitic intellectuals adopted the alphabet invented further south and turned it into a
cuneiform alphabet for the purpose of recording on clay a wide variety of texts in their
native language.
Maarav 14/2 (2007) 8393

1500 J. Amanda McGuire, Evening or Morning: When Does the Biblical Day
Begin?
Vor dem Hintergrund der hier prsentierten Analyse des Tagesbeginns in alt- und neu-
testamentlichen Texten kommt die Verf. zu der Schlussfolgerung, dass die Idee eines

346
 Abend-Morgen Motivs fr den Tag in der Schpfungsgeschichte eindeutig festgelegt ist und
in der Folge strkere Argumente als eine Morgen-Abend Tagesordnung fr sich hat.
AUSS 46/2 (2008) 201214 (DL)

1501 Yosef Green, When Does the Day Begin?

The observance of the Sabbath from Friday evening to Saturday evening was in force or
was innovated in ancient Israel after the time of Nehemiah. The change from one reckoning
to the other was brought about by the substitution of the lunar calendar for the ancient
solar calendar. This change was carried out by a house of priests that achieved supremacy
in the Temple of Jerusalem some time in the middle of the Second Temple period.
JBQ 36/2 (2008) 8187

1502 Jonathan Ben-Dov, Head of All Years: Astronomy and Calendars at

Qumran in Their Ancient Context
Speculative, rather than empirical, Babylonian astronomy and time-reckoning flourished in
Babylonia in the first millennium BCE, and it found its way to Judaism and, specifically,
to Qumran and the Astronomical Book (= 1 Enoch 7282). It is based on a lunar cycle
and a year of 360 or 364 days. By contrast, the book of Jubilees relied on a solar cycle.
Studies on the Texts of the Desert of Judah 78; Brill, Leiden (2008) XX/1331

1503 Ren Bloch, Das jdische Theater in der Antike

Survey of what in known about theatre in Hellenistic and rabbinic Judaism the first
welcoming the theatre, the latter being opposed to it. See also the article Theater in
M. Grg (ed.), Neues Bibel-Lexikon, Zurich 2001, volume 3.
Matthis Konradt et al. (eds.), Juden in ihrer Umwelt; Schwabe Verlag, Basel (2009) 5786 (BL)

Religious institutions

Cultic sites temple ban of images priests/prophets purity conversion

1504 Jens Kamlah, Die Tempel von Umm el-Amed und die Religionsgeschichte
der Levante
Umm el-Amed, situated near the Mediterranean coastline between Akko and Tyre, was
first excavated under the direction of Ernest Renan in 1861, and then by M. Dunand and
R. Duru between 1943 and 1945. The excavation reports reveal two temple complexes
that flourished in the third and second centuries BCE, but reflect earlier structures and
indeed ancient Phoenician temple architecture. As can be shown, this architecture cor-
responds to what we know about the Temple of Jerusalem. In the temple of Jerusalem
and in the temples of Umm el-Amed, the deity sat on an empty throne supported by
sphinxes. This paper represents part of the authors doctoral thesis (University of Kiel,
Germany, 2004, still unpublished).
OBO 235; Markus Witte et al. (eds.), Israeliten und Phnizier; Academic Press Fribourg, Fribourg
(2008) 125164 (BL)

1505 Mark Leuchter, The Cult at Kiriath Yearim: Implications from the
Biblical Record
There are some principle events in the Biblical narrative that take place in or around the
city of Kiriath Yearim: the conquest under Joshua, the fall of the Elides, the capture and
the eventual return of the Ark from the Philistines, and the momentous installation of

347
 the Ark in Jerusalem under David. In all of these cases, attention is commanded by the
dramatic circumstances and personalities involved as part of a larger historical yarn. Yet
in each of these episodes, the circumstances involving Kiriath Yearim involve brief and
subtle but concrete references to the citys cultic dimensions and point to its position as a
major cult centre in pre-Monarchic Israel. Additional passages from the prophetic corpus
provide greater detail regarding a once-flourishing cult at Kiriath Yearim that had withered
in subsequent eras, but which still occupied a position in the nations religious conscious-
ness and memory and which became an important theme in the prophetic discourse of
the 8th through 6th centuries BCE.
VT 58/45 (2008) 526543

1506 Joachim Schaper, Schatzhaus, Bank und Prgeanstalt. Frhe Geld-

wirtschaft am Jerusalemer Tempel
Der Jerusalemer Tempel diente bereits vor der Exilszeit als Sammelstelle fr Abgaben bzw.
Steuern, die von jedem Juder abzufhren waren. Dabei kann zwischen Tempelschatz
und kniglichem Schatz schwerlich unterschieden werden, und der Tempel hatte mehr
oder minder dieselbe Funktion wie in modernen Gesellschaften das Finanzamt. In der
nachexilischen Zeit, unter persischer Herrschaft, wurde die fiskalische Funktion des Tem-
pels in ihren Ablufen verfeinert und komplexer, denn nun diente der Tempel nicht nur
Juda selbst halb-autonom und von einem judischen Hohenpriester regiert , sondern
auch den achmenidischen Oberherrn vertreten durch den Provinz-Gouverneur , an
die natrlich ebenfalls Steuern abzufhren waren.
WUB 47 (2008) 2833

1507 Eugene Seaich, A Great Mystery: The Secret of the Jerusalem Temple.
The Embracing Cherubim and At-One-Ment with the Divine
Relying on Raphael Patai, The Hebrew Goddess (1967, enlarged 1990), Seaich (d. 2006)
argues that the notion of the great mystery of the marital love between Christ and his
church (Eph 5:32) is ultimately based on the theology and iconography of the temple
in Jerusalem. According to certain sources, the two Cherubim depicted in the Holy of
Holies were shown in marital embrace, and this embrace was understood as symbolizing
the marital relationship between God and his people. According to Philo, while God is
indeed One, his highest powers are two; they are symbolized by the Cherubim who are
mingled and united (Philo, On the Cherubim 2729; see also Babylonian Talmud, Yoma
54b. The reference to Josephus, Contra Apionem 2:82, follows Whistons translation of the
passage, but here the Latin text the only one extant for this passage is amended by
recent specialists. The Josephus passage should be omitted from the discussion). The mean-
ing of the Cherubim in the late Second Temple period was fourfold: they were called
the face of God, understood as symbolizing Gods male-female image (Gen 1:2627), as
symbols of Gods redemptive marriage to Israel, and the paradigm for human marriage,
patterned after Gods male-female image. While at times a little speculative, Seaich is
right in pointing out the fact that previous research has neglected or simply overlooked
what may indeed be the key to understanding how Jewish and Christian bridal mysticism
is ultimately based on what Margaret Barker has called the Older Testament, i.e. the
non-Deuteronomic form of ancient Hebrew religion.
Deities and Angels of the Ancient World 1; Gorgias Press, Piscataway, N.J. (2008) VII/1494 (BL)

1508 Friedhelm Hartenstein, Weltbild und Bilderverbot. Kosmologische

Implikationen des biblischen Monotheismus
The biblical ban on images developed hi two stages. The first one, initiated by Hosea, was
directed against images of Yahweh in northern Israel (eighth century BCE); the second
one, culminating in Second Isaiah (sixth century BCE), was directed against non-Israelite
cultic images. The present essay sketches the development of an increasingly transcendent

348
 notion of the deity from one that resides in the temple to one who dwells in heaven to
one whom not even the heavens can accommodate. The essay is followed by a response
(Henrik Pfeiffer).
Arbeiten zur Kirchengeschichte 107; Christoph Markschies et al. (eds.), Die Welt als Bild; W. de Gruyter,
Berlin (2008) 1550 (BL)

1509 Risa Levitt Kohn et al., Rethinking Sectarian Judaism: The Centrality
of the Priesthood in the Second Temple
In early post-biblical Judaism, competing communities offer their own Torah interpretation
that redefine or re-work the concept of the priesthood in ways that provide a sense of group
identity. It is wrong to consider them as sectarian movements. Accordingly, we should not
refer to Judaisms in the plural. The Qumranites, however, seem to be a special case.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
195213 (BL)

1510 Jonathan Stkl, Itars Women, YHWHs Men? A Curious Gender-Bias

in Neo-Assyrian and Biblical Prophecy
This article addresses the question: why are there so few prophetesses in the Hebrew
Bible? Neo-Assyrian and Biblical prophecy share the peculiarity that the prophet(esse)s of
both corpora tend to be of the same gender as the deities they speak for. Anthropologi-
cal comparison reveals that this is an uncommon arrangement, and therefore significant.
Neo-Assyrian and Biblical society are both patriarchal but the majority of the prophetic
personnel in the Neo-Assyrian Empire are female. This suggests that it is because of this
peculiarity that the monotheistic/henotheistic religion of the Hebrew Bible leaves so little
space for female prophetesses, rather than the patriarchal society itself.
ZAW 121/1 (2009) 87100

1511 Thomas Kazen, Explaining Discrepancies in the Purity Laws on Discharges

The biblical laws on the impurity of genital discharges contain a number of discrepancies.
They suggest various explanations: a systematic shaping of the biblical text, limitations on
female involvement in the cult, an understanding of genital fluids as ultimate sources of
impurity, or vestiges of demon belief. Although none explanation covers all discrepancies,
all four may contribute with partial solutions to the problem. This reveals a long history
of development and merging of diverse practices, reminding among other things of the
fact that impurity was more than an issue relating to the temple cult, and that diverse
interpretations at a later time were not necessarily innovations, but could at times have
ancient roots.
RB 114/3 (2007) 348371

1512 Rainer Kessler, Identitt und Fremdheit und das Rein-unrein-Paradigma

Das alte Israel kennt wie fast alle Kulturen der Welt ein Ordnungssystem, das als Rein-
unrein-Paradigma bezeichnet werden kann. Die kulturanthropologische Forschung seit
W. Robertson Smith ber Mary Douglas bis zu Julia Kristeva zeigt, dass eine wesentliche
Funktion dieses Paradigmas die Konstruktion von Identitt fr die betreffende Kultur
ist. Im nachexilischen Israel, wo solche Identitt ihre Selbstverstndlichkeit verloren hat,
entsteht ein heftiger Diskurs ber das Rein-unrein-Paradigma. Dabei werden zum einen
die Reinheitsvorstellungen schriftlich fixiert. Zum andern aber ist umstritten, was diese
identittsstiftenden Vorstellungen fr das Verhltnis zu dem Fremden und den Fremden

349
 bedeuten: Forderung nach Absonderung um der Wahrung der Identitt Israels Willen,
oder Ermglichung einer weiten Offenheit um der Universalitt JHWHs willen, die fr
Israels Identitt konstitutiv ist.
EvTh 68/6 (2008) 414429

1513 Reinhard Achenbach, Verunreinigung durch die Berhrung Toter. Zum

Ursprung einer altisraelitischen Vorstellung
Selon lAncien Testament, celui qui touche un cadavre se rend impur. Or, cette ide nest
pas enracin profondment dans la conscience hbraque. Lanalyse des textes bibliques
montre quil sagit dabord dune notion exclusivement sacerdotale qui vise la sparation
du temple (espace de la vie) de la tombe (espace de la mort). A lorigine, seulement les
prtres ont respect cette sparation stricte, mais on a fini par imposer lide de limpu-
ret aux laques (Nombres 5,24; 19,1122 textes qui appartiennent la couche la plus
rcente du Pentateuque).
FAT 64; Angelika Berlejung et al. (ds.), Tod und Jenseits im alten Israel und in seiner Umwelt; Mohr
Siebeck, Tbingen (2009) 347361 (BL)

1514 Susan Haber, They shall purify themselves: Essays on Purity in Early
Judaism
The following papers (some of which published here for the first time) are included in
Habers collected essays on purity: Ritual and moral purity and impurity in the Hebrew
Bible, in Second Temple Judaism, and in the Dead Sea scrolls; Living and dying for the
Law: the mother-martyrs of 2 Maccabees; Metaphor and meaning [of purity language] in
the Dead Sea scrolls; A womans touch: feminist encounters with the haemorrhaging woman
in Mark 5:2434; From priestly torah to Christ cultus: the re-vision of cult in Hebrews;
Common Judaism, common synagogue? Purity, holiness, and sacred space at the turn of
the common era; Going up to Jerusalem: purity, pilgrimage, and the historical Jesus.
Early Judaism and Its Literature 24; Society of Biblical Literature, Atlanta, Ga. (2008) X/1240

1515 Volker Haarmann, JHWH-Verehrer der Vlker. Die Hinwendung von

Nichtisraeliten zum Gott Israels in alttestamentlichen berlieferungen
The author sketches the outline of a hitherto neglected or misunderstood model of
pagan participation in late Israelite ritual and belief: the notion of the free participation
of individual converts who were not required to give up their (pagan) identity. Examples
discussed include Moses father-in-law (Exod 18), Rahab of Jericho (Josh 2), Naaman
the Aramean (2 Kings 5). Further relevant passages are Ruth 1:1518; Jonah 1; 1 Kings
8:4143 and Isa 2:15; 56:18. This interesting study of the universal dimension of
late Israelite Yahwism demonstrates that rabbinic categories of proselytes and righteous
Gentiles cannot fully account for a more ancient, and more generous, approach visible
in the biblical texts.
Abhandlungen zur Theologie des Alten und Neuen Testaments 91; Theologischer Verlag Zrich, Zrich
(2008) 1341

Ritual acts: sacrifice offering oracle praise/prayer festivals

1516 Alfred Marx, Le systme sacrificiel de P et la formation du Pentateuque
In Persia, King Darius I (522468 BCE) promoted the Zoroastrian religion, and he privi-
leged vegetable gifts (rather than animal ones) for sacrifice. It seems to have been during
his reign that the Sacerdotal Code (P) was compiled, and the Jewish priests highlighted

350
 and actually privileged vegetable sacrifice (at the expense of animal sacrifice which they
maintained).
BEThL 215; Thomas Rmer (ed.), The Books of Leviticus and Numbers; Peeters, Leuven (2008)
285303 (BL)

1517 Roy E. Gane, Privative Preposition min in Purification Offering Pericopes

and the Changing Face of Dorian Gray
This article reaffirms the interpretation of the purification offering given in R. Gane, Cult
and Character: Purification Offerings, day of Atonement, and Theodicy, Winona Lake, Ind. 2005, and
responds to the critique of this book by J. Milgrom in JBL 126 (2007) 161163. Gane and
Milgrom agree that on the Day of Atonement, it is the sanctuary that is ritually purged.
According to Gane, however, it is not the function of every purification offering to purge
the sanctuary and its sancta of inadvertent moral fault or severe physical ritual impurity.
There is evidence, Gane argues, that evil is actually removed from persons (and not only
from the sanctuary). Purification offerings throughout the year remove evils only from their
offerers, prerequisite to forgiveness from sin, or accomplishing a final level of purification
from physical ritual impurity. In a second stage of kipper on Yom Kippur, beyond forgive-
ness or purification of physically impure persons, impurities and moral faults accumulated
at the sanctuary are removed from it, thereby secondarily accomplishing corporate moral
cleansing of the Israelites.
JBL 127/2 (2008) 209222 (BL)

1518 Edward Lipinski, Burnt Offering of Head, peder, and Kidneys

The word peder means phallus, not fat. Accordingly, the phallus of an animal has always
to be included in the parts that were to be burnt (Lev 1:8,12; 8:20).
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 5968 (BL)

1519 Michaela Bauks, Kinderopfer als Weihe- oder Gabeopfer. Anmerkungen

zum mlk-Opfer
The claim made by earlier researchers that child sacrifice was an ancient practice well-
documented in second-millennium BCE sources has to be abandoned. We should consider
the possibility that child sacrifice actually dates from the first millennium BCE, and that
it was practiced in seventh- and sixth-century Israel. The earliest source may be 2 Kgs 3
(provided that this is a historical note on Mesha).
OBO 235; Markus Witte et al. (eds.), Israeliten und Phnizier; Academic Press Fribourg, Fribourg
(2008) 233251 (BL)

1520 Jaqueline S. Du Toit, These loving fathers: Infanticide and the Politics
of Memory
Ritual infanticide, or child sacrifice, in Syro-Palestinian religions and the Bible has received
extensive treatment in the twentieth century literature form Eissfeldt onwards. This article
therefore does not focus on the sacrificial nature thereof or, for that matter, on the historicity
of the accounts and the archaeological evidence, but rather on the traces of infanticide to
be found in identity formation, religious traditions and memory. Infanticide throughout the
ages often became a marker of the immoral, more primitive and deprived other,
while revisionist movements have to contend with the ingrained nature of preconception.
The question to be asked: What does the prevalence and perseverance in the religious
literature of these reminders imply for Judaism and Christianity?
Abhandlungen des Deutschen Palstina-Vereins 37; Izak Cornelius et al., From Ebla to Stellenbosch.
Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 4965

351
1521 Christian Frevel, Gifts to the Gods? Votives as Communication Markers
in Sanctuaries and other Places in the Bronze and Iron Ages in Palestine/
Israel
Compared to the wide variety of cultic offerings it is on the one hand striking that votives
are not likewise present in the description of the biblical cult. On the other hand, there
can be no doubt that votives played a decisive role in the neighbouring religions of
ancient Israel. This discrepancy is the starting point of the article. The author tries to
follow architectural traces of votives to strengthen the assumption that votive gifts were a
regular part of Iron Age cults in Israel/Palestine. After a short overview of possible votives
mentioned in the Bible the author works out a definition of votives and their social and
religious functions on the basis of three aspects (dedication or consecration, sign, presence
and continuity). Almost any item can function as a votive gift. Identifying a votive as such
does not depend on its value or its special features, but on the intention of the dedicant
and its place of deposit.
Abhandlungen des Deutschen Palstina-Vereins 37; Izak Cornelius et al., From Ebla to Stellenbosch.
Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 2548,
Figs. 931

1522 Jack M. Sasson, Oracle Inquiries in Judges

Divination and prophecy had a stable coexistence in Israel. In narrating Israels past, the
Deuteronomists, however, gravitated toward prophecy as a tool for revelation, setting the
shift at Davids occupation of Jerusalem (2 Sam 7). The present paper analyses disjunctive
queries such as Judg 1:1; 6:3640; 20:18, 23, 28, and offers charts that list all passages
that refer to divinatory procedures.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 149168 (BL)

1523 Erhard S. Gerstenberger, Praise in the Realm of Death: The Dynamics

of Hymn-Singing in Ancient Near-Eastern Lament Ceremony
A major life situation in which the people of the biblical world resort to lament are cer-
emonies in which the petitioner addresses the deity and asks for healing. The author refers
to Ps 31 and Ps 44 and adduces much Sumerian material for comparison.
Symposium Series 43; Nancy C. Lee et al. (eds.), Lamentations in Ancient and Contemporary Cultural
Contexts; Society of Biblical Literature, Atlanta, Ga. (2008) 115124 (BL)

1524 Siegfried Kreuzer, Das Passa. Ursprnge, Entwicklungen und Bedeutung

Passover is the most important feast in the Old Testament. This article discusses its origins,
its meaning and its development from the earliest traces down to postexilic and early Jewish
times. It takes up and evaluates important points from the exegetical literature, addresses
the meaning of Passover in the context of Old Testament and biblical Theology and
finally considers the recent discussion of the origin, of the Lords supper.
TBe 40/2 (2009) 96109

352
1525 David Henshke, The Day after the Sabbath (Lev 23:15): Traces and
Origin of an Inter-Sectarian Polemic
The date of the Festival of Weeks (Shavuot) has been the focus of an ancient controversy
between the sectarian halakhah and Pharisaic halakhah. However, from an analysis of the
Book of Jubilees and Judean desert documents on the one hand, and from Tannaitic
Midrashim on the other hand, it is clear that there was a third position suggested, and
rejected, by both sides. This third approach clarifies that the background of the contro-
versy was the difference in the description of the festival found in Leviticus in contrast to
its portrayal in Deuteronomy.
DSD 15/2 (2008) 225247

1526 Daniela Dueck, The Feast of Tabernacles and the Cult of Dionysus: A
Cross-Cultural Dialogue (Hebr., Engl. summary)
Several Greek and Roman sources point to similarities between Jewish customs of the
Feast of Tabernacles (Sukkoth) and the cult of Dionysus, the Greco-Roman god of wine,
fertility and ecstasy. An examination of these allusions and a close inspection of the history
of the Jewish customs practiced on Sukkoth, particularly the taking of the four species,
reveal several significant insights into the co-habitation and mutual influence of two ancient
cultures. This article deals with both the various customs of Sukkoth and with the cult
of Dionysus, in an attempt to explain the similarity between the two sets of customs in
light of some cultural-historical developments in the Hellenistic era. The human tendency
to interpret new and unknown cultural phenomena on the basis of similar and familiar
occurrences at home serves as another focus of explanation of the reason Sukkoth was
described in Dionysiac terms.
Zion 73/2 (2008) 119138.XIII

1527 J.J.M. Roberts, Mowinckels Enthronement Festival: A Review

A modified version of S. Mowinckels theory of an autumn festival offers the most adequate
interpretive context for understanding both the classical enthronement Psalms (Ps 47;
93; 95100) and a large number of other Psalms (Ps 8; 15; 24; 29, etc.). A similar view
was expressed by Patrick D. Miller, in: Douglas A. Knight (ed.), The Hebrew Bible and Its
Interpreters, Philadelphia 1985, 220222.
VT.S 99; Peter W. Hint et al. (eds.), The Book of Psalms; Brill, Leiden (2005) 97115 (BL)

Early Judaism: synagogue circumcision ritual bath Sabbath magic

1528 Pietro Kaswalder, La nascita e il significato della sinagoga antica. Nota
bibliografica
The three volumes presented in this bibliographical Note examine the origins of the
synagogue. The problems highly debated are the social and the religious impacts behind
the scenes, and the time and the purpose of such an institution. The reviewed books are:
(1) D.D. Binder, Into the Temple Courts. The Places of the Synagogues in the Second Temple Period,
Atlanta GA 1999; (2) A.J. Avery-Peck et al. (ed.), Judaism in Late Antiquity. Part Three: Where
We Stand: Issues and Debates in Ancient Judaism. IV: The Special Problem of the Synagogue, Leiden
2001 (a collective volume); (3) A. Runesson, The Origins of the Synagogue. A Socio-Historical
Study, Stockholm 2001.
LASBF 57 (2007) 431491

353
1529 Andreas Ruwe, Beschneidung als interkultureller Brauch und Friedenszei-
chen Israels. Religionsgeschichtliche berlegungen zu Genesis 17, Genesis
34, Exodus 4 und Josua 5
Im Alten Testament wird die Beschneidung schwerpunktmig in P-Texten behandelt
(Gen 17; 21,4; Ex. 12,44.48; Lev 12,3). Es gibt kaum alttestamentliche Quellen zu die-
sem Thema auerhalb des Hexateuchs. Im Zuge der neuesten Diskussionen ber die
Entstehung von Penta- und Hexateuch geraten auch die fr Bedeutung und Funktion
der Beschneidung im alten Israel so wichtigen Texte wie Gen 34, Ex 4,2426 und Jos
5,28 in den Verdacht, relativ junge Texte zu sein. Auf der anderen Seite ergibt sich aus
biblischen wie auerbiblischen Texten (z.B. Jer 9,24f. und Herodot, Historien II, 104),
dass Israel die Sitte der Beschneidung bis in die persische Zeit hinein mit einer Reihe
von Nachbarvlkern teilte. Auf der Grundlage dieser Einsichten entfaltet dieser Beitrag
die These, dass sich wesentliche Bestandteile einer spezifisch israelitischen Theorie der
Beschneidung erst in persischer Zeit ausbildeten.
ThZ 64/4 (2008) 309342

1530 Nick Wyatt, Circumcision and Circumstance: Male Genital Mutilation

in Ancient Israel and Ugarit
Circumcision appears in Genesis 17 as an infant rite, and mark of the covenant; Gen-
esis 34 and Exod. 4.2426 are written against a background of an adult rite, associated
with marriage and fertility. By means of an attempted literary history of the motif, this
study attempts a historical reconstruction of the evolution of the ritual tradition, from
common West Semitic marital rite de passage into specifically Jewish infant rite of social
integration.
JSOT 33/4 (2009) 405431

1531 Yonatan Adler, Ritual Baths Adjacent to Tombs: An Analysis of the

Archaeological Evidence in Light of the Halakhic Sources
This study surveys the archaeological evidence of Jewish ritual baths (miqwaot) built adja-
cent to tombs, dating variously from the late Second Temple period through the 3rd4th
centuries CE, and analyses this evidence in light of the halakhic sources. At first glance,
this archaeological phenomenon would seem to stand at odds with normative halakhah,
which mandates miqweh ablutions for corpse-impurity only at the end of a seven-day
purification process. A careful reading of the scriptural and rabbinic sources, however,
reveals that while a seven-day purification process is required for one who has contracted
impurity directly from a corpse or a grave, impurity conveyed through an intermediary
source (i.e. physical contact with one who has contracted direct corpse-impurity) may be
purged through ablutions on the same day that the impurity was incurred. This study sug-
gests that miqwaot adjacent to tombs were utilized at the conclusion of burial ceremonies
by funeral participants who had contracted such second-degree impurity.
JSJ 40/1 (2009) 5573

1532 Hannah K. Harrington, What is the Purpose of Ritual Ablutions in

Ancient Judaism?
The interfacing of Ritual and Jewish Studies helps significantly to analyze the processes of
ritual ablutions and its meanings. In the case of Second Temple Judaism ablutions carry a
rich density of meaning. They often functioned as a means of protecting sanctuaries and
their sancta and also marked social boundaries. For several Jewish authors of this period,
ablutions symbolize the divine rejuvenation of the mortal, human being and dramatize
a passage from death to life. On an experiential level, many Jews performed ablutions in
order to facilitate access to God in anticipation of spiritual renewal and divine blessing.
JAAS 12/1 (2009) 117

354
1533 Bob Becking, Sabbath at Elephantine: A Short Episode in the Construc-
tion of Jewish Identity
The weekly Sabbath is part of the grand design of the post-exilic community in which
festivals and holy days were no longer seen as connected to the agricultural cycle, but as
part of a worldview based on order and calculated time. While the Sabbath was known
to the Jews of Elephantine, it was not celebrated as a weekly day of rest.
AGJU 73; Alberdina Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill,
Leiden (2008) 177189 (BL)

1534 Volker Wagner, Der Sabbat

Ds lpoque monarchique, le sabbat, le septime jour, tait un jour fri, cest--dire un
jour sans travail et sans commerce. Mais cette poque-l ctait un jour profane, et non
un jour ddi a des observations religieuses. Tous les textes qui rclament ce jour pour la
religion datent de lpoque post-exilique. Ce ntait qu partir de lexil que lobservation
du repos de sabbat est un signe de la religion juive.
BZAW 351; V. Wagner, Profanitt und Sakralisierung im Alten Testament; de Gruyter, Berlin (2005)
12122 (BL)

1535 David Lincicum, Scripture and Apotropaism in the Second Temple

Period
The apotropaic employment of Scripture in the Second Temple period has been relatively
neglected. This article, therefore, seeks to investigate the evidence by first examining later
remains in amulets, incantation bowls, and the Greek magical papyri and then tracing
lines of continuity back into the Second Temple period, focusing especially on three
extant texts from Qumran. Ultimately, a high degree of confluence between liturgical
and apotropaic texts is suggested.
BN 138 (2008) 6387

1536 Gideon Bohak, Jewish Magic in the Second Temple Period

While the author notes the paucity of relevant sources relevant to the subject, he is nev-
ertheless able to offer a comprehensive portrait on amulets, magic spells, exorcism, and
the like, exploiting sources such as the work of Philo and Josephus as well as the Qumran
corpus (11 Q Apocryphal Psalms, 4 Q Songs of the Sage) and the New Testament. Holy
men and priests were the main agents of magic lore. From official religious discourse of
Second Temple Judaism, magic was absent. A pioneering work to be commended for
its attention both to detail and the broader picture.
G. Bohak, Ancient Jewish Magic: A History; Cambridge University Press, Cambridge (2008) IX/1483 (BL)

Early Christianity: leadership roles ritual acts: general baptism Lords

Supper prayer mission
1537 Christophe Rico, Episcopoi, presbyteroi et diakonoi dans la bible
Das Von frhen christlichen Gemeinden benutzte Vokabular zur Bezeichnung von kirch-
lichen mtern ist im Neuen Testament noch nicht eindeutig festgelegt. Dieser Beitrag
zeichnet die Entwicklung der semantischen Bedeutung der Begriffe diakonos, presbyteros und
episkopos vom Alten Testament bis in die christliche berlieferung nach.
RB 115/1 (2008) 127134 (DL)

355
1538 Gerard Rouwhorst, Christlicher Gottesdienst und der Gottesdienst
Israels: Forschungsgeschichte, historische Interaktionen, Theologie
This is a wide-ranging bibliographical survey on the continuities and discontinuities between
ancient Jewish and Christian worship. While much literature is referred to, certain omis-
sions are nevertheless striking: much has been written about the Eucharist and sacrifice
(H. Gese and B. Lang on the Eucharist/Todah as sacrifice should have a place on p. 566);
and much has been written on the Lords Prayer and its Jewish background (not mentioned
at all; recent work by Karlheinz Mller would be relevant, see IRBS 50:872).
Martin Klckener et al. (eds.), Theologie des Gottesdienstes; Verlag Friedrich Pustet, Regensburg (2008)
491572 (BL)

1539 Everett Ferguson, Baptism in the Early Church: History, Theology, and
Liturgy in the First Five Centuries
This comprehensive manual on the early history of baptism deals with the following subjects
in individual sections: (1) survey of scholarly literature (pp. 122; see also pp. 196198 on
the work of O. Kuss, G.R. Beasley-Murray, and L. Hartmann); (2) antecedents to Christian
baptism, including a discussion of the relevant vocabulary, Jewish washings, and John
the Baptists baptism as reported in the New Testament and in Josephus; (3) baptism in
the New Testament, with special attention to the baptism of Jesus by John, references to
baptism in the gospels, in Acts and the Pauline letters; (4) the second-century documents
(Apostolic Fathers, Christian pseudepigrapha, etc.); (5) the third century to Nicaea (Hip-
polytus, Tertullian, Origen, etc.); (6) the fourth century (Egypt, Jerusalem, Aphrahat, church
orders, etc.); (7) the fifth century; (8) baptisteries and baptismal fonts. The emphasis is
on presenting the relevant sources rather than on offering novel interpretations and sug-
gesting a fresh historical perspective on baptismal beginnings. Ferguson refers only briefly
to Naamans washing in the Jordan (2 Kings 5:14; see p. 57), a tradition that may have
been more relevant to John the Baptist than the early sources would lead us to expect.
It would be good to have a similar book on the Eucharist.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2009) XXII/1953 (BL)

1540 Jonathan Klawans, The Last Supper, the Temple Incident, and the
Spiritualization of Sacrifice in the New Testament
Klawans rejects Bruce Chiltons idea that Jesus, after having failed to reform sacrificial
worship at the temple, devised his own sacrificial ritual that of the Eucharist. Klawans
argues instead that early Christians, just as Jesus himself, valued the temple and sacrifice,
and that they sought to imitate its values outside the temple in everyday life. While
Klawans cannot fully account for the sacrificial background of the Lords Supper, he is
on the right track; see B. Lang, Sacred Games: A History of Christian Worship, New Haven
1997, 215233.
J. Klawans, Purity, Sacrifice, and the Temple; Oxford University Press, Oxford (2006) 213245 (BL)

1541 Bernhard Lang, The Riddle of the Lords Supper: A New Solution
Three milieus and their Eucharistic ideas can be distinguished in the New Testament:
priestly Judaism, scriptural Judaism, and magical Judaism. The first priestly Judaism is
represented by Jesus who imitated private temple sacrifice in non-temple settings, using the
sacrificial formula this is my body this is my blood to denote that bread and wine are
used in lieu of an animal victim. In the city of Antioch, early-Christian scholars (indebted
to scriptural Judaism) appealed to Scripture to argue that the Eucharist refers to Christs
sacrifice as one that concluded the new covenant with God (see 1 Cor 11:25). In Ephesus,

356
 Saint Paul, affected by magical Judaism, developed the idea of a sacred meal that offers
spiritual food and drink to those who attend the Christian meeting (1 Cor 10:34).
Bernhard Lang, Hebrew Life and Literature; Ashgate, Farnham (Surrey) (2008) 237251 (BL)

1542 Hans Joachim Stein, Frhchristliche Mahlfeiern. Ihre Gestalt und Bedeutung
nach der neutestamentlichen Briefliteratur und der Johannesoffenbarung
Les repas collectifs et leurs clbrations dans lantiquit classique et hellnistique (pp.
2795) ainsi que le tmoignage notestamentaire de Paul, des lettres deutro-pauliniennes
et de lApocalypse de Jean forment le sujet de cette thse allemande. Lauteur propose
une lecture des sources bibliques et anciennes sur la base de trois questions: (1) organi-
sation du repas localit, rptition dans quel rythme de temps, participants, mise la
disposition du boire et du manger; (2) cours du repas prsident, commencement, repas
vrai ou symbolique, fin, beuverie; (3) interprtation et conflits. II semble que le repas
chrtien na jamais manqu dlment de la parole et de la prire. Le nom deucharistie
napparat pas avant la Didach et Ignace dAntioche. La fonction des repas chrtiens
tait de constituer une communaut thologiquement qualifie (p. 345) qui sparait des
membres de la socit plus large. Un repas symbolique (c.--d. non satisfaisant) suffisait
aux besoins thlogiques de la communaut.
WUNT 11.255; Mohr Siebeck, Tbingen (2009) XIII/1418 (BL)

1543 Hermut Lhr, Das Abendmahl als Pesach-Mahl. berlegungen aus exege-
tischer Sicht aufgrund der synoptischen Tradition und des frhjdischen
Quellenbefunds
The Synoptic Gospels describe the last meal Jesus held with his disciples before his cruci-
fixion as a Passover meal. The article compares the Synoptic texts to Jewish sources of the
Second Temple period, which contribute to the present knowledge of the celebration and
the theological importance of Passover. The investigation results in historical, systematic
and practical theological consequences.
BThZ 25/1 (2008) 99116

1544 Rodney A. Werline, The Impact of Penitential Prayer Tradition on New

Testament Theology
The NT contains no penitential prayer like those in Ezra 8 and Nehemiah 9 or Daniel
9. However, the penitential tradition did make an impact. (1) The logia in Q suggest
that Q preachers under the influence of Deuteronomic ideology called for reform and
repentance from the people. As part of the Q material, the Lords Prayer fits well into the
penitential elements in the Q tradition. (2) As Paul crafts his rhetoric in Romans 23 in
order to condemn Jewish sinfulness, language from the domain of the penitential prayer
tradition surfaces.
Mark J. Boda (ed.), Seeking the Favor of God, vol. 3: The Impact of Penitential Prayer beyond Second
Temple Judaism; Society of Biblical Literature, Atlanta, Ga. (2008) 149183 (BL)

1545 Christoph Gregor Mller, Frhchristliche Ehepaare und paulinische

Mission
Although we know little about the couples that in early-Christian times were engaged in
missionary work, there is some relevant information that merits a closer look and analysis.
Mller offers a careful reading of Romans 16,1 Corinthians 9:5, and apocryphal literature.
He argues that the married episkopos of the Pastoral Epistles must be understood as an

357
 echo of an institution of much relevance then and perhaps today as well. A welcome
reminder of the fact that ultimately, not celibacy but the marriage bond was the matrix
of early-Christian mission.
SBS 215; Verlag Katholisches Bibelwerk, Stuttgart (2008) 187 (BL)

BIBLICAL PERSONS

Persons alphabetically
1546 Reinhard G. Kratz, Abraham, mein Freund. Das Verhltnis von inner-
und auerbiblischer Schriftauslegung
In two Old Testament passages, Abraham is called friend of God (Isa 41:8; 2 Chr 20:7).
The title can also be found in the Qumran body of writings (Cairo Document III, 23
and elsewhere). Kratz offers detailed commentaries on all the relevant passages.
BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 115136 (BL)

1547 Lena-Sofia Tiemeyer, Abraham A Judahite Prerogative

This article discusses the references to Abraham in the literature of the sixth century BC
(Ez 11,15; 33,23; Isa 41,8; 51,2; 63,16 and Neh 9). First, it addresses the inter-textual rela-
tion between the references to Abraham in Ezekiel and in Isaiah 4055: while the earlier
Ezekielian material rejects the Judahites claim to land through the promise to Abraham,
the later Isaianic material, addressing a Judahite audience, affirms it. Secondly, it explores
the references to Abraham in the lament in Isa 63,16 and in the penitential prayer in Neh
9,78, and notes that these two texts, likely to have been composed in sixth century Judah,
single out Abraham from among the patriarchs. Finally, this article reflects upon the fact
that these references to Abraham are all found in texts either written by the community
in sixth century Judah or attributed to them.
ZAW 120/1 (2008) 4966

1548 John A. Emerton, Abraham and Damascus in Some Greek and Latin
Texts of the Hellenistic Period
Abraham was once king in Damascus: this belief, echoed in the work of some Hellenistic
authors, no doubt originated with the Jews living in Damascus. It is not an old, pre-
hellenistic tradition (as argued by G. Garbini). Nevertheless, it is certain that the Septuagint
implies a connection between Abraham and Damascus (Gen 23:6 LXX).
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
179193 (BL)

1549 Frances Flannery, Go back the way you came: An Internal Textual
Critique of Elijahs Violence in 1 Kings 1819
Some modern commentators have pointed out that the Elijah cycle in 1 Kings is not
entirely favourable of the prophet. Elijah is a tetchy and arrogant prima donna (B.P.
Robinson, 1991), a prophet plagued by his own ego and exaggerated importance (R.I.
Gregory, 1990). In fact, a Deuteronomistic editor was of a similar opinion, and he
expressed it by introducing a contrasting figure: Obadiah, the pious overseer of the royal
household and patron of one hundred prophets whose lives he saved by hiding them in
a cave (1 Kgs 18:315).
Symposium Series 42; Brad E. Kelle et al. (eds.), Writing and Reading War; Society of Biblical Literature,
Atlanta, Ga. (2008) 161173 (BL)

358
1550 Marc Goodacre, Mark, Elijah, the Baptist and Matthew: The Success
of the First Intertextual Reading of Mark
In the pre-Marcan tradition, many were making the equation between Jesus and Elija.
But Mark sees the potential of identifying John with Elijah as much more conducive to
his key Christological agenda. Matthew carries forward this identification.
LNTS 310; Thomas R. Hattina (ed.), Biblical Interpretation in Early Christian Gospels, vol. 2;
T & T Clark International, London (2008) 7384 (BL)

1551 Christian-Georges Schwentzel, Limage officielle dHrode le Grand

Herod the Great wanted to circulate an image of him which would increase his prestige
among the Jews. From clues given by Flavius Josephus, as from the study of the symbols
that the king displayed on his coins, the author reconstructs the main themes of the
Herodian propaganda.
RB 114/4 (2007) 565593

1552 Andrew E. Steinmann, When Did Herod the Great Reign?

For about 100 years there has been a consensus among scholars that Herod the Great
reigned from 37 to 4 BCE. However, there have been several challenges to this consensus
over the past four decades, the most notable being the objection raised by W.E. Filmer.
This paper argues that Herod most likely reigned from late 39 BCE to early 1 BCE, and
that this reconstruction of his reign can account for all of the surviving historical references
to the events of Herods reign more logically than the current consensus can. Moreover,
the reconstruction of Herods reign proposed in this paper accounts for all of the datable
evidence relating to Herods reign, whereas the current consensus is unable to explain some
of the evidence that it dismisses as ancient errors or that it simply ignores.
NT 51/1 (2009) 129

1553 Christian-Georges Schwentzel, La propagande dHrode Archlaos

Flavius Josephus recounts that Archaelaos, son of Herod the Great, came to power in
the course of three well organized ceremonies. Study of the coins minted by the eth-
narch reveals a fine propaganda, noticeably by means of graphic plays on the title of
ethnarch.
RB 115/2 (2008) 266274

1554 Johannes Tromp, John the Baptist according to Flavius Josephus and His
Incorporation in the Christian Tradition
The chronological relationship of Jesus and John, though clear enough in the gospels, are
less clear in actual history. Josephus seems to have dated the death of John to ca. 35 CE,
which means that he survived Jesus by a few years. This seems historically plausible, but
necessitates a re-evaluation of the relationship between the Jesus and John. Tromp opts
for the idea that John came after Jesus and that it was only at a relatively late stage that
John became part of the Christian tradition.
AGJU 73; Alberdina Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill,
Leiden (2008) 135149 (BL)

1555 Michael H. Crosby, Why Didnt John the Baptist Commit Himself to
Jesus as a Disciple?
In the Synoptic Gospels a significant interval seems to exist between the time John the
Baptist was arrested, his hermeneutic suspicion about Jesus messiahship, and his killing.
Johns Gospel notes how two of Johns disciples join Jesus as his disciples and yet how
after this both John and Jesus continued functioning with their respective communities of
359
 disciples and, indeed, according to one redaction, with their respective baptisms. There
is no biblical evidence indicating that John the Baptist ever became a disciple of Jesus,
even though it seems he had plenty of time to do so. In fact, to this day, a community of
disciples of John the Baptist still exists in the Middle East. A more critical reading of Luke
and, especially, Matthew points to the possibility that Johns pre-understanding vis--vis
the Messiah kept him from making the leap of faith to become a disciple of Jesus.
BTB 38/4 (2008) 158162

1556 Orly Keren, Sauls Son Jonathan: Light and Dark in His Character
(Hebr., Engl. summary)
Jonathan, Sauls oldest son, makes several appearances in the account of Sauls reign (1
Samuel 1314; 18:15; 19:17; 20:121:1; 23:1518). His character is developed progres-
sively in each of these five scenes. Almost all commentators and scholars have praised
Jonathan unequivocally. In this study he is presented in a different light not a blameless
paragon, but a person with a dark side as well.
Beit Mikra 53/1 (2008) 124144.1*

1557 Jrgen Ebach, Wann ist ein Mann ein Mann? Beobachtungen und ber-
legungen zur Josefsfigur in Gen 3750
Nimmt man Josef als Mann wahr, so wird deutlich, wie viele Mnnerrollen er in der
biblischen Erzhlung einnimmt. Da sind zunchst die Rollen im Familiengefge: Sohn,
Bruder, Ehemann, Vater und Grovater. Darber hinaus erscheint er als Trumer und
Traumdeuter, als Gewaltopfer, als Handelsware, als Sklave, als Objekt der Begierde, aber
auch als hegemonialer Mann, ja als Machthaber in gypten. Die Wahrnehmung der
vielfltigen Rollen und zwischenmnnlichen Beziehungen des Josef machen Gen 3750
zu einer spannenden Lektre.
BiKi 63/3 (2008) 132137

1558 Rgis Burnet, LEvangile de la trahison. Une biographie de Judas

This is a comprehensive study of the figure of Judas (1) in the New Testament with sub-
stantial chapters on Mark and the other gospels (pp. 23108), (2) in post-biblical tradition
through the ages (including a chapter on the gospel of Judas, pp. 137146), (3) in modern
historical research (pp. 284414), and (4) the modern literary imagination (pp. 315348).
This is a rich resource for both exegetes and cultural historians.
Editions du Seuil, Paris (2008) 1381

1559 Alain Rabatel, Larrestation de Jsus et la reprsentation de Judas en Jean

18, 112. Mise en perspective avec lunivers de la gnose dans lvangile de
Judas
In this study of John 18:112, the author suggests that a reappraisal of the figure of
Judas and of the problem of evil are required on the basis of the twofold observation
that Jesus himself plays a central part in the process leading to his arrest and that the
Synoptic Gospels do not mention the words and deeds by which Judas designates Jesus.
Taking in account the portrayal of Judas in the Gnosis, especially the Gospel of Judas, this
reappraisal highlights the importance of the formal differences between these two mental
universes, particularly the indirect argumentative dimension of the narrative dramatisa-
tion of the text.
ETR 84/1 (2009) 4979

360
1560 Kay Ehling, Warum lieferte Judas Jesus aus?
Der Grund dafr, dass Judas Jesus an die jdische Obrigkeit auslieferte, liegt nicht darin,
dass dieser von der nicht erfllten Messianitt Jesu enttuscht gewesen wre. Im Gegen-
teil: Weil Judas, wie es scheint, traditionalistisch eingestellt war, empfand er den von Jesus
erhobenen Messiasanspruch in den letzten Jerusalemer Tagen als in wachsendem Mae
fragwrdig und zu weitgehend. Er wandte sich deshalb in seiner Sorge um die von Jesus
in Frage gestellte Torareligion an die Mitglieder des Synhedriums, was schlielich die
Verhaftung Jesu zur Folge hatte.
BN 139 (2008) 107110

1561 Eva Ebel, Lydia und Bernenike. Zwei selbstndige Frauen bei Lukas
Lydie (Actes 16,1115) et Brnice (Actes 25,13.23; 26,30) sont deux femmes juives qui
figurent dans le livre des Actes: lune marchande de pourpre et chrtienne, lautre soeur
dHrode Agrippa II. Ebel dresse le portrait historique des deux personnages. Pour
Lydie, 1auteur se base sur le fait quil sagit dun entrepreneur, donc dune femme forte
et indpendante. Pour Brnice, la base est plus solide parce que Josphe fait mention
delle plusieurs fois, et sa liaison avec Titus, commandant de 1arme romaine, pendant la
guerre juive. Le livre se termine par un chapitre sur la rception des deux personnages
lune Lydie dans le fminisme Chrtien moderne, lautre Brnice dans le thtre
franais classique et dans 1opra.
Biblische Gestalten 20; Evangelische Verlagsanstalt, Leipzig (2009) 1208 (BL)

1562 Reimund Bieringer et al., Mary Magdalene in the Four Gospels

The aim of this article is to give a comprehensive exegetical analysis of the presentation
of Mary Magdalene in the four gospels. Redaction-critical study focuses on the diverse
presentations of Mary Magdalene as a follower, a witness, a care-giver/provider, someone
who is cured of demons and as a witness of the first resurrection appearance. The authors
provide a synopsis of all the passages in the NT where Mary Magdalene is mentioned
(in English) to assist the reader in verifying the similarities and the differences between
the versions of Matthew, Mark, Luke and John. Using redaction-critical, literary-critical
and feminist-critical methods, they search for the reasons why the four evangelists each
develop their own image of Mary Magdalene.
LouvSt 32/3 (2007) 186254

1563 Barbara Leicht (Red.), Maria Magdalena

Angesichts der sprlichen biographischen Notizen im Neuen Testament entwickelte die
Gestalt der Maria von Magdala eine faszinierende Wirkungsgeschichte: Hchst wider-
sprchliche Vorstellungen und Charaktere vereinigen sich in der berlieferung in ihrer
Person. Die einzelnen Beitrge dieser Ausgabe der WUB gehen dieser Geschichte (leider
mit einigen berlappungen und Wiederholungen) von den Evangelien, ber apokryphes
Schrifttum und die Kirchenvter bis in die moderne Zeit hinein nach (1653). Auerdem
bietet das Heft eine Zusammenfassung archologischer Grabungsergebnisse in Magdala
am See Gennesaret (1015) sowie drei kurze Beitrge zum legendren Aufenthalt Marias
in Frankreich am Ende ihres Lebens (5458).
WUB 48 (2008) 1059 (DL)

1564 Hendrik Bosman, Remembering Moses as a Model of Israelite and Early

Jewish Identity
This contribution argues that one should refrain from reconstructing a linear, almost evo-
lutionary, development of Moses as a model of Israelite and early Jewish identity. Some
deuteronomistic tradition remembered him as a leader exhibiting qualities in stark contrast
to Assyrian and Judean kings; while other deuteronomistic traditions propose Moses to

361
 be the ideal prophet that is called to be the spokesperson for God amongst his people.
Concurrently, priestly traditions remembered him as a lawgiver and an intermediary. Col-
lective memory studies allow research to move beyond the futile attempts to establish the
historicity of Moses and the exodus. Appreciating the evolving of theological traditions
as the result of the collective memories negotiated amongst believing communities, the
role Moses played as a paradigmatic model for the maintenance of Israelite and Jewish
identity amidst Assyrian, Babylonian, Persian and Hellenistic onslaughts is presented in
a new light.
Scriptura 96 (2007) 326333

1565 Ludger Schwienhorst-Schnberger, Sehen im Nicht-Sehen. Mose auf

dem Berg Sinai
Der Autor fragt nicht nach der Gestalt des (historischen) Mose, der hinter den Texten stehen
mag, sondern skizziert ein Portrt, das in den Texten selbst zur Sprache kommt. Mose ist
der Mann, dem gttliche Epiphanien zuteil werden. Sehen ist hier das Leitwort.
Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 102122

1566 Panc Beentjes et al., Mozes, de wetgever

This thematic issue deals with Moses the lawgiver in the Hebrew Bible (P. Beentjes) and
the New Testament (W. Weren). Further essays focus on the ethics of Moses (M. Poorthuis),
Moses in political thought (W. Witteveen), Moses in art ( J. van Laarhoven), and in the
thought of Sigmund Freud (G. van Broekhuizen).
Schrift 40/5 (2008) 146180 (BL)

1567 Mareike Haesen, Mose der Mann. Konstruktion von Mnnlichkeit im

Alten Testament
Im Sinne einer kritischen Mnnerforschung lassen sich auch fr Mnnerfiguren des
Alten Testaments Konstruktionen von Mnnlichkeit konstatieren. Der Ansatz des Altte-
stamentlers David J. Clines wird in diesem Artikel aufgenommen und an der Figur des
Mose erprobt.
BiKi 63/3 (2008) 138143

1568 Herbert B. Huffmon, A Tale of the Prophet and the Courtier: A Respon-
sive Reading of the Nathan Texts
A reading of the following passages that involve Nathan: 2 Sam 7; 12; 1 Kgs 1.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
3342 (BL)

1569 Wolfgang Oswald, Nathan der Prophet. Eine Untersuchung zu 2 Samuel

7 und 12 und 1 Knige 1
Im Rahmen der Thronfolge-Erzhlung ist Nathan der von Gott Gesandte, der whrend
zwei tiefer Krisen (2 Sam 1112 und 1 Kn 1) den Bestand des Hauses David rettet.
Die Rolle Nathans wird in 2 Sam 7 ausgebaut: Hier wird er zum Verknder der ewigen
Herrschaft des Hauses David. Offenbar will 2 Sam 7 literarisch auf die Begnadigung des
deportierten Knigs Jojachin zielen (2 Kn 25,2730). Oswald sieht Nathan nicht als Berater
des historischen Davids, sondern als literarische Figur - eine prophetische Idealgestalt der
spten Knigszeit und der Exilszeit. Das Buch enthlt eine Forschungsgeschichte zur
Gestalt Nathans (S. 236264).
AThANT 94; Theologischer Verlag Zrich, Zrich (2008) 1318 (BL)

362
1570 Dorothy M. Peters, Noah Traditions in the Dead Sea Scrolls: Conversa-
tions and Controversies of Antiquity
There seems to have been a Hebrew Noah archetype and an Aramaic Noah archetype
participating in a bilingual conversation among the sectarians. The Aramaic Noah actively
contended with foreign wisdom, science, story, and philosophy while reframing the foreign
elements and subordinating them within a particular interpretation of Judaism. Hebrew
texts recontextualized some Aramaic traditions, but also turned the Jewish gaze inward so
that the Hebrew Noah became much more distinct from that which was foreign.
Early Judaism and Its Literature 26; Society of Biblical Literature, Atlanta, Ga. (2008) XXIII/
1248

1571 Helen K. Bond, Ponzio Pilato. Storia e interpretazione

This is the Italian translation of Pontius Pilate in History and Interpretation, Cambridge 1998;
see IZBG 45:1250.
Studi Biblici 158; Paideia Editrice, Brescia (2008) 1322

1572 Jan A. Soggin, King Solomon

We do not know much about the historical Solomon, his empire, wisdom, and state
administration. His wisdom, e.g., must not be exaggerated, for he led his country into
bankruptcy, as stated in 1 Kings 1011. A somewhat sceptical, though not quite mini-
malist account of Solomon.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 169174 (BL)

1573 Steven L. McKenzie, Tamar and Her Biblical Interpreters

Tamar is listed in the genealogy of Joseph, the father of Jesus (Matth 1:3); together with
Rahab, Ruth, Bathsheba and Mary, this name calls the readers attention to the both
foreign and sinful nature of this lineage. While a Jew at Matthews time could hardly
boast a more illustrious genealogy, it turns out that David and Solomon, and thus the
whole Davidic line, were not pure Israelite. Not only was Tamar likely Canaanite, but
Rahab was expressly so, and Ruth was Moabite. Even the best human line was thoroughly
soiled, and the perfect Messiah had been born into sinful humanity in order to redeem it.
McKenzie offers a detailed analysis of Gen 38 and 2 Sam 13. The Tamar story of Gen
38 was no doubt told in defence of mixed marriages: Judahs origin was exogamous
(rather than endogamous), and a non-Israelite women saved the tribe and nation from
extinction.
BZAW 400; Anselm A. Hagedorn et al. (eds.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 197208 (BL)

1574 Shimon Bakon, Zedekiah: Last King of Judah

From biblical records, each complementing the other, one gains a clear and vivid picture of
the last stormy years of the Judean kingdom. One can observe the power play of mighty
empires, impinging on tiny Judah until it falls prey to Babylonia. This tragedy, in charac-
teristic biblical historiography, is interpreted as the wages of irredeemable sins committed
by the Judeans. Much of the guilt for the destruction of the Judean kingdom is laid on
the unfortunate Zedekiah, portrayed as a weak and fickle young King, surrounded by an
intractable pro-Egyptian faction of high officials and false prophets. And, in keeping with
the Judaic notion of God in history, the records end on a hopeful and promising note.
JBQ 36/2 (2008) 93101

363
 Jesus: research comprehensive studies particular aspects
1575 Craig A. Evans (ed.), Encyclopedia of the Historical Jesus
Although at a first glance similar to J.B. Green et al. (eds.), Dictionary of Jesus and the Gospels
(1992), the present work is an independent encyclopedia that includes 227 long entries,
each written by a major specialist and accompanied by a bibliography. One finds a wealth
of information here, not only on textual and historical matters relating to Jesus and the
gospels, but also on Jesus research, see e.g. Jesus Seminar (C.E. Evans, B. Chilton), quest
of the historical Jesus (R. Morgan), J.M. Robinson (C.A. Evans). There is no entry on
Jesus, but one entitled Jesus self-understanding (D. Hagner). Here is a partial list of some
interesting articles: chronology (H. Hoehner, who fixes Jesus death at 33 CE), geography
of Galilee and Judah (R. Riesner), rabbinic literature (B. Chilton, who also contributes
master/rabbi). Two articles de-emphasize the possibility of Hellenistic influence on Jesus
(Greco-Roman culture in Israel, M. Chancey; Stoicism and Cynicism, N. Croy), but S.E.
Porter (language criticism; see the debate IRBS 52:1649/50) rightly supports the idea of
a Greek-speaking Jesus. This excellent work should be in all libraries.
Routledge, Abingdon, Oxon. (2008) XIX/1728 (BL)

1576 David B. Gowler, What Are They Saying about the Historical Jesus?
Apart from a quick survey of past scholarship on the historical Jesus, Gowler discusses
the views of the Jesus Seminar and its critics (R. Funk, M. Borg; critics: R. Hays, L.T.
Johnson, B. Witherington, N.T. Wright). The author discusses in more detail the work
of recent key scholars under the following headings: the eschatological prophet and the
restoration of Israel (E.P. Sanders, D. Allison, P. Fredriksen), the Mediterranean Jewish
peasant and the brokerless kingdom ( J.D. Crossan); the Elija-like eschatological prophet
( J.P. Meier); the eschatological prophet of social change (G. Theien, W. Herzog).
The Paulist Press, Mahwah, N.J. (2007) X/1190

1577 Peter de Mey (ed.), Sourcing the Quests: The Roots and Branches of
the Quest for the Historical Jesus
The following papers are included in this thematic issue of Louvain Studies: G. Van Oynen,
What more should we know about Jesus than one hundred years ago?; G. Van Belle, The
return of John to Jesus research; G. Theien et al., The delay of the parousia as a test
case for the criterion of coherence; G.W. Dawes, Paradigmatic explanation: Strausss dan-
gerous idea; Sh.G. Davaney, The outsideless life: historicism, theology, and the quest for
Jesus; A.J. Godzieba, From vita Christi to Marginal Jew; B.P. Prusak, Reconsidering
the quest boundaries in response to N.T. Wright: Schillebeeckxs Jesus as dawning third
quest?; T. Merrigan, Faith in the quest; C. Marsh, Why the quest for Jesus can never only
be historical [answer: because it is always implicitly Christological].
LouvSt 32/12 (2007) 722 (BL)

1578 Richard A. Horsley, Jesus in the New Millennium: A Review Essay

This essay comments on recent Jesus research, specifically on work by D.C. Allison, J.D.G.
Dunn, P. Frederiksen, B.D. Ehrmann, J.P. Meier, and J.M. Robinson, all of who empha-
size apocalypticism as the matrix of the message of Jesus. The same volume includes
a section with reviews of books on Jesus (pp. 352387), so that the consultation of the
Review of Biblical Literature is worthwhile for all who wish to acquaint themselves with
current opinion on the subject.
Review of Biblical Literature 10 (2008) 128 (BL)

364
1579 Maria Neubrand, Jesus Christus in den Evangelien. Zur Geschichte der
historisch-kritischen Jesusforschung
Nicht zuletzt als eine Hilfe zum besseren Verstndnis des Buches von Joseph Ratzinger /
Benedikt XVI Jesus von Nazareth (Freiburg 2007) errtert die Verf. anhand Positionen wichti-
ger Theologen und Neutestamentler die Geschichte der historisch-kritischen Jesusforschung.
Als Ertrge und Aufgaben formuliert sie anschlieend sieben thesenartige Punkte, die unter
folgenden berschriften zusammengefasst werden knnten: (1) Das Plausibilittskriterium
und seine Schwchen; (2) Der notwendige Rekurs ntl. Untersuchungen auf das AT ange-
sichts der Verankerung Jesu und seiner Nachfolger im Judentum; (3) Absage an die sog.
Substitutionstheorie; (4) Absage an antijudaistische Auslegung des NTs; (5) Die viergestaltige
Form des einen Evangeliums ber Jesus Christus; (6) Die notwendige Existenz der Kirche
als lebendige Zeugin des Christusereignisses; (7) Die unmgliche Trennung zwischen dem
historischen Jesus und dem verkndigten Christus.
Theologie und Glaube 98 (2008) 341359 (DL)

1580 Dieter Mitternacht, Historisk och annan kunskap om Jesus: Om

Benedikt XVI:s ambition att vervinna den historisk-kritiska metodens
begrnsningar
The purpose of this article is to evaluate and put into critical perspective Benedikt XVIs /
J. Ratzingers premises and perspectives in his book Jesus of Nazareth (Freiburg 2007).
The article also highlights the upsurge of immediate responses by the exegetical guild
and church officials. Thirdly, Benedicts view of Judaism and his interchange with Jacob
Neusners work on the Matthean Jesus is put into critical perspective, especially as it relates
to inter-religious dialogue. Fourthly, the claim that the contentious interaction between
Pope Benedict and Rabbi Jacob Neusner marks a new turning point for Jewish-Christian
dialogue is scrutinized for its validity in different contexts. Even if Benedicts reformation
of the historical-critical enterprise is accepted, his argumentation will still have to be faulted
for internal inconsistencies regarding a) his view of the Church as an authorial agent and
b) his claim to surpass the subjective nature of previous Jesus portraits.
SE 73 (2008) 123141

1581 Pierre Gilbert, Critique, mthodologie et histoire dans 1approche de

Jesus. Sur J. Ratzinger/Benot XVI, Jsus de Nazareth
I hope that the reader will clearly see that this book is not written against modern exege-
sis: study of the Preface to his now famous book on Jesus of Nazareth raises the question
of Benedict XVIs personal relationship to what he most often calls the historical-critical
method, all the while examining the contributions and limits of this method. After
four centuries of the history of this critical exegesis, how do things now stand? Have the
gospels and above all the historical person of Christ benefited or suffered from modern
exegesis? Benedict XVI raises a serious problem here that should not be simply set aside
once again, with exegetes and theologians holding steadfast to their positions, and the
reader of the gospels left prey to uncertainty in regard to the difficulties that those gospels
present for him or her. This article endeavours to show the motives behind the complex
positions of Benedict XVI in relation to exegesis, while recalling the foundations of its
critical project in the service of believers.
RSR 96/2 (2008) 219240

1582 Michael Wolter, Joseph Ratzinger, Benedikt XVI., Jesus von Nazareth
Das selbst formulierte Ziel, den Weg Jesu auf Erden und seine Verkndigung zu verste-
hen hat das Jesusbuch des Papstes weit verfehlt. Es handelt sich dabei nicht eigentlich um
ein Buch ber Jesus von Nazareth, sondern um ein Buch ber das theologische Denken
des Autors, der wie das bis heute in vielen anderen Jesusbchern seit dem 19. Jh. nicht

365
 anders ist seine eigenen Ideale, Werte und Normen auf Jesus projiziert und letztlich
immer wieder nur sich selbst in Jesus wiederfindet.
EvTh 68/4 (2008) 305309

1583 Rainer Riesner, Der Papst und die Jesus-Forscher. Notwendige Fragen
zwischen Exegese, Dogmatik und Gemeinde
Pope Benedict XVI. s book on Jesus challenges New Testament exegesis to reflect criti-
cally its own history and present hermeneutics. An overview of the reactions by German
exegetes shows three different types of answers. Some reject the Popes conviction that
the Christ of the Gospels is also the Historical Jesus. Others believe that the Pope draws
a powerful picture of Christ as he lives in the collective memory of the church, although
historical verification of this picture is either impossible or irrelevant. A third group of
scholars is convinced that there is indeed no substantial contradiction between the His-
torical Jesus and the Christ of the Gospels, even if the representation by the Pope can
be historically refined.
TBe 39/6 (2008) 329345

1584 Bernard Lauret, Le messianisme de Jsus. La contribution de Christian

Duquoc
Ch. Duquoc criticizes messianism as imaginary utopia and a risk of producing new vio-
lence in history. This interpretation supposes that the Christ title no longer has the same
meaning as the Messiah title; that would signify a break between the messianic acts and
practices of Jesus before Easter and his destiny after the Resurrection and would make a
constructive dialogue with Judaism difficult. It reduces messianism to a political or utopi-
cal dimension at the cost of his original meaning which precisely challenges the historical
violence: the redemption of the history of suffering (W. Benjamin) and the salvation of what
was lost (this goes beyond the denunciation of violence by R. Girard). Gods discretion
in history is linked to his revelation as messianic fulfilment and Trinitarian communion.
RSPhTh 92/4 (2008) 737752

1585 Estelle Dannhauser, The portrait of a prophet why is Wright not

right about Jesus?
N.T. Wrights extensive research on the subject of the historical Jesus has led him to the
conclusion that the office of eschatological prophet passionately bent on delivering an
urgent eschatological message is best suited to describe the portrait of Jesus as it emanates
from the sources at hand. Presenting the portrait Wright painted of the historical Jesus
and investigating how it was arrived at, this paper criticizes Wrights use of the available
sources for the creation of this portrait.
HTS 64/3 (2008) 13951412

1586 Jacques Schlosser, La mthodologie de John P. Meier dans sa qute du

Jsus historique
At the beginning of his book on the religion of Jesus, Geza Vermes expressed his own
aversion to methodology. According to Vermes, it threatens the inventiveness of research-
ers because research must not be bound by rules that are too strict and it is better to
rely on pragmatism. The vigorous critique that John Meier addresses to his colleague
in his book A Mariginal Jew illustrates quite well his refusal of amateurism. Meier notes
in his introduction to the third volume (III:23) that he is convinced on the basis of his
own experience that methodology and criteria may well appear boring, but that they are
nonetheless indispensable in preventing the researcher from finding only what he had
decided to look for in his data. In this article the author endeavours to provide a general
presentation of the method utilized by Meier by putting it into the context of present

366
 discussion, and then he analyzes how this method is applied concretely in the long study
which Meier devotes to the reign of God.
RSR 96/2 (2008) 201218

1587 Herbert Berg et al., The historical Mu ammad and the historical Jesus:
A comparison of scholarly reinventions and reinterpretations
Scholars of the historical Jesus and scholars of the historical Mu ammad are engaged in
seemingly similar activities, but they rarely look to each other to compare and evaluate
their methods and theories. Such a comparison reveals that both seek to read thoroughly
theological texts as historical texts, or at least ones out of which the historical facts can
be rooted. Thus, both sets of scholars approach the texts with assumptions shared by
the believers. Furthermore, because of the status accorded Jesus in the development of
Christianity and the contemporary relevance assigned to Jesus by scholars of the historical
Jesus, these scholars also share similar goals and perspectives with believers. Scholars of
the historical Mu ammad may be fewer in number, have fewer resources, and have less
sophisticated methodologies than their counterparts, but for the most part their conclu-
sions are less theological.
SR 37/2 (2008) 271292

1588 Michael F. Bird, Textual Criticism and the Historical Jesus

This study argues that historical Jesus research needs to pay greater attention to the field
of textual criticism and study of early Christian manuscripts. It is accordingly argued that
the field of textual criticism impacts historical Jesus studies in at least three ways: (1) the
textual integrity of the New Testament and the possibility of historical Jesus research; (2)
the significance of the agrapha; and (3) text-critical contributions to historical issues in life
of Jesus research.
JSHJ 6/2 (2008) 133156

1589 Francis Watson, Is the Historian competent to speak of the Resurrection

of Jesus? A Study in Hermeneutics
Oft hat man behauptet, die historisch-kritische Exegese erschaffe groe Schwierigkeiten
fr das christliche Bekenntnis an den auferstandenen Jesus. Der Historiker sucht, die
ursprnglichen Osterereignisse, die hinter den spteren Erzhlungen der Evangelien ste-
hen, zu rekonstruieren und betont den Unterschied zwischen den beiden. Dieser Versuch
ist aber aus allgemein-hermeneutischen Grnden problematisch. Erstens: Es gibt keine
rein historische Art, etwas zu begreifen, weil die Historie stets eine Interpretation in
sich schliet; daher muss jede Interpretation fragwrdig sein. Zweitens: Die Annahme ist
nicht richtig, dass sich die Historie prinzipiell von anderen Wissenschaften, wie z.B. die
Theologie, absondern sollte. Drittens: In der historischen Forschung ist es nicht immer
notwendig oder angemessen, eine Sache (z.B. die Osterereignisse) von ihren Darstellungen
(den Erzhlungen der Evangelien) zu differenzieren.
KuD 55/1 (2009) 5272

1590 James H. Charlesworth, Hat die Archologie Bedeutung fr die Jesus-

Forschung?
Gegenwrtig scheint einerseits die Archologie kaum Interesse am Neuen Testament bzw.
an Jesus zu zeigen und andererseits knnen die Verffentlichungen ber Jesus bzw. die
Artikel aus dem Umfeld der Jesus-Forschung der Archologie nur wenig abgewinnen. Es
stellt sich die Frage, ob die Archologie berhaupt eine Bedeutung fr die Jesus-Forschung
hat. Der vorliegende Beitrag versucht sich dem mit Hilfe des Rekurses auf die Ausgra-
bungserfolge der letzten Jahre und Jahrzehnte zu nhern. Dabei kommen archologische
Funde an bekannten neutestamentlichen Schaupltzen mit den biblischen Texten ins

367
 Gesprch und bieten auf diese Weise die Mglichkeit eines neuen Blickwinkels auf den
historischen Jesus.
EvTh 68/4 (2008) 246265

1591 Beverly Roberts Gaventa et al. (eds.), Seeking the Identity of Jesus:
A Pilgrimage
This collective volume includes 19 papers on the way Jesus is seen in exegesis and con-
temporary theology. Key biblical papers comment on Jesus in Matthew (D. Alison), Mark
( J. Marcus), Luke-Acts (B. Gaventa), John (M. Thompson), Paul (R. Hays), Hebrews
(A. Grieb).
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XIV/1345

1592 Daniel F. Moore, Jesus, an Emerging Jewish Mosaic: Jewish Perspectives,

Post-Holocaust
The author surveys Jewish contributions to research on Jesus by Schalom ben-Chorin,
David Flusser, Jacob Neusner, Samuel Sandmel, and Gza Vermes, and documents how
Christian scholarship responded both by agreeing and disagreeing.
Jewish and Christian Texts in Contexts and Related Studies 2; T & T Clark International, London
(2008) X/1326

1593 John P. Meier, Un certain Juif, Jsus. Les donnes de lhistoire. Tome 4
Cest la traduction franaise du tome 4 de Jesus: A Marginal Jew, un des plus ambitieux
ouvrages sur le Jsus de lhistoire. Comme les tomes antrieurs, il y a une abondance de
notes et de documentation bibliographique. Sous-titr la loi et 1amour, le livre traite
de 1enseignement de Jsus sur la loi juive comme elle est pratique dans son temps.
Divorce, serment, sabbat, puret, amour du prochain et de 1ennemie chacun de ses
sujets reoit son propre chapitre longue et dtaill. On apprend beaucoup sur les mondes
juif et paen du dbut de notre re; on apprend par exemple que le commandement
aimez vos ennemis est absent dans les uvres de Josphe et Philon, mais prsent, au
moins de faon implicite, dans le portrait dun philosophe cynique dress par Epictte
(pp. 347353). Meier note galement que les seules attestations du commandement aimez
vos ennemis sont Mt 5:45 et Luc 6:27 (cest--dire des textes tirs de Q); le reste du
Nouveau Testament ny fait pas allusion. Un ouvrage magistral dont on attend avec
impatience le dernier tome, tome 5.
LeDiv; Editions du Cerf, Paris (2009) 1743 (BL)

1594 Christoph Theobald, Un certain juif Jsus, de John P. Meier. Le bilan

dune recherche trois fois sculaire qui interroge la thologie
The monumental study by John P. Meier, A Marginal Jew, three of five volumes of which
are finished and available in French, is a landmark in three centuries of research on the
historical Jesus. It also represents a striking invitation to theologians to utilize the elements
in it that may contribute to the broader task of elaborating a Christology for present times.
Taking up the challenge of what is essentially a historians itinerary, Theobald begins by
examining the relation which the documents and a criteriology have to the question of
the historical Jesus. Following this, he addresses the general context, chronology and the
question of origins, then the mentor-disciple relation and takes up at length the specificity
of the ministry of Jesus and his public. Awaiting completion of Meiers work, he offers a
preliminary portrait of the Nazarean.
RSR 96/2 (2008) 173200

368
1595 Paul Barnett, Finding the Historical Christ
Written from an evangelical perspective, this study asserts the essential historicity of the
story told by the New Testament gospels. Barnett recognizes that the gospels were actu-
ally written for ecclesiastical use, but this does not speak against their genuine historical
value.
After Jesus 3; W.B. Eerdmans Publishing, Grand Rapids, Mich./Alban Books, Edinburgh (2009)
XI/1299

1596 Dale C. Allison, The Historical Christ and the Theological Jesus
Jesus ascribed to himself the central role in the eschatological drama: this is the central
insight around which Allison builds his reflections and critical evaluation of research on
the Jesus of history.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2009) X/1126

1597 Andries van Aarde, Anthropological rabbits and positivistic ducks:

An experiential reflection on Pieter Crafferts shamanic Jesus
In Pieter Crafferts The life of a Galilean shaman: Jesus of Nazareth in anthropological-historical
perspective (2008; IRBS 54:1629) traits of the shamanic complex are heuristically used
to explain the layering of traditions as reconfigurations of each other within the same
cultural area and to argue for continuity from the cultural constitution of a social person-
age to the communication and enscripturation of that social personage within the same
cultural system. Jesus healings and his encountering of spirits are understood in terms of
the notion of alternate states of consciousness as polyphased consciousness. The books
point of departure is the conviction that an anthropological-sensitive reading scenario
represents an epistemological alternative to that of scholars who emphasize the historical-
critical analysis of strata in the development of the Jesus tradition. The article consists of
an appraisal and a critique. It argues for a different judgment rather than posing a thesis
of a paradigm shift. The approach of some scholars who consider the investigation into
the stratification of overlays in the Jesus tradition as central to historical Jesus studies is
evaluated as complementary to a cultural-sensitive reading scenario.
HTS 64/2 (2008) 767798

1598 Dan Jaff, LIdentification de Jsus au Modle du Hasid Charismatique

Galilen: Les Thses de Geza Vermes et de Shmuel Safrai Revisites
Numerous studies have been undertaken with the objective of putting forward an identity
of Jesus according to the Jewish movements of the end of the Second Temple period.
Geza Vermes and Shmuel Safrai presented an unusual thesis: they suggest that Jesus was
a hasid, i.e. a charismatic Galilean prophet. They based themselves principally on the
personalities of Hanina ben Dosa and Honi the Circlemaker to draw a behavioral model
appropriate to Jesus according to the hasid model. This article explores the theses of these
important scholars and refutes them, refusing to see the hasidim of the first centuries as a
separate group from the general group of the Sages. Thus Jesus was considered to belong
to one of the numerous Pharisee identities.
NTS 55/2 (2009) 218246

1599 Johannes Neumann, War Jesus Statthalter von Galila? Thesen zu einer
politischen Biographie Jesu
Die drei hier vereinigten Studien vertreten folgende Thesen: (1) Jesus stammt aus einer
hellenisierten judischen Adelsfamilie, die mit Herodes dem Groen befreundet war; in
den Jahren 633 diente er dem Herodes Antipas als Statthalter in Galila. (2) Das Markus-
evangelium ist ein nach der Ilias gestaltetes Werk der Dichtung, keine Biographie Jesu.
(3) In der Genesis finden sich verschiedene lateinische Wrter, z.B. abrek in Gen 41,43, das

369
 ist praeco (Herold) in hebrischer Umschrift. Das Alte Testament ist jdische Literatur aus
der Zeit Herodes des Groen. Erhltlich beim Verfasser (Johannes Neumann Verlag,
Gartenstr. 70, D01445 Radebeul.)
Johannes Neumann Verlag, Radebeul (2009) IX/1124

1600 Daniel Kosch, Jesus Jude und Mann. Eine neue Sicht auf kaum
bestreitbare Tatsachen
Genau so wenig wie es das Judentum in der Zeit Jesu gibt, gibt es den (jdischen)
Mann. Die Einbettung der Gestalt Jesu in die Vielfalt des Frhjudentums sensibilisiert fr
die Vielfalt damaliger und heutiger Mnner-Identitten und ermutigt dazu, traditionelle
Rollenmuster in Kirche und Gesellschaft zu hinterfragen.
BiKi 63/3 (2008) 162165

1601 Susan Haber, Going up to Jerusalem: Purity, Pilgrimage, and the Histori-
cal Jesus
Would Jesus have purified himself before entering the temple when he went on pilgrimage
to Jerusalem? Haber answers in the affirmative. Jesus, like his co-religionists, must have
participated in all the pilgrimage rites, including purification. This being the case, the
synoptic traditions regarding Jesus activities at the temple can be best explained by the
practice of first-day ablutions. By immersing in the miqveh upon arrival in Jerusalem, Jesus
not only initiated the purificatory rite pertaining to corpse impurity, he also attained an
intermittent level of purity that allowed him access to the outer court of the temple.
Early Judaism and Its Literature 24; S. Haber, They shall purify themselves: Essays on Purity in Early
Judaism; Society of Biblical Literature, Atlanta, Ga. (2008) 181206

1602 Maren Bohlen, Die Einlasssprche in der Reich-Gottes-Verkndigung

Jesu
Es gibt keinen Grund, dem historischen Jesus die Sprche vom Eingehen in das Reich
Gottes abzusprechen. Zwar mag der Unterschied in Bezug auf die Vorstellung vom Reich
Gottes zwischen den Einlasssprchen auf der einen Seite und z.B. Lk 11,20 par. Mat 12,28
auf der anderen Seite immens sein. Nimmt man jedoch alle neutestamentlichen Aussagen
zum Reich Gottes in den Blick, betrachtet die Verknpfungen zwischen den Kategorien
und bedenkt das mgliche Bedeutungsfeld von eiserchesthai, ergibt sich ein deutlich erkenn-
bares semantisches Geflecht. Auch die entscheidende Wendung eiserchesthai eis tn basileian
hat eine sprachliche Grundlage in der Verkndigung Jesu.
ZNW 99/2 (2008) 167184

1603 Erwin Mde, Zum Sprach- und Kommunikationsverhalten des Jesus der
Evangelien. Eine psychospirituelle Analyse
Der Autor behandelt die Bergpredigt als Paradigma fr Empathie, Identifizierung und
Verinnerlichung.
Renovatio 65/12 (2009) 5259 (BL)

1604 Jrgen Magnusson, Gudsrikets ekonomi

This article presents a hypothesis that the cancellation of debts according to the sab-
batical laws and the prohibition on interest are important perspectives in the analysis of
the historical Jesus. First, evidence for the regulation regarding cancelling of debts being
observed at the time of Jesus is summarised. Then, Matt 6 and Luke 4:1819 are taken
as examples of texts that can be profitably analysed from the perspective of Lev 25 and
370
 Deut 15. The prohibition against interest is related to Luke 16:18a. On the basis of
these analyses a new interpretation of Mark 12:112 in which the priests are accused of
breaking the law of cancelling of debts and the covenant with God is put forward.
SE 73 (2008) 8799

1605 Hans R. Pruppacher, Der Stern von Bethlehem und die Geburt Jesu.
Versuch eines Gesamtbildes
The incorrect translation of the Greek text in Papyrus Codex Bodmer V of Chapter 21
of the Protoevangelium of James by the Viennese Astronomer Ferrari dOcchiepo in his
book Der Stern von Bethlehem (1999), motivated the author of this paper to offer a correct
translation. This and all other available data regarding the star of Bethlehem, in particular
the computations of Ferrari dOcchiepo which describe the conjunction of the planets
Jupiter and Saturn in the year 7 BCE, are used in order to derive a complete scenario of
what happened in 7 BCE. It emerges that Jesus was born in September 7 BCE, at the
time of the conjoint rising of Jupiter and Saturn in the evening of September 15, and
that the Magi visited the holy family during November 12 / 13, 7 BCE at the time of
the second stationary point of Jupiter and Saturn.
JETh 22 (2008) 5768

1606 Armand Puig i Trrech, Pourquoi Jsus a-t-il reu le baptme de

Jean?
Mc (et, en partie, Mt et EvHe) montrent que le Jourdain a t le cadre dune double
scne au dbut de la vie de Jsus: son baptme par le Baptiste et une vision sans tmoins
qui laurait suivi. Le baptme de Jean, leau, sclle la conversion prsente et prpare le
pardon, le don eschatologique futur, comme le montre la formule baptme de conversion
pour le pardon des pchs. De son ct, Jsus a accept de recevoir ce signe, le baptme
de Jean, parce quil la reconnu comme lexpression de larrive du kairos. Dautre part, la
vision de type prophtique quil a eu aprs son baptme la confirm dans son choix.
NTS 54/3 (2008) 355374

1607 Jake OConnell, Jesus Resurrection and Collective Hallucinations

In its first part this study demonstrates that collective hallucinations have happened in
modern times. In the second part, it is discussed, if Jesus resurrection appearances could
be explained with the phenomenon of collective hallucinations. The lack of glorious
appearances in the Gospels is seen by the author as an indicator that the appearances
were originally also non-glorious and thus not hallucinations.
TynB 60/1 (2009) 69105

1608 Rick F. Talbott, Nazareths Rebellious Son: Deviance and Downward

Mobility in the Galilean Jesus Movement
Using social-scientific criticism, the author imagines that Jesus family and village elders
labelled him a rebellious son because his kingdom of God agenda threatened their
domestic economy and the patriarchal power relations that sustained it. Consequently,
Jesus left Nazareth and initiated a movement among Galilean fishing villages that had
marked economic impact on a variety of Galileans. The Jesus movement fostered several
economic dynamics including exacerbating the downward mobility of peasants alienated
from their families, these very families, and even some wealthy persons associated with
the movement. Passages from Q suggest that new fictive-kin groups quickly emerged and
developed their own patron-client economy. By meeting the basic needs of its members,
this household-based domestic economy also created a safety-net for its disenfranchised
and honoured poor.
BTB 38/3 (2008) 99113

371
 Paul: contemporary research comprehensive studies particular aspects
1609 Benot Bourgine, Saint Paul et la philosophie
The long history of the philosophical reception of the Pauline corpus has recently been
enriched by contributions made by Giogio Agamben, Alain Badiou, Bernard Sichre and
Slavoj iek. After having mentioned the trigger effect made by an article by Stanislas
Breton, this article takes up the reading of Paul made by these four philosophers. The
renewed interest for Pauline literature is then interpreted in the light of the crisis of the
universal in the context of cultural and religious pluralism. The article ends with a reflexion
of a theological nature on the meaning of these differing philosophical undertakings.
RTL 40/1 (2009) 7894

1610 Donald Loose et al., The Apostle Paul in Modern Philosophy

In recent years, St Paul has received renewed attention from philosophers, esp. from
G. Agamben, J. Taubes, and A. Badiou. The following papers discuss the antecedents of
this new interest and contribute to the debate: D. Loose, Saint Paul of the philosophers:
an introduction to recent interpretations; B. Vedder, Heideggers Explication of religious
phenomena in the letters of St Paul; J. de Meyere, The care for the present: Giorgio
Agambens actualisation of the Pauline messianic experience; M. Terpstra, Gods love
for his enemies: Jacob Taubes conversation with Carl Schmitt on Paul; M. de Kesel,
The time of truth: reflections on Alain Badious reading of St Paul; H. Oosterling, From
Russia with love: avoiding the subject why is Zizeks St Paul a Leninist?
Bijdr. 70/2 (2009) 133255

1611 Eckart Reinmuth, Paulus in jdischer Perspektive aktuelle Stimmen

aus Exegese und Philosophie
Current contributions of Jewish exegetes and philosophers dedicate their work to the his-
torical and current meaning of the apostle Paul. They mainly refer to questions from the
field of philosophy and theoretical politics as well as to problems of Jewish identity. Also
they refer to questions coming from the field of cultural sciences and analyze the traditional
image of Paul in Judaism and Christianity. The essay takes a look at the development of
this issue, points out relations to the new perspective on Paul and displays exemplarily
the positions of Nanos, Boyarin, Taubes and Agamben.
BThZ 25/1 (2008) 117142

1612 Christos Karakolis, Erste Internationale Konferenz Der Apostel

Paulus und Korinth. 1950 Jahre nach der Abfassung der Korintherbriefe
(Korinth, 2325 September 2007)
Am 23.25. September 2007 hat in Korinth eine internationale wissenschaftliche Konferenz
ber die beiden Korintherbriefe und ber Apg 18,118, den lukanischen Bericht ber
den Korinth-Aufenthalt des Apostels Paulus, stattgefunden. Die Konferenz markiert einen
Meilenstein auf dem Weg zu einer bibelwissenschaftlichen kumene, in der stliche und
westliche Bibelwissenschaftler miteinander diskutieren und voneinander lernen. Zudem
hat sich gezeigt: die orthodoxe Bibelwissenschaft ist in der Lage, ebenfalls die Vielfalt der
modernen exegetischen Methoden kritisch anzuwenden, ohne die Bedeutung, welche sie
der Auslegungs- und der Wirkungsgeschichte beimisst, preisgeben zu mssen.
ZNW 99/1 (2008) 139141

1613 Wolfgang Baur (Red.), Paulus Wegbereiter des Christentums

Historische Lebensumstnde, Inhalte der Lehre sowie einige Themen der fr das Chri-
stentum so bedeutsamen Wirkungsgeschichte werden in diesem der Person des Paulus

372
 gewidmeten Heft der WUB errtert. Aufgerumt wird dabei mit einigen Vorurteilen wie
etwa mit der vermeintlichen Frauenfeindlichkeit des Apostels oder seiner Ablehnung des
jdischen Gesetzes. Demgegenber beschreiben die Autoren und Autorinnen dieses Heftes
Paulus als einen im Rahmen jdischer Vorstellungen die Botschaft Jesu in die Stdte des
Rmischen Reiches tragenden Missionars, fr den das Auftreten Jesu eine grundlegende
Wende in der Weltgeschichte bedeutete.
WUB 51 (2009) 1072 (DL)

1614 Nicholas King, The Vision of St Paul

Anlsslich des Paulus-Jahres der katholischen Kirche bietet dieser Aufsatz eine kurze
Einfhrung in das Leben und Wirken des Paulus, sowie seinen speziellen und verblei-
benden Einfluss auf die sichtbare Gestalt der Kirche. Sein besonderes christliches
Bewusstsein ist von fnf Erkenntnissen geprgt: (1) Jesus ist auferstanden und hat sich
ihm offenbart; (2) Jesus ist der Herr kyrios aller irdische Autoritten; (3) Jesus ist der
lange erwartete Messias Israels; (4) Gott liebt seine Geschpfe bedingungslos; (5) Christen
sind zur Nachahmung Jesu in seiner Nachfolge berufen, was sie in der Welt auszeichnet
und unterscheidet.
ScrB 38/2 (2008) 9299 (DL)

1615 Daniel Kosch, Welchen Paulus feiern? Historisch-kritische Gedanken

zum Paulusjahr
Jedes Paulusbild ist mitgeprgt von den Anliegen und von der Situation jener, die es
entwerfen. Schon im Neuen Testament begegnen den Lesern neben den echten Briefen
des Apostels Schriften, die in seinem Namen verfasst wurden und Erzhlungen, die
aus der Rckschau von seiner apostolischen Existenz erzhlen. Der kritische Rckblick
auf die ursprnglichen Pauluszeugnisse offenbart in diesem Aufsatz keinen einsamen
Helden, wohl aber einen Boten des Evangeliums, der seine berzeugungen mit einem
hohen Anspruch und oft auch sehr streitbar und engagiert vertritt und der zugleich
eingebunden ist in das Netzwerk seiner Mitarbeitenden und der Gemeinden in seinem
groen Wirkungsfeld.
BiKi 64/1 (2009) 4448

1616 Daniel Kosch, Ein Herz und eine Seele? Paulus, seine Gemeinden,
Mitarbeiterinnen und Mitarbeiter
Von der Grndung der paulinischen Gemeinde in Korinth als einer verschwindend kleinen
Minderheit in der hellenistisch-rmischen Stadt ausgehend beschreibt dieser Beitrag das
Verhltnis zwischen dem Apostel und seinen Gemeinden. Der Verf. betont dabei, dass
Paulus zahlreiche Mitarbeiter und Mitarbeiterinnen beistanden, deren Arbeit zur Aufrecht-
erhaltung der Kontakte und Weitergabe theologischer wie praktischer Impulse beitrug.
Dabei offenbaren paulinische Briefe, dass es einige Konflikte innerhalb der Gemeinden
selbst sowie im Kommunikationsprozess zwischen den Gemeinden und Paulus gab.
WUB 51 (2009) 1217 (DL)

1617 Gregory E. Sterling, From Apostle to the Gentiles to Apostle of the

Church: Images of Paul at the End of the First Century
In Ephesians, Paul is no longer the Apostle to the Gentiles; he is the Apostle to the Church.
Ephesians is both a celebration of Pauls accomplishments and thought and an authorita-
tive statement that should help the Church understand its past and present. It is in this
sense that Pauls life is presented as a vita activa. Like Ephesians, Acts recognizes that Paul
was the defining point gave its readers a hero rather than a theologian.
ZNW 99/1 (2008) 7498

373
1618 Helen-Ann Hartley, Financing Paul: Money and Mission in the Corin-
thian Correspondence
This article explores two items that pertain to the missionary strategy of Paul in the let-
ters to the Corinthians: firstly Pauls work as a form of euergetism called by the author
reverse euergetism; and secondly, the collection for the saints as that which enables
euergetism to happen in the Pauline Corinthian community.
ScrB 38/2 (2008) 6979

1619 John Ashton, Why did Paul persecute the church of God?
Es ist schwierig bis unmglich aus den vorhandenen Aussagen von Paulus zu rekonstru-
ieren, aus welchen Grnden er vor seiner Bekehrung die frhchristliche Bewegung zu
bekmpfen suchte. Einige Bemerkungen im Galaterbrief deuten aber daraufhin, dass der
in Paulus Augen falscher Umgang mit der Beschneidung unter den Nachfolgern Jesu
einer dieser Grnde gewesen ist.
ScrB 38/2 (2008) 6168 (DL)

1620 Chris Keith, In My Own Hand: Grapho-Literacy and the Apostle Paul
That the apostle Paul was a literate individual is well-established and beyond doubt. How-
ever, in the ancient world, literacy was not a homogeneous entity but rather existed in
shades and gradations. This essay is thus concerned not with Pauls literacy per se, but
rather the degree of literacy Paul held in Greek, and, more importantly, how he employed
and displayed his literate status in a rhetorical fashion. Recent research in the school papyri
of Greco-Roman Egypt has yielded new insights into the process by which individuals
learned to read and write in the Greco-Roman world, insights that shed new light on five
passages (1 Cor 16,21, Gal 6,11, Col 4,18, 2 Thess 3,17, and Phlm 19) where Paul (or
someone writing in his name) highlights the fact that he has written in the epistle with
his own hand. The author suggests that these passages enhance Pauls arguments in the
epistles, and social position in the congregations, by underscoring not only his literacy,
but his grapho-literacy; and not only his grapho-literacy, but his ability to avoid using it.
Bib. 89/1 (2008) 3958

1621 Daniel Marguerat, Paul aprs Paul: une histoire de rception

The article addresses the problem of the reception of Paul: how does the construction
of the image of Paul in the Deuteropauline letters (Colossians, Ephesians, 2 Thessalo-
nians), the Pastoral letters, the Acts of the Apostles and the apocryphal Acts of Paul relate
together? The difficult question of the relationship between Paul in his letters and Paul in
Acts is treated first. A typology of the reception of Paul is proposed following three poles:
documentary (his letters), biographical (his life) and doctoral (his permanent authority for
the Church). The conception that Pauls letters were the only regulation for the memory
of Paul in the first century is denied. This three poles typology is applied to some topics
of the Pauline tradition: the status of the apostle, the suffering of the apostle, and his
teaching. It is possible to observe finally how the writings which honour the memory of
the apostle have interpreted these topics by working out a feature present in the writings
of the apostle.
NTS 54/3 (2008) 317337

374
 HISTORY OF ISRAEL

General problems of historiography

1622 Mario Liverani, La Bible et linvention de lhistoire
Noted Assyriologist and historian (b. 1939), Liverani offers here a learned account of the
history of ancient Israel. Liverani first offers a straightforward (ar times minimalist) account,
in order then to describe how in the exilic and postexilic periods, Israel invented the
key traditions of the well-known panoramic biblical story: the patriarchs, the conquest,
the period of the judges, the united monarchy under David and Solomon, the Solomonic
temple, and, finally, the invention of the Mosaic law (pp. 339496). The text does not
include learned notes, but a classified bibliography. This is an outstanding presentation
of the course of Israels history, well written and argued. The chapters that discuss the
invention of Israels sacred traditions will certainly provoke much discussion, but have
the potential of being regarded a classic.
Editions Bayard, Paris (2008) 1616 (BL)

1623 Giovanni Garbini, Scrivere la storia dIsraele. Vicende e memorie ebraiche

This sketch of the history of biblical Israel from the Benjaminites (referred to in
Babylonian sources) via the conquest all the way to Hellenistic and Roman times is
by a noted minimalist, i.e. by an author very critical of the historical reliability of the
biblical text itself. In an appendix, the author discusses and presents (in Italian translation)
the fragments of the Jewish History of Eupolemos, written ca. 158 BCE (pp. 310333;
most of the 22 fragments can be found in Josephus, Jewish Antiquities, and in Eusebius,
Preparation of the Gospel).
Biblioteca di storia e storiografia dei tempi biblici 15; Paideia Editrice, Brescia (2008) 1357

1624 Kenneth A. Kitchen, Das Alte Testament und der Vordere Orient. Zur
historischen Zuverlssigkeit biblischer Geschichte
This is the German translation of a major work on the historicity of the Old Testament,
written by the Nestor of British Egyptology and first published in 2003, see IRBS 50:1905.
See also Kitchens recent debate with biblical minimalists (IRBS 51:1383). Interestingly,
this works actual precursor was published only in German: Alter Orient und Altes Testament,
Wuppertal 1965. It is to be hoped that Kitchens promise to write more about the subject,
and specifically on the chronology of the Hebrew monarchy (p. 38, n.), will materialize
before long.
Brunnen Verlag, Gieen (2008) XIII/1732 (BL)

1625 Manfred Clauss, Geschichte des alten Israel

Three chapters offer: (1) a narrative account of the history of Israel from the beginnings
to the end of the monarchy (587 BCE), with a chapter on the political and social struc-
tures; (2) a long section that discusses issues and trends of present-day research; (3) a long
bibliography that is thematically structured. The author is an ancient historian rather
than a biblical scholar; accordingly, this work will be perceived as that of an outsider to
the discipline.
Oldenbourg Grundriss der Geschichte; R. Oldenbourg Verlag, Mnchen (2009) X/1259

1626 Christian Frevel, Grundriss der Geschichte Israels

This is a well-structured, concise survey of the history of Israel, appended to a manual of
Old Testament introduction. The author, who steers a middle course between maximalists

375
 and minimalists, discusses some of the more relevant theories, lists much bibliography (in
very small print), and ends his presentation with the year 135 CE.
Erich Zenger et al., Einleitung in das Alte Testament. Seventh edition; Verlag W. Kohlhammer, Stuttgart
(2008) 587731 (BL)

1627 Philip R. Davies, Memories of Ancient Israel: An Introduction to Biblical

History Ancient and Modern
Lhistoire dIsral ancien est devenue le sujet dun dbat prolong entre lcole minima-
liste et lcole conservatrice voire maximaliste. Davies, un des minimalistes, explique de
quoi il sagit et montre lincertitude des arguments maximalistes qui se basent sur le texte
biblique (qui assez souvent reflte une idologie plutt que des vnements historiques),
larchologie, et les inscriptions. Mme des inscriptions dont la date parat bien tablie
pourraient tre dune valeur problmatique, et Davies repte ses rserves bien connues
concernant la date de linscription de Silo (pour laquelle il prfre une date hellnistique).
Un chapitre commente sur les contributions rcentes de K.A. Kitchen, J.B. Kofoed et
I. Provan qui cherchent dfendre la position dite maximaliste. Cest un livre intelligent
et de grande rudition, argument avec prcision et conviction.
Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) IX/1182 (BL)

1628 Niels Peter Lemche, The History of Israel or the History of Palestine?
The author sketches a history of Palestine from the Stone Age to modern times, con-
structed without recourse to the Old Testament. To which he adds: The Old Testament
has a different history to relate. It has little to do with what really happened in Palestine in
ancient times although at the same time it shows that history is not limited to the long
perspective. In its case the decision to narrate a history that never happened became more
important than anything that really happened even in the long perspective. It is the final
proof that the decision made by a group of people to tell their story has more significance
than all the other factors, such as geography, climate, and economy (p. 453).
N.P. Lemche, The Old Testament between Theology and History; Westminster John Knox Press, Louisville,
Ky./Alban Books, Edinburgh (2008) 393453 (BL)

1629 Hubert Irsigler (ed.), Die Identitt Israels. Entwicklungen und Kontro-
versen in alttestamentlicher Zeit
The following papers are included in this collective volume on the identity of ancient
Israel: developments and controversies: Th. Seidl, Konflikt und Konfliktlsung [Genesis];
R. Albertz, Israel in der offiziellen Religion der Knigszeit; H. Irsigler, Der Streit um die
Identitt in der vorexilischen Prophetie [Hos 12]; W. Dietrich, Israel in der Perspektive des
deuteronomisch-deuteronomistischen Literaturkreises; J.W. Rogerson, Die Neubesinnung
auf die Identitt Israels in der exilischen Epoche; R. Rothenbusch, Die Auseinandersetzung
um die Identitt Israels im Esra- und Nehemiabuch; H.-P. Mathys, Israel und die Vlker
in der Achmenidenzeit; E. Bons, Das Gesetz als Mastab fr Israel und seine Bedeutung
fr die Vlker bei Flavius Josephus. Three phases in the development of Israels identity
can be recognized: (1) the people-centered theology of the northern kingdom during the
period of the monarchy (with concomitant absence of a focus on the people in the theology
of Jerusalem; Albertz); (2) the introduction of this people-centered theology in Jerusalem
after the demise of the northern kingdom in 722 BCE (Albertz); (3) the notion of Israel
as a community gathered around the Torah (Rothebusch, Mathys).
Herders Biblische Studien 56; Verlag Herder, Freiburg (2009) XI/1175 (BL)

1630 Paul Lawrence, Der groe Atlas zur Welt der Bibel. Lnder Vlker
Kulturen
Collections of maps illustrating biblical history have a long tradition. Most recently
published books of this genre, including the present German version of The Lion Atlas
376
 of Bible History (2006), are by conservative authors. This is particularly evident from the
conservative dates offered throughout the book. For the exodus out of Egypt two dates
are offered: 1447 BCE and 1270 BCE; for Abraham also two equally conservative dates:
21671992 BCE and 19901815 BCE. While all of this remains speculative or misguided
to mainstream critical scholarship, it does not actually diminish the value of the work.
The maps and colour plates are of high quality, and the text is informative. To be
consulted with caution.
Brunnen Verlag, Gieen (2007) 1188

1631 N. Wyatt, The Mythic Mind Revisited. Myth and History, or Myth versus
History, a Continuing Problem in Biblical Studies
In a 1998 paper (SJOT 15/1, 2001, 356; IRBS 48:158) N. Wyatt suggested that myth
is not a (literary) genre, being altogether too polymorphous to fit any such formal defini-
tion, but rather a mind set. The opposition often discerned by biblical scholars between
myth and history had led to extravagant claims concerning the non-mythic nature of Old
Testament narratives, on the ground that their basis often lay in historical fact. On the
other hand, the status of history in the Old Testament has become almost as contentious
in some recent scholarship. This paper raises some fundamental problems, and examines
some current tendencies in both areas, and asks whether it is possible to reach some modus
vivendi, in which scholars of diverse persuasions may find some common ground, instead
of continuing to talk past each other.
SJOT 22/2 (2008) 161175

1632 Ral Quiroga, Una perspectiva de la historiografa bblica de acuerdo

a un concepto de la naturaleza teolgica de la Biblia
This article presents a perspective for biblical historiography in the context of the Ancient
Near Eastern historiography, which evokes the framework of the actual discussion between
each other. The Bible is independent from any extra-biblical information related to it. Its
theological macro-structure or the message of the Word of God to his people is inalterable.
On the other hand, its micro-structure or superficial area may be modified by external
historical evidence in benefit of its comprehension.
DavarLogos 7/1 (2008) 5158

Premonarchical period
1633 Richard S. Hess et al. (eds.), Critical Issues in Early Israelite History
The following papers are included in this volume: K.L. Younger. The rhetorical structuring
of the Joshua conquest narratives; R.S. Hess, The Jericho and Ai of the book of Joshua;
M.G. Hasel, Merenptahs reference to Israel; E. Velzquez, The Persian period and the
origins of Israel; P.J. Ray, Classical models for the appearance of Israel in Palestine;
P. Manzani, The appearance of Israel in Canaan in recent scholarship; G.A. Klingbeil,
Between North and South: the archaeology of religion in Late Bronze Age Palestine
and the period of the settlement; M.W. Chavalas, The context of early Israel viewed
through the archaeology of northern Mesopotamia and Syria; R. Hawkins, The survey
of Manasseh and the origins of the central hill country settlers; D. Master, Israelite settle-
ment at the margins of the northern hill country: connections to Joshua and Judges from
Tell Dothan; S. Ortiz, Rewriting Philistine history: recent trends in Philistine archaeology
and biblical studies; B. Wood, The search for Joshuas Ai. The contributions call for a
healthy respect for the biblical tradition that is often lacking in present-day archaeological
and historical research.
BBR Supplement 3; Eisenbrauns, Winona Lake, Ind. (2008) XVI/1324 (BL)

377
1634 Helga Kaiser et al. (Red.), Die Anfnge Israels
Diese Ausgabe der WUB widmet sich einem der umstrittensten Themen der biblischen
Wissenschaft der Frage nach den Ursprngen Israels. Offensichtlich wird dabei, welche
Korrekturen das biblische Bild der Entstehung Israels in den vergangenen Jahrzehnten von
der Archologie Palstinas erfahren hat. Die einzelnen Beitrge errtern die Geschichte der
Ausgrabungen in Jericho (1115), die Landnahmetheorien (1623), frhe Inschriften aus
Palstina (2427), die Eisenzeit I im Land aus archologischer Sicht (2833), das Verhltnis
zwischen Israel und den Philistern (3439), biblische Landnahmeerzhlungen (4045), die
Grenzen des verheienen Landes (4649), die Wurzeln der israelitischen Religion (5053)
und das Konzept des cherem (Bann) in den Erzhlungen von der Landeroberung (5457).
Als eine Vertiefung und Aktualisierung des Heftthemas wurden die Beitrge ber die
Bedeutung des Heiligen Landes im Judentum (5862) und die gegenwrtige Landnahme
palstinensischer Gebiete durch Israel (6465) zum Abschluss beigefgt.
WUB 49 (2008) 865 (DL)

1635 Rodger Dalman, Egypt and Early Israels Cultural Setting: A Quest for
Evidential Possibilities
This paper discusses some chronological uncertainties within Israels cultural and historical
setting and its interaction with Egypt. Dating the Exodus into the 19th or 18th Egyptian
Dynasty has implications for Israels patriarchal age, the Mosaic age, the conquest and
the Judges. Presenting those two models of chronology with their implications the author
posits that both of them are still tenable and open for ongoing academic debate.
JETS 51/3 (2008) 449488 (DL)

1636 Rodger C. Young et al., A Critical Analysis of the Evidence from Ralph
Hawkins for a Late-Date Exodus-Conquest
R. Hawkins paper Propositions for Evangelical Acceptance of a late-date Exodus-Conquest ( JETS
50/1, 2007, 3146; IRBS 54:1678, see also the presentation of the problem by B.G. Wood
in JETS 48/3, 2005, 475489; IRBS 52:1687) provides no support for a late-date exodus-
conquest. In contrast, the 480th year-datum of Exod 6:1 has been demonstrated to be a
valid historical figure, not a symbolic number. The biblical data are true and correct: The
Israelites left Egypt in 1446 BC and, after forty years in the Sinai, began the conquest
of Canaan in 1406 BC (243). In a rejoinder to this article on pp. 245266 R. Hawkins
seeks to show that the date of the exodus-conquest is still an open question.
JETS 51/2 (2008) 225243 (BF)

1637 Herv Tremblay, Yahv contre Baal? Ou plutt Yahv la place de

Baal? Jalons pour la naissance dun monothisme. I. Le conflit entre
Canaan/Baal et Isral/Yahv selon larchologie
This study offers a critical survey of the ways the research, taking into account the most
recent data in archaeology, tries to explain the emergence of Israel as a people and the
birth of Yahvism as religion.
ScEs 60/3 (2008) 205227

1638 Herv Tremblay, Yahv contre Baal? Ou plutt Yahv la place de

Baal? Jalons pour la naissance dun monothisme. II. Le conflit entre
Canaan/Baal et Isral/Yahv selon les textes
This article puts together the conclusions of different fields of research. If Baal is the god
of Canaan, Yahwe is not from there and was imported from the South. The people of
Israel did not come from outside of the country but was the product of an inner division

378
 of the Canaanite society. In a process of ethnic and religious distinction that lasted many
centuries, Yahwe was adopted as the national god by the Israelites. This gave them a new
identity. The road toward monotheism had begun.
ScEs 61/1 (2009) 5171

1639 Anson Rainey, Inside, Outside. Where Did the Early Israelites Come
From?
Die berbleibsel der zwischen 1200 und 1000v. im zentralen Bergland Kanaans neu
entstandenen Siedlungen, die allgemein als frhisraelitisch eingestuft werden, zeugen von
der Verbindung der ehemaligen Bewohner zu Bereichen stlich des Jordans. Sowohl die
Bauweise der Huser (Vier-Raum-Haus) als auch kulturelle und religise Bruche (keine
Schweinezucht, Beschneidung) sowie sprachliche Verwandtschaft (z.B. das Alphabet) weisen
auf das Ostjordanland als die Herkunft der Neuankmmlinge. Die Ansiedlung ehemaliger
Nomaden aus dem Osten ist daher der Theorie von einer innerkanaanischen sozialen
Revolution und der anschlieenden Deurbanisierung als Hypothese zur Erklrung der
Entstehung frhisraelitischer Siedlungen vorzuziehen. Das Bewusstsein dieser Herkunft
aus dem stlich des Jordans gelegenen Nomadenland hat sich an vielen Stellen in der
biblischen berlieferung erhalten (z.B. Gen 11,2732; 46:3134; Dtn 26,5).
BAR 34/6 (2008) 4550.84 (DL)

1640 Anson Rainey, Shasu or Habiru. Who were the Early Israelites
Trotz eines scheinbaren phonetischen Gleichklangs waren die frhen Hebrer keine Habiru
(apiru). Diese als negativ empfundene Bezeichnung wurde fr eine soziale Schicht oder
einzelne Menschen ber ethnische und regionale Grenzen hinaus verwendet und niemals
in Verbindung mit Nomaden gebracht. Vielmehr drfte es sich bei den frhen Bewohnern
des zentralen Berglandes in Kanaan um eine von mehreren Shasu-Gruppen handeln, die
in gyptischen Quellen als Nomadenstmme im stlichen Mittelmeerraum belegt sind.
BAR 34/6 (2008) 5155 (DL)

Period of the monarchy

1641 Margreet Steiner, Propaganda in Jerusalem: State Formation in Iron
Age Judah
From the characteristics manifested in the archaeological record, Judah was an early state
at the beginning of Iron II (ca. 1000700 BCE), but the attributes pointing to a mature
state are missing. If Jerusalem reached an area of 12 ha, it must have been the biggest
town in both Israel and Judah, thus attesting to Judah as a state.
LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London
(2008) 193202 (BL)

1642 Ziony Zevit, The Davidic-Solomonic Empire from the Perspective of

Archaeological Bibliology
Archaeological bibliology is the stage of biblical research during which a scholar engages
archaeology when interpreting texts or text-related problems. Archaeology in fact helps us
to understand that although David and Solomon did lead a state, that state and its capital
city, Jerusalem, were small and of little significance.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 201224 (BL)

379
1643 Anne E. Gardner, The Narratives of Solomons Reign in the Light of
the Historiography of Other Ancient Civilisations
Recently, the thesis has been advanced that much of the narrative of Solomons reign is
fantasy from a later time. The issue of the dating of the earliest historiography in Israel
assumes renewed importance as archaeological data, usually assigned to Solomons reign,
has been questioned by some scholars. The nature of historical documents in the wider
context of other ancient civilisations, as close to the time of Solomon as possible, is consid-
ered. It is posited that the tendencies of the latter can be used as a yardstick for measuring
the tendencies of the former and that the specialised nature of the scribal profession and
their methods of storing data make for a more credible thesis, that is, that much of the
biblical narrative concerning Solomon derives from sources compiled in his own time.
ABR 56 (2008) 118

1644 Ingrid Hjelm, The Assyrian Evidence: A Reply to Salibis Questions

Regarding Assyrian Sources for their Campaigns in Palestine and the
Existence of a Bt Humria in Palestine in the Iron II
This article forms an independent revised part of an online discussion (2003) between
K. Salibi, T.L. Thompson, and I. Hjelm. It seeks to answer Dr Salibis questions regarding
the placement of the Palestinian Iron Age state that is, also known as Bit Humri. Salibi
has in several works argued that Iron Age Israel should be sought in the region of Asir,
a stretch about 600 km long and 200 km wide north of Yemen in Western Arabia. His
argument rests on similarity of place names and geographical features that correspond to
some material in the Old Testament, especially the Joshua and David stories. Rather than
discussing the main arguments in Salibis thesis, this article seeks to examine a consequence
thereof, namely the proposed Assyrian identification and placement of Israel/Bt Humria
in the Iron Age: Which geo-historical circumstances do the Neo-Assyrian texts reflect when
they speak about the area? Which route did the Assyrians take for their western campaigns
and finally when and where did they traverse the Arabian Peninsula? The examination
does not support Salibis thesis regarding Israel of the Iron Age.
SJOT 23/1 (2009) 722

1645 Baruch Halpern, From Gods to God: The Dynamics of Iron Age
Cosmologies
This collection reprints 12 papers on the Old Testament that were originally published
elsewhere between 1981 and 2007. Halperns focus is on social upheaval and cultural
change in biblical Israel during the eighth and seventh centuries, a period that marks
the beginning of what philosopher Karl Jaspers calls the axial age of human history.
In Israel, this is the first period of widespread literacy, the elites rejection of tradition,
and the emergence of monotheism. One paper identifies Jer 8:8 as the first documented
case of rejection of tradition (paper no. 4), another one comments on the breakdown
of the lineages in seventh-century BCE Jerusalem (paper no. 10, on the emergence of
individual retribution). Each essay is introduced by a text of one or two pages in which
the author explains the thesis briefly and comments how it originated. Halpern writes as
a brilliant cultural historian. But while the present book offers much on particular
aspects, the overall picture still requires more continuous presentation. It is to be hoped
that Halpern delivers the synthesis some day. A landmark collection of historical essays
on the Old Testament.
FAT 63; Mohr Siebeck, Tbingen (2009) XIV/1556 (BL)

1646 Philippe Guillaume, Jerusalem 720705 BCE. No Flood of Israelite

Refugees
Israel Finkelstein and Nadav Naaman have recently opposed each other over the sud-
den growth of Jerusalem between the conquest of Samaria by Sargon and Sennacheribs
380
 campaign in 701 BCE. This article challenges the validity of the notion of refugees in
the ancient world, evaluates the probability of the integration of Israelite culture during
the reign of Hezekiah and questions the notion that propaganda was the primary cause
of the formation of Biblical texts. The conclusion is that the flood-of-refugees hypothesis
reflects modern anxieties more than ancient probabilities.
SJOT 22/2 (2008) 195211

Babylonian exile Persian period

1647 Elelwani Farisani, The Israelites in Palestine during the Babylonian
Exile
This paper analyses the identity and conditions of the Israelite community who did not
go into the Babylonian exile. Their identity, religious background, and socio-economic
conditions are investigated. Despite the fact that they were the majority, they were left
poor through the redistribution plan of the Babylonians. They continued to worship at
the site of the temple, and the people who returned after the exile therefore had no right
to exclude them from rebuilding the temple.
OTE 21/1 (2008) 6988

1648 Frdric Gangloff, Lexil de Juda dans quelques thologies de lAncien

Testament
In recent biblical scholarship, the Babylonian exile is given much attention; in fact, it
is generally considered the key event recorded in the Bible. The present article reviews
how the exile is evaluated in biblical studies in three periods: 18001918; 19181975; the
contemporary period. There is a general shift from seeing this period as one of decline
to one of extraordinary creative vitality.
PosLuth 56/3 (2008) 323334 (BL)

1649 Esias E. Meyer, Strategies for Survival or Recipes for Oppression? A

Critical Discussion of the Work of Daniel Smith-Christopher
This article is a critical engagement with the work of Daniel Smith-Christopher who has
attempted to describe the social impact of the exile on the group of people who were taken
to Babylon. Suffering changed their identity and their understanding of who they were. In
order to survive, they had to develop strategies to cope with their new reality. The exiles
understood themselves as a group purified by the experience of exile. In their own eyes
they were the true Israel. Smith-Christopher has consistently argued that what they did
when they returned to the province of Yehud should be understood in this light. His work
is contrasted with that of other scholars who were more interested in the plight of those
who remained in the land which leads to questions such as the following: Is it responsible
to only present the side of the deported elite as Smith-Christopher is doing? And: When
do strategies developed for the sake of survival change into recipes for oppression?
OTE 21/1 (2008) 136148

1650 Michael Heltzer, The Province Judah and Jews in Persian Times: Some
Connected Questions of the Persian Empire
This is a collection of 30 papers each of which deals with a specific aspect of the history
or culture of Judaism during the Persian period, i.e. from ca. 539 to 331 BCE. The fol-
lowing subjects are dealt with: the Persian court and administration; geographical issues;
self-government of the Jewish communities; taxation; legal problems; social order and
reforms; problems of the books of Judith and Esther. Heltzer recommends W.D. Davies
et al. (eds.), The Cambridge History of Judaism, vol. 1, 1984; The Cambridge Ancient History,
second ed., vols. 4 and 6, 1988 and 1999. He is critical of some recent contributions,

381
 especially C.E. Carter, The Emergence of Yehud in the Persian Period, 1999; D. Edelman, The
Origins of the Second Temple, 2006. It is good to have Heltzers sober work collected in
an attractively produced volume. The book is available from: Archaeological Center
Publications, 7 Mazal Dagim Str., Old Jaffa, Israel.
Archaeological Center Publications, Tel Aviv (2008) V/1274

1651 Wolfgang Zwickel, Jerusalem und Samaria zur Zeit Nehemias. Ein
Vergleich
Die Zeit Nehemias und sicherlich auch Esras fhrte zu einem gewissen Aufschwung in
Jerusalem und zu einer Strkung des dortigen Heiligtums. Dennoch scheint die Stadt nach
biblischen und archologischen Zeugnissen zu dieser Zeit noch relativ bedeutungslos gewe-
sen zu sein. Einzig der Tempel bildete eine Einrichtung, die fr Jerusalem von Bedeutung
war. Im 4. Jh. und damit im Gefolge von Esra ist mit einem neuerlichen Aufblhen des
Tempels in Jerusalem und seiner Bedeutung zu rechnen. Aber erst die hellenistische Zeit
mit einem Anwachsen der Bedeutung Jerusalems und einem wirtschaftlichen Aufblhen
war eine Zeit, in der man sich auch eine schriftgelehrte Diskussion unter einer Vielzahl
von Priestern vorstellen kann, zumindest im Umfeld Jerusalems. Wohl erst in diesem
Kontext konnte eine verstrkte literarische Produktion im Sinne von Buchentstehung und
Buchredaktion verwirklicht werden.
BZ 52/2 (2008) 201222

Hellenistic and Roman periods until Bar Kokhba

1652 Lester L. Grabbe, A History of the Jews and Judaism in the Second
Temple Period. Vol. 2: The Coming of the Greeks
As in vol. 1 of this series, Grabbe offers not a narrative account of Judaism ca. 335175
BCE; instead, he presents and discusses all the sources and facts available for the historian,
complete with detailed bibliographies, summaries of research, and basic interpretations. To
exemplify: there are chapters on the Elephantine papyri, the Zenon papyri, the story of
Joseph Tobiad (as told by Josephus), individual archaeological sites, the Greek translation
of the Bible, Hengel and his critics, and the idea that Judaism in this period diversifies
into Sapiential, Enochic, and Zadokite Judaism (there was no Zadokite Judaism, according
to Grabbe, and the existence of the other Judaisms is equally questionable). The overall
picture that emerges allows for the existence of a thoroughly Hellenized Judaism in Egypt,
but (contra Martin Hengel) not in Palestine. Grabbe has produced a most valuable survey
that no one can ignore who wishes to understand the period covered in this volume. It is
to be hoped that Grabbe will eventually deliver the two further volumes that he promises
in the preface. A monumental scholarly resource.
LSTS 68; T & T Clark, London (2008) XXI/1434 (BL)

1653 Victor Parker, Historische Studien zu den Hohen Priestern der frhen
Makkaberzeit
Das harte Urteil, welches man des fteren ber den historischen Wert des zweiten Mak-
kaberbuches ausgesprochen hat, straft die Einsicht, welche diese Schrift in die Wirren um
das Amt des Hohenpriesters in dieser Zeit gewhrt, wiederholt Lgen. Im Gegenteil: Das
Bewusstsein um die politische Rolle der Hohenpriester in 2 Makk im Unterschied zu 1
Makk lsst 2 Makk als das ltere der beiden Bcher erscheinen. Dieses Buch und weitere
historische Quellen zugrunde legend untersucht dieser Artikel einige Streitfragen um die
Hohenpriester seiner Zeit: (1) Die Abstammung des Menelaos, (2) die Grndung des Tem-
pels in Leontopolis durch den Hohenpriester Onias, (3) die Amtzeiten des Hohenpriesters
Alkimos, (4) der Mrtyrertod des ehemaligen Hohenpriesters Onias.
ZDPV 124/2 (2008) 143170

382
1654 Kenneth Atkinson, The Salome No One Knows
Die Schriften vom Toten Meer und Flavius Josephus als Quellen zugrunde legend,
beschreibt der Verf. die Zeit der hasmonischen Herrschaft in Juda vom makkabischen
Aufstand bis zum Tode Salome Alexandras. Die Zeit der einzigen hasmonischen Regen-
tin wird als eine Periode wachsenden Wohlstands und Friedens nicht zuletzt durch
Beilegung diverser innen- und auenpolitischer Konflikte beschrieben. Diese relative
politische Ruhe whrend der 9 Jahre ihrer Regierungszeit steht im augenflligen Kontrast
zu der vorangegangenen, von Gewalt und Krieg gezeichneten Zeit der Regentschaft ihres
Mannes, Alexanders Jannus.
BAR 34/4 (2008) 6065.72 (DL)

1655 Marius Nel, Konteks(te) waarbinne apokaliptiese geskrifte gedurende die

intertestamentre periode floreer het
Social contexts form the perspective or symbolic framework of interpretation in which
texts are to be read and understood because these texts originated within these contexts.
This paper investigates what was the socio-economic context within which the Jewish
apocalyptic texts from the time 200 BCE to 100 CE originated and functioned. Vari-
ous answers have been already given: Apocalyptic has been viewed as the result of the
wisdom tradition, of a pessimistic view of history, as a continuation and discontinuation
with prophecy, as a reinstitution of myth in Hebrew thinking, as a result of orientation
to a symbolic universe oriented to a supernatural world, and as a sociological matrix
of alienation. Today many researches agree that the origins of apocalyptic can only be
described in terms of each apocalypse itself, in the light of Jewish experience during the
Seleucid and Hasmonean periods.
HTS 64/3 (2008) 13271345

1656 Shizuka Uemura, The Climate of First-Century Palestine

Taking the Hebrew word eretz as a key term this paper outlines a shift of Jewish worldviews
from the fourth century BCE to the second century CE, placing thus the first century CE
in a larger Jewish history. Analysing the usage and meaning of the eretz in different sources
(i.a. the Book of the Watchers, the Wisdom of Ben Sira, the Epistle of Enoch, Dan and
the Book of Dreams, Bar, TS, Jud, 1 Macc, Jub, GenAp, PsSol, the Book of Similitudes,
AsMos, Pseudo-Philo, 4 Ezra, 2 Bar) the author evaluates the rise of nationalism in the
first century Palestine that involved inter-national exclusivism and intra-national legalism.
This nationalism combined with the cosmic-eschatological soteriology which had derived
and developed from the sectarian-dualistic worldviews. The nationalism rising with the
urgent eschatological consciousness fomented a bellicose mentality towards Rome and
exclusivism against strangers within society.
AJBI 32 (2006) 127155

1657 Markus Cromhout, Were the Galileans religious Jews or ethnic

Judeans?
This article focuses on an investigation into the ethnic identity of first-century Galileans.
It argues that the Galileans were not descendants of northern Israelites but were mostly
descendents of Jews who came to live in the region during the Hasmonean expansion.
The article demonstrates that this thesis is supported by Josephus and also by archaeo-
logical evidence. From the perspective of this thesis, the article contends that the term
Jew does not apply to Galileans. First-century Galileans should rather be understood
as ethnic Judeans.
HTS 64/3 (2008) 12791297

383
1658 William A. Simmons, Peoples of the New Testament World: An Illustrated
Guide
Nineteen chapters provide textual and visual information about the following subjects:
history of the New Testament period; Pharisees, Sadducees; scribes; Zealots; tax collec-
tors; sinners; the people of the land; Samaritans; John the Baptist; the Hebrews and the
Hellenists (groups within early Christianity); exorcists and magicians; Herodians; Roman
imperial rulers; Roman centurions (military leaders); patrons and clients; Greek philoso-
phers (only Epicureans and Stoics are described; Cynics are not dealt with, regrettably);
slaves and freed persons. Each chapter has notes and an annotated bibliography. A New
Testament reference work of value for both student and scholar.
Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) 1352 (BL)

1659 Seth Schwartz, Sunt lachrymae rerum

This somewhat cryptic title (meaning these are tearful events, from Vergil, Aeneid I,
462) conceals a review essay on Martin Goodman, Rome and Jerusalem: The Clash of Ancient
Civilizations, 2007, a substantial book of 683 pages about the Jewish war of 6670 CE. Was
the catastrophic failure of Roman-Jewish relations the result of an essential incompatibility
of two cultural systems (with the Jewish opponents all dying a heroic death), or was it
merely the result of bad luck? Goodman rejects the notion of heroic clash, arguing that
there was no essential misfit between the two and that the clash was deplorable (hence the
reviewers title that declares Goodmans account as lachrymose). Nevertheless, Goodman
insists on the profound differences between the Roman and the Jewish elite cultures, but
Schwartz doubts the correctness of the authors analysis.
JQR 99/1 (2009) 5664 (BL)

1660 James Carleton Paget, After 70 and All That: A Response to Martin
Goodmans Rome and Jerusalem
In seinem 2007 erschienenen Werk Rome und Jerusalem: The Clash of Ancient Civilisations,
postuliert M. Goodman einen einschneidenden Wechsel in der Politik Roms gegenber den
Juden: Die sehr entgegenkommende und auf Integration bedachte Einstellung rmischer
Kaiser verndert sich seit dem jdischen Aufstand gegen Rom in offene Feindschaft und
Verfolgung. Diese These lsst sich aber weder mit auerbiblischen noch mit biblischen
Texten gengend begrnden, und den scharfen Kontrast zwischen den beiden Perioden
vor und nach dem Aufstand hat es (nicht zuletzt angesichts des biblischen Zeugnisses) mit
Sicherheit nicht gegeben schlussfolgert diese Rezension. Auch im Fall der von Goodman
postulierten scharfen antijdischen Polemik im post-70 Christentum fehlen entscheidende
Belege. Es drfte sich dabei vielmehr um ein Phnomen des 2 Jhs.n. handeln.
JSNT 31/3 (2009) 339365 (DL)

384
 JUDAISM EARLY CHRISTIANITY GNOSTICISM ISLAM

Judaism

General groups
1661 Robert Goldenberg, The Origins of Judaism: From Canaan to the Rise
of Islam
This is a textbook on ancient Jewish history, from (and including) the biblical period up
to the seventh century CE. Added are sample passages from the Talmud, rabbinic biog-
raphies, an extended note on the Sabbath, and a glossary.
Cambridge University Press, Cambridge (2007) XI/1299

1662 M. Cromhout, Covenantal Nomism as a Symbolic Universe

It is explored how Sanders notion of covenantal nomism can be adapted to explain
the Judean symbolic universe. This article throughout approaches Judeanism as an
ethnic identity. At first covenantal nomism is adapted to function as an ethnic descriptor.
Ethnicity theory is then utilized to explain what ethnicity is and how it is formed and
maintained. Dulings Socio-Cultural Model of Ethnicity is then adapted to model first
century Judean ethnic identity. The proposed model is termed covenantal nomism. Lastly,
it is explained that the proposed model also functions as a pictorial representation of the
Judean symbolic universe.
Scriptura 96 (2007) 348371

1663 Simone Paganini, Die Essener-Berichte des Josephus und die essenischen
Schriften aus Qumran: Einige Beobachtungen
A confrontation between Josephus description of the Essenes and 1QS the only text
that is relevant for a comparison with the Yahad presents a picture rich in nuance.
On the one hand there are amazing similarities, on the other there are also significant
differences. It can be concluded, however, that Josephus image of Essenism is relatively
correct although it was not so uniform and homogeneous as he pretends in De Bello
Judaico and in Antiquitates Judaicae. Despite these details, his descriptions of Essenism
remain relevant till today if one wishes to give a name to the authors of some of the
manuscripts found in the Judean Desert.
PzB 17/1 (2008) 2944

1664 Florian Wilk, Die synoptischen Evangelien als Quelle fr die Geschichte
der Phariser
Was die Synoptiker ber die Phariser schreiben, spiegelt weithin historische Realitt wider.
Die Phariser bilden eine auch in Galila vertretene Gruppenbewegung, die als religise
Elite hohes Ansehen genoss. Als an der Halacha orientierte Gruppe sind die Phariser
bemht, durch schriftgelehrte Applikation und Bezugnahme auf die berlieferung der
ltesten ihren alltglichen Lebensvollzug zu heiligen. Oft folgen sie auerdem der strengen
Speisepraxis der Priester, so dass ihre Lebensfhrung priesterliche Zge erhlt.
FRLANT 226; Lutz Doering et al. (eds.), Judaistik und neutestamentliche Wissenschaft; Vandenhoeck
& Ruprecht, Gttingen (2008) 85107 (BL)

385
 Jewish-Christian dialogue and controversy
1665 Martin H. Jung, Christen und Juden. Die Geschichte ihrer Beziehungen
Books that deal with Jewish-Christian history normally focus on Antisemitism. Not so
in the case of the present book that surveys Jewish-Christian relationships from the first
century CE up to modern times with an emphasis on the positive side of the story a
long story of essays in toleration, dialogue, and, inevitably, frustration. Jung adds a short
bibliography to each of the chapters of his valuable book. Glossary, index.
Wissenschaftliche Buchgesellschaft, Darmstadt (2008) 1302 (BL)

1666 Daniel Stkl Ben Ezra, Weighing the Parts: A Papyrological Perspective
on the Parting of the Ways
A comparison of the ideological composition of the Qumran library and Christian librar-
ies from ancient Egypt, reconstructed from pre-Constantinian papyri, reveals a profound
difference in the amount of group-specific material: ca. 28% Qumran sectarian at
Qumran vs. ca. 60% Christian books in ancient Egyptian Christian libraries. Even for
the second century, where we have much less data, the divide is quite great. If we take
Qumran as example for a Jewish sectarian library, still focused largely on the Hebrew
Bible and writings shared with other Jews, Christian libraries portray an independent
group-specific identity, quite early on.
NT 51/2 (2009) 168186

1667 Hermann von Lips, Das Frhjudentum als Vermittler von Weisheitstradi-
tion an das Urchristentum
Nach der Feststellung weisheitlicher Linien im Frhjudentum (Logientraditionen, weish.
Parnese, Weisheitsreflexionen) errtert der Verf. deren Einwirkung auf das frhe Chri-
stentum ( Jesusberlieferung, Christologie, christl. Parnese, Gnosis). Anschlieend werden
die Trger der Vermittlung zwischen beiden Gruppen sowohl auf der jdischen (Sirach,
Philo, Qumrangemeinde, Phariser etc.) als auch auf der christlichen (Paulus, Q-Gemeinde,
Judenchristen etc.) Seite kurz hinsichtlich ihrer Transferleistung betrachtet.
BThZ 25/1 (2008) 7598 (DL)

1668 Bruce Chilton, Tolerance and Controversy in Classical Christianity: The

Gospel according to Matthew and Justin Martyr
Matthew and Justin present comparable views of how Christians should relate to those
who do not share their faith. For them, different kinds of tolerance are needed depending
on whether the other is a persecutor, a disputant, or someone from another religious
world altogether. Eventually, Christians came to practice only selective tolerance, and
intolerance toward the Jews became widespread among the church fathers.
Jacob Neusner et al. (eds.), Religious Tolerance in World Religions; Templeton Foundation Press, West
Conshohocken, Penn./Alban Books, Edinburgh (2008) 133152

1669 Raanan S. Boustan et al. (eds.), Blood and Boundaries of Jewish and
Christian Identities in Late Antiquity
This thematic issue of the journal Henoch includes the following papers: R.S. Boustan
and A. Reed, Introduction; C.E. Fonrobert, Blood and Law: uterine fluids and rabbinic
maps of identity; J. Glancy, The law of the opened body: Tertullian on the nativity;
M. Himmelfarb, The ordeals of Abraham: circumcision and the Aquedah in Origen,
the Mekhilta, and Genesis Rabbah; A. Jacobs, Blood will out: Jesus circumcision and
early-Christian readings of Exodus 4:2426; R.S. Boustan, Blood and atonement in the
Pseudo-Clementines and the Story of the Ten Martyrs.
Hen. 30/2 (2008) 229364
386
1670 Dan Jaff, Une Ancienne Dnomination Talmudique de Jsus: Ben
Pantera. Essai danalyse philologique et historique
This article proposes a philological and historic analysis of the Talmudic name Ben Pantera.
It is suggested that this ancient expression has to be understood as corresponding to a
period in which the Jews wished to think of Christianity, choosing the person of Jesus as
an emblematic figure of this reality. The expression Ben Pantera expresses mockery and
even scorn towards Jesus. It must be placed back in a period in which, on account of the
doctrinal controversies between Jews and Christians, the two religions had consummated
a Parting of the Ways and acknowledged each other as rivals. Thus, Ben Pantera appears
to be the oldest mention of Jesus in the Talmudic literature.
ThZ 64/3 (2008) 258270

1671 Dan Jaff, Existe-t-il une littrature censure par les sages du talmud?
Essai danalyse de la formule talmudique livres extrieurs (Sefarim
hitsonim)
This study presents an analysis of a saying from the Talmudic literature, Sanhedrin X,
1 which is associated with R. Aqiba and discusses the definition of sefarim hitsonim. The
common conception of this body of texts claims that it is apocryphal literature. After an
analysis of the different texts and a historical and critical analysis of this passage, the author
suggests that R. Aqibas saying is related to the Jewish-Christian literature. If this suggestion
is accepted, then the saying mentioned above is a harsh reaction to the Jewish-Christians
and their literature, especially a complete negation of their right to the world to come.
On pp. 123126 . Nodet answers to this thesis refining some important details.
RB 115/1 (2008) 105126

1672 Paula Fredriksen, Augustine and the Jews: A Christian Defense of Jews
and Judaism
In his Confessions, Augustine (354430) reports how his struggle to read the Bible led him
to a new theological vision, one that countered the anti-Judaism not only of his Manichaean
opponents but also of his own church. The Christian empire, Augustine held, was right to
ban paganism and to coerce heretics. But the source of the ancient Jewish scripture and
current Jewish practice, he argued, was the very same as that of the New Testament and
of the church namely, God himself. Accordingly, the Jews were best to be left alone.
Augustines innovative view of Judaism ultimately functioned to protect Jewish lives against
the brutality of Western Christianity, including the crusades.
Doubleday, New York (2008) XXXV/1472

1673 Peter Schfer, Weibliche Gottesbilder im Judentum und Christentum

The founding document of medieval Kabbalah, the twelfth-century book of Bahir, por-
trays the Jewish God in a complex way, pointing out that one of Gods manifestations is
feminine. While it is clear that this notion goes back to the Bible and echoes biblical ideas
of wisdom personified (Proverbs 8), the classical interpretation offered by G. Scholem was
that the Gnostic tradition was behind the book of Bahir. Schfer rejects this interpreta-
tion, and instead suggests a functional, rather than historical interpretation: in the twelfth
century, both Jews and Christians discovered the female aspect of God Christians in
their Marian speculations, and Jews in their theology of Shekhina. Schfer ranks as one
of the foremost international authorities on the history of Jewish thought.
Verlag der Weltreligionen, Frankfurt (2008) 1387 (BL)

387
 Early Christianity

General history life teaching texts

1674 Simon C. Mimouni, Les origines du christianisme: Nouveaux paradigmes
ou paradigmes paradoxaux? Bibliographie slectionne et raisonne
This article presents some new views on the origins of Christianity taking this expres-
sion in a broad sense, to include the first three centuries. The rapid appearance of books
and articles and the changing paradigms, even parameters, of the subject means that
scholars may find it difficult to follow what is going on. To that add the growing number
of periodicals, series and other means of publication, often available only online. The
consensus established in The Parting of the Ways edited by James D.G. Dunn in 1992 is
taking a battering from the multi-authored studies edited by Adam H. Becker and Annette
Y. Reed in 2003, and by Ian H. Henderson and Gerbern S. Oegema in 2005. The Parting
of the Ways is in the process of becoming The Ways That Never Parted.
RB 115/3 (2008) 360382

1675 James D.G. Dunn, Beginning from Jerusalem

This book, vol. 2 of Dunns three-volume work entitled Christianity in the Making, offers a
survey and interpretation of the history of the Christian churchs first generation from
the death of Christ through the destruction of Jerusalem and its temple, i.e., roughly, from
30 to 70 CE. The most important sources are of course the Pauline correspondence and
the book of Acts. According to Dunn, the ideal early church is a fiction; it never existed.
What did exist, is a variety of ecclesiastical factions, some drifting off into sectarian Jewish
Christianity, others developing into Gnosticism, and a sober, central group that formed
around James, Peter, and Paul. Interestingly, Dunn considers the (conservative) possibility
of 1 Peter being an authentic Petrine letter. A monumental work.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2009) XV/1
1347

1676 Timothy Pettipiece, From Cybele to Christ: Christianity and the trans-
formation of late Roman religious culture
In light of the current appetite for early Christianity in popular discourse, this paper
examines the rise of Christianity within the transformative context of late-Roman religious
culture. Rather than viewing Christianity as an isolated and unique catalyst for religious
change, this paper reminds readers that early Christianity was in fact part of a much
broader process that saw a steady increase in the influence of eastern religious cultures
throughout the later Empire.
SR 37/1 (2008) 4161

1677 Daniel Boyarin, Rethinking Jewish Christianity: An Argument for Dis-

mantling a Dubious Category
Recent scholarly contributions (O. Skarsaune et al., eds., Jewish Believers in Jesus, 2007;
M. Jackson-McCabe, ed., Jewish Christianity Reconsidered, 2007) have revived the notion of
Jewish Christianity. This eminently heresiological term is completely useless to scholarship,
and should be abandoned. One should also beware of projecting the notion of religion
onto Judaism. The only approach that promises scholarly result is the study of ethnic
differentiation among Christian believers, some of which were ethnically Jewish and did
not abandon certain customs associated with it.
JQR 99/1 (2009) 736 (BL)

388
1678 Bruce W. Longenecker, Exposing the Economic Middle: A Revised
Economy Scale for the Study of Early Urban Christianity
In 2004 Steve Friesen proposed a poverty scale for Graeco-Roman urbanism as a back-
drop against which to assess features of the earliest urban Christian communities ( JSNT
26/3, 2004, 323361; IRBS 50:1755). This article offers an assessment of the strengths and
weaknesses of Friesens scale, not least in relation to binary taxonomies of Graeco-Roman
economic stratification, rhetorical conventions of the ancient world, and the middling
groups of Graeco-Roman urbanism. It proposes adjustments to the scale (renamed as
the economic scale) and gives consideration to the significance of those adjustments for
the reconstruction of early Christianity relative to ancient poverty.
JSNT 31/3 (2009) 243278

1679 E.A. Judge, Synagogue and Church in the Roman Empire: The Insoluble
Problem of Toleration
Judge, a classical scholar, studies the question of why the synagogue was tolerated by
the Romans, but not the church. The answer is: the synagogue was tolerated because
it could claim to be national tradition, and that tradition was recognized even after the
defeat of the Jews in 70 CE. The church was not tolerated because it was a group that
failed to uphold an ancient national tradition. The article includes a bilingual selection
of ancient sources.
RTR 68/1 (2009) 2945 (BL)

1680 Klaus Neumann, Sexualitt im Urchristentum. Kulturanthropologische

Aspekte
Kulturen werden hier als Diskursformationen verstanden. Diskurse als soziale Praxis
ermglichen und perpetuieren Wirklichkeit und Erfahrungen. Die Erfahrung einer eige-
nen Sexualitt, mit der man umgeht, ist typisch neuzeitlich. In den antiken Kulturen und
auch im Urchristentum wird der Sex im Rahmen anderer Diskurse thematisiert, definiert
und problematisiert. Eine nicht zu unterschtzende Rolle spielt dabei die symbolische
Aufladung des Sexes als Zeichen und Ausdruck von Hierarchie und Gewalt. Knnte dies
mit ein Grund fr die grundstzliche Problematisierung des Sexes im Urchristentum sein?
Demgegenber bedarf es erheblicher diskursiver Transformationen, um Sex und Erotik
als Ausdruck von Liebe und Partnerschaft darzustellen. Diese Diskurstransformationen,
die z.B. Plutarch vornimmt, wurden aber im Urchristentum gerade nicht rezipiert.
EvTh 68/6 (2008) 444459

1681 Kenneth Berding, John or Paul? Who was Polycarps Mentor?

In some of the patristic writings, Polycarp of Smyrna is explicitly linked with the Apostle
John. These writings also include the implication that he was taught by John or installed
in his office by John. In contrast (or seemingly), there is a substantial literary (and to a
lesser degree, theological) connection to the Apostle Paul in the only surviving letter writ-
ten by Polycarp himself. This study comes to the conclusion that Polycarp cant be placed
under any single authority or in any single theological stream. Understanding himself in
continuity with the authorities before him, he was willing to draw from any of a number
of different streams of God-given authority, including a Pauline stream, a Petrine stream,
a Johannine stream, the words of the Lord, and the Old Testament Scriptures.
TynB 59/1 (2008) 135143

389
1682 Michael W. Holmes (ed.), The Apostolic Fathers: Greek Texts and English
Translations
This is the third edition of Holmess by now well-known bilingual text of 1 and 2 Clement,
Letters of Ignatius, Martyrdom of Polycarp, Letter of Barnabas, Shepherd of Hermas,
Epistle to Diognetus, the Papias Fragments (ca. 130 CE), and the Didache (late first century
CE?) with the two last-named works being particularly relevant for biblical studies. The
book also includes textual and interpretive notes, good introductions to the individual
documents, up-to-date bibliographies (to 2006), and a subject index. Book lovers will
delight in the handy format, the fine printing on bible paper, and the handsome binding.
A standard resource for early-Christian studies.
Baler Academic, Grand Rapids, Mich. (2007) XXV/1805 (BL)

1683 Alice Whealey, The Testimonium Flavianum in Syriac and Arabic

Agapius of Hierapolis and Michael the Syrians versions of the Testimonium Flavianum, a
passage about Jesus from Josephus Jewish Antiquities, both derive from the Syriac translation
of Eusebius of Caesareas Historia Ecclesiastica. Michaels Testimonium is more authentic
than Agapius Testimonium, and it is more authentic than the textus receptus in reading that
Jesus was thought to be the Messiah. Some features of Agapius Testimonium previously
considered being more authentic than the textus receptus can be explained by distinctive
readings in the Syriac text that Agapius used.
NTS 54/4 (2008) 573590

Gnosticism Islam

Gnosticism Islam
1684 Hans Jonas, Gnosis. Die Botschaft des fremden Gottes
Jonas (19031993), a Jewish philosopher and former student of Rudolf Bultmann and
Martin Heidegger, is known for his philosophical and indeed existentialist interpretation of
ancient Gnosticism. Just as Bultmann in his Theology of the New Testament (first published in
1951/55) offered an existentialist commentary on the early-Christian scriptures, so Jonas
proposed an existentialist reading of the Gnostic worldview (first published in 1958 as
The Gnostic Religion). The present book reprints the 1999 edition and includes an essay by
Christian Wiese. A classic interpretation of ancient Gnosticism.
Verlag der Weltreligionen, Frankfurt (2008) 1544 (BL)

1685 Peter Nagel, Das (Buch) nach Philippus. Zur Titelnachschrift Nag
Hammadi Codex II,3: p. 86,1819
Ein antiker Leser, der sich zum ersten Mal mit der an dritter Stelle stehenden Schrift des
heutigen Nag Hammadi Codex II vertraut gemacht hat, war vermutlich berrascht, dass
er soeben ein nach Philippus benanntes Evangelium hinter sich gebracht hat, wie es
die Titelnachschrift anzeigt. Wohl in Anlehnung an die unmittelbar zuvor kopierte Schrift
Das Evangelium nach Thomas erschien dem Schreiber jene Gattungsbezeichnung auf
die Philippusschrift applizierbar; berdies bot die dem Begriff euaggelion innewohnende
Bedeutung Heilsbotschaft so viel Freiraum, dass die Schrift nach Philippus darin
untergebracht werden konnte. Es ist eine eigentmliche Paradoxie, dass das Evangelium
nach Philippus von Nag Hammadi, das nicht von Hause aus als solches konzipiert war
und erst in der Abschrift des Codex II zu einem Evangelium geworden ist, in jener
einzigartigen Schriftensammlung berlebt hat und die Forschung bis heute beschftigt

390
 und fasziniert, whrend das eigentliche Philippusevangelium mit Ausnahme des durch
Epiphanius geretteten Zitats Haer. 26,13,23 verloren gegangen ist.
ZNW 99/1 (2008) 99111

1686 Athina Lexutt et al. (eds.), Christentum Islam. Ein Quellenkompen-

dium (8.21. Jh.)
In recent years, the relationship between Christians and Muslims has become a major
subject of political and theological debate. The present book anthologizes documents from
early-Islamic times up to the present. Only very recent texts begin to take a more positive
Christian approach to Islam, acknowledging its value as an authentic way to God. All
texts are carefully introduced so that one can follow how polemical attitudes eventually
gave place to dialogue and understanding.
Bhlau Verlag, Kln (2009) 1237 (BL)

BIBLICAL THEOLOGY

Both Testaments

General God angels

1687 Christopher Seitz, Canon, Narrative, and the Old Testaments Literal
Sense: A Response to John Goldingay, Canon and Old Testament Theology
In his response to J. Goldingays paper about the importance of canon for the Old Testa-
ment theology the author focuses on three points of discussion: (1) the form of the canon
the order of the biblical books; (2) creeds and rule of faith; (3) narrative and the integrity
of the witness of the Old Testament.
TynB 59/1 (2008) 2734 (DL)

1688 John Goldingay, Old Testament Theology and the Canon

The article argues that Old Testament theology considers the insight that emerges from
the form of the Old Testament canon, that it focuses on the canon of the Old Testament
itself not the history of Israel, that it lets the canon itself be the canon, that it neverthe-
less recognises a canon within the canon, that it treats the first part of the twofold canon
as of significance in its own right, but that it expects to find that the two parts of this
canon illumine each other.
TynB 59/1 (2008) 126

1689 Mark S. Smith, God in Translation: Deities in Cross-Cultural Discourse

in the Biblical World
Societies from the Late Bronze Age through the New Testament show identifications or
equations of deities of different cultures, e.g. as divine guarantors of international treaties.
There are several cases of god in translation in the Hebrew Bible despite its generally
monotheistic purpose. With the explosion of cross-cultural discourse about deities in
the Greco-Roman period, some Jewish and New Testament sources show cross-cultural

391
 recognition of deities. Engagement with other cultures helped Israel come to understand
its god. M. Smith uses the current debate about Jan Assmanns thesis of the Mosaic
distinction (i.e., the one between the one, real God, and the non-deities) as a general
frame for his discussion (see esp. pp. 2429, 3843, 243246, 323329). Translatability
did not simply offer a discourse of tolerance and understanding (as Assmann would have
it), but ultimately was an extension of empire discourse.
FAT 57; Mohr Siebeck, Tbingen (2008) XXXVI/1382

1690 Elke Toenges, The Image of God as Father as a Response to Political

Crisis in the First Century CE
As a consequence of the Jewish rebellion against Roman rule, the destruction of the
temple in 70 CE and the ensuing impossibility of fulfilling the cultic commandments, the
focus of religion shifted to private religiosity. This brought about an increased emphasis
on prayer and the study of the Torah. It is in this context of a new closeness to God that
the divine epithet father became current. In the publication, the title of the paper is
misprinted (first century BCE).
LHBOTS 444; Henning Graf Reventlow et al. (eds.), Religious Responses to Political Crisis in Jewish
and Christian Tradition; T & T Clark International, London (2008) 94108 (BL)

1691 Brian S. Rosner, Known by God: The Meaning and Value of a

Neglected Biblical Concept
Despite the fact that being known by God is a critical concept in biblical theology it is
sorely neglected in biblical exegesis and theology. This introductory article seeks to revive
interest in the doctrine by reflecting on its definition and by considering its pastoral func-
tion in the Bible and in early Jewish texts. It argues that being known by God is roughly
equivalent to three related notions: belonging to God, being loved or chosen by God, and
being a child or son of God. With respect to the use to which it is put in the relevant
texts, whereas not being known by God adds severity to dire warnings, being known by
God promotes humility and supplies comfort and security. The implications of a bibli-
cal doctrine of being known by God for Christology, Anthropology, and Ethics are also
briefly considered.
TynB 59/2 (2008) 207230

1692 George Savran, Seeing is Believing: On the Relative Priority of Visual

and Verbal Perception of the Divine
In comparing the modes of perception of the divine in the Bible, one finds a clear pref-
erence for hearing the word of God. However, in a number of cases where seeing and
hearing are both present, seeing is presented as the preferable mode. This dynamic is
explored in three texts. In Exod. 24:111 seeing is contrasted with the reading of the Book
of the Covenant to the people in order to bring out the superior nature of the experi-
ence of Moses, Aaron, Nadab, Abihu and the seventy elders. In Num. 22 Balaam first
hears from God twice in night auditions, but seeing the angel of the Lord in a daytime
manifestation brings home the message to him in a way that the spoken word did not. In
a somewhat different fashion, Jobs ideas about seeing God are contrasted with the attitude
of the friends toward direct revelation. This distinction points to the significance of his
statement in 42:5 about the superiority of seeing God to hearing. Jobs statement here is
not intended to describe a vision of God, but rather an appreciation of the perspective
of the divine which Job did not possess prior to the whirlwind theophany.
BI 17/3 (2009) 320361

1693 Jean-Louis Ska et al., Dio transforma in bene

What appeared to be bad, was intended by God for good (Gen 50:20): this motto and its
implications are studied in this collective volume in the Old Testament (6 papers), the New
392
 Testament (5 papers), and in the history of the church (5 papers). Most of the biblical
papers focus on specific texts: Gen 3750 (the story of Joseph, by J.-L. Ska), Exod 3234
(M.P. Scanu), 1 Sam 2426 (L. Mazzighini), Jer 29 (G. De Carlo), Hosea (D. Scaiola),
Sir 39:1235 (N. Calduch-Benages), 1 Peter (M. Mazzeo), Luke 23:43 (today you will be
with me in paradise, E. Binachi), Rom 8:2830 (A. Gieniusz), Gal 3:1314 (A. Pitta). All
papers are in Italian.
PSV 59; Centro editoriale dehoniano, Bologna (2009) 1292 (BL)

1694 Barbara Leicht, Engel. Boten zwischen Himmel und Erde

Die Vorstellung von Engeln als krperlosen Wesen, die Gottes Auftrge erfllen, Schutz
und Zuversicht bieten steht am Ende einer sehr langen und facettenreichen Entwicklung.
Diese kulturgeschichtliche Vielfalt an Konzepten von Wesen zwischen der gttlichen und
der menschlichen Sphre wird passenderweise in der Vorweihnachtszeit in dieser
Ausgabe der WUB deutlich. Die einzelnen Beitrge errtern biblische Darstellung der
Engel (AT: 1017; NT: 1825), Engeltraditionen in auerbiblischen Quellen (2633), in
der Umwelt Palstinas (4151) und im Koran (5254) sowie die Entwicklung der Idee
eines Schutzengels (3439). Ein kunsthistorischer Beitrag ber die Darstellung der Engel
in christlicher Kunst (5663) schliet diese Sammlung ab.
WUB 50 (2008) 863 (DL)

Relationship between OT and NT

1695 G.K. Beale et al. (eds.), Commentary on the New Testament Use of
the Old Testament
This is a running commentary on the New Testament, but instead of commenting on every-
thing found in the text, only the Old Testament quotations and allusions are selected for
intensive treatment. Thus C.L. Bromberg, who is responsible for the gospel of Matthew, goes
through each pericope, discussing Old Testament allusions, and generally commenting
in this sequence on the NT context, the relevant OT context, the textual background,
the hermeneutic employed, and the theological dimension; at the end of his commentary
on Matthew, he has a cumulative list of all the scholarly literature that is referred to in his
text (more than 28 columns of bibliography in small print). The only biblical book that
does not lend itself to such treatment is Pauls letter to Philemon, which nevertheless gets
a brief note that explains this letters background in Deut 23:1516. An addition to all
existing New Testament commentaries, this is a most valuable scholarly resource.
Intervarsity Press/Apollos, Nottingham (2007) XXVIII/11239 (BL)

1696 Martin Pickup, New Testament Interpretation of the Old Testament:

The theological Rationale of Midrashic Exegesis
It is posed in this paper that one should appreciate the Jewish background and the Judaic
method of reading the OT. The NT writers present their interpretations as inherently
valid readings of the OT. The words of Torah are poor in their own context and rich
in another context (y. Rosh HaSh. 3:5). The author concludes: When the OT is viewed
midrashically, and its statements are considered in light of Jesus and his life, the riches of
Gods eternal plan stand out in vivid relief (381).
JETS 51/2 (2008) 353381 (BF)

1697 Jean-Marie van Cangh, Les sources judaques du Nouveau Testament

Twenty-seven papers reflecting thirty-five years of exegetical work on both testaments
are here united. The range of subjects is impressive: van Cangh confronts the books of
Joshua and Judges with archaeological evidence, searchers for the Old Testament origins
of monotheism (at its basis seems to be the progressive identification of a clan deity =
god of the fathers with a high god), reconstructs the Jesuanic original of the good

393
 Samaritan parable (arguing that it was originally meant to answer the question: what do
I have to do to gain life everlasting?), and comments on how the Last Supper may have
been celebrated (as in Mark 14, without v. 24 which is deemed a liturgical addition). All
papers are simply reprinted, and the author does not tell us whether he still defends what
he has written in the 1970s, the time that saw the publication of some of the papers.
Nevertheless, this is an impressive book.
BEThL 204; Peeters Publishers, Leuven (2008) XIII/1718 (BL)

1698 Isaac Kalimi, The Murders of the Messengers: Stephen versus Zechariah
and the Ethical Values of New versus Old Testament
In Chronicles and Acts an analogous story is narrated about the martyrdom of two Divine
messengers: Zechariah (2 Chr 24:2022) and Stephen (Acts 6:87:60). This article sug-
gests that the author of Luke-Acts based his story of Stephen in contrast to that of the
Chronicler in order to stress the claim to greater ethical merit of love and forgiveness
of the new religion in contrast to the incompatible vengeance of the old religion.
ABR 56 (2008) 6973

1699 Jeremy Punt, Subverting Sarah in the New Testament: Galatians 4 and
1 Peter 3
In the New Testament, Sarahs role as mother of the Jewish race is subverted, and she
is reappropriated as the model of faith in the Christian tradition the characteristics
she was traditionally renowned for, beauty and wisdom, still intact albeit in subtle ways!
This investigation of her presentation in Gal 4 and 1 Peter 3 shows that New Testament
authors could appropriate Scripture in ways that at times subtly and at times less subtly
subverted traditional positions, whether at socio-political (Galatians) or socio-cultural
(1 Peter) level. In the two texts examined it can hardly be claimed that Scripture was simply
appropriated to provide sanction for traditionalist positions, while the representations of
Sarah entailed both her subversion and enlisting her as mode and model of subversion,
even if in subtle ways!
Scriptura 96 (2007) 453468

1700 Kim Huat Tan, The Shema and Early Christianity

If Christianity emerged from the matrix of Judaism, how it conducted a dialogue if it
did at all with the Jewish confession of its unique faith and praxis is a most interesting
question. This essay claims not only did this take place frequently, as evident in the deploy-
ment of the Shema in many NT passages, it was also a flashpoint of debate between the
Church and the Synagogue in the first century. It became an impetus of early Christian
theological development, principally in the understanding of the constitution of the
eschatological community and the identity of Jesus Christ.
TynB 59/2 (2008) 181206

Themes in biblical theology: idolatry resistance Israel violence war life

after death Last Judgment
1701 Gregory K. Beale, We Become what We Worship: A Biblical Theology
of Idolatry
The main thesis of this book is: what people revere, they resemble or develop into, either
for ruin or restoration. The book starts with a study of Isa 6, a prophetic passage in which
possessing eyes but not seeing (Isa 6:910) and burning like a tree (v. 13a) are to be under-
stood as metaphors of idolatry that are applied to the disobedient nation. The text implies
a pronouncement of judgment that includes the notion that idolaters begin to resemble
their idols. Sensory malfunction figures prominently in Beales study (Deut 29:4), as does

394
 the Golden calf incident. The theme is studied in a wide variety of texts, especially and
with much detail in Pauls epistles and in the book of Revelation. Interestingly, another
recent study argues that the Pauline doctrine of assimilation to God is Graeco-Roman,
and not Jewish in nature, which would run counter to Beales thesis; see George H. van
Kooten, Pauls Anthropology in Context, Tbingen 2008.
Intervarsity Press Academic, Downers Grove, Ill. (2008) 1341 (BL)

1702 Richard A. Horsley (ed.), In the Shadow of Empire: Reclaiming the

Bible as a History of Faithful Resistance
The following papers are included in this collection: N.K. Gottwald, Early Israel as an
anti-imperial community; W. Brueggemann, Faith in the empire; J.L. Berquist, Resistance
and accommodation to the Persian empire; J.D. Crossan, Roman imperial theology;
R. Horsley, Jesus and empire; N. Elliott, The apostle Paul and empire; W. Carter, Matthew
negotiates the Roman Empire; B. Kahl, Acts of the Apostles: pro(to)-imperial script and
hidden transcript; G. Carey, The book of Revelation as counter-imperial script. With
the exception of Crossan, who explains Roman (Augustan) imperial ideology and practice,
all papers focus on the biblical authors resistance to the claims of a dominating (Assyr-
ian, Persian, Roman) empire. What is missing in the volume, though, is a chapter on the
book of Daniel.
Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) VII/1199 (BL)

1703 Jan Turkiel, Israel in the Teaching of Ben Sirach and St. Paul
Der Verf. vergleicht in diesem Artikel die Darstellung Israels bei Jesus Sirach und in den
paulinischen Briefen. Als Gottes eigener Erbbesitz bekam Israel in der Auffassung von
Sir seinen Platz unter den Vlkern und gttliche Fhrung, wobei Gott das fr Israel
bestimmte Erbe auch unter Nichtisraeliten verteilt hatte, die seinem Willen entsprechen.
Israels Snden fhrten zur Zerstreuung des Volkes, das von Gott wieder um den Tempel
versammelt werden kann. Paulus kritisiert eine selbstgerechte Haltung innerhalb Israels,
die allein die Zugehrigkeit zum Volk Gottes als Grundlage der Erlsung auffasst. Die
Verstockung Israels und Gottes unablssiger Heilswille hinsichtlich seines Volkes ist aber
ein Beispiei dafr, dass Gott von seinem Heilsplan sowohl fr Israel als auch fr seine
neue Schpfung in Christus nicht abrcken wird.
PJBR 7/2 (2008) 125144 (DL)

1704 Andr Wnin, La Bible ou la violence surmonte

The following essays on biblical theology are included in this volume: Ltre humain et
Dieu face la violence; Les piges de la convoitisie; La tentation de lidoltrie; La vio-
lence rvle et pardonne; Les paradoxes du bonheur dans la Bible; Du jardin dEden
la Jrusalem cleste; Naissance, mort, resurrection; Dialogue avec les sages du premier
Testament.
Descle de Brouwer, Paris (2008) 1353

1705 Richard Hess, War in the Hebrew Bible: An Overview

This survey agrees with Peter C. Craigie (The Problem of War in the Old Testament,
1978) that according to the Bible, war is a necessary evil in the context of a greater, cosmic
battle between good and evil.
Bulletin for Biblical Research Supplement 2; R.S. Hess et al. (eds.), War in the Bible and Terrorism in
the Twenty-First Century; Eisenbrauns, Winona Lake, Ind. (2008) 1932 (BL)

1706 Barry Webb, The Wars of Judges as Christian Scripture

In the matter of warfare Judges does not provide a model for Christian living, and there
are serious dangers in any attempt to make it do so. Divine wrath has been focused in

395
 the cross and the last day, and the church exists in the interval between them. In the New
Testament war language is metaphorical for the struggle involved in resisting temptation
and engaging in gospel ministry (Eph 6:1018; 2 Cor 10:45), and symbolic for the final
judgment of the world by God himself (Rev 620) But the wars of Judges remain as part
of the Christian canon, and contribute to biblical teaching about faith, the character of
God, the human condition, and the reality of divine judgment.
RTR 67/1 (2008) 1828

1707 Bettina Eltrop (Red.), Auferstehung Leben trotz Tod

Die Hoffnung auf die Auferstehung der Toten gehrt zweifelsohne zu den zentralen
Inhalten des christlichen Glaubens. Der Entstehungskontext dieser Vorstellung (7077),
ihre besondere (frh)christliche Ausprgung (7886), sowie charakteristische Eigenheiten
in ihrer Verkndigung ( Joh 20; 1 Kor 15; Mk 16 S. 87103) sind in diesen Themen-
heft der BiKi errtert. Ergnzt ist diese Sammlung durch einen Beitrag ber Ostern in
der Sprache der Dichter (104108), und eine pdagogische Hilfestellung zu mglichen
Zugngen fr Kinder zum Thema Tod und Auferstehung (109113).
BiKi 64/2 (2009) 69113 (DL)

1708 L. Arik Greenberg, My Share of Gods Reward: Exploring the Roles

and Formulations of the Afterlife in Early Christian Martyrdom
This monograph includes two chapters relevant to biblical studies. Death and personal
immortality in Israelite religion, Judaism, and Early Christianity: a survey of scholarship,
and redirection (pp. 970); Martyrdom and personal immortality in the New Testament
(pp. 71111). Greenberg agrees with recent research that 4 Macc and Paul share the
notion of noble death that is also known outside the Jewish and Christian traditions. This
notion includes the idea that martyrdom must display vicariousness for the purpose of
instructing others, the martyr must exemplify ideal human behaviour. An example is the
death of Socrates, apparently echoed by 1 Peter 2:1923.
Studies in Biblical Literature 121; Peter Lang Publishing, Bern (2009) XIII/1236

1709 Byron Wheaton, As It Is Written: Old Testament Foundations for Jesus

Expectation of Resurrection
In der Erzhlung von der Begegnung mit dem Auferstandenen auf dem Weg nach Emmaus
(Lk 24,1335) werden die Jnger darauf hingewiesen, dass Jesu Geschick von den Schriften
vorhergesagt war. Wie dieser Beitrag zeigt, ist das Thema Auferstehung wenn auch
nicht vordergrndig wichtiger Bestandteil vieler narrativer und prophetischer Texte
im Alten Testament. Dementsprechend bezieht sich auch die Apg (2,31; 13,3237) auf
alttestametliche Texte, um den Gedanken der Auferstehung Jesu zu begrnden.
WThJ 70/2 (2008) 245253 (DL)

1710 Bettina Eltrop (Red.), Das Jngste Gericht

Das fr diese Ausgabe der BiKi ausgesuchte Thema eines Gerichtes Gottes ber seine
Geschpfe ist ein heute unpopulrer aber in der gesamten Bibel hufig vorkommender
Aspekt menschlichen Redens von Gott. In den gesammelten Beitrgen arbeiten die Auto-
ren und Autorinnen insbesondere die in diesem Bild eines richtenden Gottes verankerte
Hoffnungsdimension auf gttliche Gerechtigkeit und Erbarmen heraus. Die systematischen
(Benedikt XVI., O. Fuchs) und biblischen (AT: S. Pemsel-Maier, K. Butting; NT: B. Eltrop,
C. Janssen) Beitrge sind ergnzt durch eine Beschreibung Jahwes als richtenden Sonnen-
gottes vor dem kulturell-geschichtlichen Horizont des Antiken Nahen Ostens und gyptens
(O. Keel, 215218), und durch eine musiktheologische Betrachtung zur Entstehung und
Wirkung der berhmten Sequenz Dies irae aus einem mittelalterlichen Hymnus ber
das Jngste Gericht (W. Bretschneider, 233237).
BiKi 63/4 (2008) 199237 (DL)
396
 Old Testament

General
1711 Werner H. Schmidt, Die Frage nach einer Mitte des Alten Testaments
Die Exegese sucht in den biblischen Texten, im Reichtum ihrer Lebensuerungen, eine
innere bereinstimmung. Diese Aufgabe heit traditionell die Frage nach der Mitte.
Verschiedene Anstze von der Ablehnung einer Mitte bis zu ihrer unterschiedlichen
Bestimmung werden dargestellt und erwogen. Die der Fragestellung inhrenten Aspekte
werden entfaltet, auch die Nhe zur Frage nach dem Wesen des Christentums ange-
deutet. Wie kommt das Bekenntnis zur Identitt Gottes sprachlich zum Ausdruck? Das
Erste Gebot, in dem die Ausschlielichkeit des Glaubens zusammengefasst ist, erscheint
in besonderer Weise als Bindeglied zum christlichen Glauben.
EvTh 68/3 (2008) 168178

1712 Jeffrey J. Niehaus, Ancient Near Eastern Themes in Biblical Theology

The central theological paradigm of the Old Testament can be expressed as follows: (1)
God works, (2) by his Spirit, (3) through a prophetic figure, (4) to wage war against and
defeat his foes. (5) God establishes a covenant with a people. (6) Gods covenant establishes
that people as Gods people. (7) God establishes a temple among his people because he will
reside among them. Niehaus shows that all the elements of this paradigm exist in ancient
Near Eastern and Egyptian sources, and he explores some of them especially covenant,
war of conquest, and temple in some detail. He sets his research within the frame of a
conservative theological paradigm, claiming that some parallels reflect the common grace
God grants all of humankind, while others are based on demonic influence. A book
from which much can be learned.
Kregel Publications, Grand Rapids, Mich. (2008) 1203 (BL)

1713 Francolino J. Gonalves, Deux systmes religieux dans lAncien Testa-

ment: de la concurrence la convergence
In Judah, the cult of Yahweh was based on the myth of creation (by combat), the position
of the king whom God has appointed to rule over his creation, on the prophets (Amos,
Isaiah) who urge Gods universal law to be respected, and on the wisdom that teaches that
law. In the northern kingdom of Israel, by contrast, the cult of Yahweh was based on a
very different set of ideas that of a personal and exclusive relationship between Israel
and God, as expressed by Hosea, and as developed by Jeremiah and the Deuteronomists.
In this tradition, the exodus experience figures prominently. The Deuteronomists describe
the relationship between Israel and Yahweh in terms of a legal contract or covenant the
revealed stipulations of which concern only Israel, and not the other nations as well. The
two forms of Yahwism were, for a long time, distinct and in opposition to each another.
After the demise of the northern kingdom, however, northern Yahwism began to infiltrate
that of Judah, and eventually, the two merged. In Genesis, one can see how the two were
combined: Gen 111 reflects southern universalism, whereas Gen 12 (with the report of
Abrahams vocation) marks the transition to the exclusivist perspective.
Annuaire de lEcole Pratique des Hautes Etudes Sciences Religieuses (Paris) 115 (20062007)
117122 (BL)

1714 Rainer Albertz, Israel in der offiziellen Religion der Knigszeit

Two Jahwistic religions can be distinguished in the period of the monarchy. In Judah,
the religion of Jerusalem was focused on the city and on the Davidic dynasty, and had
universalistic characteristics; the people as a community remained marginal within this
conception. In northern Israel, by contrast, the people played a major role they were the
people of the exodus. After 722 BCE, date of the destruction of the northern kingdom,

397
 the two theologies merged, as can be seen in 1 Sam 9 to 1 Kings 2 (dating from the time
of King Hezekiah, ca. 700 BCE), in the Song of Moses (Exod 15) and later in deuter-
onomistic literature.
Herders Biblische Studien 56; Verlag Herder, Freiburg (2009) 3957 (BL)

1715 Ansgar Moenikes, Gottesbeziehung. Zum Proprium alttestamentlicher

Theologie
Der Ausgangspunkt und das Fundament der alttestamentlichen Theologie ist die Befreiung
Israels aus der gyptischen Sklaverei durch JHWH ein fr den Alten Vorderen Orient
einzigartiges Grndungsdatum der Geschichte eines Volkes, das eine einzigartige Beziehung
zwischen Israel und seinem Gott begrndet. Die Besonderheit dieser Gottesbeziehung, ihre
Unmittelbarkeit, wird aufgezeigt anhand der Konzeptionen der Liebe und der Gesetz-
gebung. Der vorherrschenden Theologie des Alten Testaments zufolge steht der Knig
nicht zwischen Gott und Volk und damit nicht ber dem Volk wie in der Umwelt Israels,
er herrscht nicht ber Untertanen, sondern ist einer unter seinen Brdern (Dtn 17,20).
Auch die sptere monotheistische Universalisierung der Gottesbeziehung kennt vorwiegend
keine hierarchische Instanz, die als Herrscher ber den Menschen und zwischen diesen
und dem einzigen Gott JHWH stnde. Doch auch der endzeitliche, ber die Menschen
richtende und herrschende Knig Jesus von Mt 25,3146 versteht sich als einer unter
seinen Brdern. Dies wurde zu einem bedeutenden christologischen Glaubenssatz, der
in der kirchlichen Theologie bis heute tradiert wird.
Theologie und Glaube 99 (2009) 6373

1716 Bernhard Lang, Hebrew Life and Literature: Selected Essays

This collection of papers, some of which are published here for the first time, includes
the following 15 essays: Biblical studies as a vocation: sketch of an academic self-portrait;
The Hebrew God: a very short summary [of the authors book of 2002; IRBS 48:1729];
God and the good life; Peasant poverty: rent capitalism in the days of Amos; Womens
work, household and property in three Mediterranean societies: a comparative essay
on Prov 31:1031; A Zoroastrian prophecy of resurrection: a new reading of Ezek 37;
Joseph the diviner: careers of a biblical hero; The forbidden fruit: an ancient myth and
its transformation in Gen 23; The three sins of Samson the warrior; Cosmic battles:
traditional and utopian monotheism in biblical times; Lady Wisdom: poetry, polythe-
ism, and psychology a pilgrims progress; Games prophets play: street theatre and
symbolic acts in biblical Israel; The number ten and the iniquity of the fathers: a new
interpretation of the Decalogue; A Hellenistic literary canon in the Hebrew Bible: the
Writings; The riddle of the Lords Supper: a new solution. Some of the papers make
use of comparative anthropological evidence or anthropological theory, especially of
G. Dumzils tripartite functionalism.
Society for Old Testament Study Series; Ashgate, Farnham (Surrey) (2008) XIV/1278

1717 Joshua A. Berman, Created Equal: How the Bible Broke with Ancient
Political Thought
Five chapters explore the political thought of the Old Testament, each focussing on
another aspect, while at the same time insisting on the egalitarian spirit and message:
(1) the commoners upgrade from kings servant to servant king (covenant theology); con-
stitution, class, and Deuteronomy; God the economist (debt release); alphabet, text, and
canon; the rescue of Moses (Exod 2:110) and the Sargon legend compared. The best
way to describe this work is to say that it is an exercise in biblical theology.
Oxford University Press, Oxford (2008) XVI/1249

398
1718 Roland Boer, Political Myth: On the Use and Abuse of Biblical Themes
Boer, who has created a fresh and refreshing form of Marxist criticism of biblical texts,
here offers a first synthesis of his biblical interpretation. His chapter 2 presents a new
reading of feminist criticism of women in Genesis through Joshua as legacy of a repressed
primitive communism theory. Chapter 3 explores the antagonism between system and
exception in the same literary corpus, using Freud and Lacan as a basis. Chapter 4 uses
Russian Marxist biblical sociology (I.M. Diakonoff, M. Dandamaev) to analyse the ten-
sion between an economics of allocation and one of extraction that marked the conflict
between the village commune and the temple-city complex. Further chapters deal with
the role of the Bible in current politics, especially in the ideology of the George W. Bush
years (20002008). In Boer, critical biblical scholarship has found a new and intelligent
voice. His notion that Genesis to Joshua is a many-faceted work of political mythology is
convincing and deserves further elaboration.
New Slant; Duke University Press, Durham, N.C. (2009) X/1254 (BL)

Monotheism God angels demons

1719 Pier Cesare Bori (ed.), Letters on Monotheism Lettere sui monoteismi
This thematic issue of ASEs is a volume that prints letters and articles mainly in Italian
and French, but with one contribution in English on the current debate about monothe-
ism. At the centre of the debate is Boris description of the three religions of the book or
Abrahamic religions as based upon a history of divine intervention in the world through
prophets; they are essentially particularistic, though those who receive the particularistic
message are also responsible for making it universal. Mohamed Haddad, Jan Assmann,
Guy Stroumsa, and others respond either in the form of short letters or longer essays. One
contribution, by Marcelo Gonzles, offers a survey of current literature on the emergence
and early development of monotheism in the ancient world (Cuestiones emergentes en
torno al monotesmo, pp. 243277).
ASEs 25/1 (2008) 1286 (BL)

1720 Konrad Schmid, review of: Andr Lemaire, The Birth of Monotheism
(2007)
In this critical review of Lemaires book (IRBS 53:1787) Schmid explains that Lemaires
judgement as an epigrapher should be respectred, but his judgement about the historical
reliability of biblical texts is often problematical. Thus it does not seem plausible to see
Yahwism as originating with the Midianites on the basis of Exodus 18, nor should one
take the Elija legends as reflecting historical facts. Schmid is inclined to date many texts,
including poems such as Deut 18; Jdg 5; Hab 3; Ps 68 (Yahwehs coming from the South),
as late and legendary.
WdO 38 (2008) 257260

1721 Bob Becking, The Boundaries of Israelite Monotheism

While the Hebrew Bible tends to present the religion of ancient Israel as monolatric
or monotheistic, reality seems to have been different. A careful reading of biblical texts
and an evaluation of archaeological finds (such as female figurines) and palaeo-Hebrew
inscriptions tell a different story. The most notable item of ancient Hebrew polytheistic
lore is the goddess of which several aspects are now known. One of these is the aspect
of dea nutrix, represented by female pillar figurines that offer breasts with heavenly milk
to the poor and the needy.
Studies in Theology and Religion 13; Anne-Marie Korte et al. (eds.), The Boundaries of Monotheism;
Brill, Leiden (2009) 927 (BL)

399
1722 P.P. Venter et al., Vroulikheid by die Skeppergod? n Liggaamskritiese
ontleding van geselekteerde skeppingstekste in die Ou Testament
God constructs represent the ideal symbolic body of a community, a regulating ideology
that moulds and refines the values and norms of that community. In this study it is shown
that values wherein femininity is incorporated, specifically with regards to the construction
of a god character, lead to a more just attitude towards Earth. Values that lead to the
construction of a god character as exclusively male, or the metaphorization of a god as
one-sidedly masculine, lead to an attitude of disregard and destructiveness towards Earth.
The findings of a body critical analysis of four well known and authoritative Biblical
cosmological texts (Genesis 1:12:4(a); Psalm 74; Proverbs 8:19:18, and Job 38:142:6)
in this regard confirm that mutual incorporation of male as well as female values should
constitute the god symbols of a society.
Verbum et Ecclesia 29/1 (2008) 250268

1723 Peter Riede, Gott, der Trster. Ein Beitrag zum alttestamentlichen Gottes-
verstndnis
Vor dem Hintergrund der neuzeitlichen Entleerung des Trostbegriffs untersucht der Verf.
den Umgang mit dem menschlichen Bedrfnis nach Trost und das Bild des trstenden
Gottes im Alten Testament. Dabei arbeitet er zwei Bedeutungsrichtungen heraus: die
solidarische Gemeinschaft mit dem Trauernden und die aktive Hilfeleistung zur Beendi-
gung des Trauerzustands. V.a. die zweite Dimension des Trostes ist charakteristisch fr
den trstenden Gott, der die hoffnungslos erscheinende Lage seines Volkes verndern und
den festgestellten Mangel konkret ausgleichen, ja sogar den Trauernden mit berfluss
beschenken kann. So erscheint der trstende Gott im Alten Testament auf keinen Fall
als ein Gott des Vertrstens.
ThQ 188/3 (2008) 205228 (DL)

1724 Irmtraud Fischer, Israels senses for the sensual God

The God of the OT does not encounter human beings apart from the five senses. In
Israels life and worship, sight touch, taste, smell, and hearing were integral not only to
daily life but also to worship. In the Hebrew Bible it is not possible to have meaningful
knowledge of God without the senses. For the original German edition of this essay see
BiLi 78/4, 2005, 234240; IRBS 52:1802.
ThD 53/2 (2006) 137142

1725 Terrance R. Wardlaw, Conceptualizing Words for God within the

Pentateuch: A Cognitive-Semantic Investigation in Literary Context
Yahweh is the unmarked name for the Lord which refers to the universally judging God of
the exodus and the covenant at Sinai, whereas Elohim refers either to the kingly Creator
or to the onscure God of the Fall. Wardlaw supports and in part modifies an original
insight first suggested by Umberto Cassuto.
LHBOTS 495; T & T Clark, London (2008) XIV/1348

1726 Klara Butting, Gott lieb oder gerecht? Impulse aus der Hebrischen Bibel
Das Thema Gericht fhrt mitten in die Diskussion um das christliche Gottesbild. Es
stellt die gegenwrtig oft oberflchliche und verharmlosende Rede vom lieben Gott in
Frage und sucht in der Gottesfrage nach der Spannung zwischen der Gerechtigkeit und
Barmherzigkeit Gottes. Der Glaube Israels bekennt, dass die Liebe, die Menschen lebendig
sehen will, und die Macht, die Gewaltttige ins Gericht bringt, in Gott zusammen gehren.
Gott wird sein Recht durchsetzen und dabei seiner Liebe treu bleiben.
BiKi 63/4 (2008) 210214

400
1727 Juliane Kutter, JHWH als Sonnengott in Israel und Juda
Whrend der gesamten, im Alten Testament literarisch greifbaren Epoche wird Jahwe
mit solaren Zgen ausgestattet. Wie altorientalische Sonnengottheiten ist er ein Univer-
salgott, der fr Recht und Gerechtigkeit sorgt. Solche Zge sind dem familienbezogenen
Vtergott und dem gruppenbezogenen Exodusgott fremd. Anknpfungspunkte fr diese
Entwicklung muss es in der Frhzeit gegeben haben, haben wir doch heliophore Ortsna-
men aus vorisraelitischer Zeit (z.B. Bet-Schemesch). Aus der Sptzeit Israels lsst sich die
Jehud-Mnze des British Museum nennen; ca. 380/360 v. Chr. am Tempel von Jerusalem
geprgt, zeigt sie Gott auf dem Flgelrad. Das Flgelrad ist als Variante der ebenfalls in
Israel belegten Flgelsonne zu deuten.
AOAT 346; Juliane Kutter, nr il. Die Sonnengottheiten in den nordwestsemitischen Religionen von der
Sptbronzezeit bis zur vorrmischen Zeit; Ugarit-Verlag, Mnster (2008) 355417 (BL)

1728 Othmar Keel, JHWH der Gott aus dem Sden und sein Volk. Die
Wurzeln der Religion Israels
Whrend der Volksname Isra-el noch an eine El-Tradition anknpft, ist sptestens in der
Eisenzeit JHWH zum Hauptgott des Nord- und des Sdreiches geworden. Dieser durch
vulkanische Phnomene seine Macht offenbarende Gott von der Art des gyptischen Set
wurde in Palstina zum Konkurrenten klassischer Wettergottheiten wie Baal oder Hadad.
Im Nordreich, wo er mglicherweise mit Hilfe midianitischer Kaufleute gelang, wurde
er zum Befreier aus gypten, der sich Mose offenbarte. Als Dynastiegottheit in Juda
erhielt er im Verlauf der Auseinandersetzungen mit den Philistern seine kriegerischen
Charakterzge.
WUB 49 (2008) 5053 (DL)

1729 Othmar Keel, Sonne der Gerechtigkeit. Jerusalemer Traditionen vom

Sonnen- und Richtergott
Alle altorientalischen und antiken Kulturen haben in der Sonne eine Manifestation gttli-
cher Macht gesehen. Die Vorstellungen, die man damit verband, waren sehr unterschied-
lich. Dem mesopotamischen Sonnengott traute man zu, Ordnung und Gerechtigkeit zu
schaffen. In der biblischen Sodomgeschichte hlt der Sonnengott am Morgen bei seinem
Erscheinen Gericht. Diese und andere biblische Texte (Gottes Hilfe am Morgen Ex
14,27; Ps 46,6; 101,8) zeigen, dass Vorstellungen vom richtenden Sonnengott auf JHWH
bertragen wurden.
BiKi 63/4 (2008) 215218

1730 David N. Freedman, The Real Formal Full Personal Name of the God
of Israel
The full name of God was Yahweh-El, meaning may El create or El has created.
Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008)
8189 (BL)

1731 David Tasker, Divine Fatherhood: Re-examining the Paradigm

This study examines various approaches to the understanding of the father-God concept,
recognizing that much that has been said up to this point has been heavily influenced by
sources other than either the Hebrew Scriptures or their Ancient Near Eastern (ANE)
context. It briefly traces the development of the concept from the time of Origen through
to modern times, noticing that biblical texts have been minimized through Greco-Roman
paradigms or anthropocentric concerns. This is followed by a brief survey of Sumerian,
Akkadian, Egyptian, and Ugaritic concepts of their father-gods which are then compared
and contrasted with references to the Hebrew Scriptures.
JAAS 11/2 (2008) 109127
401
1732 Friedhelm Hartenstein et al. (eds.), JHWH und die Gtter der Vlker
The following papers bear on the subject of the volume Yahweh and the gods of the
Gentiles: H. Altenmller, Gott und Gtter im alten gypten. Gedanken zur persnlichen
Frmmigkeit; G. Wilhelm, Gtter der Unterwelt als Ahnengeister des Wettergottes nach
altsyrischen und altanatolischen Quellen; F. Hartenstein, Wettergott Schpfergott Ein-
ziger. Kosmologie und Monotheismus in den Psalmen [with special emphasis on Yahweh
and the theme of water]; B. Janowski, Der Gott Israels und die Toten.
Neukirchener Verlag, Neukirchen-Vluyn (2009) VII/1159

1733 Eberhard Bons, YHWH und die Vlker. berlegungen ber das Ver-
hltnis zwischen dem Gott Israels und den Nichtisraeliten auf dem Hin-
tergrund der Theorien Jan Assmanns
Bons setzt sich mit Jan Assmanns Theorien zum Monotheismus auseinander. Nach Bons ist
der biblische Monotheismus durchaus imstande, inkludierende Tendenzen hervorzubringen
siehe das Buch Jona und Ps 33.
Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 1329

1734 Bernd Janowski, Der Gott Israels und die Toten. Eine religions- und
theologiegeschichtliche Skizze
Anfangs hatte der Gott Israels nichts mit den Toten zu tun, doch dann erfolgte ein
Umschlag des Denkens. Angestoen durch den Monojahwismus der sptvorexilischen
und exilischen Zeit kam es zu einer Kompetenzerweiterung Jahwes. Schlielich war jahwe
auch fr die Toten zustndig. Vgl. auch ders., JHWH und die Toten. Zur Geschichte
des Todes im alten Israel, in: Angelika Berlejung u.a., Hg., Tod und Jenseits im alten Israel
und in seiner Umwelt, FAT 64, Tbingen 2009, 447477.
Friedhelm Hartenstein u.a. (Hg.), JHWH und die Gtter der Vlker; Neukirchener Verlag, Neukirchen-
Vluyn (2009) 99138

1735 Manuel Dubach, Die heiteren Seiten Gottes

Occasionally, biblical texts refer to the joyous side of God. Three tendencies can be dis-
cerned in the relevant passages: (1) God welcomes Israel, his bride, with joy (Zeph 3:17;
Isa 62:5; 65:19); (2) he rejoices in conferring benefits on his people (Deut 28:63; 30:9; Jer
32,41); (3) he takes pleasure in his creation (Ps 104) and laughs about the enemies of his
people (Ps 2:4; 37:13; 59:9).
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 101116 (BL)

1736 Renate Jost, Reden von Gott und das Erste Testament
Aus feministischer Perspektive werden weibliche Metaphern und Hypostasen Gottes
untersucht. Weisheit und ruach (Geist) sowie der Gottesname werden besonders errtert.
Zur Sprache kommt auch die Frage nach der angemessenen bersetzung.
Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 6684

1737 Georg Fischer, Wer ist wie er ein Lehrer? Beobachtungen zu Gottes
Lehren und Erziehen im AT
Die Vorstellung von Jahwe als Lehrer durchzieht mehrere Bcher des Alten Testaments.
Gott kommt seiner elterlichen Verpflichtung nach, die ihm zugehrenden Kinder zu
erziehen. Vgl. Karin Finsterbusch, Jhwh als Lehrer der Menschen, Neukirchen-Vluyn 2007.
Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 3040

402
1738 Nissim Amzallag, Yahweh, the Canaanite God of Metallurgy?
This study explores whether Yahweh was formerly the Canaanite god of metallurgy. The
following observations corroborate this hypothesis: (1) Yahweh was worshiped by the
Edomites, and especially by the Kenites, a small tribe regarded as the Canaanite smelters;
(2) the Israelite cult of Yahweh was associated with copper and with a bronze serpent, a
typical symbol of metallurgy; (3) the melting of copper is considered in Exodus 4 as the
specific sign of Yahweh; (4) a parallel exists between Yahweh and the god of metallurgy
worshiped in Egypt (Ptah), Mesopotamia (Ea/Enki) and Elam (Napir), all of them being a
mysterious lonely deity; (5) fighting the (other) gods is common to Yahwism and to ancient
metallurgical traditions. These data suggest that, before becoming publicly worshipped in
Israel, Yahweh was formerly the god of the Canaanite guild of metallurgists.
JSOT 33/4 (2009) 387404

1739 Frdric Gangloff, De la convivialit entre divinits au Dieu unique?

Des rformes au sein de la religion de 1Isral ancien
Originally, ancient Israelite religion was polytheistic, with Yahweh as the national deity
and god of war. Several reforms and changes brought about the canonical image of
Yahweh: the notion of exclusivity of the celibate God (Hosea) and the struggle of the
urban Baal versus the rural Yahweh were characteristic of the ninth and eighth centuries
BCE; the aniconic, predominantly celestial took shape by the end of the seventh century;
after 587 BCE, God became universal creator; and eventually, sacrifice gave way to book
religion.
PosLuth 57/2 (2009) 133150 (BL)

1740 Thomas L. Thompson, Imago Dei. A Problem in Pentateuchal Discourse

Taking its point of departure in the expression of Yahwehs self-understanding as presented
in the story of Moses at the burning bush, the first part of the lecture takes up the theme
of representations of Yahweh and the narrators presentation of Yahweh in the stories of
the golden calf, the quail and the sending of the spies to the Valley of Eshkol in Exodus
and Numbers. It then turns to the three-fold allegory of humanity as created in the image
of God in Genesis 111, comparing this narrative figure of Yahweh with the concept of
God in the Book of Job.
SJOT 23/1 (2009) 135148

1741 Beate Ego, Die dem Menschen zugewandte Seite Gottes. Vorstellungen
zu Engeln in der hebrischen Bibel und im frhen Judentum
Als himmlische Boten, der Hofstaat Gottes, beschtzende oder kriegerische Wesen treten
Engel im Alten Testament auf. Nicht immer lsst sich dabei zwischen den Engeln und
Jahwe selbst unterscheiden. Wie die in diesem Beitrag aufgezeigte historische Entwicklung
der Engel-Vorstellungen zeigt, kommt es erst in der nachexilischen Zeit zu einer Ausdif-
ferenzierung der Engelsvorstellungen.
WUB 50 (2008) 1015.17 (DL)

1742 Matthew Michael, Old Testament Angelology and the African Under-
standing of the Spirit World: Exploring the Forms, Motifs and Descriptions
This study argues that the description of Israels spiritual realm in the form of Divine
Council bears some similarities to the dominant portrayal of the African spirit world,
particularly in the flexible monarchical description of the African spirit world. The obvi-
ous difference between the two categories lies in the polytheistic nature of African spirit

403
 world and the monotheistic description of Old Testament angelology whereby subsidiary
elements (whether gods or angels) are subsumed under the authority of Yahweh.
OTE 21/3 (2008) 692712

1743 Henrike Frey-Anthes, Concepts of Demons in Ancient Israel

There is no equivalent expression for the word demon in the Semitic languages and
furthermore, in the Old Testament no conjuration ritual is mentioned. That leads to a
diverse and divergent use of the term demon in scholarly literature. The author suggests
one should avoid the use of the word demon for the interpretation of Old Testament
texts and Syro-Palestinian iconography. It seems to be more helpful to interpret the texts
and pictures individually and to analyze the functions of the so-called demons in their
own special context.
WdO 38 (2008) 3852

Themes: Abraham covenant political power immortality apocalypticism

Gentiles
1744 Richard J. Bautch, An Appraisal of Abrahams Role in Postexilic
Covenants
The everlasting covenant made with Abraham in Genesis 17 is the basis for new hope.
In other texts from the post exilic period, however the figure of the patriarch fails to fill
this role. An examination of Isaiah 63:764:11, Nehemiah 9:637, and Leviticus 26,146
shows that Mosaic priority is operative in all these texts from the postexilic period. In Isa
36:16, Abraham is in effect rejected; in Neh 9:8 and Lev 26:4245, Abrahams covenant
is displaced because the writer is focused on the Mosaic covenant. The texts suggest that
fresh thinking about the Mosaic covenant failed to occur in terms of Abraham, and that
there is a pattern whereby the figure of the patriarch served as a foil for adducing other
dimensions of the covenant. This conclusion suggests that in the period of the Second
Temple there was a spectrum: some tradents appropriated Abraham while others eschewed
him. Moreover, in the postexilic period, confession of sin is a well-attested dimension of
the Mosaic covenant. It is also an integral part to all of the covenantal texts examined
here.
CBQ 71/1 (2009) 4263

1745 Robert D. Miller II, The Israelite Covenant in Ancient Near Eastern
Context
Much study of the Israelite covenant has focused on their similarities with ancient Near
Eastern treaties. This study proposes that the biblical covenant instead bears greater
resemblance to texts composed by vassals of the Neo-Assyrian Empire. The best example
of such texts is the Barrakab inscription from ancient Samal. It is suggested that Neo-
Assyrian propaganda was used in the Barrakab inscription and was likewise adopted by
ancient Israelites and altered to describe the relation of Yahweh to his people.
BN 139 (2008) 518

1746 J.G. McConville, God and Earthly Power: An Old Testament Political
Theology Genesis Kings
In this political reading of the Primary History (i.e., the sequence of books from Genesis
to 2 Kings) the author argues that the book of Deuteronomy offers a political perspective
that is relevant even today. See also the authors commentary on the book of Deuter-
onomy (2002).
T & T Clark International, London (2006) XII/1200

404
1747 Paolo Sacchi, Limmortalit dellanima negli apocrifi dellAntico Testa-
mento e a Qumran
This review of ancient Jewish afterlife beliefs traces these to the prophet Ezekiel (who
discovered the celestial world in Ezek 1) and especially to the Book of the Watchers, now
forming part of 1 Enoch.
Vivens Homo 19/2 (2008) 219239

1748 Udo Worschech, Anmerkungen zum Ursprung und Inhalt der biblischen
Apokalyptik
Apocalyptic knowledge is based upon (1) observations made when reading biblical texts;
(2) an analysis of the present age, its sinfulness and the like; (3) new experience made
through vision, audition, teaching received in ecstatic trance or during a heavenly jour-
ney. Worschech offers a sketch of the essential notions, themes, and writings belonging
to apocalypticism. A special note on the ancient Near Eastern background of the metal
sculpture of Daniel 2 is included.
Gotthard G.G. Reinhold (ed.), Die Zahl Sieben im Alten Orient; Peter Lang Verlag, Bern (2008)
8395 (BL)

1749 Walter Dietrich, Israel und die Vlker in der hebrischen Bibel
This paper on Israel and the Gentiles in the Hebrew Bible discusses the following subjects:
(1) monotheism between particularism and universalism, (2) the particularity of Israel in
the Bible; (3) space for other peoples and religions in the Bible; (4) Niniveh in prophetic
perspective Nahum and Jonah.
Matthias Konradt et al. (eds.), Juden in ihrer Umwelt; Schwabe Verlag, Basel (2009) 727

New Testament

General essay volumes

1750 Robert Morgan, New Testament Theology Since Bultmann
Textbooks bearing the title New Testament Theology (or similar) are a small part of the
sub-discipline, but can clarify its problems and summarize conclusions. This article refers to
earlier work before considering the textbooks published over the past forty years. It appends
a list of commentaries and series which also contain much New Testament Theology and
refers to other writings which show something of the character of the discipline.
ET 119/10 (2008) 472480

1751 Michael Wolter, Probleme und Mglichkeiten einer Theologie des

Neuen Testaments
Neither the idea of a canon within the canon nor the notion of the center of scripture
helps us construct a valid theology of the New Testament. Not a book to be entitled
Theology of the New Testament is called for, but a hermeneutical program that pre-
vents theology from becoming unfaithful to scripture, but rather follows scripture and is
in agreement with it. In this sense, a theology of the New Testament is both necessary
and possible, though not as a written text.
NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008)
417438 (BL)

405
1752 Larry R. Helyer, The Witness of Jesus, Paul and John: An Exploration
in Biblical Theology
This book begins with a chapter entitled the discipline of biblical theology (in the
context of dispensationalist and covenant theologies), and then offers three chapters
on the theology of Jesus, the theology of Paul, and the theology of John. The author
emphasises the essential unity not only of the New Testament, but of all of the Bible:
There is one great message proclaimed from Genesis to Revelation: the coming of the
kingdom of God (p. 382).
Intervarsity Press, Downers Grove, Ill. (2008) 1432

1753 Ulrich Wilckens, Theologie des Neuen Testaments. Band II: Die The-
ologie des Neuen Testaments als Grundlage kirchlicher Lehre. Teillband
2: Der Aufbau
The author offers the following chapters as part of what are still the prolegomena of
this major treatise of New Testament theology: the gospel and its messengers; baptism
and the new life thereby initiated (including a sub-chapter on sexuality); the Eucharistic
meal, center of ecclesiastical life; the essence of the church; the church in the history of
salvation; the meaning of the law for Christians; how the church remains faithful to the
truth of the gospel (especially through apostles and office holders); prayer and praise as
central to Christian life; creation, state and world; eschatology and Last Judgment; the
triune God. Each section ends with a prayer.
Neukirchener Verlag, Neukirchen-Vluyn (2009) XVIII/1364 (BL)

1754 Gerd Theissen, Die Weisheit des Urchristentums

This is an attractive anthology of early-Christian texts, arranged thematically and ably
introduced by Germanys foremost New Testament scholar. Some of the thematic sections
are: love, faith, hope, repentance, responsibility, equality, humility, women, wisdom. The
selection includes excerpts not only from the New Testament (in Theissens own, refreshingly
conservative, i.e. reliable, translation), but also from a variety of other sources such as the
Gospel of Thomas, the Didache, the Shepherd of Hermas and Clement of Alexandria.
This delightful book doubles as a laymans theology of the early-Christian tradition.
Verlag C.H. Beck, Mnchen (2008) 1255 (BL)

1755 Gunther Wenz, Theologiegeschichte des Urchristentums. Zwlf Fragen

des Schriftleiters von Kerygma und Dogma an den Neutestamentler
Ferdinand Hahn
Die Selbststndigkeit und Eigenheiten der neutestamentlicher Theologie bzw. Theologien,
wie sie aufgrund unterschiedlicher Schriften des NT rekonstruierbar ist, und deren Ver-
ankerung im urchristlichen Gedankengut sind das Thema dieses Interviews. Vehement
pldiert dabei der interviewte Neutestamentler F. Hahn fr eine Unterscheidung zwischen
einer religionsgeschichtlichen und einer theologischen Beurteilung der neutestamentlichen
Schriften sowie fr die Anerkennung der Rckfrage nach Jesus als einen integralen Bestand-
teil einer Theologie des Neuen Testaments. Weitere Fragen betreffen einzelne theologische
Konzepte der synoptischen Evangelien, der paulinischen und der nicht-paulinischen Briefe,
sowie die Beurteilung der Verfasserfragen des Joh-Ev. im Jesusbuch des Papstes.
KuD 55/2 (2009) 141147 (DL)

406
1756 Wolfgang Harnisch, Rhetorik und Hermeneutik in der Apokalyptik und
im Neuen Testament
The following papers are included in this collection: Der Prophet als Widerpart und Zeuge
der Offenbarung (4 Esra); Die Ironie der Offenbarung (4 Esra); Die paulinische Selbstemp-
fehlung (Phil 3); Der paulinische Lohn (1 Kor 9); Das anarchische Gebaren der Frauen
im Gottesdienst (1 Kor 11); Die Hoffnung des Glaubens (2 Kor 4,165,10); Der leidende
Apostel als Funktionr des Gekreuzigten; Die Goldene Regel und das Liebesgebot (Mt
7,12); Ein Konzept theologischer Vergeltung (Mt 6,16.1618); Bildwort und metaphorische
Rede ( Joh 10); Das Wort des Lebens (Joh 5,1630); Die Beglaubigung des Offenbarers
( Joh 5,3147); Die Zuverlssigkeit des Offenbarers (Joh 7,1524). The author taught at
the University of Marburg until his retirement in 1998.
SBAB 45; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1299

1757 Ulrich Mell, Biblische Anschlge. Ausgewhlte Aufstze

Twelve of Mells papers on the New Testament are here republished. Two may be singled
out for mentioning: (1) the one on the Lords Prayer (1994; pp. 97145) that argues, quite
convincingly, that the Our Father does not belong to the original Jesuanic tradition (see
also recent work on this subject by B. Lang, Heiliges Spiel, Munich 1998, and Karlheinz
Mller, in: A. Gerhards et al., eds., Identitt durch Gebet, Paderborn 2003, 159294); and the
one on the first-century theology of the Jerusalem temple (1997; pp. 4169) in which he
draws attention to the fact that there was a reform aiming at the suppression of sacrifice
offered by non-Jews ( Josephus, Bellum II, 409). Highly recommended.
ABG 30; Evangelische Verlagsanstalt, Leipzig (2009) 1345 (BL)

1758 Frances Flannery et al. (eds.), Experientia, volume 1: Inquiry into

Religious Experience in Early Judaism and early Christianity
This collective volume is in three parts: (1) body and self in religious experience
F. Flannery, The body and ritual reconsidered, imagines, and experienced; A.F. Segal,
The afterlife as mirror of the self; R.A. Horsley, My name is Legion: spirit possession
and exorcism in Roman Palestine; R. Werline, The experience of prayer and resistance to
demonic powers in the gospel of Mark; (2) Text and religious experience S. Wassermann,
The medium of the divine; C. Deutsch, Visions, mysteries, and the interpretive task: text
work and religious experience in Philo and Clements; R. Griffith-Jones, Transformation
by a text: the gospel of John; C. Fletcher-Louis, Religious experience and the apocalypses;
(3) Paul and religious experience T. Engberg-Pedersen, The construction of religious
experience in Paul; B.J.L. Peerbolte, Pauls rapture in 2 Cor 12:24 and the language of
the mystics; J.B.F. Miller, Dreams/visions and experience of God in Luke-Acts; C. Shanz,
The confluence of trauma and transcendence in the Pauline corpus.
Symposium Series 40; Society of Biblical Literature, Atlanta, Ga. (2008) IX/1261

God angels Christology

1759 James A. Metzger, Where Has Yahweh Gone? Reclaiming Unsavory
Images of God in New Testament Studies
It is argued that recent publications in New Testament Studies, including those deploying
its most progressive reading strategies, betray a strong predilection for an omnibenevo-
lent, just, compassionate deity who does not offend present human sensibilities. Given
the rich, variegated profusion of alternative representations of the deity in the Hebrew
Bible, a primary intertext for scholars constructing God in the New Testament writings,
it is surprising that so few of these portraits are ever invoked or seriously engaged, which
suggests a proclivity to religionism in the discipline. After delineating several benefits of

407
 the Bibles unsavory portrayals of God and disadvantages to todays fashionable deity of
love, mercy, and justice, it is proposed that a broadening of our intertextual repertoire
to include unflattering representations of the divine might open up new avenues in our
hermeneutical explorations.
HBT 31/1 (2009) 5176

1760 Bert Jan Lietaert Peerbolte, Jewish Monotheism and Christian Origins
Early Judaism knew the option of an inclusive type of monotheism: Yahweh was seen as
the only God, but this did not exclude the possibility of the existence of heavenly figures
that could act as his representatives.
AGJU 73; Alberdina Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill,
Leiden (2008) 227246 (BL)

1761 Matthias Hoffmann, Im Auftrag Gottes. Engel im Neuen Testament

Wie im Alten Testament oder im Frhjudentum gibt es im Neuen Testament kein
eigentlich durchgefhrtes oder gar systematisiertes angelologisches Schema. Dennoch
ist bemerkenswert, dass alle neutestamentlichen Schriften Engel erwhnen (insgesamt
175mal), mit Ausnahme des Jakobusbriefes. Der Beitrag errtert die Engelvorstellungen
in paulinischen Briefen, sowie die aus dem NT rekonstruierbare Hierarchie, das Aussehen
und die verschiedenen Funktionen der Engel.
WUB 50 (2008) 1825

1762 Larry W. Hurtado, Le Seigneur Jsus Christ: La devotion envers Jsus

aux premiers temps du christianisme
This is the French translation of Lord Jesus Christ: Devotion to Jesus in Earliest Christianity
(Eerdmans, 2003), a landmark study on the worship of Christ from ca. 30 to 170 CE.
According to Hurtado, the worship of Christ is ultimately based on claims made by Jesus
himself.
Lectio Divina; Editions du Cerf, Paris (2009) 1782

1763 Larry W. Hurtado, Jesusverehrung und die Frmmigkeit des Judentums

zur Zeit des zweiten Tempels
Schon in den Paulusbriefen wird Jesus als gttlich verehrt. Der Beitrag zeigt, dass
diese Verehrung sich keineswegs langsam aus allen mglichen religisen Strmungen
entwickelt hat, sowie dass man sie nicht auf Impulse heidnischer religiser Vorstellungen
und Riten zurckfhren darf. Die Verehrung Jesu erfolgt vielmehr explosionsartig aus
dem jdischen Monotheismus zur Zeit des zweiten Tempels. In dieser neuen religisen
Praxis findet sich eine neue Art von Monotheismus, die sich in einer entsprechenden
Frmmigkeitspraxis ausdrckt. Der neue Monotheismus bildet die Grundlage fr die
Entwicklung der Christologie und Trinittslehre der darauf folgenden Jahrhunderte.
EvTh 68/4 (2008) 266285

1764 Gerd Theien, Vom historischen Jesus zum kerygmatischen Gottessohn.

Soziologische Rollenanalyse als Beitrag zum Verstndnis neutestamentli-
cher Christologie
Die dritte Frage nach dem historischen Jesus kann mit profanen Methoden zur Erhellung
des zentralen theologischen Problems der Jesusforschung beitragen: Wie verhlt sich der
historische Jesus zum kerygmatischen Gottessohn? Eine sozialgeschichtliche Rollenanalyse
fasst christologische Titel als Rollenerwartungen auf, die in soziale Interaktionen einge-
408
 bunden sind. Die implizite Christologie ist eine Implikation der Rolle des Lehrers mit
seinem didaktischen Charisma und des Propheten mit seinem prophetischen Stigma. Die
evozierte Christologie erklrt den Messiastitel als durch Jesu Wirken geweckte Erwartung
anderer an Jesus und verbindet ihn so mit dem historischen Jesus, auch wenn er dessen
Selbstverstndnis nicht entsprach. Die Unsicherheit in der expliziten Christologie wir
wissen nicht, welchen Titel Jesus auf sich bezogen hat und wie er ihn verstanden hat
beruht darauf, dass Jesus und seine Anhnger entsprechend antiker Mentalitt Status als
von einem berlegenen verliehenen und offenbarten Status verstanden. Diese Statuskon-
tingenz unterscheidet antikes Rollenverstndnis von modernen Rollentheorien. Sie fhrt
bei Jesus zum Vertrauen auf Gott, der ihm, dem Menschensohn, seine Rolle zuteilen
wird, die Jesus selbst nicht fr sich beanspruchen und die er auch nicht offenbaren will.
Dem entspricht heute die ganz anders begrndete Unsicherheit moderner Forschung in
der Rekonstruktion seines Selbstverstndnisses.
EvTh 68/4 (2008) 285304

1765 Adela Yarbro Collins et al., King and Messiah as Son of God: Divine,
Human, and Angelic Messianic Figures in Biblical and Related Literature
This book, co-authored by John J. Collins and A.Y. Collins, reviews the ancient sources
relevant to understanding the emergence of Christology. After the crucifixion of Jesus,
some of his followers had visions of Jesus as raised from the dead and exalted to heaven.
Their visions were interpreted in terms of Dan 7:1314 and Ps 110, both read messiani-
cally. In other words, Jesus himself was identified with the one like a son of man whom
he had proclaimed, he was also identified with the figure seated at the right hand of God
in Ps 110:1, a kingly warrior who appears to be more than human.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XIV/1261
(BL)

1766 Patrick Chatelion Counet, The Divine Messiah: Early-Jewish Monothe-

ism in the New Testament
Today, the majority of scholars considers the historical Jesus a non-messianic figure, while
a minority, led by Martin Hengel and Larry Hurtado, believes in a messianic self-con-
sciousness of Jesus. More recently, M. Barker and Chr. Fletcher-Louis have demonstrated
that in early Judaism, the notion of deification (of the king and the high priest) existed
and may have contributed to the self-definition of Jesus. So there seems to be space for
a divine and messianic understanding of Jesus before his death.
Studies in Theology and Religion 13; Anne-Marie Korte et al. (eds.), The Boundaries of Monotheism;
Brill, Leiden (2009) 2852 (BL)

1767 Dieter Zeller, Der Shnetod Jesu in religionsgeschichtlicher Sicht

Stellvertretende Shne von Schuld das wird am Anfang an einem Beispiel aus der griech.
Tragdie deutlich ist ein verbreitetes archaisches Denkmodell. Durch das Selbstopfer
eines Unschuldigen wird der Zorn der Gottheit gestillt. Ist der Shnetod Jesu etwas ganz
anderes, wie Theologen behaupten? Nach einem berblick ber die ntl. Deutungen des
Todes Jesu und deren traditionsgeschichtliche Wurzeln kommt der Verf. zu dem Schluss,
dass sich im Motiv des Zornes Gottes auch im NT das archaische Grundmodell andeutet.
Die Unterschiede, vor allem die Betonung der Initiative Gottes, lassen sich religionsge-
schichtlich aus der Notwendigkeit nachtrglicher Rechtfertigung des skandalsen Kreuzes-
geschehens erklren. Am Ende stehen hermeneutische berlegungen, die vor allem die
unterschiedlichen Verstndnisvoraussetzungen von damals und heute herausarbeiten.
Thomas Schmeller (ed.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzber-schreitungen. Fr
Joachim Gnilka; Verlag Herder, Freiburg (2008) 6681

409
 Resurrection eschatology apocalypticism
1768 P.W.J. Schutte, The origin of the resurrection idea: A dialogue with
George Nickelsburg
This is a review article on George W.E. Nickelsburgs book Resurrection, immortality, and
eternal life in intertestamental Judaism and early Christianity (Cambridge 2006). The aim of this
article is to reflect on the results of Nickelsburgs research with regard to the earliest
Christians understanding of Jesus resurrection. Nickelsburg investigated the topic of the
afterlife in intertestamental Judaism and early Christianity from three perspectives namely,
resurrection, immortality and eternal life. The book focuses on the origins of these per-
spectives and the dynamics involved in the development of theological understanding of
Jesus resurrection in earliest Christianity. Part one of the article represents the content
of Nickelsburgs book, and part two consists of comments debating the results that Nick-
elsburg puts on the table.
HTS 64/2 (2008) 10751089

1769 Peter Lampe, Der Modellfall Auferstehung Jesu. Zu einer konstruktivisti-

schen Theorie der Geschichtsschreibung
Was trgt der Konstruktivismus fr die Entwicklung einer Theorie der Historiographie
aus? Entgegen verbreiteter Ansicht, Historiker re-konstruierten Geschichte, wird Historio-
graphie als Konstruktionsgeschehen dargestellt. Der Beitrag illustriert dies am Beispiel der
Auferstehung Jesu und vergleicht drei verschiedene Sichtweisen auf diese miteinander.
Dabei werden auf dem Boden des Konstruktivismus emische und etische Sichtwei-
sen als ontologisch gleichwertige erkannt. Darber hinaus schlt sich ein grundstzlicher
Gegenwartsbezug jeder Geschichtsschreibung heraus; jede ist Teil der Konstruktion
gegenwrtiger Wirklichkeit. Mit letzterer Einsicht durchaus verbindbar ist die traditio-
nelle theologische Position, dass Jesusgeschichte nur aus emischer Perspektive adquat
geschrieben werden kann.
EvTh 69/3 (2009) 186193

1770 Roger David Aus, The Death, Burial, and Resurrection of Jesus, and
the Death, Burial, and Translation of Moses in Judaic Tradition
Much of the Jesus tradition is shaped by haggadic traditions associated with Moses,
prophets such as Elijah, and Israels patriarchs. The author demonstrates this in much
detail, thus elucidating numerous New Testament passages and traditions. One example:
Gen 28:10 and 29:114 in Judaic tradition describe Jacobs tremendous strength after
his father Isaac blessed him on the 14th of Nisan, just before Passover, with the dew of
resurrection. He thus could roll away the large stone from a wells mouth three days later
with only one hand. This well was thought to be the same that later followed the Israel-
ites in the wilderness. Like a round stone, it rolled after them and finally ceased rolling
at the top of Mt. Pisgah, where Moses was buried. The site of Moses and Jesus burials
were thus described in similar terms. The Palestinian Christian who first composed the
haggadic narrative of the empty tomb employed motifs from the story of Jacob at the
well to describe another miracle that of the resurrection. Christian haggadah was never
meant to be true in the historical sense today associated with historiography. This book
merits close reading.
Studies in Judaism; University Press of America, Lanham, Md. (2008) XXII/1319 (BL)

1771 Gudrun Guttenberger, phth. Der visuelle Gehalt der frhchristlichen

Erscheinungstradition und mgliche Folgerungen fr die Entstehung und
Entwicklung des frhchristlichen Glaubens an die Auferstehung Jesu
Die Klassifizierung des Ostergeschehens als eines visuell wahrnehmbaren Ereignisses
entspricht nicht der berlieferung: Man erfhrt wenig bis nichts darber, was gesehen
410
 worden ist. Die Erscheinungen des Auferstandenen sind damit nicht geeignet, den
Glauben an den Erhhten anzustoen. Die Gestalt der Erscheinungstradition in den
Acta und den Evangelien knnte sich jeweils aus den literarischen und theologischen
Intentionen dieser Texte und ihrer Verfasser erklren. Es ist also damit zu rechnen, dass
die Erscheinungstradition als zusammengehriger Komplex, der in die Formel- und die
Erzhltradition differenziert werden kann, ein Postulat ist. In welchen Kontexten und mit
welchen Funktionen mgliche ursprngliche Erscheinungserzhlungen, deren erzhlerischer
Bestand spter in die Evangelien eingegangen sein knnte, entstanden sind und ob und
gegebenenfalls, welche ursprnglichen Erzhlungen zur Entstehung der phth-Aussagen
gefhrt haben, lsst sich kaum aufhellen.
BZ 52/1 (2008) 4063; 52/2 (2008) 161173

1772 David J. Norman, Doubt and the Resurrection of Jesus

Debate on the resurrection of Jesus tends to focus either on the likelihood of Jesus body
rising physically from the tomb or on the form in which it appears to the witnesses. The
first part of this article provides a snapshot of recent literature on Jesus resurrection. The
second part argues that there is no coming to faith in Jesus as Lord and God without
accepting the necessity and reality of his death. The resurrection appearances alone are
insufficient.
TS 69/4 (2008) 786811

1773 Derek Drysdale, The Dilemma of Imminence in New Testament Eschatology

While it is not possible to evaluate if Jesus did believe that his return and the end of the
world would occur within the lifetime of his own generation, the early church seems to
have believed it and struggled to come to terms with its non-fulfilment. Within the gospels
and Epistles however there appear to be different strands of eschatological interpreta-
tion. This paper discusses the question if these strands, taken separately or together, can
provide an answer to the dilemma created by the imminent eschatological expectation
within the New Testament.
IBSt 27/3 (2008) 112135

1774 Turid Karlsen Seim et al. (eds.), Metamorphoses: Resurrection, Body

and Transformative Practices in Early Christianity
The following papers are on the New Testament: T.K. Seim, The resurrected body in Luke-
Acts: the significance of space (pp. 1939); A.Y. Collins, Ancient notions of transferal and
apotheosis in relation to the empty tomb story in Mark (pp. 4157); J. kland, Genealogies
of the self: materiality, personal identity, and the body in Pauls letters to the Corinthians
(pp. 83107); V. Songe-Mller, With what kind of body will they come? Metamorphosis
and the concept of change: from Platonic thinking to Pauls notion of the resurrection of
the dead (pp. 109122); T. Engberg-Pedersen, Complete and incomplete transformation
in Paul a philosophical reading of Paul on body and spirit (pp. 123146). 1 Cor 15
figures prominently in the papers of kland, Songe-Mller and Engberg-Pedersen, all of
which point out that Paul had to construct new concepts to describe what happens both
during the life of Christian believers and after their death.
Ekstasis 1; W. de Gruyter, Berlin (2009) VI/1401 (BL)

1775 Franois Vouga et al., Ist die Apokalyptik die Mutter der neutestament-
lichen Theologie? Eine alte Frage neu gestellt
The dispute between Bultmann and Ksemann on existential interpretation and demy-
thologization contains several references to a controversial contextualization of the theo-
retical background of early Christian thinking, among them a consequent reference to
apocalyptic ideas. In this issue of ZNT, Dale C. Allison and Mauro Pesce present two
new interpretations: According to Allison, Jewish apocalyptic ideas formed a main base

411
 and were spread by early Christian thinkers, while Pesce reveals several aspects against
this theory and uncovers an idea of human nescience on future happenings.
ZNT 22 (2008) 4461 (SSt)

1776 Paul Metzger, Der Teufel hat wenig Zeit (Offb 12,12) Hans Blumen-
berg, die Wahrheit der Apokalyptik und die Legitimitt der Auslegung
The interpretation of apocalyptic texts between the contradictory contexts of historical-
critical exegesis and a philosophical understanding (following main ideas from Hans
Blumenberg) opens a certain amount of problems: Not only the relevance of philosophi-
cal exegesis as well as its general comparability comes into question (as answers mainly
reveal anthropologic knowledge), but also the general validity of apocalyptic texts is
questioned.
ZNT 22 (2008) 3443 (SSt)

1777 Kurt Erlemann, Endzeitvorstellungen zwischen Hoffnung und Vertrstung

The expectance of divine salvation against the background of apocalyptic ideas is contrasted
by 2000 years of History of Christianity, falsifying their motivational potential. The article
presents two possible solutions: First, apocalyptic ideas might be devaluated, or, second,
a new content exceeding a literal understanding is revealed. The second solution opens a
new perspective on apocalyptic ideas, where hope is understood as a general trust on the
Lord of Creation and hence time desires a respectful handling.
ZNT 22 (2008) 6269 (SSt)

1778 Elian Cuvillier, Das apokalyptische Denken im Neuen Testament. Paulus

und Johannes von Patmos als Beispiele
Sowohl in den Visionen von Johannes als auch im Denken des Paulus bildet die Apokalyptik
einen bereits existierenden ideologischen Rahmen, in welchem das Christusereignis aufge-
nommen und interpretiert wird. Sie bietet dem christlichen Bekenntnis Interpretamente,
die die Osterbotschaft ihrerseits umgestaltet und erneuert. Die kritische Vorstellungskraft
der Apokalyptik liefert unter anderem einen fruchtbaren Boden fr die paradoxe Verkn-
digung des Gottes Jesu Christi.
ZNT 22 (2008) 212

Miscellaneous themes
1779 Joseph C. Dillow, Did Jesus Teach Salvation by Works? A Review
A.P. Stanleys book published in Pickwick 2006 is to be commended for a courageous
discussion of an issue that has been a subject of theological debate for centuries. His
exegesis has exposed weaknesses in some of the traditional Protestant interpretations of
a number of crucial passages. His emphasis on the importance of righteousness, good
works, and endurance in the faith are welcome reminders and exhortations to all readers
of the Scripture. However, he is unconvincing when he attempts to distinguish between
preconversion and postconversion works. And his view removes any sense of assurance
for believers, a view that clearly contradicts many Scriptures.
BS 165/4 (2008) 463479

1780 Edmund K. Neufeld, The Gospel in the Gospels: Answering the Question
What Must I Do to Be Saved? from the Synoptics
While Evangelicals hold that people are saved by faith, not by works, it is a matter of fact
that the Synoptics rarely mention faith when they describe how one enters the kingdom
of God. Rather, in the Synoptics people are saved by what they do. Nevertheless, active

412
 obedience provides the gateway to life. This paper argues that in Matthew, Mark, and
Luke, eternal life comes by an active saving obedience, and that this Synoptic gospel
merits its place in NT soteriology.
JETS 51/2 (2008) 267296

1781 Hans-Joachim Eckstein, Das Evangelium eine Kraft Gottes. Gerech-

tigkeit als ganzheitlich-personale Beziehung
Als eine neutestamentlich-exegetische Grundlegung versteht der Verf. diesen einfhrenden
Aufsatz in das in seinem Titel genannte Thema. Den Ausgangspunkt bildet Rm 1,16f,
wo das Wort Gottes als gute Botschaft bezeichnet wird, die mit fnf Merkmalen ausge-
stattet ist: Kraft Gottes zum Heil fr jeden Glaubenden. Nach einer Errterung
des Begriffes Gerechtigkeit Gottes (Rm 1,16) wendet sich der Verf. im Einzelnen diesen
fnf Merkmalen zu. Die Zuwendung Gottes zur Welt wird dabei als voraussetzungs- und
vorbehaltlos aber nicht als bedingungslos erklrt, wobei die einzige Bedingung fr diese
Zuwendung der von Gott dem Menschen geschenkte Glauben darstellt.
TBe 39/5 (2008) 266279 (DL)

1782 Jean-Marie van Cangh, Miracles grecs, rabbiniques et vangliques

Unlike the miracles in ancient Greek and rabbinical sources (of which examples are
presented and discussed), the miracles of Jesus have a specific function: they serve as
the beginning of Gods reign on earth. In and through them, the Kingdom of God gets
started. They may also be thought of as partial anticipations of the resurrection that is
promised to everyone.
BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008)
213236 (BL)

1783 Roger A. Mason, Concerning Communities

The concept of community is central to the Churchs understanding of itself and its mis-
sion, but in an age of freedom of information and personal movement unparalleled in
human history, the traditional definitions of what constitutes a community are increasingly
unusable. This article examines the idea of community in the Apostolic Church as seen in
the New Testament. It is intended as a contribution to the ongoing and vital search for a
concept of community appropriate for the Church in the twenty-first century.
ET 120/10 (2009) 486488

1784 Mark Black, The Messianic Use of Zechariah 914 in Matthew, Mark,
and the Pre-Markan Tradition
The influence of Zech 9 and 1114 on the gospel tradition is significant. It is concen-
trated in the final chapters of the gospels, and made most explicit in Matthew. Mark, on
the other hand, does little to exploit the references to Zechariah that he received. The
following episodes are strongly coloured by Zechariah: (1) triumphal entry into Jerusalem;
(2) prediction of denial or desertion; (3) fate of Judas; (4) piercing of Jesus side; (5) earth-
quake and resurrection of holy ones; (6) cleansing of the temple.
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 97114 (BL)

1785 Lidija Novacovic, The Decalogue in the New Testament

Le Nouveau Testament ne cite jamais le texte complet du Dcalogue, mais seulement des
listes plus courtes (tout spcialement en Rom 13,810) ou des commandements isols de la
deuxime table. Il se peut bien que la rfrence au double commandement de lamour
de Dieu et du prochain fonctionnait comme un rsum du Dcalogue et donc renvoie au
texte complet et bien connu.
PRS 35/4 (2008) 373386 (BL)
413
 Pauline theology

General
1786 Jean Rademakers, Connatre Paul. Petite bibliothque paulinienne
Lauteur offre une bibliographie annote, prsente en plusieurs sections: introductions
gnrales; Paul et ses voyages; des portraits de Paul; Paul en son temps et dans le ntre;
les lettres de Paul. Parmi les contributions rcentes en franais, Rademakers signale les
commentaires de Chantal Reynier (Ephsiens, 2004), Jean-Pierre Lmonon (Galates, 2008)
et Michel Gourges (1 et 2 Timothe, Tite, 2009).
NRT 131/3 (2009) 625644 (BL)

1787 Jean-Nol Aletti, Bulletin Paulinien

This is a comprehensive report on recent Pauline scholarship as it appears in commen-
taries on Pauls letters (A. Thiselton, C. Talbert, R. Jewett, M. Reiser, J.L. Sumney, J.-P.
Lmonon, G. Sellin), studies of the Pauline historical milieu (H.J. Klauck, J. Murphy-
OConnor et al.), research on Pauline theology K. Ostmeyer, A. du Toit, B. Schliesser
et al.), and on the relevance of Paul for the theology of the New Testament (A. Segalla,
C. Breytenbach, J. Frey).
RSR 97/2 (2009) 255283 (BL)

1788 Brevard S. Childs, The Churchs Guide for Reading Paul: The Canoni-
cal Shape of the Pauline Corpus
The late B. Childs (19232007), known for his demise of the biblical theology movement
of the 1960s and the invention, in the 1970s, of Old Testament canonical criticism to
replace it, has also included the New Testament in his theological vision of a new biblical
theology (Childs, The New Testament as Canon, 1984). The present book argues that scholarship
has exaggerated the theological relevance of the historical Paul; instead, the theologically
relevant figure is the canonical Paul. Childs highlights the role of the book of Acts as
a document that sought to promote the notion that the two already existing corpora of
early-Christian writings the Pauline corpus and the gospels belong together and are
both legitimate parts of what became the Catholic tradition.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2008) XI/1276 (BL)

1789 Jean Doutre, la recherch du cur dune thologie paulinienne

This paper presents Douglas A. Campbells book The Quest for Pauls Gospel: A Suggested
Strategy ( JSNT.S 274, London 2005). This work is first elucidated chapter by chapter, with
five critical remarks following the presentation. Campbells thesis is recognised by the
author as a valuable example of a hermeneutics of dialogue between different exegetical
and theological positions.
ScEs 60/3 (2008) 273281 (DL)

1790 Eduard Lohse, Christus, des Gesetzes Ende? Die Theologie des Apostels
Paulus in kritischer Perspektive
Wo liegt die Mitte der Theologie des Apostels Paulus, wie sie in den Briefen entfaltet wird?
Durch welches Leitmotiv werden seine weit ausholenden Gedankenlinien zusammen-
gehalten? Der Verf. lsst dazu einige wichtige Vertreter der jngeren Paulusforschung
wie Stendahl, Sanders und Dunn zu Wort kommen und berprft deren Aussagen vor
dem Hintergrund der Texte der paulinischen Briefe. Dabei zeigt sich deutlich, dass die
Botschaft von der Rechtfertigung die Mitte und das Zentrum der Verkndigung des
Apostels Paulus bildet.
ZNW 99/1 (2008) 1832 (MH)
414
1791 E.P. Sanders, Did Pauls Theology Develop?
The following themes of Pauline theology show a development from 1 Thess and 1 Cor
to the later letters: (1) having a few spiritual gifts grows to include living in the Spirit
and not in the flesh; (2) faith = being steadfast, confident grows to include dying with
Christ; becoming one person with Christ; (3) present Christian life = suffering while being
blameless grows to include being enriched by spiritual gifts; transformation begins in the
present; (4) imitating Christ = suffering as he did grows to include sharing Christs suf-
fering and death; (5) new life in the future grows to include new life in the present as
well as in the future; (6) being the body of Christ = having various roles in the church
grows to include being one person with Christ.
J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008)
325350 (BL)

1792 Michael Wolter et al., Thema: Paulus

The following papers (all in German) are included in this thematic issue of a periodical
generally dedicated to practical concerns of theology: M. Wolter, Paulus; J. Schrter, Paulus
und die Anfnge der christlichen Theologie; M. Basse, Der Status der Christen: Die pau-
linische Ekklesiologie in reformatorischer Perspektive; M. Schulz, Paulus und das Sndersein
des Gerechten; H. Lhr, Paulus unter den Philosophen; D. Stollberg, Die Bedeutung des
Apostels Paulus fr die Seelsorge; P. Mller, Didaktische Spurensuche bei Paulus.
GlLern 23/2 (2008) 97192

1793 Hans-Dieter Betz, Paulinische Theologie und Religionsgeschichte. Gesam-

melte Aufstze V
Vol. 5 of Betzs collected essays on the New Testament includes 7 papers on Pauline
theology (of which 3 are in English) and 5 papers on pagan religion (of which 4 are in
English) in the Roman period. The Pauline papers are: Gemeinschaft des Glaubens und
Herrenmahl (1 Cor 11:1734); The concept of inner human being (ho es anthrpos) in
the anthropology of Paul; Der Mensch in seinen Antagonismen aus der Sicht des Pau-
lus; Geschichte und Selbstopfer: Zur Interpretation von Rmer 9,15; The gospel and
the wisdom of the barbarians: the Corinthians question behind their questions; Selbst-
tuschung und Selbsterkenntnis bei Paulus (1 Kor 3,1823); Pauls second presence in
Colossians. Among the non-biblical papers, one deservers mentioning: Plutarch ber das
leere Grab des Numa Pompilius (pp. 208232, unpublished). Betzs most general point is
that theological analysis and contextual study supplement each other.
Mohr Siebeck, Tbingen (2009) XII/1259 (BL)

1794 Denny Burk, Is Pauls Gospel Counterimperial? Evaluating the Prospects

of the Fresh Perspective for Evangelical Theology
The article discusses the three assumptions made by N.T. Wright as a part of his Fresh
Perspective on Paul: that the Roman imperial cult was pervasive in Pauls missionary
context; that Pauls gospel is, therefore, both Theo-political and counter-imperial; that Pauls
gospel confronts all imperial systems, and especially the new American empire of global
consumerism and military might. Burk considers this point of view as predisposed toward
an eisegetical reading. It fails to see the critical lack of analogy between modern America
and imperial Rome and is not able to incorporate Rom 13:17 into its paradigm.
JETS 51/2 (2008) 309337 (BF)

1795 Jan Lambrecht et al., Paulus, wandelaar tusssen twee werelden

Under the title Paul, wanderer between two worlds, this Flemish theological journal
presents eight papers that deal with the following subjects: Paul then and now ( J. Lam-
brecht), reconciliation with God in 2 Cor 5:1821 (R. Bieringer), Paul and the parting
of the ways (E. Nathan), Paul and Israel (D. Bolton), Paul and the Roman Empire (Th.
415
 Vollmer), modern Jewish interpretations of Paul (A. Denaux), preaching on Pauline let-
ters (R. Collins), two recent books on Paul (B. Koet comments on recent Flemish books
by J. Deobel and H. Hoet).
Coll. 39/1 (2009) 3117 (BL)

1796 Andrie Du Toit, Paulus Oecumenicus: Interculturality in the Shaping of

Pauls Theology
The growing recognition that Judaism and Hellenism were not mutually exclusive sug-
gests that Paul should be studied from a point beyond the Judaism/Hellenism divide.
After attending to the apostles own multiculturality, the relevance and implications of
the beyond position are assessed by means of an enquiry into Pauls use of charis and
ecclesia. In both instances, intercultural convergence is indicated. However, the farewell to a
dichotomous point of departure does not imply the denial of all distinctiveness. Studying
the biblical documents from the beyond position opens up new vistas and holds great
promise for future NT research.
NTS 55/2 (2009) 121143

Paul and Judaism law works justification

1797 Marc Debann, Paul face au judasme de son temps et de son pass:
Lmergence dune nouvelle circoncision
By virtue of his experience of two radically different ways of living out the religion of
his forefathers, the apostle Paul offers a unique and valuable paradigm for a specifically
Christian approach to other religions. Through a study of Pauline texts where these two
experiences or patterns are put in relationship, a pessimistic vision of universal religious
experience emerges. Yet Paul proposes a solution: conversion to the Risen Christ, which
he compares to a new circumcision. This solution renders one capable of authentic
religious experience. It also leads to a humble and lucid approach of others in their own
religious experience.
ScEs 60/3 (2008) 259272

1798 Michael Theobald, Von Saulus zu Paulus? Vom Juden zum Christen?
Das Jdische am Apostel als bleibende Herausforderung
Aus heutiger Sicht scheint sich das Christentum direkt aus dem Judentum entwickelt zu
haben und Paulus wird oft als Konvertit und Initiator dieser Religionsgrndung betrachtet.
Der Vlkerapostel tat aber nichts, was ein Jude nicht htte tun drfen. Im Gegenteil: Durch
die Predigt unter den Vlkern lste er einen Auftrag ein, den schon die Propheten Israel
ins Stammbuch geschrieben hatten. Dabei war die in der Tat revolutionre Lsung vom
Brauch der Beschneidung nur ein Mittel, um dem Glauben an den einen Gott und an
Jesus als den Messias Wege zu den Nichtjuden zu ffnen. Paulus selbst war und blieb Jude
und der neue Weg die Christianer waren fr ihn eine Gemeinschaft, die absolut
in der Tradition des Volkes Abrahams stand. Eine andere Tendenz setzte dann allerdings
wenige Jahrzehnte nach seiner Predigt ein.
WUB 51 (2009) 2227

1799 Markus Tiwald, EINAI BEBAIS IOUDAIOS (Ant XX,38). Authen-

tisches Jude-Sein bei Josephus und Paulus
For a long time biblical scholars have stressed the gap between the theology of Paul and
rabbinic thought. But recent research in second temple Judaism has shown that rabbinic
Judaism only emerged in the second century CE. So the enumeration of differences between
Paul and rabbinic teachings are no longer a valid proof to demonstrate that Paul in his

416
 time as follower of Jesus had rejected his Jewishness or abrogated the Torah. In Early
Judaism a wide range of Jewish positions were possible. So Paul even in his Christian time
continues to be a Jew. A view on Josephus and other authors of Early Judaism may serve
as a proof for this interpretation.
PzB 17/2 (2008) 91103

1800 Jochen Flebbe, Die Bibel des Vlkerapostels. Paulus und das Alte Testament
Innerhalb eines Themenheftes zur Person des Paulus, seinem Werk und dessen Wirkung
analysiert dieser Beitrag den Umgang des Apostels mit dem Alten Testament. Die hufigen
Zitate aus diesem Teil der Schrift offenbaren, dass Paulus sich und seine Gegner im Diskurs
auf dem gemeinsamen Fundament der bereits anerkannten und schriftlich festgemachten
Offenbarung Gottes sah, die nicht erst von Christus her verstanden werden kann. Allerdings
fasste Paulus den grenzenlosen Willen Gottes so ernst auf, dass fr ihn die Unterschiede
zwischen Vlkern, Geschlechtern oder sozialen Gruppen bedeutungslos wurden.
WUB 51 (2009) 3438 (DL)

1801 Karl-Wilhelm Niebuhr, Offene Fragen zur Gesetzespraxis bei Paulus

und seinen Gemeinden (Sabbat, Speisegebote, Beschneidung)
The article studies the practice of dealing with commandments of the Torah in Pauline
churches, in particular those precepts which refer to the religious identity of Israel (Sabbath,
dietary laws, circumcision). As a result, there are no fixed regulations in the Torah itself to
govern the behaviour of Jews and Non-Jews which could be adopted literally in Pauline
churches. But the practice recommended by Paul is aimed to follow their intentions.
BThZ 25/1 (2008) 1651

1802 Ithmar Gruenwald, Paul and the Nomos in Light of Ritual Theory
This article approaches the subject of the Nomos in Paul from a new perspective, namely
from Religious Studies, within a framework where rituals and Ritual Studies receive priority.
Nomos is generally translated as the Law, meaning the Torah of Moses, the Pentateuch;
by implication, it also covers the rabbinic modes of Torah explication. Commonly, the term
and the negation of its religious relevance mark the manner in which Christianity views
itself as superseding Judaism. However, the article argues that this understanding of the
term and its significance in the writings of Paul is wrongly oriented. Paul himself discusses
the issue of religious rules and regulations as part of the life of the communities, which
he addresses in his Letters. If Paul is taken at his own words, rituals are important com-
ponents in Christianity. Thus, the Protestant oriented criticism of the cult is tantamount
to making Paul address issues that Paul has no intention to take at their face value.
NTS 54/3 (2008) 398416

1803 Michael Bachmann, Was fr Praktiken? Zur jngsten Diskussion um die

erga nomou
There is no consensus on the meaning of the syntagm erga nomou (in the discussion on the
New Perspective on Paul). The main question is: Does the expression refer to halakhot
or (so recently O. Hofius) to deeds? In the first case, according to Paul, justification does
not depend on a system of regulations (in particular not on boundary markers), in the
second case justification does not depend on the (good) works of individuals. Meanwhile a
considerable group of scholars advocates the halakhot interpretation, and for instance Gal
3.10 supports it (ta gegrammena auta). Diachronic arguments which, however, should not only
consider the nomen regens (erga) are to be added (see Apk 2.26; TestLev XIX.1; 4QMMT C27;
yQid 63d). The Pauline references can be understood much better under this assumption,
and it does not mean to undermine the Lutheran emphasis on forgiving of sin and on
Christ (see Gal 2.1617). But now it is easier to take into account the apostles positive

417
 statements concerning the law (see Rom 8.4) and concerning the judgement according
to the deeds of a person (see Rom 2.6).
NTS 55/1 (2009) 3554

1804 Michael J. Gorman, Inhabiting the Cruciform God: Kenosis, Justification,

and Theosis in Pauls Narrative Soteriology
Pauls soteriology is best described as theosis, or transformation into the image of the
kenotic, cruciform God revealed in the cross of Christ. This Spirit-enabled theosis is the
substance of both justification and holiness. Justification is participatory and transformative
(and not merely declarative), accomplished by co-crucifixion with Christ.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2009) XI/1194

Christology church mission

1805 Franco Manzi, An overview of Pauls christology
This overview and synthesis of Pauls theology demonstrate that his epistles are per-
vaded by a message of very real hope. On the other hand, it is shown how reductive
and prejudiced are certain commonplace views about Paul which define him as a dis-
evangelist who betrayed the original good news proclaimed by Jesus. As a matter of
fact, the gospel of Paul is the gospel of Jesus, even though the apostle brought to light
the effectively wider potentialities of Christological revelation, one not bound within the
original hive of Judaism (for the Italian version of this paper, see: La Rivista del Clero
Italiano 87, 2006, 6678).
ThD 53/3 (2006) 243250

1806 James D.G. Dunn, Ek pistes: A Key to the Meaning of pistis Christo
Against an argument promoted by Richard Hays (according to whom pistis Christo in
Galatians 3 and Romans 3 refers to Christs own faithfulness), Dunn asserts his own
interpretation: the expression must refer to faith in Christ.
J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008)
351366 (BL)

1807 Jens Adams, Paulus und die Vershnung aller. Eine Studie zum paulini-
schen Heilsuniversalismus
Paul est-il universaliste ou particulariste en ce qui concerne le salut des hommes? Lauteur
de cette thse (Universit de Tbingen, facult de thologie protestante) offre un som-
maire de la recherche (pp. 782) et une srie dtudes exgtiques, surtout des textes de
lptre aux Romains (Rom 1,1617; 3,2126; 4,125; 5,1221; 8,2830; 11,32), pour en
conclure que Paul croit effectivement au salut de toute lhumanit. Pourtant, Paul insiste
sur le fait que le salut vient uniquement du Christ, et que sans le Christ il ny a pas de
salut. Extra Christum nulla salus.
Neukirchener Verlag, Neukirchen-Vluyn (2009) X/1469 (BL)

1808 Michael Tait, The Two shall become One: Pauls Bridal Image as the
Source of his Body Language about the Church
Das Bild der Kirche als das Volk Gottes im Lumen Gentium des II. Vaticanums lsst das
Besondere ihrer Eigenart, nmlich christologische Bezge, vermissen. Demgegenber
stellt der Verf. das paulinische Bild von der Kirche als Braut Christi. Diese bildhafte
Vorstellung, wie der Beitrag zeigt, erscheint hufig im Corpus Paulinum, was hier anhand

418
 eines kurzen Einblicks in Gal, 1/2 Cor und Rm demonstriert ist. Diese Braut-Metapho-
rik drfte auf das Konzept von Israel als Braut Jahwes zurckgehen, und sie verbindet
somit beide Teile der Bibel mit Betonung des besonderen christlichen Selbstverstndnisses.
Das Bild der Kirche als Braut Christi mag auch die Grundlage fr die Entwicklung von
der im AT unbekannten Redeweise von der Gemeinschaft der Glaubenden als der Leib
Christi gewesen sein.
ScrB 38/2 (2008) 8091 (DL)

1809 Romano Penna, Paolo e la chiesa di Roma

This is a collection of Italian papers, mainly on St Paul, by a leading Italian specialist
in the New Testament, author of a three-volume commentary on Romans. Key papers
deal with the political dimension of the Christian ethos in Rom 13:17 (pp. 146177),
the rhetorical structure of Romans (pp. 7198), Junia in Rom 16 (pp. 178185), and the
church as Christs body in Paul (pp. 209224).
Biblioteca di cultura religiosa 67; Paideia Editrice, Brescia (2009) 1301 (BL)

1810 Eckhard J. Schnabel, Paul the Missionary: Realities, Strategies and Methods
This is a revised, somewhat less technical presentation of the relevant chapters in the
authors earlier book: Early Christian Mission, Downers Grove 2004 (for the German ver-
sion, see IRBS 49:1508). Two substantial chapters sketch the history of Pauls missionary
activity and what he writes about mission in his letters. The book includes a final chapter
on missionary aims in the twenty-first century. The author is a leading evangelical New
Testament scholar.
Intervarsity Press, Downers Grove, Ill. (2008) 1518 (BL)

Anthropology resurrection discipleship

1811 Peter Spitaler, Diatribe and the Construction of a Negative Pauline
Anthropology
The search for thematic unity within Romans 13 has led to the consensus that Paul here
develops the theme of universal sinfulness. Abstracted from the text, the theme functions,
in the analysis of these chapters, as a meta-thematic interpretive concept. It favours four
distinct conclusions about Pauls theology and argument: (1) sinfulness is an anthropologi-
cal reality; (2) goodness is an anthropological hypothesis; (3) literary (diatribal) characters
exemplifying unjust conduct are factually real; and (4) characters exemplifying just conduct
are factually unreal. The purpose of this article is to survey and critique the subtle ways in
which meta-thematic interpretations (that is, reading the text through the lens of universal
sinfulness), supported by the literary style of diatribe (that is, identifying positive literary
characters as fictional, and negative literary characters as factual), contribute to a negative
Pauline anthropology and negative portrayals of first-century Israelite religion.
EThL 84/4 (2008) 445475

1812 L.L. Welborn, Extraction from the Mortal Site: Badiou on the Resur-
rection in Paul
This essay explores the heuristic force of Alain Badious theory of truth-processes for an
understanding of the psycho-social effect of Pauls gospel upon first-century inhabitants
of the Roman Empire, both elite and lower class. Badious analysis of the situated void
around which existence is constructed directs attention to figures of the subject as liv-
ing death in the literature of the first century, illuminating the process by which a new,
liberated self came forth, in response to Pauls message of the resurrection. An immanent
critique of Badious singular emphasis upon the resurrection as the Pauline truth-event
gives rise to an hypothesis regarding Pauls description of his gospel as Christ crucified
in his later epistles: Paul dared to name the situated void around which the existence of

419
 slaves was constructed in order to redeem the oppressed, whose identities were submerged
in shame, from the annihilating power of the cross.
NTS 55/3 (2009) 295314

1813 Jerry L. Sumney, Post-Mortem Existence and Resurrection of the Body

in Paul
When read in both their broader historical and epistolary contexts 1 Corinthians 15,
2 Corinthians 45, 1 Thessalonians 4, and Philippians 1 suggest that Paul thinks most
people (including believers) cease to exist at death. Martyrs and others of exceptional
faithfulness (including apostles who die for the faith) may be exceptions to this general
rule and thus possess a limited existence with God before the parousia. Paul does not seem
to envision any sort of conscious or even unconscious intermediate state for most people
who have died. They simply await the parousia to receive life with the resurrection body
that is patterned after the body of the resurrected Christ. This is the form of existence
that God intends for humans and that is appropriate for human fulfilment. Embodiment
is an essential aspect of this full existence for Paul.
HBT 31/1 (2009) 1226

1814 Paul Middleton, Dying we live (2 Cor 6.9): Discipleship and Martyrdom
in Paul
Pauls positive statements about suffering lead him to say that suffering is the mark of the
apostle. Since those who are alive have an impaired relationship with Christ, suffering
and death are needed to advance the relationship with Christ. Nevertheless, it is clear
that Paul would not have contemplated committing suicide (contra A.J. Droge in NT 30,
1986, 262286 and Bible Review 1989, no. 5, 1421).
Paul Middleton et al. (eds.), Paul, Grace and Freedom; T & T Clark, London (2009) 8293 (BL)

Ethics women
1815 Michael Wolter, Paulinische Ethik als angewandte Ekklesiologie
This article aims to develop a coherent theological connection between Pauls doctrine
of justification and his ethical teaching. It begins with the observation that both parts of
Pauls theology are bound together by their common relatedness to the Christian com-
munity. Pauls doctrine of justification and his ethics are here interpreted as aspects of his
ecclesiology. Within this framework Pauls ethical teaching can be viewed as the theological
sister of his doctrine of justification: the latter argues in favour of an ecclesial inclusiveness
that is created by faith in Jesus Christ, whilst in the former, Paul summons his readers to
display the commonality of their identity at their meetings and in everyday life.
SaSc 6/1 (2008) 4457

1816 David Charles Aune, Passions in the Pauline Epistles: The Current state
of Research
This paper surveys: (1) Pauls descriptions of his suffering and hardships; (2) his treatment
of grief, anxiety, and anger in the communities he founded; (3) his strong rejection of sinful
passions and desires. Although Paul accepts and utilizes particular methods for describing
and treating certain passions through self-mastery (enkrateia), he avoids philosophical (i.e.,
therapeutic) models for mastery of the passions. Instead of relying on therapeutic models,
Paul exhorts his audience to identify with Christ and allow Christs spirit to reverse the
experience of moral decline (see S. Stowers, A Reading of Romans, New Haven 1994).
John T. Fitzgerald (ed.), Passions and Moral Progress in Greco-Roman Thought; Routledge, London
(2008) 221237 (BL)

420
1817 Nijay K. Gupta, The Theo-Logic of Pauls Ethics in Recent Research:
Crosscurrents and Future Directions in Scholarship in the Last Forty
Years
This essay presents a survey of scholarship on the theology or logic (hence theo-logic) of
Pauls ethics in the last forty years. Exploring the work of such prominent Pauline scholars
as V.P. Furnish, P. Sampley, W. Schrage, R. Hays and D. Horrell, attention is drawn to
their contributions as well as future desiderata in this field. An important conclusion drawn
from this study is that Furnishs work is a milestone in Pauls theo-logic of ethics especially
with regard to eschatological, Christological and sociological dimensions, and subsequent
Pauline interpreters have largely expanded on his work. Such elaborations, though, have
often been necessary and welcome as new trends in scholarship have yielded great insights
not possible in the late 1960s when Furnish penned his tome.
CBR 7/3 (2009) 336361

1818 Annette Merz, Die Frau schweige in der Gemeinde? Mit Paulus gegen
Paulus in der Frauenfrage
Paulus gilt vielen als Frauenfeind, als derjenige, der mit seinem Gebot, dass die Frau in der
Gemeinde zu schweigen habe (1 Kor 14,34), dafr verantwortlich ist, dass die Kirche eine
patriarchale Institution wurde, in der Frauen keine Stimme hatten und keine mit Autoritt
versehenen mter ausben durften. Dieser Beitrag zeichnet ein historisch nuancierteres
Bild und zeigt, dass es wohl die ambivalente Haltung des Paulus in der Frauenfrage war,
die zusammenwirkte mit machtvollen kulturellen Stereotypen und Paulusepigonen, deren
unter dem Namen des Paulus geschriebene Texte in den neutestamentlichen Kanon
gelangten und dafr sorgten, dass Frauen in der Kirche nicht den gleichberechtigten Platz
einnehmen konnten, der ihnen, gemessen an den paulinischen Grundberzeugungen,
unbedingt zusteht.
WUB 51 (2009) 4145

1819 Troels Engberg-Pedersen, The Material Spirit: Cosmology and Ethics

in Paul
This essay argues that the traditional dichotomy between apocalypticism and philosophy
should be transcended with regard to Pauls understanding of the pneuma in relation to
sarx. The essay first analyses the cosmology of the pneuma in connection with the future
resurrection of believers (1 Cor 15.3550), then considers its presence in the bodies of
believers here and now (2 Corinthians 35), then interprets the anthropology of 1 Thess
5.23 and 1 Cor 2.1415 and 15.44 and its connection with Pauls ethics, and finally
proposes a reading of Rom 8.113 in relation to 7.725 that is based on Pauls concrete
cosmology.
NTS 55/2 (2009) 179197

1820 Andries van Aarde, Paulus se versie van draai die ander wang gedagtes
oor geweld en toleransie
The aim of this article is to argue that Pauls denunciation of vengeance should be seen
as the outcome of a personal transformation form an apocalyptic destructive thinking
with regard to those who irate him to a state of mind of tolerance and eventually to
the internalization of eschatological hope. Instead of rebuking Paul prayed for those
who heap burning coals upon his head. This disposition is seen as another version of the
Jesus-tradition regarding the turning of the left cheek when an evildoer strikes one on the
right one. The article explains Pauls version and his change in attitude with regard to
violence in terms of Ren Girards scapegoat theory and Pauls rhetoric of mimesis which
he consistently conveyed from his first letter to the Thessalonians through his last letter,
written to the Romans. For Paul, Jesus Christ forms the model. It is Pauls gospel about

421
 the participation of Jesus exemplary conduct, vis vis violence that was executed against
him, which constitutes the transformative framework of overcoming evil with good.
HTS 64/4 (2008) 16671697

1821 Franz-Josef Ortkemper, Paulus ein Frauenfeind?

Der Verf. nimmt das gemeinhin gngige Vorurteil, Paulus habe Frauen nicht gemocht,
als Ausgangspunkt seiner Untersuchung. Nach einer kritischen Analyse der beiden unter
der Frauenfrage problematischen paulinischen Texte 1 Kor 11,216 ber das prophetische
Reden der Gemeinde und 1 Kor 14,34 ber das Schweigen der Frauen in den Gemein-
den kommt der Verf. zu dem differenzierten Urteil, dass Gal 3,28 ber die Einheit aller
in Christus und die Aufhebung der Unterschiede von Mann und Frau in Christus als
Leitsatz paulinischer Anthropologie eine Hintanstellung der Frauen hinter die Mnner
nicht zulsst. Eine Unterordnung der Frau und ihr Gehorsam ist erst den Pastoralbriefen
zu entnehmen. Strukturen, aus denen sich Schlussfolgerungen in heutigen Debatten um
Amtsbekleidungen fr Mnner und Frauen ableiten lieen, hat es zur Zeit des Paulus
noch nicht gegeben.
Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzberschreitungen; Verlag
Herder, Freiburg (2008) 125130 (EB)

Johannine theology

General miscellaneous
1822 Craig R. Koester, The Word of Life: A Theology of Johns Gospel
Koester organizes his theology of the Fourth Gospel around the following themes: God;
death, sin, evil; Jesus; crucifixion and resurrection; the Spirit; faith; and discipleship. See
also the authors book Symbolism in the Fourth Gospel: Meaning, Mystery, Community,
2nd ed, 2003.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XIV/1245

1823 Johns Varghese, The Imagery of Love in the Gospel of John

Love in the gospel of John reflects three notions: that of marriage love, that of friend-
ship, and that of covenant. The author of this thesis (supervised by Johannes Beutler)
discusses the following subjects: the nuptial symbol in the Bible (survey), the bridegroom-
bride relationship in John; the concept of friendship in the Greco-Roman world and in
the Bible (survey); the friendship of Jesus with the Bethany family and with the beloved
disciple in John; notions of covenant in the Bible and in Qumran (survey); covenant as
love in John. The final hermeneutical reflections include a note on the Hindu notion of
bakhti. The book can be obtained from the Gregorian and Biblical Press, Piazza della
Pilotta 35, I-00187 Roma.
Gregorian & Biblical Press, Rome (2009) 1483

422
 CONCEPTS AND SYMBOLS

English terms: anger conversion covenant envy exile food holy ones
Israel lament love oath ordination partnership poverty/wealth Son
of Man tolerance violence voice of God war wrath
1824 Stefan Wlchli, Jhwhs Zorn als Element deuteronomistischer Geschichts-
deutung. Ein berblick und offene Fragen
That the fate of Israel is due to Yahwehs anger seems to be fairly obvious from the Deuter-
onomistic History (see 1 Kings 8:46) and, more generally, from the mentality of the ancient
Near East. Wlchli sketches previous research on the subject (D. McCarthy, N. Lohfink,
K. Latvus) and his own thoughts. It is not entirely clear whether the theme is introduced
or gains in prominence in secondary layers within the Deuteronomistic History.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 403414 (BL)

1825 Gregory E. Sterling, Turning to God: Conversion in Greek-Speaking

Judaism and Early Christianity
The author surveys conversion (and the associated notion of repentance) in Hellenistic
Judaism and Luke-Acts, analyzing the data as falling in three categories: intensification,
institutional transition (i.e., leaving Judaism for Christianity), tradition transition (i.e., leav-
ing paganism for Christianity).
NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 6995 (BL)

1826 Christoph Koch, Neue Perspektiven auf das Verhltnis von altorienta-
lischem Vertragsrecht und Bundestheologie
Die traditionsgeschichtliche Analyse der vermutlich ltesten bundestheologischen Texte im
Buch Deuteronomium (Dtn 13; 28) ergibt, dass Parallelen sowohl zu westlichen (hethitischen
und aramischen) als auch zu neuassyrischen Vertragstexten bestehen. Im Hintergrund
der biblischen Bundestheologie steht demnach nicht ein einzelner neussayrischer Vasal-
lenvertrag (der Asarhaddons, wie E. Otto vermutet), sondern die Rezeption einer breiten
altorientalischen berlieferung durch die Schreiber Israels.
Doris Prechtel (Hg.), Fest und Eid. Instrumente der Herrschaftssicherung im Alten Orient; Ergon Verlag,
Wrzburg (2008) 89107 (BL)

1827 Steven D. Mason, Eternal Covenant in the Pentateuch: The Contours

of an Elusive Phrase
The expression berit olam (eight times in the Pentateuch: Gen 9:16; 17:7,13,19; Exod 31:16;
Lev 24:8; Num 18:19; 25:13) refers to a bilateral, conditional, and breakable covenant
that involves obligations for both God and humans. From Gen 9 to Num 25 three themes
reoccur in eternal covenant contexts: the kingdom mandate to be fruitful and multiply,
the authority of Gods people over its enemies, and the idea of cutting off (i.e., a form
of discriminate bloodshed) those in rebellion to God and his will.
LHBOTS 494; T & T Clark, London (2008) X/1261

423
1828 Christoph Koch, Vertrag, Treueid und Bund. Studien zur Rezeption des
altorientalischen Vertragsrechts im Deuteronomium und zur Ausbildung
der Bundestheologie im Alten Testament
While earlier scholarship derived Old Testament covenant theology from second-mil-
lennium BCE circumstances (G.E. Mendenhall) or located it in the Assyrian period (i.e.,
the seventh century BCE, see the work of E. Otto), the present author suggests the sixth
century BCE. The notion of covenant, he argues presupposes the end of the Judaean
monarchy. The two key texts Deut 13 and Deut 28 are post-586 BCE, and they mix
elements from the Assyrian (eastern) and the Aramean (western) political language.
This book will no doubt renew the debate about the chronology of Deuteronomistic texts
in the Bible.
BZAW 383; W. de Gruyter, Berlin (2008) XI/1374 (BL)

1829 Christfried Bttrich, Die Anatomie des Neides im Spannungsfeld

zwischen jdischer und christlicher Parnese
The phenomenon of envy plays an important role in the Mediterranean culture area.
Being far more than an affect limited to ethics, envy is an indicator for social relations.
There are many biblical basic-texts in the Jewish-Christian tradition which are especially
significant in this respect. Based on 1 Clem 1, where envy in the Corinthian community
is regarded in the light of an Old Testament paradigm series, this article scrutinizes some
of these biblical narrations. The applied method is based on the cultural-anthropological
approach of G.M. Foster and his Anatomy of Envy (1972).
BThZ 25/1 (2008) 5274

1830 Dalit Rom-Shiloni, Deuteronomic Concepts of Exile Interpreted in

Jeremiah and Ezekiel
The Jeremiah writers and redactors as well as Ezekiel knew and cherished the dialectic
deuteronomic concepts of the land given as a gift and the loss of the land as a punish-
ment. The major difference between Deuteronomy and the prophetic books rests on
Deuteronomys preexilic perspective that presents exile as a total and inclusive event.
Reality, as reflected in the prophetic books, showed only partial waves of exile.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008),
vol. 1, 101123 (BL)

1831 Nathan MacDonald, Not Bread Alone: The Uses of Food in the Old
Testament
This study includes the following thematic chapters: Food, anthropology, text and history
(a survey of the work of Mary Douglas on the dietary laws of the Old Testament, with
reference collateral debates); The diet of the Israelites; Food and memory in Deuteronomy;
The confusion of food in Judges; Food and the rise of the monarchy; The literary motif
of Judgement at the table Food and identity in the postexilic period.
Oxford University Press, Oxford (2008) XII/1265

1832 John A. Davies, The Heavenly Access of the Holy Ones

Les saints sont des divinits ou des hommes ayant accs la demeure dune divinit sup-
rieure. Selon linscription phnicienne du trne dAstarte, trouve Tyre, la desse Astart
est accompagne dune congrgation sainte (gw qdsh) au ciel ( J.C.L. Gibson, Textbook of
Syrian Semitic Inscriptions, Oxford 1982, vol. 3, p. 116118). Mais dans le monde smitique,
il y a aussi certains homes privilgis qui ont accs la demeure des dieux et deviennent

424
 saint par contact. Cest le cas du groupe des anciens dIsral qui accompagnent Mose
pour voir et rencontrer Yahv sur la montagne sainte (Exode 24:911).
RTR 68/1 (2009) 311 (BL)

1833 Stephen Voorwinde, How Jewish is Israel in the New Testament?

W. Bauers Lexicon of the Greek New Testament lists three meanings of the term Israel in
the NT. Actually, two of the meanings listed there are misleading. The entry should be
confined to explaining: Israel can refer to the people of nation of Israel. The paper
includes a review of all the 77 occurrences of Israel in the NT.
RTR 67/2 (2008) 6190 (BL)

1834 Frances Klopper, Lament, the Language for Our Times

Lament has many faces. The kind of lament addressed in this paper is indeed a form of
mourning but not about death, not for a purpose, but an existential wail as primal as a
childs need to cry. Through the ages it was a way of bearing the unbearable, a supremely
human need. In Israel it was integral to the peoples relationship with God. The paper
discusses particular cases of lament in the Hebrew Bible as well as expressions of lament
during painful moments in the world history. Lamenting is healing and the need for
healing is paramount the world over, therefore the loss of lament in Western culture in
lamentable.
OTE 21/1 (2008) 124135

1835 Jrg Frey, God is love: On the Textual Tradition and Semantics of a
Core Expression of the Christian Notion of God
The key to understanding that God is love is the narrative and revelatory context explained
in John 3:16 and 1 John 4:910.
FAT II.33; Reinhard G. Kratz et al. (eds.), Divine Wrath and Divine Mercy in the World of Antiquity;
Mohr Siebeck, Tbingen (2008) 203227

1836 Yael Ziegler, Promises to Keep: The Oath in Biblical Narrative

This study is in two parts. In part 1, the author studies the terminology related to oath
and oath-taking in the Hebrew Bible. In part 2, the longer and more detailed section, she
examines the oath as a recurring motif in the stories that feature kings Saul and David.
Not keeping an oath is always detrimental. In the David story, the use of the oath motif
is particularly striking: after having committed adultery and having killed the husband
of Bathsheba, David affirms a death sentence by oath (2 Sam 12:5), thus, without know-
ing it at first, pronouncing a death sentence concerning himself. This incident is grave,
and contributes to characterizing David. As a matter of fact, David, before this sin, is
characterized mainly as a mighty, gracious, and righteous hero; after it, he functions as
an ineffective, apathetic, and sinful person.
VT.S 120; Brill, Leiden (2008) XVI/1309

1837 Thomas B. Dozeman, Holiness and Ministry: A Biblical Theology of

Ordination
Brevard Childs introduced the term Mosaic office to capture the corporate nature of
the story of Moses as a paradigm for religious authority. In the present book, Dozeman,
specialist in Old Testament exegesis, uses the idea to suggest that Moses, the mediator of
the covenant, is the model also for what came to be ordination in Christianity. The two
commissions of Moses told in Exodus 34 and 67 are central to the formation of the
identity of someone whose responsibility it will be to proclaim the covenant. The office of

425
 elders (presbyteroi) is already present in the book of Exodus: Yahweh says to Moses, Go and
assemble the elders of Israel (Exod 3:16). The elders accompany Moses when he goes to
meet Pharaoh, and they return in the later account. Eventually, God took some of the
spirit than was on him [i.e., on Moses] and put it on the seventy elders (Num 11:25). In
these accounts, a twofold meaning of holiness is visible: the sacred as a numinous dynamic
force (leading to the ordination for the service of the divine word) and as a ritual resource
(leading to the ordination for performing sacred rites).
Oxford University Press, Oxford (2008) VII/1158 (BL)

1838 Sigrid Rutishauser-James, Partnership or Fellowship: which, today, is

truer to the biblical witness?
The language of society, and of the Church, changes. This paper focuses on contempo-
rary concepts of partnership and suggests that these renew and reinvigorate Christian
understanding of what a shared life in Christ may mean today.
ET 120/7 (2009) 327330

1839 Ulrich Berges et al., Arm und reich

Two German biblical scholars U. Berges for the OT and Rudolf Hoppe for the NT
have teamed up to produce this study of poor and rich in the Bible. While the OT sec-
tion focuses on the Pentateuch an on discussing poverty against the background of the
ancient Israelite social and economic system (rent capitalism is mentioned as a way of
looking at Israels economy), the NT one presents a more detailed historical survey that
moves from Jesus to the gospels to Paul, the letter of James, and the book of Revelation.
The study includes scholarly notes and a bibliography.
Die Neue Echter Bibel: Themen 10; Echter Verlag, Wrzburg (2009) 1136 (BL)

1840 Mogens Mller, The Expression Son of Man and the Development
of Christology: A History of Interpretation
This historical study surveys two developments: (1) the history of the notion of the Son of
Man in the history of Christian thought, with chapters on the early church, Gnosticism,
the church fathers, medieval exegesis, and the eighteenth century (Pietism, Enlightenment,
etc.); (2) the history of modern research into the original meaning of the notion or title in
modern historical research, starting with David Friedrich Strauss in the early nineteenth
century and ending with a detailed summary of the views of those scholars who argue
that the Son of Man is an early-Christian, post-Jesuanic theological construct. We cannot
trace the expression Son of Man before its emergence in the gospel of Mark. Even if it
has its roots in an Aramaic circumlocution, it has been transformed with a new meaning.
The authors of the later gospels took it over, either directly from the gospel of Mark, or
from sources behind Mark. It never became a Christological title.
Equinox Publishing, London (2008) 1518 (BL)

1841 Baruch A. Levine, Tolerance in Ancient Israelite Monotheism

Ancient Israel went through several stages, and each is marked by a characteristic stance
toward other religions. The oldest layer of tradition apparently allowed for the veneration
of several deities, and there was an implied toleration of other gods. Later, when Yahweh
is (the only) one (Deut 6:4) became the rule, a negative attitude toward other religions
became the rule. The triumph of universal monotheism was envisaged in two forms: as
a catastrophic event that brought the destruction of Israels enemies, i.e. the worshippers
of other gods (thus in apocalypticism); and as a spiritual event that brings a universal
conversion to the God of Israel (thus in Isa 2:14).
Jacob Neusner et al. (eds.), Religious Tolerance in World Religions; Templeton Foundation Press, West
Conshohocken, Penn./Alban Books, Edinburgh (2008) 1527 (BL)

426
1842 Ranan S. Boustan et al. (eds.), Violence, Scripture, and Textual Practice
in Early Judaism and Christianity
This thematic issue includes the following papers: A.P. Jassen, The Dead Sea scrolls and
violence; K. Stratton, The eschatological arena: reinscribing Roman violence in fantasies of
the end times [eschatological violence is colonial mimicry]; C. Roetzel, The language of
war (2 Cor 10:16) and the language of weakness (2 Cor 11:2113:10); J. Glancy, Violence
as sign in the Fourth Gospel; S. Matthews, Clemency as cruelty: forgiveness and force in
the dying prayers of Jesus and Stephen; B. Berkowitz, Reconsidering the book and the
sword: a rhetoric of passivity in rabbinic hermeneutics; M. Mitchell, Christian martyrdom
and the dialect of the Holy Scriptures; R.S. Boustan, Immolating emperors: spectacles
of imperial suffering and the making of a Jewish minority culture in late antiquity; J.W.
van Henten, Martyrdom, Jesus passion and barbarism.
BI 17/12 (2009) 1264

1843 J.W. van Henten, Religie, Bijbel en geweld

This contribution is the slightly adapted introductory lecture given at the conference on
the New Testament and Violence held in Stellenbosch from 2123 January 2008. The
lecture offers a personal survey of some of the recent contributions with regard to the
nexus of religion and violence and their relevance for New Testament studies. The work
of Ren Girard, Regina Schwartz, Mark Juergensmeyer and J. Howard Ellens is discussed
in particular.
HTS 64/4 (2008) 15831600

1844 Pieter G.R. de Villiers, Hermeneutiese perspektiewe op geweld in die

Nuwe Testament
This article discusses hermeneutical perspectives on violence in the New Testament as they
appear in articles of this thematic HTS issue and in New Testament Studies in general.
It contrasts the traditional perspective on the New Testament as book of peace with the
growing insight in its violent nature. It is followed by a discussion of the multi-faceted
nature of both notions of peace and violence and the various forms in which they are
expressed. After an analysis of the relationship between violence and its alternatives, the
various forms of violence are outlined in terms of their relationship to their experiential
realities. This is followed by remarks about an adequate methodology for the study of
violence, the way in which violence is countered in the New Testament texts and, finally
three possible explanations for the nature of violence.
HTS 64/4 (2008) 19231951

1845 Pieter J.J. Botha, Bloedoffers en morele vorming: Gewelddadigheid as

faset van Christelike tradisies
The author of this paper asks if it is possible that the discourse (and the corresponding
assumptions) of blood sacrifice contribute to violent behaviour. After a brief review of the
pervasive presence of blood sacrifice language in formative Christianity, some theoretical
perspectives on the concept of sacrifice are discussed. Attention is given to traditional
views emphasizing sacrifice as transaction and communication, as well as to the theories
of Ren Girard and Walter Burkert. These theoretical reflections reveal the interrelation of
sacrifice and Christian cultural history. Some connections between blood sacrifice imagery
and sacrificial talk and the possible substantiation and naturalization of violent actions
and values are indicated. The article concludes that sacrificial language is not the only
cause of violent behaviour, but it does contribute to the cultural scripts of communities,
promotes egocentric values, maintains magical components in world view and facilitates
the perception of violence as a commodity.
HTS 64/4 (2008) 16011631

427
1846 Jeremy Punt, Geweld in die Nuwe testament en die Romeinse Ryk:
Ambivalensie, andersheid, agentskap
The ambivalence of the New Testament texts regarding violence, particularly their virtu-
ally concurrent rejection and condoning of violence, mirrors the ambivalence of the New
Testaments imperial setting. And, the agency regarding violence is situated variously by
and through the documents addressing various socio-historical contexts in the agonistic
first century CE, with the one common factor being the ubiquitous presence of the Roman
Empire. It is argued in this paper that greater consideration for the impact of the imperial
setting on the New Testament positions regarding violence provides an important starting
point for and valuable insight in understanding the mixed messages (and accompanying
tensions) of the New Testament concerning violence.
HTS 64/4 (2008) 16331651

1847 Thomas Krger, Die Stimme Gottes. Eine sthetisch-theologische Skizze

Die alttestamentlichen Texte, in denen von der Stimme Gottes die Rede ist, weisen jeweils
eigenes Geprge auf. Besonders bercksichtigt werden: Ps 29; Hiob 3738; Hos 11; 1 Kn
19; Ex 19. Jahwes Stimme ist ein Symptom seiner Prsenz (p. 63).
Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 4165

1848 Thomas R. Elssner, Josua und seine Kriege in jdischer und christlicher
Rezeptionsgeschichte
Die Rezeptionsgeschichte der Landnahmekriege unter Josua in Texten des Alten Testa-
ments lsst weder eine Ethisierung erkennen noch eine Distanzierung von kriegerischer
Gewaltanwendung. Wenn im Chronistischen Geschichtswerk die Landnahme bergangen
wird, steht die Konzeption im Hintergrund: Isrel und sein Land gehren von jeher zusam-
men. In der Chronik werden die von David gefhrten Kriege als ein bevorzugter Ort
angesehen, an dem sich offenbart, dass Jahwe fr sein Volk kmpft. Zwar bergehen die
Bcher Esra und Nehemia den Namen Josua in Verbindung mit der Landnahme, aber
in den Bugebeten (Esra 9, Neh 9) wird das Landnahmegeschehen thematisiert, jedoch
nicht auf die Vernichtung oder Vertreibung der Vorbewohner hingewiesen.
Theologie und Frieden 37; Verlag W. Kohlhammer (2008) 1336 (BL)

1849 Reinhard G. Kratz, Chemoshs Wrath and Yahwehs No: Ideas of Divine
Wrath in Moab and Israel
Kratz compares the ninth-century Mesha inscription with a similar report in 2 Kings 3.
The divine wrath plays a decisive role in both texts.
FAT II.33; Reinhard G. Kratz et al. (eds.), Divine Wrath and Divine Mercy in the World of Antiquity;
Mohr Siebeck, Tbingen (2008) 92121

Hebrew and Aramaic words: amen cherem hatta mashal todah

1850 Heinz-Dieter Neef, Amen. Beobachtungen zur Verwendung einer alt-
testamentlichen Formel
The verbal adjective amen occurs only 27 times in the OT. The oldest occurrence from
the Early Kingdom is found in I Kings 1:36, while the use of amen in Trito-Isaiah,
Nehemia, Chronicles, and the Psalms shows that amen was used slightly more often
in the post-exilic period. With the exception of Isaiah 65:16 amen could be spoken
by individuals as well as the community, yet all the instances in the OT are found in a
theological context. Since the expression is used in the context of cursing, blessing, con-
fession, and worship, it is possible to speak of the confessional character of amen. Its
usage corresponds closely with the words and actions of God, under whose control the

428
 speaker stands. Lastly, to make a bridge between the Old and New Testaments, the usage
in the Gospels differs from that of the OT. Here, amen is used in the sense of Verily,
I say unto you. With this expression Jesus reveals his authority, while in the OT amen
merely serves to strengthen the speakers own words.
TBe 39/6 (2008) 363375

1851 Barbara Schmitz, Dem Untergang geweiht. Cherem Schlaglichter auf

ein biblisches Motiv
Das cherem-Konzept diente in erster Linie der Sicherung sozialer und kultischer Identitt
nach innen. Auf dieser Basis wurde eine Idee entwickelt, die cherem mit Vernichtung
gleichsetzte. So bleibt dieser Topos in biblischer berlieferung ein breites und nicht auf
eine Facette einzugrenzendes Phnomen. Die Schnittmenge seiner so unterschiedlichen
Verwendungen ist die kultisch-soziale Grenzziehung der JHWH-Verehrenden. Vor diesem
Hintergrund erfolgt eine je unterschiedliche Fllung von cherem mit allen positiven wie
negativen Folgen.
WUB 49 (2008) 5457

1852 Leigh M. Trevaskis, On a Recent Existential Translation of

This study examines N. Kiuchis proposal (FAT II/2, Tbingen 2003; IRBS 49:276) that
refers to an existential condition in which a person remains aware of his actions (i.e. h
yda ) but simultaneously unaware that these run contrary to YHWHs will (i.e. n lam min).
On this basis he argues that is not a conduct oriented notion (i.e. sin) but describes
what happens within a persons psyche. Nevertheless, the present study identifies certain
contradictions in Kiuchis exegetical arguments which make his proposal implausible.
VT 59/2 (2009) 313319

1853 Katrine Brix, Erste Annherung einer Hermeneutik des mashal in altte-
stamentlichen Schriften, mit berlegungen zur Rezeption dieses Begriffes
in den neutestamentlichen Evangelien
The parabol-speaking Jesus of the synoptic gospels is a sage who, in obedience to God,
explains divine reality. In the gospel of John, the word parabol is absent, for here Jesus is
himself a divine figure and not a sage.
ZAC 13/1 (2009) 127141 (BL)

1854 Christophe Lemardel, De laveu aux vux: le rite tdh dexaltation

Translating the term tdh is not an easy task and the rites which it designates seem to be
too contrasting to give the right meaning of it. If the sacrifice and the praise are bound
to the practice of vows as act of gratefulness, then the notion of exaltation permits the
understanding of why this term is used for the confession of a fault. This meaning would
result from a figurative sense of the verb ydh: to cast words.
BN 137 (2008) 516

Greek words: aret eucharistein koinnia

1855 Moiss Mayordomo, Mglichkeiten und Grenzen einer neutestamentlich
orientierten Tugendethik
The concept of virtue (arete), which was at the centre of greco-roman ethics, is playing a
more and more important role in actual ethical discourse. This article aims at a virtue-
ethical interpretation of New Testament morality. In a first part the evidence is analyzed
in ancient philosophy, biography, expressions of daily life and in some Jewish-hellenistic

429
 works (Philo, IV Macc, Josephus). In the second part some aspects of New Testament
morality (Paul and Matthews Sermon on the Mount) are interpreted in a virtue-ethical
perspective. The article ends with some theological proposals for New Testament oriented
virtue ethics.
ThZ 64/3 (2008) 213257

1856 Jerome H. Neyrey, Lost in Translation: Did It Matter If Christians

Thanked God or Gave God Glory?
As we become considerate readers, we recognize the basic cultural elements of the appro-
priate scenario of the ancient world that are needed to translate words such as epainein and
eucharistein: (1) the foundational nature of praise and honour in antiquity; benefactor-
client relations; and (3) types of reciprocity. The first is most frequently absent in transla-
tion. Although it is not an absolute criterion, praise is public, whereas thanks is private.
Praise is essentially vocal and spontaneous; it seeks to persuade others to acknowledge
the deeds of God. Thanks, however, is a thought within a person; if expressed, it is of
no concern to anyone else.
CBQ 71/1 (2009) 123

1857 B.W. de Wet, Koinonia (deelgenootskap): n Gemis in ons 21ste eeuse

kerkbegrip
This article argues that in translating koinonia one should not use terms such as fellowship,
as koinonia focuses on the idea of sharing, in particular within a dynamic relationship
of active participation and shared interests. After showing how Paul succeeds in applying
the koinonia dynamics when addressing some of the issues of the Corinthian church in,
for instance, 1 Corinthians 8:111:1, it becomes clear that one should rather attempt to
make koinonia part and parcel of current church concept.
ATh 28/1 (2008) 3357

Symbols: birds clouds Daughter of Zion garden Eden Jerusalem kingship

of God seven temple
1858 Nili Wazana, Anzu and Ziz: Great Mythical Birds in Ancient Near
Eastern, Biblical, and Rabbinic Traditions
This study reveals that Anzu, a mythic Mesopotamian bird, left its mark in biblical and
post-biblical literature as zz day (see Ps. 50:11; 80:14) preserving the memory of mythic
elements originating in the Mesopotamian Anzu epic. The reconstruction of the journey
of this motif from the ancient Near East to the Bible and rabbinic literature reinforces
Cassutos claim, that elements repressed in the Bible reemerged in rabbinic literature, indi-
cating continuity of folk traditions based on an ancient Near Eastern heritage. Cassutos
cease study for this phenomenon was description of divine combat against water Ruler
Sea, Leviathan. It is now possible to add another divine conflict, the battle against the
rebellious mountain bird. Traces of this myth found expression in biblical poetic texts,
comparable to traces of the cosmogonic battle of God against the chaotic water monster
and the sinister land monster.
JANES 31 (2008) 111135

1859 Richard D. Patterson, The Imagery of Clouds in the Scriptures

Die Erwhnung von Wolken in biblischen Texten ist so gewhnlich, dass es leicht bersehen
werden kann. Sie sind darin aber keineswegs nur reine meteorologische Phnomene, ihr
Auftreten hat oft symbolische Inhalte. Der Beitrag geht zunchst kurz auf die Wolken-
Symbolik in der Antike und in der Moderne ein. Anschlieend wird die Wolkenmeta-
phorik in der Bibel in mehreren Abschnitten analysiert: genereller Gebrauch, Wolken als

430
 Bedeckung, als ein Symbol der Hhe und als ein Szenario einer bergangserscheinung.
Zum Abschluss geht der Verf. gesondert auf die Wolken-Symbolik der Theophanien im
Alten und Neuen Testament ein.
BS 165/1 (2008) 1327 (DL)

1860 Michael H. Floyd, Welcome Back, Daughter of Zion!

The phrase bt sjwn cannot be grammatically analyzed as an appositional genitive. Com-
parisons of this figure with various goddess archetypes should be rejected. The role of
the daughter of Zion can be more plausibly explained as a personification of the citys
female inhabitants, characterized primarily in terms of the conventional role played by
women in communal rejoicing and lamentations. When the generational connotations of
this figure are recognized, rhetorical nuances of its use are clarified.
CBQ 70/3 (2008) 484504

1861 Terje Stordalen, Heaven on earth Or Not? Jerusalem as Eden in

Biblical Narrative
The notion that an ancient mind would require a physical garden in order to see the
Garden of Eden as real, is both remarkable and erroneous. An ancient audience would
identify utopian qualities in biblical concepts of Eden, and so would not have expected to
find the original park in actual geography. The paper includes a section, complete with
illustrations of the four rivers of paradise from ancient iconography.
FAT II.34; Konrad Schmid et al. (eds.), Beyond Eden; Mohr Siebeck, Tbingen (2008) 2857 (BL)

1862 Christiane Koch, Es war aber an dem Ort ein Garten ( Joh 19,41). Der
Garten als bedeutsames Erzhlmotiv in den johanneischen Passions- und
Auferstehungstexten
There is a Genesis atmosphere about the gospel of John, right from the beginning,
but culminating in the garden motif in passion and resurrection contexts, pointing to a
new creation. Reference is made to J.N. Suggit, Jesus the Gardener, Neotest. 33 (1999)
161168.
Neutestamentliche Abhandlungen 52; Konrad Huber et al (eds.), Im Geist und in der Wahrheit; Aschen-
dorff, Mnster (2008) 229238 (BL)

1863 Jacques Vermeylen, Jrusalem centre du monde. Dveloppements et

contestations dune tradition biblique
Ausgangspunkt dieser Studie ist das kultische System des Jerusalemer Tempels, der sich als
Zentrum der Welt versteht. Diese Symbolik wird untersttzt von der Kultzentralisierung
des Joschija ebenso wie von der Erwartung einer Vlkerwallfahrt zum Zion (Hag 2,69;
Sach 18, Jes 2,25 usw.); auch das Buch der Offenbarung weist Jerusalem eine zentrale
Position zu. Diese wird durch einen Vlkersturm gegen den Zion zwar in Frage gestellt,
doch von Jahwes Knig verteidigt ( Jes 8,610; 9,720; 29,18; Ps 2 usw.). Die Zentral-
symbolik wird in Frage gestellt durch Texte, die Babel als Anti-Jerusalem prsentieren
(Gen 11, Jes 13; 24; Jer 5051), oder die prophetischen Protest erheben (Micha 3,912;
Jer 7,115; Am 5,2127 usw.). Eine wichtige Motivstudie.
LeDiv 217; Editions du Cerf, Paris (2007) 1401 (BL)

1864 Jan Muis, God our king

This article discusses whether the metaphor of king can still be used in Christian God-
talk. Firstly, it is argued that the king metaphor for God is an indispensable key metaphor
in both the Old and the New Testament. King has become a root metaphor in the
canonical text of the Old Testament and Jesus proclamation of the coming kingdom of

431
 God presupposes that God is king. Secondly, the Biblical meanings of the metaphor are
explored. Gods kingship implies his authority and power to fight the forces of evil, to
liberate and lead his people and to control the events of history. Modified by Jesus Christ,
Gods kingship is universal, nonviolent and in accordance with his love. Then, the use of
the metaphor in contemporary God-talk is considered. Because king is the only metaphor
that can give expression to Gods ultimate highness and authority, it cannot be replaced by
others. In the concluding section the king metaphor for God is conceptually explained
in terms of the relationship, the agency and the power of God it implies.
HTS 64/1 (2008) 269288

1865 Gotthard G.G. Reinhold (ed.), Die Zahl Sieben im Alten Orient
This is a collection of German papers that deal with the symbolic quality attributed to the
number seven in the ancient Near East and in the Bible. The main author is Reinhold,
but there are also contributions by P. van der Veen, C.L. Meyers, B. Kahler, V. Golinets,
and U. Worschech. Here is a partial list of the subjects discussed: seven dots on Mesopo-
tamian seals, thrones with seven steps, seven-spout oil lamps, seven-day periods relating
to wooing, wedding, birth, circumcision; the number seven in the context of covenant
making; the number seven as indicating completeness of a group; a four-legged creature
with seven snake-heads; Samsons seven locks; seven as a unit of time; seven as part of
personal names. The book includes three bibliographies (pp. 13): numerology, biblical
number symbolism; the number seven.
Peter Lang Verlag, Bern (2008) XII/1177, plates (BL)

1866 Andreas Vonach et al. (eds.), Volk Gottes als Tempel

The contributions to this volume explore the symbolic use of the ( Jerusalem) temple as
an image of the people of God. A. Vonnach, Der Mensch als Heiligtum Gottes eine
alttestamentliche Spurensuche; G. Fischer, Trger religiser Verantwortung im Jeremiabuch;
J. Oesch, Leben im Beisein Gottes; J. Maier, Bausymbolik, Heiligtum und Gemeinde in
den Qumrantexten, G. Stemberger, Das allgemeine Priestertum im rabbinischen Denken;
J. van Banning, Tempel-Substitution und Selbstverstndnis der Gemeinde von Dura-Europos;
B. Repschinski, Denn hier ist Greres als der Tempel (Mt 12,6) Neudeutung des
Tempels als zentraler Ort der Gottesbegegnung im Matthusevangelium; M. Hasitschka,
Wir sind der Tempel des lebendigen Gottes (2 Kor 6,16) bibeltheologische Skizze zur
Tempelmetaphorik bei Paulus; K. Huber, Volk Gottes als Tempel in der Offenbarung
des Johannes.
Synagoge und Kirchen 1; Lit Verlag, Mnster (2008) 1282

Metaphors: heart marriage

1867 Alec Basson, Metaphorical Explorations of the Heart (lbb/lb) in the Old
Testament: A few Remarks
Ancient Israelite anthropology considered the heart to be the seat of emotions, personality,
rationality and volition. Multiple allusions to the heart in the Old Testament support such
a notion. This paper investigates four conceptual metaphors, namely The Heart as a Living
Organism, The Heart as an object of Value, The Heart as a Solid, and The heart as a Container
as a means of illuminating the cognitive reality behind the metaphorical expressions of
the heart occurring in the Old Testament. Through a cognitive analysis of the relevant
textual information it is demonstrated that there exists a link between metaphors, body
and experience.
Scriptura 96 (2007) 310315

432
1868 Martti Nissinen et al. (eds.), Sacred Marriages: The Divine-Human
Sexual Metaphor from Sumer to Early Christianity
Ishme-Dagan, the Sumerian king, proclaims that Inanna, the lady of heaven and earth,
chose me as her beloved spouse (p. 55). Hierogamy between king and goddess belongs to
the royal rhetoric, but was it also ritually enacted, e.g. between a priestess (representing the
goddess) and the king? Possibly yes, in ancient Sumer for a certain period, but it was then
replaced by a ritual that involved two statues (p. 23). The many contributions to this volume
explore the theme of the marriage or sexual union between deities and between a human
and a divine partner mainly as ideological and poetic devices. Key contributions speculate
about the idea of the human souls encounter with the divine as the esoteric meaning of
the ancient notion of sacred marriage (P. Lapinkivi) and the debt that the biblical Song
of Songs owes to a wide variety of ancient lyric that celebrates the love between a god
and a goddess (M. Nissinen). Many papers focus on specifically biblical varieties of sacred
marriage: J. Collins contributes a paper on Genesis 6:14; P.L. Day deals with Yahwehs
broken marriage with Israel in Hosea 2 and Ezekiel; R. Zimmermann writes on Lady
Wisdom as mans lover in biblical wisdom literature; K. Syreeni on nuptial imagery in
the New Testament, esp., the gospels and the book of Revelation. From this collection,
the nuptial metaphor emerges as a key metaphor that is nevertheless very flexible, used
as it is in a variety of only loosely related contexts.
Eisenbrauns; Winona Lake, Ind. (2008) XII/1543 (BL)

1869 Richard D. Patterson, Metaphors of Marriage as Expressions of Divine-

Human Relations
Metaphorical language abounds in the Bible and constitutes its living spirit. One of the
striking metaphors is that of marriage. This human institution is often drawn upon by
the biblical writers to express Gods relation to His people. The study examines marriage
under the metaphors of the husband and wife, and the bridegroom and bride and states
that metaphors are meditative forms.
JETS 51/4 (2008) 689702

BIBLE IN THEOLOGY AND LIFE OF CHURCH

Theology: general themes OT NT

1870 Thomas McCall, On Understanding Scripture as the Word of God
Two views can be distinguished: (1) the classical or essentialist view that understands the
Bible as Gods written word (as suggested by the Vatican II-constitution Dei Verbum, 1965),
and (2) the actualist doctrine of Karl Barth, according to which the Bible becomes the
word of God. McCall offers a re-reading of Barths view in terms of the speech-act theory.
Oliver D. Crisp et al. (eds.), Analytic Theology; Oxford University Press, Oxford (2009) 171186 (BL)

1871 Vern Sheridan Poythress, Kinds of Biblical Theology

Vor dem Hintergrund des programmatischen Artikels von R.B. Gaffin Jr., Systematic Theology
and Biblical Theology (WThJ 38, 1976, 281299) untersucht dieser Beitrag die Entwicklung
der sog. Biblischen Theologie und deren Einflusses auf die systematische Theologie. Ange-
sichts der Vielfalt theologischer Entwrfe allein innerhalb der neutestamentlichen Schriften,
ist es ratsam, einzelne theologische Hauptthemen der jeweiligen Bcher auszuwhlen, um
anschlieend das gesamte NT aus der Perspektive des ausgewhlten Themas zu betrachten
(idea of multiple perspectives) und auf diese Weise biblische Themenkomplexe fr die
Systematik zugnglicher zu machen.
WThJ 70/1 (2008) 129142 (DL)

433
1872 Michael Bongardt, Mehr als ein altes Buch. Die Heilige Schrift in der
Liturgie
Das Gott bezeugende menschliche Wort ist in einem umfassenden Sinn Gottes Wort, denn
es ist dieses Wort, in dem allein Gott in der Welt der Menschen zur Sprache kommt. Sei-
nen liturgischen Ausdruck findet dieser Tatbestand in der Unersetzbarkeit der Schrifttexte
als eben dieses Wort Gottes. Lebendige Gottesdienstfeier ist in Verkndigung, Auslegung
und Bedenken der Schrift somit die Beteiligung an der Suche nach der jeweils aktuell
geforderten Treue zum Wort Gottes.
BiLi 82/1 (2009) 414 (CB)

1873 Heinzpeter Hempelmann, Wenn die Bibel nicht mehr spricht: Kleine
Pathologie geistlichen Hrens
Entsprechend reformierter berzeugung spricht Gott zum Menschen insbesondere durch
die Schrift; sein Sprechen kann allerdings ungehrt bleiben. Dieser Beitrag beschftigt sich
mit den Grnden der menschlichen Hrunfhigkeit und zeigt Strategien auf, die diese
Hrunfhigkeit mithilfe Gottes Gnade berwinden helfen knnen.
TBe 39/5 (2008) 280298 (DL)

1874 Abraham Kuruvilla, Text to Praxis: Hermeneutics and Homiletics in

Dialogue
This work develops a theological hermeneutic for preaching. Pericopal theology is identi-
fied as the key intermediary between biblical text and modern sermon; it is this theology
that lends validity to the entire homiletical transaction. One textual example is explored in
detail: 2 Samuel 11:127 (the story of David and Bathsheba, pp. 164174). The author
teaches at Dallas Theological Seminary.
LNTS 393; T & T Clark International, London (2009) XV/1223

1875 Georg Braulik, Mit dem Volk Gottes die Bibel lesen
Im biographisch orientierten Rckblick wird der dem Autor eigene Zugang zur Bibel-
lektre im Psalter durch Stundengebet und Eucharistiefeier reflektiert. ber die im Dtn
beschriebenen verschiedenen Techniken der Schriftlektre und Ps 1 als hermeneutischem
Schlssel zum Psalter ffnet er einen Weg zum Psalmenrezitieren sowie Bibellesen und
-deuten fr den Alltag, der so zu einer reicheren und gerechteren Welt fhren mag.
BiLi 81/4 (2008) 227232 (CB)

1876 Arie C. Leder, Holy God, Holy People, Holy Worship

The cultic texts of the Old Testament, Pauls sanctuary theology, Hebrews, and the
worship scenes in the Apocalypse suggest that any reflection on the Christian worship
service is incomplete if it does not treat worship itself as a holy event. With respect to
his own different liturgical tradition the author discusses the biblical founded concept of
holiness in worship. First, he examines the holiness of the place of worship especially in
its relationship to the presence of God, second, he briefly reflects on the reasons for anti-
holiness thinking in relationship to the cult; third, he discusses the nature of the holiness
of the people who worship in the presence of God; and fourth, he takes a look at the
holiness of worship itself.
CTJ 43/2 (2008) 213233

434
1877 Andrew Sloane, At Home in a Strange Land: Using the Old Testament
in Christian Ethics
In essayistic and lecture format, the author analyzes a number of Old Testament texts for
their relevance for Christian ethics. Some of the passages discussed are 2 Samuel 1112,
Psalm 24, Ecclesiastes 11, Micah 6:68, Genesis 13, and of course the Ten Command-
ments. The book includes an annotated bibliography.
Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) XII/1259 (BL)

1878 Michael Allen, Theological Politics and the Davidic Monarchy: Three
Examples of Theological Exegesis
Karl Barth, Oliver ODonovan, and Walter Brueggemann explicitly link their constructive
political projects to extensive Scriptural exegesis. This study investigates their different
readings of the Davidic monarchy within the life of Israel as a means by which to exposit
and critique their respective accounts of centralized governmental authority. Along the
way, three important judgments are suggested from their theological exegesis for the task
of theological politics: the analogical subordination of human government to divine judg-
ment, an encouragement of prophetic counter-politics to ward off imperial idolatry, and
affirmation of a positive creaturely witness to divine action.
HBT 30/2 (2008) 137162

1879 J. Janse van Rensburg, n Empiriese ondersoek na preekvoorstelle oor

Ou-Testamentiese tekste in die Leesrooster van 2005
After examining the basic principles for preaching from the Old Testament in a previous
article (ATh 27/2, 2007, 105127; IRBS 54:1931), this article endeavours to investigate
a sample of the current state of preaching from the Old Testament. A phenomenological
assessment of sermons from the Lectionary of BUVTON (2005) serves as study example.
The aim of the research is to determine whether sermons from the Old Testament deal
responsibly with the many pitfalls explained in the first article and so often found in
preaching from the Old Testament.
ATh 28/1 (2008) 7692

1880 Erik Borgman et al. (eds.), Image of the Living God: Toward a New
Phase in Christology
This thematic number includes the following papers (all in Dutch, with English summaries):
A. van Wilgenburg, Living a free life: the Messiahs Torah as the heart of Christology;
W. Logister, Jesus, an extraordinary ordinary person: in search of an Old Testament
tonality in Christology; W. Weren, Portrait of Jesus in the gospels: a plea for plurality;
G. Essen, The ugly ditch: the meaning of the renewed quest for the historical Jesus for
contemporary dogmatic theology; M. Moyaert et al., The Church and the Jews; H. Goris
et al., For in Him the whole fullness of deity dwells bodily: Jesus and the religions.
TTh 48/4 (2008) 337421 (BL)

1881 Andr Munzinger, Gewissheit der Liebe. Paulinische Impulse fr den

Umgang mit Kontingenz als Beitrag zur Fundamentaltheologie
Welche Art Gewissheit ist gemeint, wenn Paulus in Rm 8,38f behauptet, angesichts
bedrohlicher Kontingenz vertrauen zu knnen? Nach einer Bestimmung der Begriffe der
Kontingenz und der Gewissheit werden diese auf die Reflexion der Gewissheit bei Paulus
bezogen. Paulus kann, so die These, seine berlegungen an verschiedene Gemeinden

435
 unterschiedlich ausrichten, weil der Gegenstand seiner Theologie, die Offenbarung in Jesus,
in einer geschichtlich bestimmten Person konkret wird. Fundamentaltheologisch betrach-
tet bietet Paulus somit bedeutende Impulse fr eine Theologie der Kontingenz, in der
Mglichkeitsrume inmitten des Angefochtenseins und in Anerkennung von kontingenten
Strukturen entdeckt werden knnen. Der Aufsatz stellt den Versuch dar, exegetische und
systematische Fragestellungen miteinander zu verbinden, indem die kategoriale Bestim-
mung des Kontingenzbegriffs und die inhaltliche Bestimmtheit der paulinischen Erfahrung
wechselseitig aufeinander bezogen werden.
EvTh 68/3 (2008) 193209

1882 Jrgen Habermann, Visitation aus neutestamentlicher Sicht

While Scripture is recognized as norma normans in evangelic understanding, the New Testa-
ment research surprisingly shows little interest for the important issue of the Visitation. This
article demonstrates that it is necessary and helpful to evaluate the New Testament concept
of Visitation for contemporary ecclesiastical practice. Contrary to other opinions the New
Testament doesnt offer a homogeneous and consistent view of the Church. Unity and
diversity are equal and stay relevant. Central keyword for the Visitation is paraklesis with
the different meanings exhortation and encouragement (paranesis), commitment and solace,
admonition and warning. The integrated concepts of visitation and supervision of Paul
on the one hand and of the Apostles of Jerusalem on the other hand, representing the
involvement of the diverse abilities of contributors, are worth considering to this day.
KuD 54/4 (2008) 238263

Practical guides
1883 Gottfried Orth, Leben im Regenbogen. Der Dekalog Angebote fr
Lebensregeln
This book originated in a project that started with a collection of individually compiled
rules of life of German school children and young adults. These rules of life are com-
pared to the Ten Commandments. Three chapters address (1) the Decalogue in the Old
Testament and its reception in the New Testament; (2) the Decalogue in systematic theol-
ogy; (3) the Ten Commandments as they appear in educational materials for Protestant
religious instruction in Germany.
Evangelische Verlagsanstalt, Leipzig (2008) 1287

1884 Sven van Meegen (ed.), Bilder einer Ausstellung. Erschlieung prophe-
tischer Visionen
Passages recounting visionary experience from the books of Isaiah, Jeremiah, Ezechiel,
Daniel, Amos, Zechariah, and elsewhere in the Old Testament are here presented and
briefly analyzed. The book is semi-popular, though occasionally bibliographical references
are given.
Bibel konkret 5; Lit Verlag, Mnster (2009) 1226

1885 Johannes Woyke, Darunter leide ich, dass die rechte Hand des Hch-
sten sich so ndern kann (Ps 77,11). Erwgungen zur Relevanz eines
alttestamentlichen Klagemotivs fr die Didaktik neutestamentlicher
Wundergeschichten
The understanding and interpretation of wonder stories in the New Testament often
reaches its limit when considering aspects of theodicy. According to the author, this is a
well-known problem in religious education. Solving this, the author offers an understand-
ing of wonder stories as timeless pictures of hope. In a second step, these meanings shall

436
 be transferred into a current and relevant understanding of the stories through adding
a didactic perspective. The author suggests following the main theme of Ps 77 to reach
the assumed solution: Evoking remembrance of past wonders in current times of distress.
Further, he presents a biblical approach and finally summarizes the presented assumption
under a didactic point of view.
ZNT 21 (2008) 5566 (SSt)

1886 Dieter Baltzer (ed.), Lehren und Lernen mit dem Alten Testament.
Unterrichtsentwrfe fr Primarstufe und Sekundarstufe I
The following subjects are ably presented in the form of teaching sketches: creation, Abra-
ham, Joseph, Moses, Decalogue, King David, prophets, Jonah, Psalms, Job and wisdom.
Mnsteraner Einfhrungen 4; Lit Verlag, Mnster (2003) 1402

HISTORY OF EXEGESIS

General patristic literature: general authors (alphabetically)

1887 Donald K. McKim (ed.), Dictionary of Major Biblical Interpreters
The first edition (1998), entitled Historical Handbook of Major Biblical Interpreters, was about
half size of what has become the present Dictionary. Accordingly, there are now no longer
some 100, but some 200 individual entries, including several very recently deceased ones
such as N.A. Dahl (d. 2001), P. Bonnard (2003), P. Ricoeur (d. 2005), R.W. Funk (2005),
J. Barr (2006), L.L. Morris (2006), B. Childs (d. 2007), C.F. Moule (d. 2007), R.H. Fuller
(2007), and living senior scholars such as G. Mendenhall (b. 1916), Ph. Trible (b. 1932),
W. Brueggemann (b. 1932), and E. Schssler Fiorenza (b. 1938) but these names are
not meant to indicate that only twentieth-century scholars are here surveyed, complete
with bibliographies. Instead, the entire history of exegesis, beginning with Tertullian and
Clement of Alexandria (ca. 200 CE), is here represented. Among the general survey
articles, placed at the beginning, two merit special attention: Biblical interpretation in
Europe in the twentieth century (G. Shepperd, A. Thiselton), and Biblical interpretation
in America in the twentieth century (T. Olbricht). Among the scholars not mentioned are
R. de Vaux, C.H. Gordon, M. Dahood, Morton Smith, H. Koester and M. Hengel. An
indispensable resource for all theological libraries.
Intervarsity Press, Nottingham (2007) XXVIII/11106 (BL)

1888 Ivan Biliarski et al. (eds.), The Biblical Models of Power and Law
These are the proceedings of a colloquium held in Bucarest, Romania, on the political
influence of the Bible in political life. Key contributions are: G. Klaniczay, The ambivalent
model of Solomon for royal sainthood and royal wisdom; E. Bakalova, King David as
model of the Christian ruler: some visual sources; M. Kuyumdzhieva, David rex penitent:
some notes on the interpretation of King David in Byzantine and post-Byzantine art;
I. Iancovescu, Lautorit du modle biblique: le temple de la vision dEzchiel; H. Hatten-
hauer, Per me reges regnant (Prov 8:15): biblische Spruchweisheit als politisches Argument;
M. Miladinov, Coluistis deos alienos: authority of the Old Testament in the early Protestant
polemics against the veneration of saints and images; J. Brand, Das Jngste Gericht als
kollektive Erinnerung und stetige Mahnung bei der Ausbung irdischer Gerechtigkeit.
Rechtshistrorische Reihe 366; Peter Lang Verlag, Bern (2008) 1309

437
1889 Konrad Schmid et al. (eds.), Beyond Eden: The Biblical Story of Paradise
(Gen 23) and Its Reception History
Twelve papers study the original text ( J.-L. Ska), the history of interpretation, and the
history of the paradise storys echo in art and theology. One paper, by Konrad Schmid,
deals specifically with the notion that Gen 23 includes a reference to the loss of original
immortality (Loss of immortality?, pp. 5878); another one, by H. Spieckermann, with the
goodness of creation (Is Gods creation good? From Hesiodus to Ben Sira, pp. 7994).
FAT II.34; Mohr Siebeck, Tbingen (2008) XIV/1295 (BL)

1890 Jay Twomey, The Pastoral Epistles through the Centuries

1 and 2 Timothy and Titus seem to be inconspicuous New Testament letters when it
comes to discussing their reception in theology, literature, and the arts. Indeed, Twomey
does not come up with any illustrations, but he presents a rich harvest of theological and
literary reflection in another well-written volume of the Blackwell commentary series
that focuses on the reception history rather than on the (reconstructed) original mean-
ing of the biblical text. One problem that the series editors should reconsider is the
way medieval authorities are quoted; to me at least, Thomas Aquinas 2007:168 for a
reference to a particular biblical commentary is not acceptable in a work to be used by
scholars. Equally, when certain Latin words are discussed, it would be good to get the
original terms and not just the English translation (p. 96). Apart from these matters of
scholarly style, one can only congratulate the author to have produced such a fine and
eminently useful work. As a digest of commentaries, it guides the reader better than any
other work on the subject.
Blackwell Bible Commentaries; Wiley-Blackwell, Oxford (2009) XII/1259 (BL)

1891 Susan A. Harvey et al. (eds.), The Oxford Handbook of Early Christian
Studies
The forty-six contributions survey as many aspects of early-Christian studies, a discipline
that used to be termed, we are told, patristics. Relevant to biblical studies are mainly the
following articles: The biblical canon (M.W. Holmes, pp. 406421 text, pp. 422426 bibliog-
raphy); Early-Christian apocryphal literature (S.J. Shoemaker, pp. 521548); Interpretation
of Scripture (F.M. Young, pp. 845863); Gnosticism (A. Marjanen, pp. 203220). While
this is a most valuable handbook, I am afraid I should point out a number of defects
pertaining to things German in the general bibliographical guide placed at the end of
the volume. This part of the manual cannot be trusted fully: the Reallexikon fr Antike und
Christentum is not listed properly, and the same applies to the Lexikon fr Theologie und Kirche;
the Fontes Christiani series continues and is now published by Brepols; altogether missing
is a major standard encyclopedia: Siegmar Dpp et al. (eds.), Lexikon der antiken christlichen
Literatur, 3rd ed., 2002; not to mention a number of misprinted German names (p. 972
read Altenberge, not Attenberge; the name of the Schningh publishing house appears
in strangely disfigured form).
Oxford University Press, Oxford (2008) XXVII/11020 (BL)

1892 Thomas C. Oden (ed.), Ancient Christian Commentary on Scripture

The ACC offers annotated patristic anthologies that follow the text of the Bible. Two
new instalments of this important series have become available recently: Marco Conti
(ed.), 12 Kings, 12 Chronicles, Ezra, Nehemiah, Esther (Old Testament, volume 5); Kenneth
Stevenson et al. (eds.), Ezekiel, Daniel (Old Testament, volume 13). In the historical books,
the church fathers use King Solomon and the prophets Elijah and Elisha as types that
foreshadow Christ; other figures, including Ahab, Jehu, and Josiah, supply the occasion
for moralizing instruction. Ezekiel is the source of the emblematic four creatures lion,

438
 eagle, ox and man, traditionally associated with the four evangelists of the New Testa-
ment. In Daniel, Nebukadnezzars madness (Dan 4) and the Son of man (Dan 7) provide
the occasion to speak about Christs resurrection and everlasting kingdom. The Syrian
father Ephrems work has been anthologized throughout these volumes that are a must
for all theological libraries.
Intervarsity Press, Downers Grove, Ill. (2008) XXX/1450; XXVII/1378 (BL)

1893 Craig A. Blaising et al. (eds.), Psalms 150

Both Latin and Greek church fathers figure prominently in this commentary that consists
exclusively of anthologized excerpts from early-Christian commentaries and homilies.
Each Psalm is given in the Revised Standard Version, followed by a brief overview of
themes taken up by patristic authors, and then follows the anthology. The volumes of
this standard scholarly and spiritual resource continue to appear, and the editors are
to be congratulated on their fine work. Essential for all theological libraries. See also
IRBS 53:1976 (Theodore of Mopsuestias commentary on Ps 181).
Ancient Christian Commentary, Old Testament 7; Intervarsity Press, Downers Grove, Ill. (2008)
XXVII/1459 (BL)

1894 Christiana Reemts, Biblische Gestalten bei den Kirchenvtern: Samuel

How was the Old Testament prophet Samuel seen by the church fathers? The author
answers this question in a detailed survey that follows the life of Samuel from his vocation
to his postmortem appearance to the witch of Endor (pp. 13126). From this analysis and
the perspective of the church fathers, Samuel emerges as the greatest prophetic figure
that has lived between Moses and Jeremiah. Appended are bilingual editions (Latin and
German, Greek and German) of Origens first and fifth homilies on the book of Samuel,
and quaestiones 27 and 46 by Ambrosiaster. Reemts, abbess of a Benedictine monastery in
Germany, has also compiled two similar volumes that feature Adam and Abraham. A
valuable resource for patristic studies.
Aschendorff Verlag, Mnster (2009) 1233 (BL)

1895 Peter C. Bouteneff, Beginnings: Ancient Christian Readings of the

Biblical Creation Narratives
Starting with Paul, Christians took much interest in Genesis 13. At the close of the first
century, Christian writers could look to the book of Genesis and find authoritative narra-
tives of the origins of the world, of humanity, and of sin. They could also look to these
narratives with unveiled eyes to see Jesus Christ, through whom the world was made
and in whose image and for whom Adam was made. Bouteneff sketches the story of the
interpretation of Genesis 13 from Paul (and Philo) to the end of the fourth century.
Considered is the work of Greek theologians, including Origen, but not Latin-writing
ones such as Jerome and Augustin.
Baker Academic, Grand Rapids, Mich. (2008) XV/1240 (BL)

1896 Hans Reinhard Seeliger, Gefallene Engel und schnelle Qulgeister.

Aspekte der patristischen Dmonologie
Der Beitrag erlutert die Entwicklung der Dmonisierung der paganen Gtterwelt
in frhchristlicher Theologie seit Justin bis und ber Augustinus hinaus. Als die vier
entscheidenden Elemente fr die Gestaltung der altchristlichen Dmonologie werden
genannt: (1) Die aus der jdischen Exegese stammende Auslegung von Gen 6,24; (2) Die
Heranziehung der alttestamentlichen Stellen mit der Gleichung theoi = daimonia, wie sie
in Ps 96(95),5 zu finden ist; (3) Die euhemeristische Gtterauffassung; (4) Die heidnische
Dmonologie der Sptantike.
ThQ 188/3 (2008) 171180 (DL)

439
1897 Najeeb G. Awad, How the Church Fathers Read the Gospel of Mark as
a Reliable Theological Text. A Comparison between Early and Modern
Scholarship
As opposed to the generally microcosmic characteristic of modern exegesis, which lies in
focusing on only a single dimension of the text (i.e. primarily the historical) and leaving
the others intact, the early Fathers treatment of the texts as a combination of both history
and theology is macrocosmic in character. The Fathers interest was in the meaning of the
history of salvation. They interpreted historical facts in a spiritual manner. The typologi-
cal-allegorical method they used was both historically and theologically indispensable.
ThRev 29/2 (2008) 83114

1898 Roy Hammerling (ed.), A History of Prayer: The First to the Fifteenth
Century
In this collective volume, contributions to the history of the Lords Prayer figure prominently.
Individual papers deal with the Lords prayer in patristic literature (K. Froelich), Gregory
of Nyssa (M. Brown), in early baptismal education (R. Hammerling), early-Christian
polemics (R. Hammerling), in medieval sermons (P. Robinson).
Brills Companions to the Christian Tradition 13; Brill, Leiden (2008) XVIII/1484 (BL)

1899 Agnethe Siquans, Esther in der Interpretation der Kirchenvter: Knigin,

Vorbild der Tapferkeit oder Typus der Kirche?
This article deals with the interpretation and use of the book of Esther in patristic texts.
A special focus lies on the person of Queen Esther herself. She is described and estimated
very differently in different texts. Very often she is praised for her courage and the salva-
tion of her people (sometimes together with Judith). Other texts focus on her prayer and
her fast which give her the strength to save her people with Gods help. So Esther is an
example of Christian life. Especially the plurality of perspectives in the patristic texts can
be interesting for modern biblical scholarship.
ZAC 12/3 (2008) 414432

1900 H.A.G. Houghton, Augustines Adoption of the Vulgate Gospels

This paper examines Augustines text of the Gospel according to John to trace the process
by which he adopted Jeromes revision of the Gospels. An important feature is the distinc-
tion between primary citations taken from a codex and secondary citations likely to have
been made from memory, which change affiliation at different rates. Augustines progress
from Old Latin to Vulgate text-types is illustrated by the comparison of selected passages
with surviving manuscripts. Textual variants in these citations suggest that Augustines
biblical text has been transmitted accurately.
NTS 54/3 (2008) 450464

1901 Sbastien Falardeau, Ex 3,14 dans luvre dAugustin. Une rvision de

la liste des Bndictins de Beuron et de la liste de James W. Wiles et un
complment du Corpus Augustinianum Gissense II, de la Patrologia latina et du
Corpus Christianorum
This paper updates, with revisions, corrections and new additions, the Liste des Bndictins
de Beuron and the list of James W. Wiles as well as the CD-ROM Corpus Augustinianum
Gissense II, Patrologia latina et Corpus Christianorum with regard to the scriptural citation
of Ex 3:14 in the works of Augustine. The author presents a cumulative index of the

440
 citations of Ex 3:14 by Augustine together with pertinent notes on his objectives when
mentioning the Name of God in his works. This update, with its sound additions and
corrections, provides a precious tool for those studying the question of the Name of God
in Augustines works.
LTP 64/1 (2008) 127145

1902 Sbastien Falardeau, Augustin conjugue-t-il souvent Ex 3, 14 Ex 3,

15? tudes sur lexgse augustinienne dEx 3, 1415
According to knowledgeable authors, Augustine often, or nearly always, joins together
verses 14 and 15 of Ex 3: Ego sum qui sum, the unique Name of God, and Deus Abraham,
the name of God in the history of salvation of man. After studying all citations of Ex
3,14 and 15 in the entire works of Augustine the author concludes however, that Augus-
tine rarely cites together these verses: in the 31 sermons and the 11 books mentioning Ex
3,14, a link is made with Ex 3,15 in only 11 sermons and one book. Although Augustine
frequently associates Ex 3,14 with the God of the history of salvation, he does so mostly
by ways of scriptural verses other than Ex 3,15.
SR 37/2 (2008) 293310

1903 Isidor von Sevilla, Die Enzyklopdie. bersetzt von Lenelotte Mller
Isidore (ca. 560636 CE), bishop of Sevilla in Spain, ranks as the foremost encyclopedist
of late antiquity. His main work, the encyclopedia in Latin Etymologiae or Origines can
be found in vol. 82 of Mignes Patrologia Latina, but there is a critical edition by W.M.
Lindsay (1911) and a more recent one by Jacques Fontaine. Noteworthy for biblical studies
is book 6 which includes a brief survey of the Bible. The present book offers a German
translation, complete with introduction, explanatory notes, and inserted information about
modern etymological derivation of many of the words discussed by Isidore. While one can
dispute the wisdom of supplying modern etymological speculation, the project as such is
most welcome. The work has one grave defect, however: it lacks an index. Moreover, a
somewhat more solid binding would also have enhanced the durability of the book. At
any rate, the translator is to be congratulated on her fine work.
Marixverlag, Wiesbaden (2008) 1736 (BL)

1904 Jerome, Commentary on Matthew. Translated by Thomas P. Scheck

The Latin text of Jeromes commentary can be found in Mignes Patrologia Latina vol.
26, but more recent editions are available (in Corpus Christianorum Series Latina, vol.
77; and Sources Chrtiennes, vols. 242 and 259). The translator offers a fine annotated
translation. In the preface, he explains that Jerome highlights three themes: the revela-
tion of the triune God, heaven as a reward, and polemic against heretics. Perhaps one is
justified to say that Jerome has delivered the standard commentary on Matthew for the
Middle Ages; even in the sixteenth century, Erasmus recognized its quality.
The Fathers of the Church; The Catholic University of America Press, Washington (2008) XVI/1347
(BL)

1905 Boudewijn Dehandschutter et al., John Chrysostom Interpreter of

the Scriptures
The following papers are included in this thematic issue: B. Dehandschutter, Stephen
the proto-martyr in the writings of John Chrysostom; V. Mihoc, Saint Paul and the Jews
according to Saint John Chrysostoms commentary on Romans 911; H. Klein, Wort und
Wunder bei Johannes Chrysostomus; K. Zamfir, Men and women in the house(hold) of
God: John Chrysostoms homilies on 1 Tim 2:815; S. Tofana, John Chrysostoms view
on reading and interpreting the Scripture; D. Mihoc, Aspects of ecclesiology in the letter
to the Ephesians according to St. John Chrysostom.
SaSc 6/2 (2008) 109199
441
1906 Paul Parvis, Justin Martyr
Justin is an early Christian figure who is very much of his own time, yet his ideas and
intellectual legacy transcend temporal confines. He does not represent just a snapshot of
the Christianity of Rome in the mid-second century, but was a courageous figure who
challenged the prevailing philosophical systems of his own day with a muscular and robust
presentation of Christian thought. Rather Justin, leader of a school-church in Rome, is a
key figure in the early development of Christianity. Some of the ideas he offered remain
central to Christian thinking.
ET 120/2 (2008) 5361

1907 Origenes, Predigten des Origenes zum Buch Exodus. Lateinisch

deutsch
This book offers the Latin text (the Greek is not extant) and a German translation on
facing pages, with an introduction and a few notes. The translator, Theresia Heither, has
also published a small introduction to the patristic exegesis of the book of Exodus (Th.
Heither, Das Buch Exodus bei den Kirchenvtern, Stuttgart 2002). Although not meant as a
scholarly work, this is a helpful study edition, complete with biblical index and subject
index (with an index to Latin key terms).
Aschendorff Verlag, Mnster (2008) 1278 (BL)

1908 Jean-Marie Auwers, Les chanes exgtiques comme modle de lecture

polysmique: lexemple de lEpitom sur le Cantique des Cantiques
The article focuses on the Catena on the Song of Songs by Procopius of Gaza (d. 530),
who takes 90 items from Gregory of Nyssa as the basis of his anthology.
RTL 40/2 (2009) 213235

1909 Paul Foster, Tatian

Tatian, Christian apologist and author of the most famous gospel harmony, was a disciple
of Justin Martyr. His single complete surviving work, Oratio ad Graecos, is an example
of the apologetic genre, which sought to offer a robust defence of the Christian faith.
By contrast, his gospel harmony, the Diatessaron, survives only in fragmentary form, or
embedded in later gospel harmonies, as well as being partially recoverable via Ephrems
Commentary on the text. What can be reconstructed of this work is potentially important
for more fully understanding the textual form of the gospels in the second century. Later
writers charge Tatian with heresy due to his association with Encratite Christianity. Such
a perspective reflects the concerns of subsequent generations, and for this reason there
appears to be no clear error attributed to Tatian.
ET 120/3 (2008) 105118

Middle Ages Jewish exegesis

1910 Evelyn Scherabon Firchow, Der Codex Vindebonensis 2681 aus dem
bayerischen Kloster Wessobrunn um 1100
Der Kodex enthlt folgende Texte in deutscher Sprache: Fragment einer Predigt, Kom-
mentar zu Psalm 150, Glaubensbekenntnis, Notkers Kommentar zu Psalm 101150,
Predigt ber die Aussendung der 72 Jnger, Lied des Propheten Jesaja ( Jes 12), Lied des
Knigs Hiskija ( Jes 38), Hannas Lobgesang (1 Sam 2), Moses Lobgesang (Ex 15), Psalm
des Habakuk (Hab 3), Lied des Mose (Dtn 32), Vaterunser, zwei Glaubensbekenntnisse,
Predigt ber die Arbeiter im Weinberg, Predigt ber das Gleichnis vom Smann. Es handelt
sich um eine exakte diplomatische Textausgabe einer Handschrift, von der allerdings nur
ein greres Fragment erhalten und von Scherabon Firchow ediert werden konnte. Auf

442
 textkritische Anmerkungen wurde verzichtet (nicht jedoch auf kodikologische Anmerkun-
gen), doch ist eine ausfhrliche Forschungsbibliographie beigegeben.
Georg Olms Verlag, Hildesheim (2009) LII/1468 (BL)

1911 Gilbert Dahan, Interprter la Bible au moyen ge. Cinq crits du XIIIe
sicle sur lexgse de la Bible traduits en franais
Il sagit effectivement de six textes traduits du Latin: Thomas dAquin, Quodlibet VII, question
6; Thomas de Chobham, Manuel de prdication (prface); Pierre de Jean Olieu, Principium (le
Christ, centre de lEcriture); Henri de Gand, Somme des questions ordinaires (art. VIII, q. 6);
Nicolas de Gorran, Introduction lEcriture sainte; Hugues de Saint-Cher, Correctoire biblique
(prface). Le treizime sicle est celui qui voit la naissance de la modernit par le souci
dobjectivit de la recherche.
Editions Parole et Silence, Paris (2009) 1183

1912 Aleksander Horowski, Tractatus magistri Alexandri de significationibus

et expositione sacrarum scriptuarum: Introduzione ed edizione critica
Publication of a Latin treatise On the meanings and explanation of the sacred Scriptures
that can be attributed to Alexander of Hales (d. 1245).
Collectanea Franciscana 79/12 (2009) 544 (BL)

1913 David B. Burrell, Deconstructing Theodicy: Why Job has Nothing to

Say to the Puzzle of Suffering
This exercise in philosophical exegesis presents three major chapters that deal with (a) the
structure of the debates within the book, (b) the figure of Job in the Qur`n (contributed
by A.H. Johns), (c) four classical philosophical commentaries on Job (Saadiah, Maimonides,
Thomas Aquinas, Gersonides). Burrell argues that the book of Job, far from teaching
a system of theodicy, actually deconstructs this approach. Eventually, all is a matter of
speaking to God, and not one of finding answers.
Brazos Press/Baker Publishing Group, Grand Rapids, Mich. (2008) 1144 (BL)

1914 Roberta Bertuzzi, Il prologo del vangelo di Giovanni nei rituali e nei
testi catari
The dichotomy of sons of the flesh and sons of the spirit, present especially in the
first eighteen verses of the Fourth Gospel, allowed the Cathar thinkers to maintain the
existence of both a god (i.e,, Satan) who is creator of the material world, and another god,
creator of the spiritual world. The underlying Gnostic dualism had penetrated various
Easter Christian groups before it was brought to the West through Bogomils and crusaders
coming back from the Holy Land.
CrSt 30/1 (2009) 3972 (BL)

1915 Walburga Zumbroich, Die Schpfung im Spannungsfeld der Theodizee-

Frage. Rabbinische Erwgungen zum ersten biblischen Schpfungsbericht
This article examines how the theodicy question was answered by the rabbinic traditions
of the first creation narrative. Some suggest that the experience of evil and suffering was
intended by the Creator to bring his creation to deeper insights and to a better life. Some-
times suffering is seen in the context of human guilt. Other voices interpret the existence

443
 of suffering as a result of an unfinished aspect in God himself, who has an ambivalent
relation to his creation.
CV 50/2 (2008) 171198

1916 Christiane Steuer, Der Fetus ist ein Glied seiner Mutter (ubar yerekh
imo): Eine rabbinische Interpretation von Exodus 21:2224
According to rabbinic literature, Exodus 21:2224 entails a distinction between the legal
status of a foetus and that of a pregnant woman. The mishnah Arakhin 1.4 accordingly
rules that, if a pregnant woman is sentenced to death, one executes the punishment imme-
diately and does not wait until the child is born. Contrary to commonly held opinion in
scholarly literature, this article argues that the talmudic discussion, which revolves around
this mishnah, is not motivated by an attempt to treat the condemned woman with mercy.
The participants in this discussion systematically ignore her perspective and read her case
as a teaching, the function of which is solely pedagogic: it demonstrates the clash of two
contradicting halakhic principles.
lectio difficilior (2008) Ausgabe 2

1917 Victoriano M. Armenteros, Protologa en el judasmo antiguo a la luz

de los midrases haggdicos
Einige wichtige Trends bezglich der Interpretation von Gen 1 im antiken Judentum sind
in diesem Beitrag errtert. Angesprochen werden folgende Themen: JHWH als exklusiver
Schpfer, das Tempo und die Elemente des Schpfungsprozesses und die Eigentmlichkeiten
der Syntax von Gen 1,1. Die Auslegung des Schpfungsberichtes fhrt in der Regel zur
Entwicklung eschatologischer Vorstellungen.
DavarLogos 7/1 (2008) 118 (DL)

1918 Gilad Sasson, When Solomon Married the Daughter of Pharaoh

Shifting the Breaking Point of Solomons Kingdom from End to Beginning
in the Homilies of the Sages (Hebr., Engl. summary)
King Solomons marriage to the daughter of Pharaoh is mentioned twice in the First
Book of Kings. The first reference is a straightforward, non-judgmental descriptive state-
ment by the writer. In contrast, in the later reference the marriage is mentioned within
the framework of a more comprehensive and harsh criticism of Solomons marriages to
foreign women who turned his heart to other gods. The Sages were familiar with the two
different references to Solomons marriage to Pharaohs daughter, but in several homilies
they chose to describe the marriage in negative terms from its very outset. The result of
this change is shifting the breaking point of Solomons kingdom from the end of his reign
to the beginning, thereby also changing the biblical description of the kingdom. In addi-
tion, according to these expositors the implications of Solomons marriage to Pharaohs
daughter are dire not only for Solomons kingdom, but also for the entire First Temple
period and even for the Jews under Roman rule.
Beit Mikra 53/1 (2008) 145164.11*12*

1919 Felicia Waldman, The Mystical and Magical Powers of Letters and
Numbers in the Jewish Tradition
Im vorliegenden Beitrag werden die Versuche der jdischen Weisen vorgestellt, Einblick in
die Geheimnisse der Tora zu gewinnen: die Verwendung von Symbolen, die vier Ebenen
des Lesens, die siebzig Bedeutungen von Buchstaben und Worten, die 600.000 Schlssel,
Verschiebungen der Buchstabenfolge und die Annahme, dass ein einzelner Buchstabe oder
auch zwei ganze Bcher in der Tora fehlen knnten. Es zeigt sich, dass diese Methoden als
hermeneutische Anstze fungieren, die es erlauben, in das Gttliche einzudringen und es

444
 zu verstehen. Ein besonderes Augenmerk liegt auf den kabbalistischen Methoden, welche
auf der Gleichsetzung von Buchstaben und Zahlwerten beruhen. Gematria, Temura und
Notarikon wurden entwickelt, um sowohl die im Text verborgenen gttlichen Geheimnisse
als auch das Gttliche selbst zu erschlieen. Der letzte Teil des Aufsatzes wurde einem
Beispiel der magischen Verwendung von Buchstaben und Zahlen gewidmet, dem Golem
als einer eingeschrnkten Nachahmung der gttlichen Schpfung.
BN 137 (2008) 75104

1920 Pekka Lindqvist, Sin at Sinai: Early Judaism Encounters Exodus 32

This doctoral thesis studies how the Golden Calf incident, told in Exodus 32, was
understood and (re)interpreted in post-biblical literature, especially in Philo, Josephus, the
Liber antiquitatum biblicarum, the Tragums, and rabbinical sources from the Talmudic
era. One chapter deals with Merkavah-mysticism, and here one can learn how the ox of
Ezekiels vision was used as a bridge to the Golden calf incident. See also: P. Lindqvist,
Sin at Sinai, in: J. Neusner et al. (eds.), Israel, Judaism, and Christianity in Contemporary
Perspective, Lanham 2006, 225246.
Studies in Rewritten Bible 2; Eisenbrauns, Winona Lake (2008) VIII/9391

1921 Meira Polliack, The Voice of the Narrator and the Voice of the
Characters in the Bible Commentaries of Yefet ben Eli
A unique interpretive concept introduced by the medieval Karaite exegetes in discuss-
ing aspects of authorship, editing, and structuring of the biblical text is the Arabic term
mudawwin = author, narrator, or compiler of the text.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008)
vol. 2, 891915 (BL)

1922 Robert A. Harris, Rashi and the Messianic Psalms

Rashis intention in writing his Psalms commentary was to present an exclusively Davidic
and nonmessianic commentary for his community of readers. However, he included a
modicum of messianic interpretation.
Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008)
vol. 2, 845862 (BL)

1923 Michael Avioz, Moses in the Passover Haggadah

This essay tries to uncover the reason for the omission of Moses from the Passover hag-
gadah. According to the authors interpretation, the editors of the haggadah expressed an
opinion on an issue which already occupied the authors of the Biblical stories. Integrating
Moses name intensively in the haggadah may have blurred the viewpoint that wishes to
attribute miracles solely to God.
HBT 31/1 (2009) 4550

1924 Walter Homolka, Offenbarung und Heilige Schrift in Tradition und

Liturgie des Judentums
Das Judentum glaubt an einen fortschreitenden Offenbarungsprozess. Es geht von der
Vorstellung aus, dass sich der Wille Gottes fortwhrend entfaltet und abweichend von den
Interpretationen der Vergangenheit gedeutet werden kann. Dieser Offenbarungsbegriff
ermglicht eine Relativierung der schriftlichen Tora durch das Korrektiv der mndlichen
Tora also durch interpretatorische Eingriffe , die die Brcke zwischen vernunftmiger
Einsicht und Offenbarungstext schlgt.
BiLi 82/1 (2009) 1521 (CB)

445
 Modern Times: general 16th19th centuries
1925 Kevin Killeen et al. (eds.), The Word and the World: Biblical Exegesis
and Early Modern Science
The following key contributions are included in this collective volume: P. Harrison,
Reinterpreting nature in early-modern Europe: natural philosophy, biblical exegesis, and
the contemplative life; L. Catana, Giordano Brunos hermeneutics: observations on the
Bible in De Monade (1591); H. Hakansson, Tycho the prophet: history, astrology and the
Apocalypse in early-modern science; V. Remmert, Whether the stars are innumerable for
us? Astronomy and biblical exegesis in the Society of Jesus around 1600; J. Sawday, The
fortunes of Babel: technology, history, and Genesis 13; K. Edwards, Days of the locust:
natural history, politics, and the English Bible [in the Bible, the locust swarms stand for
destructive forces; in the sixteenth century, they were variously identified as Jesuits; John Mil-
ton likens Presbyterian ministers to locusts; Thomas Brown seeks to rehabilitate the insect,
pointing out that English grasshoppers are not to be identified with biblical locusts].
Palgrave Macmillan, Houndmills (2007) XII/1264 (BL)

1926 Martin Kessler et al. (eds.), Biblische Theologie und historisches Denken.
Wissenschaftsgeschichtliche Studien
This collective volume includes several German papers on the history of biblical research.
They are here given in chronological order of their subject: C. Bultmann, Das Mosebild
im Handbuchwissen der frhen Neuzeit; G. Arnold, Spinoza von den Propheten [edition
of a note found in the papers of J.G. Herder]; H.-P. Mathys, W.M.L. de Wettes Disser-
tatio critico-exegetica von 1805; J. Rogerson, De Wette, Jan und Sand; E. Stegemann,
W.M.L. de Wette und F.Chr. Baur ber Zweck und Veranlassung des Rmerbriefes;
O. Merk, Forschungsgeschichte im Werk Ad. Jlichers; U. Becker, Julius Wellhausens
Sicht des Judentums; T. Seidensticker, Julius Wellhausen und das arabische Heidentum;
K. Schmid, Die Geschichte vom Sndenfall zwischen historischer Bibelkritik und Theologie.
Die Kontroverse zwischen L. Khler, E. Brunner und H. Gremann aus dem Jahr 1926;
M. Kessler, Basler Wissenschaftsfrderung im Jahre 1958. Zum Anlass der Dissertation
von Rudolf Smend [on how Smends thesis on Moses was funded in Switzerland].
Schwabe Verlag, Basel (2008) 1402

1927 Juan Jos Bartolom, Paolo come problema: il paolinismo dilemma del
cristianesimo
Paulinism is a term coined by radical nineteenth-century German scholarship. The pres-
ent paper sketches what we know about Paul, how he was a controversial figure during his
lifetime, how his letters became appropriated by the ecclesiastical community in the second
century and how his letters eventually became part of the New Testament canon. The
author also offers a panorama of Pauline research done in the nineteenth and twentieth
centuries, featuring names such as F.C. Baur, A. von Harnack, K. Barth, R. Bultmann,
O. Kuss, and E.P. Sanders.
Sal. 71/1 (2009) 750; 71/2 (2009) 213238 (BL)

1928 Rudolf Smend, Zwischen Mose und Karl Barth

Smend (b. 1932), Nestor of German Old Testament scholars, takes delight in sketching
literary portraits of exegetes and theologians. This volume of essays, besides offering brief
papers on Moses as a historical personality and on the Ten Commandments, includes
papers on G.E. Lessing, J.G. Herder, J. Wellhausen, and K. Barth (whose student Smend
was at the University of Basel, Switzerland).
Mohr Siebeck, Tbingen (2009) VIII/1362

446
1929 Pier Cesare Bori, Imagini di Dio, immagini dellumano. Letture di Gen
1,2628 tra Pico e Locke
In early-modern times, Gen 1:2628 was frequently invoked in arguments about the dignity
of man. This paper comments on such references found in many authors, including Pico
della Mirandola and John Locke.
ASEs 25/1 (2008) 181201

1930 J.P. Labuschagne, Die Reformasie en Skrifinterpretasie: Die nuwe wat

die Reformasie gebring en ook moontlik gemaak het
The aim of this article is to emphasize new trends in the interpretation of the Scriptures
that were brought about by the Reformation and that were consequently made possible
for the future. Reformation thinking and modern and contemporary thinking are com-
pared and analyzed in order to establish the consequences of the openness created by the
Reformation, in response to Medieval objectified thinking in which the Church always
had a final and an arrived definition and statement. What should therefore be avoided is
the misconception that Reformation thinking represented an arrived and stagnated way
of doing theology.
HTS 64/3 (2008) 11871212

1931 Stephen Chester, It is No Longer I Who Live: Justification by Faith and

Participation in Christ in Martin Luthers Exegesis of Galatians
Traditional Protestant accounts of Pauls theology are often criticized for their inability
to relate justification by faith and the participatory categories of Pauls thought. The two
are driven apart by sharp distinctions between declaring and making righteous, between
justification as a once for all external act and regeneration as an internal lifelong process.
The way is left open for justification to be treated as a legal fiction. Contrary to popular
misconceptions, these difficulties do not stem from Martin Luther. In his exegesis of Paul,
Luther intimately connects justification by faith and participation in Christ, integrating
the two effectively. This article explores the manner in which Luther does so, evaluating
his exegetical conclusions and assessing their relevance for contemporary attempts to
interpret Pauls theology.
NTS 55/3 (2009) 315337

1932 Mark Thompson, Luther and the Jews

Since the Holocaust it has been impossible to speak about Luther without facing squarely
his harsh words against the Jews and association of Luther and anti-Semitism has become
conventional. The task of this article is to attempt to understand Luthers stance towards
the Jews on his terms as much as possible today. This means attending to Luthers fierce
and offensive words from 1543 in their own context, suspending any desire to condemn
or vindicate him. The author takes particular note of the catalyst for Luthers various
writings about the Jews and the sources from which he gained his information. As the
most important point, the author tries to understand Luthers larger agenda what was
the critical and non-negotiable core of his ministry and his life.
RTR 67/3 (2008) 121145

1933 Wulfert de Greef, The Writings of John Calvin. Expanded Edition

This is an English translation of a standard introduction to Calvins writings, compiled in Dutch
by a major specialist. The present book is based on the Dutch edition of 2006. It includes
a section on Calvins biblical commentaries (pp. 69104). A reliable scholarly resource.
Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) XVIII/1253
447
1934 Steven Coxhead, John Calvins Interpretation of Works Righteousness
in Ezekiel 18
Calvin clearly interprets Ezek 18 as teaching a doctrine of justification by works. Fur-
thermore, he understands Ezekiels doctrine of justification by works as realistic in nature
and not just hypothetical for the believer. At the same time, however, Calvin believes
that Ezekiels concept of law righteousness does not contradict the scriptural teaching
on justification by faith alone but stands in harmony with it. For Calvin, the solution to
this apparent contradiction is found in the gratuitous imputation of the righteousness
of Christ to the works of those who have been united to Christ through faith. He did
not commit the logical fallacy of the false disjunction whereby justification by faith alone
and justification by works are considered as being mutually exclusive categories in every
instance.
WThJ 70/2 (2008) 303316

1935 Kathy Ehrensperger et al. (eds.), Reformation Readings of Romans

The contributions to this multi-authored volume comment on how the sixteenth-century
reformers Erasmus, Luther, Bucer, Calvin, Melanchthon, and Bullinger felt about the
message of Pauls letter to the Romans and how they used it in their theologies.
Romans through History and Cultures; T & T Clark International, London (2008) IV/1222

1936 Simon Staffell, The Mappe and the Bible: Nation, Empire and the
Collective Memory of Jonah
This article uses the work of the English cartographer John Speed as a way to explore the
role of the collective memory of Jonah in social and political discourses during the six-
teenth and seventeenth centuries. The paper engages with debates concerning nationalism
during the early modern period. Collective memory theory is also used to consider how
Jonah became a reified site of memory. By placing Speeds writing alongside the works
of his forebears and examining the function of the Jonah text within three sermons, the
evolving collective memory of the biblical text, and its imagined attachment to national
identity, is traced. It is suggested that Speeds cartographic selectivity in depicting biblical
narratives can be seen in relation to the nascent nationalist and imperialist worldviews
and ideologies of sixteenth and seventeenth century England.
BI 16/5 (2008) 476500

1937 Robert Bellarmin, Katechismen Glaubensbekenntnis Vaterunser.

bersetzt und herausgegeben von Andreas Wollbold
Four of the minor works of the Jesuit Cardinal R. Bellarmin (15421621) are here offered
in fresh German translation, prefaced by two introductory essays by A. Wollbold and R.
Haub. The Latin text, not printed with the translation, can be found in vol. 12 of the
standard edition (ed. Justin Fvre) and vol. 10 of the Opera oratoria postuma (ed. Sebastian
Tromp). Of particular relevance are the notes. Among the biblical texts explained by the
learned author are: The Lords Prayer, the (Matthean) Beatitudes, and the Decalogue.
A useful historical resource.
Echter Verlag, Wrzburg (2009) 1304 (BL)

1938 Mark W. Elliott, Leviticus in Early Modern Netherlands

A paper on the seventeenth-century commentaries by Cornelius a Lapide ( Jesuit) and
Hugo Grotius (Reformed).
BEThL 215; Thomas Rmer (ed.), The Books of Leviticus and Numbers; Peeters, Leuven (2008)
677684

448
1939 Luis del Alczar, In Evangelium Joannis [c. 8]
Another instalment of a commentary by a Spanisch Jesuit theologian (15541613); see
IRBS 54:1976.
Archivio teolgico granadino 70 (2008) 147235

1940 Christoph Bultmann, Beyond the Vulgate: Hugo Grotiuss erudite

response to the biblical representation of Solomon
Fr die Rezeptionsgeschichte der Hebrischen Bibel in der Frhen Neuzeit ist eine bemer-
kenswerte berschneidung von biblischen und klassischen Studien festzustellen. Einige
der Gelehrten mit einer grndlichen Kenntnis der antiken griechischen und lateinischen
Historiker, Dichter, Philosophen und Anthologisten wandten sich auch der hebrischen
Tradition zu, um Religion im Rahmen einer universalen Ethik zu verstehen. Hugo Grotius
(15831645), gleichermaen mit der Gelehrtenwelt von Leiden wie derjenigen von Paris
vertraut, verffentlichte 1644 einen wichtigen Band von kommentierenden Anmerkungen
zum Alten Testament. Der Beitrag bietet eine Analyse von Grotius Erklrung von I Reg
111 um zu zeigen, wie sich in seiner Deutung der biblischen Darstellung von Israels
grtem Knig ein Interesse am philologischen und historischen Detail mit einem moral-
philosophischen Interesse verbindet.
ZAW 120/1 (2008) 92106

1941 Richard Simon, Histoire critique du Vieux Testament. Suivi de Lettre

sur linspiration
Simon (16381712), today celebrated as one of the early-modern pioneers of biblical
criticism, was not immediately successful during his lifetime. Bishop Bossuet saw to it that
the first edition of the Histoire critique (1678) was confiscated and destroyed. The present
edition, in slightly modernized French, gives the text printed in Amsterdam in 1685. The
editor, Pierre Gibert, has written a long introduction (pp. 1164), annotated Simons text,
and added valuable collateral material: all the prefaces available (pp. 795846) and a
treatise on inspiration (1686; pp. 847914). This book is a monument of the history of
biblical studies, and Gibert has done much to facilitate its study. It should have a place in
all theological libraries. Gibert has also edited another foundational text of the history
of biblical studies: Jean Astruc, Conjectures sur la Gense (1999).
Bayard Editions, Paris (2008) 1954 (BL)

1942 Bertram E. Schwarzbach, Les cauchemars et les concessions de dom

Calmet
Between 1707 and 1717, the French Benedictine scholar Augustin Calmet published his
Commentaire littral sur tous les livres de lAncien et du Nouveau Testament. The present paper
ponders the question of Calmets position in the age of the Enlightenment, and he comes
up with the suggestion that Calmet was a conservative scholar, though he occasionally did
make concessions to a new age (the scriptural text might be corrupt in some passages).
The article is accompanied by a selection of passages in which Calmet writes about
toleration, women, and Jews.
Philippe Martin et al. (eds.), Dom Augustin Calmet: un itinraire intellectuel; Riveneuve ditions, Paris
(2008) 195229 (BL)

1943 Jean-Louis Ska, Richard Simon: un pionnier sur les sentiers de la tradition
Ska introduces the work of the founder of Catholic critical biblical scholarship Rich-
ard Simon (16381712), pointing out that his idea of a tradition that keeps evolving
and correcting itself is still relevant for exegetical work (as shown by B. Levinson and
M. Fishbane).
RSR 97/2 (2009) 307316 (BL)
449
1944 Antoine Fleyfel, Richard Simon, critique de la sacralit biblique
This paper investigates the secular approach of the Bible carried out by Richard Simon,
whose philological and historical criticism originates from Cappel and Spinoza. Simons use
and development of a secular methodology weaken the authority of the Bible and insert
Biblical history into the framework of world history. Simon carried out this approach in
his works on the Pentateuch, the prophets, the Hebrew language, and inspiration.
RHPhR 88/4 (2008) 469492

1945 Paul B. Harvey Jr. et al., W.M.L. de Wettes Dissertatio Critica . . .:

Context and Translation
For at least one-hundred and thirty years, W.M.L. de Wette (17801849) has been cited in
practically every scholarly discussion of the history of textual and source criticism of the
Pentateuch, especially with reference to the documentary hypothesis of the Pentateuch
composition. Citations of de Wette commonly refer to his 1804 Jena doctoral dissertation,
Dissertatio Critica . . ., approved in March 1805. Not all who cite de Wette, however, have
had access to or have read his dissertation, not least because the dissertation was written
in an abstruse style of academic Latin. The authors of this paper present an English
translation of de Wettes dissertation, preceded by a discussion of his dissertation in the
context of Biblical scholarship, mainly from Jean Astruc to Julius Wellhausen.
ZABR 14 (2008) 4785

1946 Phbe Annabel Hcker, Geistliche Gestalten gestaltete Geistliche.

Zur literarischen Funktionalisierung einer religisen Sprecherposition im
Kontext der Neologie
Neology was a movement of Protestant theology in the generation after 1740, indebted
to the Enlightenment and promoting its spirit. The present book is a study of four books
by Friedrich Nicolai, Christoph Marin Wieland, J.W. Goethe, and J.M.R. Lenz, all dating
from the early 1770s and in all of which the pastor is a prominent figure. Reference is
made to the pastor as an enlightenment philosopher in the work of J.J. Rousseau, Oliver
Goldsmith, and Henry Fielding. The book includes a remarkable chapter (pp. 265297)
on Goethes Zwo bisher unerrterte biblische Fragen (177273).
Knigshausen & Neumann, Wrzburg (2009) 1385 (BL)

1947 Arianne Baggerman et al., Child of the Enlightenment: Revolutionary

Europe Reflected in a Boyhood Diary
Otto van Eck, Dagboek 17911797, Hilversum 1998: this eighteenth-century diary was
edited by Baggerman and Rudolf Dekker, and now the editors offer a thorough analysis
of this important document. One chapter deals with the books Ottos parents gave the
boy to read. In so doing they relied on the advice of philanthropists and apparently made
sure that the boy was not exposed simply to the biblical text, but studied it from Hesss
Geschiedverhalen (a childrens bible; see p. 126).
Egodocuments and History Series 1; Brill, Leiden (2009) XII/1553 (BL)

1948 Rudolf Smend, Franz Delitzsch Aspekte von Leben und Werk
Smend sketches the life and work of Delitzsch (18131890), a Lutheran who taught Old
Testament exegesis at the University of Leipzig, Germany. On p. 360, line 11 read: Neuen
Testaments (for Delitzsch produced a Hebrew version of the complete New Testament).
BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzvter in der biblischen Tradition; W. de Gruyter,
Berlin (2009) 347366 (BL)

450
1949 Bernhard Maier, William Robertson Smith: His Life, His Work, and His
Times
William Robertson Smith (18461894), author of Lectures on the Religion of the Semites (1889)
is known as a biblical scholar at least to those with an interest in anthropology. Renewed
interest in Smith began with a monograph by T.O. Beidelman (1974) and culminated in
the publication of an unpublished sequel to the Lectures in 1995. The present book offers
a complete biography. Meier tells the story of a man who, after being tried for heresy in
Scotland travelled to the Middle East and became one of Britains most famous specialists
on the Old Testament. Smith insisted on the importance of ritual in ancient Hebrew life
a perspective still relevant to biblical studies in the twenty-first century.
FAT 67; Mohr Siebeck, Tbingen (2009) VIII/1341 (BL)

1950 Knut Holter, A Negro, Naturally a Slave: An Aspect of the Portrayal

of Africans in Colonial Old Testament Interpretation
The essay analyzes how Old Testament references to black people the so-called Cushites
are portrayed in colonial Old Testament interpretation. The point of departure is an
Edinburgh commentary from 1899 on the Books of Samuel, where a Cushite officer in
King Davids army (cf. 2 Sam 18) is described as a negro (naturally, a slave). Based on a
discussion of various hermeneutical approaches to the relationship between Africa and
the Old Testament, it is argued that the term naturally reflects a late nineteenth century,
colonial understanding of Africans.
OTE 21/2 (2008) 373382

20th and 21st centuries: general names (alphabetically)

1951 Michael Wojciechowski, Biblical Studies in Poland
Poland has a rich history of translating and commenting on the Bible (five full translations
in the sixteenth century; seven in the last fifty years). During the twentieth century Polish
academic life was being restored. It has promoted the theological studies as well. More
than two hundred biblical scholars produce now nearly 1,000 books, articles, reviews and
papers per year, but rarely in foreign languages.
ET 119/11 (2008) 538542

1952 Bernd U. Schipper, So hat sich die berlieferung zu Judentum und

Christentum zum guten Teile aufgelst. Adolf Erman, Hermann Gunkel
und der Babel-Bibel-Streit
The article evaluates a letter from the Old Testament scholar Hermann Gunkel to
the Egyptologist Adolf Erman, which touches on the relationship between the Old Testa-
ment and the Ancient Near Eastern cultures. Against the backdrop of what has become
known as the Babel-Bibel-Streit and in combination with a passage of Ermans autobi-
ography Mein Werden und mein Wirken the letter from the Bremer Erman-Archive
indicates that Erman was on the side of Friedrich Delitzsch but because of his view of a
strict distinction between academic research and public discussion he avoided any public
statement.
WdO 38 (2008) 221231

1953 Scott M. Langston, The Americanization of the Ten Commandments,

18801920s
The Ten Commandments figure prominently in public and political rhetoric in the United
States. While in the period considered here many, including Theodore Roosevelt, quoted

451
 the Decalogue to point to the moral foundation of public life, others used the form of
the Decalogue to draw up lists of ten commendments for Americans.
PRS 35/4 (2008) 393410 (BL)

1954 Hubert Wolf et al. (eds.), In wilder zgelloser Jagd nach Neuem. 100
Jahre Modernismus und Antimodernismus in der katholischen Kirche
This collective volume on Modernism in the Catholic church includes two papers of special
interest to those who study the history of critical biblical scholarship: (1) B. Montagnes,
Lagrange dnonce au pape Pie X en 1911 (pp. 171186); (2) J. Schepers, Dokumentation
der rmischen Zensurverfahren gegen deutschsprachige Publikationen (18931922) (pp.
525689). The documentation compiled by Schepers lists several names of biblical scholars:
Karl Holzhey (author of an Old Testament introduction, 1912), Franz von Hummelauer
(author of a book on biblical inspiration, 1904), Nivard Schlgl (translator of the Bible,
1920, 1922), Anton Scholz (author of a paper on the dates of Old Testament books,
1893), Franz Xaver Steinmetzer (the star of Bethlehem, 1913), Fritz Tillmann (translator
of the New Testament, 1912), Johann Konrad Zenner (translation of the Psalms, 1906/7),
Vinzenz Zapletal (Koheleth, 1911).
Rmische Inquisition und Indexkongregation 12; Verlag F. Schningh, Paderborn (2009) 1705 (BL)

1955 Niels Peter Lemche, The Old Testament between Theology and History:
A Critical Survey
Lemche offers a survey and critique of mainstream historical-critical scholarship on the
Old Testament as it has established itself in the twentieth century. The survey of this
scholarship is placed at the beginning of the book (pp. 2998). The remaining parts of
the book show how the (vague) historical-critical consensus collapsed (pp. 101163), how
biblical interpretation and especially the construction of biblical theology was affected by
this collapse. Alternative theologies (such as canonical theologies suggested by J.A. Sanders,
B. Childs, and R. Rendtorff ) and histories of Israelite religion (by R. Albertz) lack a firm
historical foundation and are therefore both questionable and, ultimately, irrelevant. The
book ends with two surveys: one of the contributions of the minimalist or Copenhagen
school to which the author belongs, and one of the history of Palestine (that makes no use
of the Old Testament). This is a necessary book, and even those who might (occasionally)
disagree can learn a lot from Lemche.
Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) XX/1476 (BL)

1956 Barthel Hrouda et al., Vorderasiatische Altertumskunde. Forschung-

sinhalte und Perspektiven seit 1945
Written by three leading representatives of Western Asiatic archaeology and cultural his-
tory, all students of Anton Moortgat (18971977), this book is an elegiac report on what a
generation of German scholars did and perhaps did not achieve in their lifetime. The
three authors are octogenarians Wolfgang Nagel (b. 1923), Eva Strommenger (b. 1927),
and Barthel Hrouda (b. 1929). The book includes bibliographies, biographical sketches
of many German scholars (of whom I happened to know Ruth Opificius, d. 2006), and
plates showing some of the protagonists of the discipline.
Bhlau Verlag, Kln (2009) 1244 (BL)

1957 Tobias Nicklas, Vom Umgang mit biblischen Texten in antisemitischen

Kontexten
The article focuses on the (ab-)use of New Testament texts in the time of National Social-
ism. After a definition of central terms, it describes how anti-Semitic authors interpreted
biblical texts. It then presents an overview of authors who attempted to prove Jesus Aryan
origins and anti-Jewish position (e.g., the so-called Pantherathesis). After explaining how

452
 (and why) Paul is seen as too Jewish by Third Reich scholars, the article investigates
the continuing influence of Nazi exegesis and concludes with and overview of recent
developments regarding this issue.
HTS 64/4 (2008) 18951921

1958 Joachim Kgler et al. (eds.), Biblische Religionskritik

The following papers contribute to recent debates about biblical interpretation in general
and, more specifically, the interpretation of monotheism: Lukas Bormann, Gott in der
Sackgasse: Hans Blumenberg als Bibelleser (pp. 932); Martin Hailer, Religionskritik und
der Streit um den biblischen Monotheismus. Bemerkungen, nicht nur zur Debatte um
Jan Assmann (pp. 95110); Johannes Thonhauser, Das Unbehagen am Monotheismus.
Ein Rekonstruktionsversuch der Debatte um Jan Assmanns Thesen zur mosaischen
Unterscheidung (pp. 229259; an excellent summary of a debate initiated by the German
Egyptologist about a decade ago; see also J. Thonhauser, Das Unbehagen am Monotheismus.
Der Glaube an den einen Gott als Quelle religiser Gewalt? Eine Debatte um Jan Assmanns Thesen,
Marburg 2008).
Bayreuther Forum Transit 9; Lit Verlag, Mnster (2009) 1259 (BL)

1959 Birger Olsson, Att lsa Bibeln tillsammans med de dda: Om svensk
receptionskritik p 2000talet
Six Swedish dissertations in Biblical Studies from 2001 to 2008 analyze usages, func-
tions and interpretations of the Bible in commentaries, childrens Bibles, rewritings of
the Bible, an oratorio and literary works by E.L. Grant Watson, Amoz Oz, Dostojevsky,
Pr Lagerkvist and Sara Lidman. The six reception critical investigations are presented
together with some critical remarks and analyzed with regard to choice and analysis of
Biblical material and reception material, uses of texts in Hebrew and Greek, the recep-
tion process from the beginning to the end, different methods, hermeneutical reflections
and significance for a historical interpretation of the Biblical text. The article ends with
some conclusions about future reception investigations and gives arguments for including
much more of reception history in Biblical Studies.
SE 73 (2008) 143159

1960 James G. Crossley, Jesus in an Age of Terror: Scholarly Projects for a

New American Century
Contemporary scholarship relating to Jesus, the New Testament and Christian origins is
much influenced by and supportive of Anglo-American power and that powers pro-state-
of-Israel politics hence the strong emphasis, especially after 1967, on the Jewishness
of Jesus. Among the scholars whose work is assessed are N.T. Wright, L. Hurtado and
C. Fletcher-Louis. A book that calls for honesty and a self-critical attitude among scholars
who claim to be dedicated to objectivity and a disinterested stance.
Equinox Publishing, London (2008) XVI/1265 (BL)

1961 Christina Biere, Jdische Theologie als Gegenstand christlich-theologischer

Rezeption bei Paul Billerbeck
Der NT Kommentar von Billerbeck (19221928) ist trotz der Bearbeitung einer sehr
groen Stoffmasse keine auergewhnliche Kraftleistung. Erschwerend kommt hinzu, dass
er vom Systemzwang eines hermeneutischen Negativverfahrens geprgt ist. Die jdische
Seite wird darin, wo immer es sich anbietet, als negative Folie benutzt, um die christliche
Seite davon abzusetzen und dadurch zu profilieren.
VF 53/2 (2008) 1626 (WSch)

453
1962 Michael ODwyer, Julien Greens Reading of Saint Paul
From an early age, Julien Green was an avid reader of Saint Pauls letters. References to
Saint Paul abound in his Journals, in his Autobiography and in his novellas, novels, and
plays. A convert to Catholicism, Green endeavoured in his writings to explore various
aspects of the conflict between sin and grace both in his own life and in the lives of his
fictional characters. This study discusses the impact of Saint Paul on J. Green according
to following topics: Pauls Personality, Sexuality, Mans Dual Nature, The Theme of Folly,
The World, Resurrection and Hope.
IThQ 74/2 (2009) 193201

1963 Jrgen Ebach, Der Bibelexeget und Bibelrezipient Heer

Heer (19161983), Austrian intellectual and representative of the Catholic Left, frequently
included exegetical essays and essays on the medieval and modern reception of the Bible
in his vast opus. Ebach appreciates Heers pro-Jewish anti-Antisemitism and his exegetical
insight (e.g. his interpretation of the book of Jobs notion of God), though he concedes
that Heer also made mistakes in details.
Richard Faber et al. (eds.), Die geistige Welt des Friedrich Heer; Bhlau Verlag, Wien (2008) 6584

1964 Larry W. Hurtado, Martin Hengels Impact on English-speaking Schol-

arship
Professor Martin Hengel is one of the most widely respected and influential New Testa-
ment scholars of the late twentieth century. Though German, he has also been very widely
read and influential among English-language scholars, his influence facilitated through
the prompt translation of so many of his works. He is also distinguished in having made
major contributions to the study of second-temple Judaism as well as the NT and early
Christianity.
ET 120/2 (2008) 7076

1965 Rudolf Smend, Gustav Hlscher Alttestamentler und Zeitgenosse

A portrait of an Old Testament specialist (18771955) who taught in the universities of
Heidelberg and Bonn, and was acquainted with H. Gunkel and K. Barth, and engaging
in controversies with both of these.
Thomas Naumann et al. (eds.), Diasynchron; Verlag W. Kohlhammer, Stuttgart (2009) 345373 (BL)

1966 Dan Jaff, Le Jsus de Joseph Klausner: une uvre pionnire et coura-
geeuse parmi les historiens juifs
Larticle porte sur le livre Jsus de Nazareth, paru en hbreu en 1922, puis en traduction
franaise en 1933. Ctait la premire monographie historique en langue hbraque sur
Jsus. Parmi les vives ractions qua suscit cet ouvrage, Jaff note plusieurs livres pol-
miques dEphram Deinard.
CrSt 30/1 (2009) 151166 (BL)

1967 Wilhelm Ltgert, Die Bergpredigt als Grundgesetz der Kirche

Dieser kurze Text zur Bergpredigt entstammt W. Ltgerts 1936 erschienenen und ein
halbes Jahr spter beschlagnahmten Sammelband Der Kampf der deutschen Christenheit mit
den Schwarmgeistern, in dem sich der Verf. mit der Glaubensbewegung der Deutschen
Christen auseinandergesetzt hat. Ltgers Aufsatz belegt in seinen Anspielungen auf den
nationalsozialistischen Fhrerkult und den berlegenheitswahn des Herrenmenschen,
dass die Entfaltung ethisch-theologischer Zusammenhnge im Blick auf menschliche
berzeugungs-und Handlungsmuster ebenso aufklrend wie provozierend wirken kann.
Dabei fhrt er die Auseinandersetzung im Kern auf eine Frage zurck, die bis heute nichts

454
 an ihrer Aktualitt verloren hat und im kumenischen Horizont weiter zu bedenken ist:
die Stellung des Christen zum Gesetzt an der sich entscheidet, was in der Kirche Gel-
tung hat und was verwerflich ist. Dem eigentlichen Text ist eine kurze Einfhrung von
C. Raedel vorangestellt.
TBe 40/2 (2009) 125132

1968 Paul Mendes-Flohr, Between Sensual and Heavenly Love: Franz Rosen-
zweigs Reading of the Song of Songs
Rosenzweigs Star of Redemption (originally published in German, 1921) includes a note-
worthy interpretation of the Song of Songs. See also Samuel Moyn, Divine and Human
Love: Franz Rosenzweigs History of the Song of Songs, in: Jewish Studies Quarterly 12
(2005) 194212.
Deborah H. Green et al. (eds.), Scriptural Exegesis; Oxford University Press, Oxford (2009) 310318 (BL)

1969 Guy G. Stroumsa (ed.), Morton Smith and Geshom Sholem, Correspon-
dence 19451982
The Israeli G. Sholem (18971982) and the American M. Smith (19151991) were both
scholars of ancient Judaism, and both sought to free the study of Judaism from narrow
confessional perspectives. The two met in the 1940s in Jerusalem, and stayed in contact
ever since. Their correspondence gives insight into their common endeavour to establish the
history-of-religions approach in their respective fields of expertise which was the Kabbalah
in the case of Sholem, and early Christianity in the case of Smith. The correspondence
also sheds light on the famous (and still controversial) publication of the fragments of
Secret Mark that Smith discovered in the Mar Saba monastery near Jerusalem. Thanks
to the efforts of Stroumsa, we now know more about these two important personalities,
and especially about Morton Smiths scholarship whose value has been doubted by some
(who wrongly accused Smith of forgery).
Jerusalem Studies in Religion and Culture 9; Brill, Leiden (2008) XXIV/1206 (BL)

1970 James West, Thomas Thompson: A Word of Appreciation from a Pastor

In this essay the author describes his appreciation for both the person and the work of
Thomas Thompson, beginning with his first experiences of both, and then pointing out
how it is that Thompsons minimalism is both meaningful to and important for the
community of faith and not just for the community of scholars.
SJOT 23/1 (2009) 127134

Institutes societies commentary series Festschriften

1971 Maurice Gilbert, LInstitut Biblique Pontifical. Un sicle dhistoire
(19092009)
Ce livre est actuellement la source la plus importante pour comprendre le chemin que
lexgse catholique fait de la crise moderniste au dbut du XXe sicle jusqu son ouver-
ture lexgse critique moderne. On y apprend beaucoup sur le Pre Leopold Fonck,
Jsuite allemand et fondateur de lInstitut biblique. Ctait un fondamentaliste, ennemi
du Pre Lagrange O.P., quil ne manquait pas opposer. En 1918, Fonck a d quitter
linstitut par ce que le pape ntait plus convaincu de la comptence scientifique du recteur
fondateur de cette nouvelle institution. Un autre chapitre, aussi passionnant, est celui sur
le nouveau Psautier Latin de 1945 (pp. 127131; cf. p. 145: Pie XII gardait fermement
lide que lInstitut biblique devrait retraduire en latin toute la Bible.). Tout historien
de lglise catholique profitera de la lecture de ce livre trs riche dont on flicite lauteur
rudit. Signalons aussi: J.N. Aletti et J.-L. Ska (ds.), Biblical Exegesis in Progress, Roma
2009 (du mme diteur), dont plusieurs articles portent sur lhistoire du travail exgtique

455
 lInstitut biblique, p.ex. sur lhypothse documentaire du Pentateuque et son valuation
(Ska, pp. 132), sur Juges 1 et la conqute de la Palestine en relation avec le livre de Josu
( J.L. Sicre Daz, pp. 6796), sur ltude des livres sapientiaux (M. Gilbert, pp. 151171),
et sur lvangile de Jean ( J. Beutler, pp. 397423; Y. Simons, pp. 425468).
Editrice Pontificio Istituto Biblico, Roma (2009) 1488, photos (BL)

1972 Helmut Utzschneider, Der Text als doppletes Lottchen? Zum Verhltnis
von synchroner und diachroner Exegese in Ex 15
Walter Dietrich and David Car plan the edition of an International Exegetical Com-
mentary on the Old Testament, to be published by W. Kohlhammer, Stuttgart, Germany.
The hallmark of this commentary will be that each text is viewed from two perspectives:
a diachronic one (that focuses on its antecedents and literary layers) and a synchronic one
(i.e., a reading of the text as we have it). Each perspective will be dealt with by a separate
author. Utzschneiders paper explains the procedure with reference to Exod 15.
Thomas Naumann u.a. (Hg.), Diasynchron. Beitrge zur Exegese, Theologie und Rezeption der hebrischen
Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 389401 (BL)

1973 Emilia Fernndez Tejero et al., Paul E. Kahle and Federico Prez
Castro: The Origins of the Madrid School of Biblical Text Criticism
In his time, Paul Kahle (18751964) was the foremost expert on the Masoretic tradition.
Between 1948 and 1964, the Spanish scholar Prez Castro had contact with him, and
one can say that he was one of the inspiring forces behind what came to be a flourishing
school of Masoretic studies.
Sef. 68/1 (2008) 514 (BL)

1974 Zdzislaw J. Kapera, On the 55th Anniversary of the International

Review of Biblical Studies
On the occasion of the publication of vol. 55 of IRBS, founded in 1951 by Fridolin
Stier and since 1980 edited by Bernhard Lang, Kapera surveys periodical publications
that report on new publications in biblical studies (Elenchus of Biblica, New Testament
Abstracts, Book List, and Review of Biblical Literature). He comments on the fact that
IRBS includes publications in Polish.
PJBR 8/1 (2009) 4150 (BL)

1975 John H. Elliott, From Social Description to Social-Scientific Criticism.

The History of a Society of Biblical Literature Section 19732005
The thirty year history of an SBL Section reveals an essential component of the exegetical
enterprise coming of age. Focused from the beginning on the social and cultural dimensions
of New Testament writings and their social settings, the Section has undergone notable
permutations and cleavages while also reflecting the development, refinement, and academic
influence of a now standard sub-discipline of the historical critical method.
BTB 38/1 (2008) 2636

1976 Gerald A. Klingbeil, Summing up a Lifes Work: Some Recent Festschriften

in Biblical and Ancient Near Eastern Studies
Taking as its point of departure a brief discussion of the merits and drawbacks of the
genre of Festschriften, the article introduces and reviews some recent entries into the
field: (1) Y. Avishur et al. (eds.), Michael: Historical, Epigraphical and Biblical Studies in Honor
of Prof. Michael Heltzer, Tel Aviv-Jaffa 1999; (2) O. Loretz et al. (eds.), Ex Mesopotamia et
Syria Lux: Festschrift fr Manfried Dietrich zu seinem 65. Geburtstag, AOAT 281, Mnster 2002;

456
 (3) M. Heltzer et al. (eds.), Te shrt LaAvishur: Studies in the Bible and the Ancient Near East, in
Hebrew and Semitic Languages: Festschrift Presented to Prof. Yitzhak Avishur on the Occasion of His
65th Birthday, Tel Aviv-Jaffa 2004; (4) S. Bickel et al. (eds.), Bilder als Quellen / Images as
Sources: Studies on Ancient Near Eastern Artefacts and the Bible Inspired by the Work of Othmar Keel,
OBO Sonderband, Fribourg 2007; (5) M. Prbstle et al. (eds.), For You Have Strengthened
Me: Biblical and Theological Studies in Honor of Gerhard Pfandl in Celebration of His Sixty-Fifth
Birthday, St. Peter/Hart 2007.
JAAS 12/1 (2009) 7392

BIBLE IN LITERATURE, ART, FILM AND MUSIC

General
1977 John F.A. Sawyer, A Concise Dictionary of the Bible and Its Reception
Recent works such as the Blackwell Companion to the Bible in English Literature (2009) and the
Blackwell Bible Commentary (2004ff.) demonstrate a new willingness by biblical scholars to
include the reception of biblical characters, texts, and ideas in literature, art, film, and
cultural life at large. Sawyer offers here, in accessible language, a helpful survey of recep-
tion history. A typical entry is that on Job: it begins with a summary of the plot of this
Old Testament book, points to the presence of this work in New Testament allusions, lists
some patristic, mediaeval and early-modern commentaries, in order then to focus on how
modern scholars, artists, and musicians have handled the theme of Job. In addition to
biblical characters and books, Sawyer includes articles on biblical interpreters and authors:
Benjamin Britten, Martin Buber, William Faulkner, Abraham Heschel, Rembrandt, and
many others. But there are also entries on the Sistine Chapel, slavery, and the Quran
to name just a few of many. Written by an internationally acknowledged expert, this
unique work can be recommended for readability, reliability, and extraordinary scope.
Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2009) XIII/1295 (BL)

1978 Henning Graf Reventlow u.a., Die Bibel als Kulturerbe

Folgende Beitrge behandeln das Thema: H. Graf Reventlow, Die Bibel als abendlndi-
sches Kulturgut; M. Mott, Mehr als Spuren: Der Einfluss der Bibel auf unsere Sprache
und unsre Literatur; W. Schneider-Quindeau, Bibel im Film: Spuren. Entdeckungen und
wechselseitige Blicke.
Theologisch-praktische Quartalschrift 157/2 (2009) 113145

1979 Elina Gertsman (ed.), Visualizing medieval Performance: Perspectives,

Histories, Contexts
This volume reflects current interest in performance, generally understood as the
consideration of human behaviour or artefacts as being staged for an audience. The
contributors to this book do not concentrate on the theory of performance; instead, they
analyze individual medieval examples. The following papers are particularly relevant for
historians of the Bible: R. Emmerson, Framing the Apocalypse: the performance of Johns
life in the Trinity Apocalypse; P. Sheingorn, Performing the illustrated manuscript [on an
illuminated French manuscript of the twelfth century]; B. Kienzle, Performing the gospel
stories: Hildegard of Binbgens dramatic exegesis; E. Fischer-Lichte, the medieval religious
plays ritual or theater? [it does not make sense to apply the separate categories ritual
and theater]; G. Ehrstine, Framing the passion: mansion staging as visual mnemonic
[on the two-day Donaueschingen passion play of ca. 1480]. The lavishly illustrated book
is splendidly produced as one is used from Ashgate that continues to be a first-rate
publishing house.
Ashgate, Aldershot (2008) XVII/1348 (BL)

457
1980 Horst Wenzel, Spiegelungen. Zur Kultur der Visualitt im Mittelalter
Medieval courtly culture is a visual culture, and Wenzel, specialist in medieval literature
in German, develops the theme in a series of ten independent essays. What unites all the
chapters is the search for strategies of visualization both in texts and in works of art and
of course in medieval manuscripts that are often accompanied by illustrations. One paper
(chap. 5 the courtly glance) studies a passage of Walther von der Vogelweide in the
light of biblical passages reporting on the male glance upon a bathing beauty (2 Sam 11
David and Bathsheba, Dan 13 bathing Susanna; pp. 141149), emphasizing the transi-
tion from physical to spiritual seeing. Reference is made to Edith Wenzel, Die schuldlose
Schne und die schne Schuldige: Bathseba in mittelalterlicher Kunst und Literatur, in:
Ulrike Gaebel et al. (eds.), Bse Frauen Gute Frauen, Trier 2001, 89107. Regrettably,
this valuable book lacks an index.
Philologische Studien und Quellen 216; Erich Schmidt Verlag, Berlin (2009) 1316 (BL)

1981 Isabelle Renaud-Chamska, Marie Madeleine en tous ses tats. Typologie

dune figure dans les arts et les letters (IVeXXIe sicle)
This is a delightful essay, pictorial and textual, of the representation of Mary Magdalene
in art and literature, with emphasis on the continuity and variation of themes down to our
own generation. Accordingly, early-Christian art figures along with the nineteenth century
and contemporary photography. The reviewer found the unexpected chapter entitled
intriorit on the pensive Magdalene particularly suggestive. The book begins with this
statement: Marie Madeleine appartient au domaine public (p. 7).
Cerf histoire; Editions du Cerf, Paris (2008) 1288 (BL)

Literature: general authors and themes

1982 Rebecca Lemon et al. (eds.), The Blackwell Companion to the Bible in
English Literature
In recent years, the Blackwell publishing house has focused not just on theology, but on
the Bible in literature, and has managed to become the leading publisher in this field,
primarily due to its commentary series (see IRBS 54:1941, 1944 and 1947). The present
book offers 49 papers on the Bible in English literature from the Middle Ages (Chaucer,
the Pearl poet, etc.) all the way up to James Joyce, D.H. Lawrence, and T.S. Eliot, i.e.
the early twentieth century. All contributions include bibliographies, some very long ones
(see the chapters on Piers Plowman, John Milton, and George Eliot). While the English-
speaking world did not produce a Thomas Mann and a major Joseph novel, it did have
a John Bunyan and a John Milton, and the harvest is accordingly rich. Nevertheless, one
should not think of this field of study as overcrowded; in fact, there are still serious gaps
of research. To give but one example: there is in this volume practically nothing about
the Bible in literary criticism. This wonderful volume regrettably lacks a subject index.
See also David L. Jeffrey (ed.), A Dictionary of the Biblical Tradition in English Literature, 1992;
Bernhard Lang, Joseph in Egypt: A Cultural Icon from Grotius to Goethe, 2009.
Wiley-Blackwell, Oxford (2009) X/1703 (BL)

1983 Andrea Polaschegg et al., Die Bibel in der Literatur

This thematic issue of BThZ deals with the Bible in literature. The following papers are
included: A. Polaschegg, Das Wort in den Bchern: Ein kleines Panorama literarischer
Bezugnahmen auf die Bibel; L. Hagestedt, Literarische Werkstiftung auf zweiter Stufe
[references to the Bible in the work of E. Jnger, P. Whr, R. Gernhardt, and P. Roth, in
some cases satirical allusions to biblical persons and God]; K. Brember, Hiobs dramatische
Modernitt; D. Weidner, Zitieren in Wort, Bild und Schrift: Bibelzitate in Sankt Joseph der
Zweite aus Goethes Wilhelm Meisters Wanderjahre; W. Hoffmann, Schillers Verlorener
Sohn Die Ruber; K. Schpflin, Belsazar die literarische Karriere eines Bsewichts;
J. Henkys, Bobrowskis Bibeln: Lesespuren Eintrge Werkreflexe. The author of the
458
 introductory paper also refers to another study: A. Polaschegg, Literarisches Bibelwissen
als Herausforderung fr die Intertextualittstheorie. Zum Beispiel: Maria Magdalena,
Scientia Poetica 11 (2007) 209240.
BThZ 25/2 (2008) 203378 (BL)

1984 Volker Meid, Die deutsche Literatur im Zeitalter des Barock. Vom
Spthumanismus zur Frhaufklrung 15701740
In retrospect, German literature of the period here discussed is largely forgotten, perhaps
with the exception of the novels of Grimmelshausen (well known to students and special-
ists) and Christian hymns (still used in German church services). But this does not mean
that the story told by Meid is dull and uninspiring. His vast panorama never neglects the
detail, and he carefully sets the story of literature into the context of social, political, and
religious developments, paying close attention to subjects such as censorship, the growth
of literacy, and the increase in the taste for reading. A special feature is Meids careful
attention to the emergence of literary criticism and literary theory. Readers interested
in the reception of biblical subjects in German literature will find much material in this
volume, and we may refer to Christian Weise (play on Abraham 1680, p. 391), Philip von
Zesen (novel on Joseph in Egypt, 1679, p. 548551). Relevant and today little known
are the many accounts written by those who travelled to Palestine and other biblical lands
(p. 856). A major manual of German literature in early-modern times.
Geschichte der deutschen Litearatur 5; C.H. Beck, Mnchen (2009) XVI/1984 (BL)

1985 A. Katherine Grieb, The Bard and the Book: Shakespeares Interpreta-
tion of Scripture
This paper reports on previous research on the presence of the Bible in the work of Wil-
liam Shakespeare and offers a case study on Measure for Measure. For the scholarly debate
about Shakespeares use of the Geneva Bible, see Brian Cummings, Shakespeare and the
Geneva Bible, Times Literary Supplement no. 5521, January 23, 2009, 6, who suggests that
the poet may actually have used one of the eighty-one editions of this Bible printed in
England between 1576 and 1611.
J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008)
543571 (BL)

1986 Maximilian Bergengruen et al. (eds.), Philipp von Zesen. Wissen

Sprache Literatur
Zesen (16191689) was one of the most prolific and innovative German authors of his
period, but his fame is overshadowed by that of Grimmelshausen whose work has received
much more scholarly attention. To remedy this situation, the present book publishes the
proceedings of a conference held in 2006. The reviewers impression is that research on
Zesens work is still fragmented and scattered, and there is need for a major monograph
on his work, and a biography. Nevertheless, the present collection does offer interesting
papers, and one, by Andrea Wicke, comments on Zesens biblical novels, notably Assenat
(1670), a novel whose hero is the biblical patriarch Joseph. Wicke argues that this novel
reveals Zesens political philosophy, i.e. his notion of the divinely elected and providentially
guided ruler. Unfortunately, the book lacks a subject index.
Frhe Neuzeit 130; Max Niemeyer Verlag, Tbingen (2008) VIII/1240 (BL)

1987 John Milton, Das verlorene Paradies

Miltons Paradise Lost (1668), the epic celebration of the love of Adam and Eve (which
imitates the love among the angels) and the primeval couples successful temptation by

459
 Satan ranks as the foremost biblical epic in world literature. The German version that is
here printed in a slightly modernized form is that of Adolf Bttger; it appeared first in
1846 and ranks as a monument of German Romanticism. The brief introductory essay
on Milton, by Katharina Maier, commemorates Miltons 400th anniversary.
Marix Verlag, Wiesbaden (2008) 1480

1988 Bernhard Lang, Joseph in Egypt: A Cultural Icon from Grotius to

Goethe
In five thematic sections the author offers a survey of how the story of Joseph (Genesis
3750) was interpreted and echoed in European literature of the seventeenth and eighteenth
centuries. (1) The Joseph story was considered a classic for children, and recommended
by educational theorists such as John Locke and Bishop Fnelon. This section studies how
J.K. Lavaters 1771 manual for children retells and interprets the Joseph story, and how
Goethe, as a boy, made Joseph the subject of his first literary effort. (2) Early-modern
readers were fascinated with Josephs resistance to the attempt of Mrs Potiphar to seduce
him. Elizabeth Singer Rowe (echoing G. Fracastoro and J. Sylvester) and J.J. Bodmer
treated the theme in epic format, while Henry Fielding used the subject in his novel Joseph
Andrews (1742) in a modern setting. (3) For many authors, Joseph was a model of a first
minister who, in loyalty to a countrys ruler, served the country, typically by introducing
reforms. Hugo Grotius wrote a Latin play on the subject (Sophompaneas, 1635), Philipp
von Zesen made it the subject of a historical novel (Assenat, 1670), and Johann Albrecht
(1792/4) made Joseph the protagonist of an (unfinished) Masonic novel that favours Jew-
ish admission to Masonic lodges. (4) At least some Enlightenment historians sought to
distinguish between the biblical story and the historical character underlying it. Accord-
ing to the English philosopher Thomas Morgan, the historical Joseph was a despot who
sought to conquer Egypt for the Hebrews, while according to Voltaire, the biblical Joseph
echoes a third-century Jewish tax-collector who features in Josephuss Jewish Antiquities.
(4) Early-modern literary critics unanimously hailed the Joseph story as a literary master-
piece of ancient prose. Voltaire considered it a philosophical tale akin to the stories of
the Arabian Nights and valued its moral teaching, while Chateaubriand (like Alexander Pope
before him) sought to demonstrate its literary superiority to Homer. Each of the books
four sections is introduced by a chapter that sketches an aspect early-modern cultural
life education, sexual morality, statecraft, historical research, and literary criticism. This
is the first detailed study of a biblical character as interpreted by early-modern educators,
novelists, poets, essayists, philosophers, historians, and literary critics.
Yale University Press, London (2009) VIII/1392 (BL)

1989 Simon D. Podmore, Crucified by God: Kazantzakis and the Last Anfechtung
of Christ
Christs struggles in Nikos Kazantzakiss The Last Temptation against temptations of the
flesh and trials of the spirit can be read as a post/modern analogy of the differentia-
tion as formulated by Martin Luther and reaffirmed by Sren Kierkegaard between
earthly temptation [Versuchung] and divinely instigated spiritual trial [Anfechtung]. Moreover,
Kazantzakiss novel enriches previous literature on Anfechtung by vividly and appositely illus-
trating how Anfechtung and temptation may coexist antagonistically within the same trial of
Christ. Through this Kierkegaardian-Lutheran lens, Kazantzakiss novel may thus be read
as evocatively transcribing a humanistic rendition of the angefochtener Christus which implicitly
collapses the infinite qualitative difference between humanity and divinity so essential to
Kierkegaards own modern rehabilitation of the archaic notion of Anfechtung.
Literature & Theology 22/4 (2008) 419435

1990 Marco Bellarini, Quando lebreo litiga con il suo Dio

The book of Job encouraged the development of a modern Jewish literature that takes
up the subject of debating with God. Before the Shoah, dispute with God could lead to

460
 reconciliation (Stefan Zweig, Joseph Roth, Isaac Bashevis Singer), but after the Shoah, this
reconciliation seems most difficult (Elie Wiesel, Zvi Kolitz, Lizzie Doron).
ScC 137/1 (2009) 155181

1991 Adele Reinhartz, Rewritten Gospel: The Case of Caiaphas the High
Priest
Although the term rewritten Bible has been used primarily of postbiblical Jewish retell-
ings of the Hebrew Bible, the phenomenon which it describes extends to the present day,
and pertains to the NT as well as the Hebrew Bible. This paper examines two examples
of rewritten Gospel Dorothy Sayerss play cycle, The Man Born to Be King (19412) and
Sholem Aschs novel, The Nazarene (1939) in order to argue that such postcanonical Jesus
narratives should be of interest to NT scholarship just as rewritten Bible is of interest
to scholars of the Hebrew Bible.
NTS 55/2 (2009) 160178

1992 Hellen Mardaga, Reli-Thrillers en hun spannende complottheorien

Thrillers with a religious plot seem to flourish. Frequently, they include, as does Dan
Browns The Da Vinci Code (2004), a secret wedding between Jesus and Mary Magdalene.
This paper lists many religious thrillers, especially books published after 2000.
Coll. 38/3 (2008) 315347 (BL)

1993 Katharina Schramm, Das Joseph-Project. Sklavenhandel, Diaspora, Erin-

nerungskultur
African slave-trade has become the subject of a booming memory culture, especially in the
United States. Drawing upon this culture and invoking the Bible, a tourism initiative of
the state of Ghana launched the Joseph project in 2004. African Americans are invited
to visit Ghana and discover in their own (collective) biography the life of the biblical
character of Joseph who was cast into the hell of slavery, yet brought out of it by the
power of God. This story implies the promise of God to Africa.
Historische Anthropologie 16/2 (2008) 227246 (BL)

Art: general iconography periods

1994 Johannes Jahn et al. (eds.), Wrterbuch der Kunst
First published in 1939 and subsequently revised and reprinted many times, the present
13th edition has been completely overhauled by Stefanie Lieb. As in the case with some
of the other dictionaries issued by Krner, the publisher has adopted a larger size for the
present volume. The result is a valuable one-volume dictionary on all matters pertaining
to art technical vocabulary, artist names (including contemporary ones: Chr. Boltanski,
Thomas Ruff, Oswald Ungers), periods, etc. Many of the entries include bibliographies,
though I must say that the criteria of inclusion are not always clear (a s can be seen in
the bibliographies appended to the entries Assyrische Kunst, Eleusis and Reliquiare).
Certain terms are missing, e.g. Aspektive (while Frontalitt has an entry), a term that also
fails to be mentioned in the entry on ancient Egyptian art. But criticism aside: German
students and scholars will use this well-produced book rather frequently, and it is to be
hoped that there will be more editions in the future.
Alfred Krner Verlag, Stuttgart (2008) X/1917 (BL)

461
1995 Arwed Arnulf (ed.), Kunstliteratur in Antike und Mittelalter. Eine kom-
mentierte Anthologie
This is a very rich annotated anthology of ancient and medieval textual sources that
describe pictures and monuments (including the Holy Sepulcher of Jerusalem). Included
are texts that address the question of the legitimacy and use of pictorial media in Chris-
tianity. Actual ekphrasis (the description of pictures) figures prominently in this collection.
Many of the texts are hard to find, and frequently translations are not available. All texts
are presented in annotated translations, carefully introduced by the editor. A most help-
ful scholarly resource.
Wissenschaftliche Buchgesellschaft, Darmstadt (2008) 1194 (BL)

1996 Rosa Giorgi, The History of the Church in Art

The author presents an annotated collection of Christian themes and subjects in Western
art. The lavishly illustrated book has five sections: liturgical objects and furnishings; clothes
and vestments; worship and images; episodes from church history; historical figures of
the Catholic tradition (i.e., saints, popes, and bishops). This is a well-produced guide to
Christian art.
Getty Publications, Los Angeles (2008) 1382

1997 Gerfried Sitar et al. (eds.), Macht des Wortes. Benediktinisches Mnch-
tum im Spiegel Europas
Currently, cultural exhibitions flourish in German-speaking lands (as elsewhere), and in
many cases, they are accompanied as well as survived by huge pictorial and textual
catalogues that are compiled for the occasion. This is also the case with an exhibition put
on in the Benedictine abbey of St. Paul in Krnten, Austria, in 2009. The two volumes
offer introductory and survey papers on Benedictine history, liturgy, libraries, and art (vol. 1)
and an annotated exhibition catalogue (plus bibliography; vol. 2). St. Paul was established
in 1091 and has been a Benedictine monastery ever since then, with a brief interruption
between 1778 and 1809, a period during which the crown had it closed down. The abbey
church dates from the twelfth century, but it was during the seventeenth century that the
monastic culture reached its culmination. The objects shown range from manuscripts, relics
and illuminated books to vestments and chalices. Among the manuscripts, one may single
out a fifth-century CE manuscript of Plinys Natural History (catalogue no. 1.18). One of
the abbeys most valued objects is the illuminated Spanheim book of gospels dating from
1129 (catalogue no. 8.8); objects from other treasuries are also shown, e.g. astronomical
objects from the Schmidt/Wohlschlger collection, Vienna. In volume 1, Melanie Prange
explains that in the Middle Ages and beyond, Benedictine abbeys were known for their
collections and production of treasures. The lavishly illustrated volumes and not least
the bibliography will make this a treasure for historians, book lovers, and librarians. All
historical libraries should have these well-produced volumes.
Schnell & Steiner, Regensburg (2009) vol. 1, 1423; vol. 2, 1480 (BL)

1998 Nira Stone, The Four Rivers that Flowed from Eden
This study of the four rivers of paradise in Christian iconography is accompanied by
12 illustrations.
FAT II.34; Konrad Schmid et al. (eds.), Beyond Eden; Mohr Siebeck, Tbingen (2008) 227250 (BL)

1999 Nika Bakhia, Die Skulptur Das Opfer des Abraham

In this book chapter, placed at the end of a study of Abraham, the author presents a
sculpture he created at the request of Renate Brandscheidt: an octagonal block on the

462
 eight faces of which he incised scenes from the life of Abraham. The two most prominent
scenes are the priest Melchizedek (a priest holding chalice and bread, strongly reminiscent
of a Catholic priest) and Abrahams sacrifice of a ram. The artist, born in 1972, lives
in Berlin.
Renate Brandscheidt, Abraham. Glaubenswanderschaft und Opfergang des von Gott Erwhlten; Echter
Verlag, Wrzburg (2009) 318343, 348350 (BL)

2000 Georg Schllgen et al. (eds.), Jahrbuch fr Antike und Christentum,

vol. 50:2007
This volume of the annual of the Dlger Institute (University of Bonn, Germany) includes
several research papers of great value: Franz Rickert, Zu den Opferdarstellungen des
Ashburnham-Pentateuch (pp. 111120; sacrificial scenes involving Cain and Abel, the post-
deluge offering of Noah, and the sacrifice of Moses at the foot of Mt. Sinai); Johannes G.
Deckers, Gnade fr Hades? Beobachtungen am Bild der Anastasis (pp. 123138; Christs
victory over Hades); Sabine Schrenk et al., Erstaunen oder Flucht? Zur Darstellung des
Jordan in sptantiken Bildern der Taufe Jesu (pp. 180198); J. Engemann, Aktuelle Fragen
zu Methoden der Bildinterpretation (pp. 199215, reference is made to a Berlin ivory
showing Moses as he receives the law from God and to the biblical iconography of the
Hildesheim door panel).
Aschendoff Verlag, Mnster (2009) 1257, plates (BL)

2001 David Brown, Sinai in Art and Architecture

Christian artists often depict Sinai and Moses the mediator of revelation as a type fore-
shadowing the revelation brought by Christ. For Jewish artists, Moses and Sinai have
non-typological timeless immediacy, especially in the modern period. Recent Jewish
architecture has created mountainous (i.e., Sinaitic) synagogues to assert the difference
between synagogue and church.
Themes in Biblical Narrative 12; George J. Brooke et al. (eds.), The Significance of Sinai; Brill, Leiden
(2008) 1527 (BL)

2002 Theodore Feder, Solomon, Socrates and Aristotle

Like the entire city of Pompeii, Italy, the house of the physician was buried under volcanic
ash when Mt. Vesuvius became unexpectedly active in 79 CE. Excavators have found in
this house a fresco that is now in the Museo Nazionale, Naples, Italy. It shows how two
philosophers by Feder tentatively identified as Socrates and Aristotle witness the scene
of King Solomons judgement reported in 1 Kgs 3. This may well be the earliest extant
depiction of a biblical scene in art.
BAR 34/5 (2008) 3236 (BL)

2003 Mary Chilton Callaway, The Lamenting Prophet and the Modern
Self: On the Origins of Contemporary Readings of Jeremiah
Early post-biblical interpreters view Jeremiah as a man of action, while beginning with
Rembrandt in the seventeenth century, the prophets inner life is highlighted. Callaway
sketches the iconographic background to Rembrandts 1630 painting entitled Jeremiah
lamenting the destruction of Jerusalem.
John Kaltner et al. (eds.), Inspired Speech: Prophecy in the Ancient Near East; T & T Clark, London
(2004) 4862 (BL)

2004 Martin Illert, Die Abgarlegende Das Christusbild von Edessa

The ancient city of Edessa, today called Urfa, situated in south-eastern Turkey, was a
centre of Syriac-speaking Christians in late antiquity. It boasted a famous theological

463
 institution of theological studies (school of Edessa) and had an equally famous icon
showing the face of Christ, the so-called Mandylion, which, according to legend, was not
made by human hands. The present book, a complete collection of the relevant textual
and inscriptional sources relating to this icon, supersedes an earlier collection published by
Ernst von Dobschtz in 1899. While Syriac texts are given only in translation, all Greek
and Latin documents are given in the original language with a fresh German translation on
the facing page. There is an introduction of one hundred pages and a long bibliography.
An important scholarly resource, especially for art historians and patristic scholars. It also
includes an apocryphal letter of Christ (p. 135, in the Doctrine of Addai).
Fontes Christiani 45; Brepols Publishers, Turnhout (2007) 1372 (BL)

2005 Mark Gascin, The Image of Edessa

The legend of a miraculous first image of Jesus that appeared on a cloth he pressed to
his wet face appears first in John of Damascus (ca. 655750 CE), was adopted by the
Eastern Orthodox church not as legend, but as historical fact. Countless reproductions of
what was considered to be the image were painted as icons. The present work gives some
of the medieval legends in Greek and English, and discusses the history of what came to
be seen as the true image of Christ.
The Medieval Mediterranean 82; Brill, Leiden (2009) XI/1226 (BL)

2006 Mirjam Rajner, The Iconography of the Holy Family in Chagalls

19091910 Works
Mark Antokolsky was the first Russian Jewish artist to introduce the image of a Jewish Jesus
(Ecce homo, sculpture 1873/74). Chagall continued this approach and in late 1909 and
1910 created a series of drawings and paintings of the Holy Family, seen from a Jewish
point of view. 15 color plates (placed at the end of the volume) illustrate the article.
Jewish and Christian Perspectives 17; Marcel Poorthuis et al. (eds.), Interaction between Judaism and
Christianity in History, Religion, Art and Literature; Brill, Leiden (2009) 495507 (BL)

2007 Hans Christoph Askani, La parabole du fils prodigue dans la Bible et

chez Andr Gide
Le fils prodigue de lvangile (Luc 15) et la nouvelle Le retour de lenfant prodigue (1907)
expriment deux thologies tout fait diffrentes. Dans le texte de Gide, ce nest pas sa
repentance, cest son courage et sa libert qui mriteraient notre admiration. Selon Askani,
le pre du rcit biblique est un pre humain, et non pas Dieu.
PosLuth 57/1 (2009) 121

2008 Colum Hourihane, Pontius Pilate, Anti-Semitism, and the Passion in

Medieval Art
This huge, lavishly illustrated tome, dedicated to Pilate in Christian art, shows that one
should carefully distinguish between iconography that appreciates Pilate, going so far as
making him a Christian (art up to the tenth century CE, with Pilates washing of his hands
equated with baptism, p. 79), and art that makes him a friend of the Jews and indeed a
Jew himself, responsible for the death of Christ. See also Hourihanes article She who is
not named: Pilates wife in medieval art, in: K. Kogman-Appel et al. (eds.), Between Juda-
ism and Christianity, Leiden 2009, 215239. The reader should be aware of the learned
authors earlier books: Virtue and Vice: The Personifications in the Index of Christian Art (2000);
King David in the Index of Christian Art (2002); and Time in the Medieval World: Occupations of the
Months and Signs of the Zodiac (2007). Hourihane has done a great service to art history.
Princeton University Press, Princeton (2009) XIII/1464 (BL)

464
2009 Enrico De Pascale, Death and Resurrection in Art
Following the format of the Guide to imagery series, the author arranges a selection of
paintings from all periods of art history under the following headings: blood and arrow
(murder, war, suicide, martyrdom, blood, etc.), vanitas vanitatum (skeletons and skulls), Eros
and Thanatos, between heaven and earth (Veronicas veil, crucifixion of Christ), the
mistress of the world (i.e., death; with iconography of danse macabre), cult of the dead,
afterworld, rebirth (resurrection of Christ, Christs ascension, etc.). Each illustration is
carefully explained. A wonderful book.
Guide to Imagery; The Paul J. Getty Museum, Los Angeles (2009) 1384 (BL)

2010 Barbara Baert et al., The Twilight Zone of the Noli me tangere:
Contributions to the History of the Motif in Western Europe (ca. 400
ca. 1000)
In this essay, the iconological method is used to locate the genesis of the Noli me tangere
motif. The authors examine the ways in which the motif evolved iconographically dur-
ing the Carolingian and Ottonian periods. It subsequently became the source of a rich
visual tradition. The history of its iconographic development is considered against the
background of the history of the Church and spirituality, cult formation and socio-religious
context. These contexts supplied the mechanisms which determined the earliest form of
the Noli me tangere motif.
LouvSt 32/3 (2007) 255303

2011 Hartmut Khne et al. (eds.), Das Zeichen am Hut im Mittelalter.

Europische Reisemarkierungen
This book is in two parts. Part 1 (pp. 19250) offers a series of learned papers on medi-
eval pilgrim badges, especially as they appear in various collections. Part 2 (pp. 251383)
is a catalogue of the collection of pilgrim tokens, badges, rings, crosses, and buttons, all
in metal (usually tin), in the Staatliche Museen zu Berlin, Germany. An early piece, now
lost, dates from the thirteenth century (p. 279). Most items date from the fourteenth and
fifteenth centuries, but some of the objects catalogued date from later periods. Such objects
make their first appearance in the second half of the twelfth century, and their popularity
continued for more than four centuries. Depicted are saints, the face of Christ, the Virgin
Mary, the showing of a relic, and the like.
Europische Wallfahrtsstudien 4; Peter Lang Verlag, Bern (2008) 1404 (BL)

2012 Jeffrey F. Hamburger (ed.), Leaves from Paradise: The Cult of John the
Evangelist at the Dominican Convent of Paradies bei Soest
A pair of fourteenth-century leaves recently acquired by the Houghton Library (Harvard
University) presents the opportunity to examine the illuminated sequence composed
in honour of John the Evangelist. The manuscript was written and illuminated at the
Dominican nunnery of Paradies near Soest, Germany, as part of a set of liturgical books
that are among the most elaborate of their kind from the entire Middle Ages. John the
Evangelist was considered the gospel of Johns beloved disciple, i.e. the one of Christs
disciples who was closest to the Lord. The book includes colour plates and the fine litur-
gical poem in Latin and in an English translation. A fine contribution to the study of
medieval art and liturgical poetry.
Houghton Library Studies; Harvard University Press, Cambridge, Mass. (2008) XXX/1213 (BL)

465
2013 Helmut Stampfer et al. (eds.), Die romanische Wandmalerei in Tirol.
Tirol Sdtirol Trentino
Fresco painting flourished in the Tyrol between 1100 and 1280, and some of it is still
extant in such places as Brixen, Naturns, Mstair, and Trent, though often requiring res-
toration and other measures of protection. The present volume, written by H. Stampfer
and Thomas Steppan, gives a historical introduction, comments on the painting techniques
used, and on the iconography (the details of which often escape us, in part due to the
bad state of preservation). Steppan explains that the Fourth Crusade (1204) renewed the
contact between East and West, with western artists being eager to imitate their Byzantine
models. The volume is lavishly illustrated; both black and white photos and colour plates
are of high quality. Both the authors and the publisher are to be congratulated on this
fine volume.
Schnell & Steiner, Regensburg (2008) 1272 (BL)

2014 Anton von Euw et al. (eds.), Liber Aureus. Codex Fabirensis 2 des
Stiftsarchivs Pffers im Stiftsarchiv St. Gallen
This is the facsimile, with commentary and collateral studies, of a late eleventh-century
CE illuminated gospel lectionary in Latin. It originated in and was meant for liturgical
use in the monastery of Pffers, Switzerland. Full-page illuminations show the evangelists
in the Reichenau style. The present edition is a shortened version of a more sumptuous
facsimile originally published in 1993.
Glanzlichter der Buchkunst 17; Akademische Druck- und Verlagsanstalt, Graz (2008) fol. 152/169 (BL)

2015 Paul Hetherington, Enamels, Crowns, Relics and Icons: Studies on

Luxury Arts in Byzantium
Hetherington is known for his expertise on Byzantine enamel art, and the present collection
of eighteen papers (all reprinted with original pagination and illustrations) demonstrates
that the authors reputation as a major historian of medieval art is well deserved. Some of
the papers are relevant for the study of Christian iconography, esp. study XIV on the Face
of Christ (sacro volto) and studies IX and XV on staurothques (a type of presentation of
particles of the True Cross). Study VII, originally published in 1983, gives us a glimpse of
how relics were originally kept in eastern lands: how they were mounted for being carried
around the neck, or displayed, or concealed in reliquary crosses. It is a pleasure to see
these valuable studies collected in one volume that is complete with an index.
Variorum Collected Studies; Ashgate, Farnham (2008) XII/1314 (BL)

2016 Jaroslav Folda, Crusader Art: The Art of the Crusaders in the Holy
Land, 10991291
Thirteen maps and one hundred and eight annotated plates, mostly in colour, tell the
story of the art of the crusaders. Most of the pieces shown date from the thirteenth
century. It is fascinating to see how Western artists interpreted and copied Byzantine art,
and some of the resulting pieces such as icons stayed in the East (see plate 104, an
Anastasis = Resurrection icon). Folda is a major specialist on the subject that he handles
with virtuosity; see Folda, Crusader Art in the Holy Land, Cambridge 2005. The illustrations
are of excellent quality.
Lund Humphries/Ashgate, Aldershot (2008) 1176 (BL)

466
2017 Harald Meller et al. (eds.), Der heilige Schatz im Dom zu Halberstadt
Edited by a team associated with the state department of public monuments in Sachsen-
Anhalt, Germany, this large-size pictorial and textual catalogue can serve as an addition
to Petra Jankes Ein heilbringender Schatz. Reliquienverehrung am Halberstdter Dom (2006). Each
item of this wonderful treasure is represented by a colour photo (by Jurai Liptk) and a
one-page commentary written by major specialists in the fields. The treasures are presented
under the following headings: relics and their receptacles, vessels for liturgical use, liturgical
books, textiles associated with the liturgy, altars and art associated with altars, furniture of
the cathedral. Of particular interest are the illuminated Halberstadt Bible (pp. 188191)
and the so-called Semeka missal (again illuminated, pp. 192197). While this is a feast
for the eye, the volumes worth is impaired by the fact that there are no bibliographical
notes associated with the individual objects. One has the suspicion that something went
wrong with the production.
Schnell & Steiner, Regensburg (2008) 1436 (BL)

2018 Michael Viktor Schwarz, Giottus Pictor. Band 2: Giottos Werke

The author, art historian at the University of Vienna, Austria, is a major specialist on
Giotto, the Italian painter who flourished around 1300. Vol. 1 (2004) is dedicated to the
publication of all texts and documents relating to Giottos life, the present volume is a
critical review of Giottos work, complete with detailed historical analysis. The estab-
lished view is that Giotto pioneered naturalism, and this view seems to be supported by
Boccaccios testimony. Schwarz feels that this view had to be modified, and that Giotto
should be thought of as someone who manipulates visual expectations and conventions
(rather than foreshadowing increasing naturalism). The painter, Schwarz argues, relocates
the mystical experience from the recipients imagination to the painting. No one dealing
with Giottos oeuvre can afford not to consult this essential work.
Bhlau Verlag, Wien (2008) 1631 (BL)

2019 Assaf Pinkus, Patrons and Narratives of the Parler School: The Marian
Tympana, 13501400
The Marian themes of some fourteenth-century tympana found in cathedrals or major
parish churches of Thann (Alsace), Augsburg, Ulm and Freiburg (Germany) have been
dealt with in traditional art history only from a stylistic point of view. The present study
deals with more challenging contextual aspects such as the narrative program, the patron
hidden in the narrative, the civic pride that led to the creation of such tympanon sculp-
tures, thus bringing tympanon studies up to a new level of broader cultural analysis. A
valuable contribution to medieval art history.
Deutscher Kunstverlag, Mnchen (2009) 1251 (BL)

2020 Antoine de Schryver, The Prayer Book of Charles the Bold: A Study
of a Flemish Masterpiece from the Burgundian Court
This illuminated prayer book, now housed at the J. Paul Getty Museum, dates from 1469,
and we happen to know the Antwerp-based illuminator by name: Lieven van Lathem.
The present book, lavishly illustrated, is an in-depth study about the illuminator and the
iconography. We even know the name of the calligrapher payed for writing the text:
Nicolas Spierinc. This fine study reveals that the illuminator was aware of contemporary
large-size paintings of Flemish masters. The book combines iconographic analysis with
historical-contextual study in a way not often met with in art history.
The J. Paul Getty Museum, Los Angeles, Cal. (2008) 1310

467
2021 Ulrich Schntube, Emporenzyklen in der Mark Brandenburg. Ein Beitrag
zum lutherischen Bildprogramm des 16.18. Jahrhunderts
Lutheran churches in early-modern Europe not only had altarpieces with rich iconogra-
phy, but also paintings attached to the balustrade of the gallery, visible from the nave of
the church. Creation of the world and man, the Fall, the deluge, the binding of Isaac,
Jacob and the ladder, Jacob fighting with the angel, the Ten Commandments, the brazen
serpent, and Samsons killing of the lion are frequent Old Testament themes depicted.
Favourite New Testament subjects include the annunciation, the birth of Christ, the
passion of Christ, Christs ascension, and the Pentecost miracle. The author establishes
a complete inventory of still extant paintings and offers an interpretation that highlights
the relationship between the gallery paintings and biblical illustration.
Peter Lang Verlag, Bern (2008) 1608 (BL)

2022 Rosa Giorgi, European Art of the Seventeenth Century

This is another volume in the by now well-known Getty series Art through the Centuries.
In three parts, this pictorial guide surveys key words (such as baroque, genre painting,
portraiture, and still life), places (from Amsterdam to Rome and Versailles), and artists (from
Jan Brueghel and Caravaggio to Murillo, Guido Reni, Peter Paul Rubens and Rembrandt).
Religious iconography is dealt with under the following key words: Jesuits, devotion, and
ecstasy. Key scenes depicted include the angel who appears to prophet Elijah (p. 246), Ecce
homo (p. 203), and Christ healing the paralytic at the pool of Bethesda (p. 143). This is
wonderful book with numerous high-quality illustrations and good explanations.
Getty Publications, Los Angeles (2008) 1383 (BL)

Film music
2023 David Shepherd (ed.), Images of the Word: Hollywoods Bible and Beyond
As the title indicates, this is a collection of papers on Bible films and biblical echoes in
non-biblical films. Films mentioned or analyzed include: Life of Moses (1909), Born to
Kill (1947), The Killers (1946), eXistenZ (1999), Local Hero (1983), Songs from the Sec-
ond Floor (a Swedish film, 1999), Barabbas (1962), The Gospel of John (Philipp Saville,
2003), Karunamayudu (1978).
Semeia Studies 54; Society of Biblical Literature, Atlanta, Ga. (2008) IX/1227

2024 Evelyn Staudinger Lane et al. (eds.), The Four Modes of Seeing:
Approaches to Medieval Imagery in Honor of Madeline Harrison Caviness
Stained glass windows and gender in medieval art figure prominently in this collection,
dedicated to Professor Caviness who is known for her many contributions to the study of
medieval art and specifically to the modes of seeing discussed Richard of Saint-Victor
(see her list of publications, pp. 565573). The collection is very rich indeed. The reviewer
was particularly interested in three contributions: one, by Marilyn Beaven, on how a col-
lection of medieval stained glass came to America in 1913; and one by Sarah Stanbury.
Stanburys paper, entitled Pathos and Politics (pp. 515529), is a study of the portrayal of
suffering in medieval art and in Mel Gibsons film The Passion of Christ (2003), which, via
sister Anne Catherine Emmerichs visions, reflects a medieval piece of writing: Meditationes
Vitae Christi, by Johannes a Caulibus. A fascinating collection.
Ashgate, Farnham (2009) XXI/1588 (BL)

2025 Jrg Stenzl, Der Klang des Hohen Liedes. Vertonungen des Canticum
Canticorum vom 9. bis zum Ende des 15. Jahrhunderts
The two volumes of this book on the Song of Songs in Christian music sketch the history
of its liturgical adaptations from the ninth to the fifteenth century, generally identifying

468
 the sponsus with Christ, and the sponsa with the Virgin Mary. Volume 1 offers the authors
sketch, volume 2 gives a selection of notes.
Knigshausen & Neumann, Wrzburg (2008) 1231; 1214

2026 Wolfgang Bretschneider, Bewundert verstoen wiederentdeckt: Die

Sequenz Dies Irae. Ein musiktheologischer Beitrag
Ein berhmter mittelalterlicher Hymnus ber das Jngste Gericht ist die Sequenz Dies
irae (Tag des Zorns). Sie wurde bis in das Jahr 1970 in der katholischen Totenmesse
gesungen und hat darber hinaus viele Komponisten zu groen Vertonungen angeregt.
Dieser Beitrag errtert die Entstehung, liturgischen Gebrauch, den Inhalt, biblische Ver-
wurzelung und musikalische Rezeption dieses Hymnus.
BiKi 63/4 (2008) 233237

HISTORY OF RELIGIONS

General basic concepts and issues

2027 Hans-Dieter Betz et al. (eds.), Religion Past and Present: Encyclopedia
of Theology and Religion. Vol. 4: Dev-Ezr
New volumes of RPP, by now well known (see IRBS 53:2079, 2080; 54:2076), continue to
be issued at regular intervals. This translation of the fourth edition of Religion in Geschichte
und Gegenwart, the authoritative German encyclopedia of religion, has been adapted and
revised for the English-speaking public, though occasionally the German still shines
through (e.g. anthropology appears as ethnology, reflecting Ethnologie). Some of
the bibliographies have been updated, but some are already out of date (an example is
the bibliography appended to the entry on Durkheim). In the case of Droste-Hlshoff,
one could have added M. Reisers innovative re-interpretation of what the article calls
the Westphalian authors secularized consciousness; in fact, hers is not a secular voice.
Among this volumes highlights are entries dealing with doctrine, dogma, and dogmatics,
and more topical ones on the ecological movement and ecological theology. RPP
continues its strength in articles pertaining to the history of religions, see the entries on
Egypt ( J. Assmann being one of the authors), Elephantine, the Enlightenment (A. Beutel),
epiphany, eschatology (very technical, multi-authored, and with much bibliography), ethics,
and (archaeological) excavations, and existence of God (proofs).
Brill, Leiden (2008) CXI/1789 (BL)

2028 Hans-Dieter Betz et al. (eds.), Religion Past and Present: Encyclopedia
of Theology and Religion. Volume 5: F Haz
The fifth volume of RPP reaffirms the projects general idea: that of presenting, within
one single work, basic information on traditional Christian subjects (such as, in the present
volume: the very long entries on faith [with E. Jngel as the main author] and God;
but also free will, God as father, gospel, grace) with information on other religions
(see the frequent inclusion of sections on Judaism and Islam in long, multi-authored
articles such as God and Fear of God; also articles such as Handsome Lake) and
current ethical and political topics (such as feminism and feminist theology [with a sec-
tion religious feminism in North America], fundamentalism, gender segregation in the
church, gender studies, genetic engineering, happiness, bliss). Although ecumenical
in its general perspective, the work can be best understood from its background in Ger-
man liberal Protestantism. The present volume includes numerous biographical articles:
Fnelon, Ludwig Feuerbach, James George Frazer, Frederick the Great, Romano Guardini
(but also Grimm brothers), to name just some of the better-known personalities. For

469
 the English version, the bibliographies have been updated and edited to suit the English-
speaking user. Indispensable for all libraries.
Brill, Leiden (2009) CXI/1685 (BL)

2029 Carl Ploetz (founder), Der groe Ploetz. Die Enzyklopdie der Welt-
geschichte. 35th Edition
Ever since its first edition in 1863 has the Ploetz become a household word among Ger-
man students and scholars. Starting as a list of names and events, chronologically arranged
and presented in the form of a simple list, the Ploetz manual of historical dates and facts
has not only survived its founder (d. 1881), but has also grown in size and diversified into
a small paperback (Der kleine Ploetz, ca. 639 pp.) and a major encyclopaedic presentation
of world history: Der groe Ploetz, of which we can present here a new edition. Prehis-
tory, ancient history, and the Middle Ages get about one third of the space available, the
rest is used for the history or, more properly, the histories of all nations of modern
times. Asian, African, and Latin American history is treated with much detail. Historians
of religion will use it with much profit, though religious history as such is not selected for
special attention (though one must praise the editor for not allowing Abraham or Moses to
figure in ancient Israelite history). By contrast, the history of science and technology, and
to a certain extent also the history of culture, receives special subsections. The relevance of
the computer for modern forms of communication is briefly mentioned (p. 1450) though
perhaps not to the extent that it deserves. It is to be hoped that the Ploetz will survive as
a printed book even in the electronic age.
Vandenhoeck & Ruprecht, Gttingen (2008) 12128 (BL)

2030 Michael Klcker et al. (eds.), Praktische Religionswissenschaft

Although it is by no means clear what applied religious studies stands for, it seems clear
enough from this collective volume that it has to do with research about contemporary
phenomena, especially as they appear in the media, including film and the internet. The
contributions are presented under the following headings: theoretical papers, everyday
language and media (including museums), further fields of research (including sports
and religion, tourism and religion, international conflicts), interreligious dialogue and
learning.
Bhlau Verlag, Kln (2008) 1328 (BL)

2031 Rainer Flasche, Religionswissenschaft Treiben. Versuch einer Grundle-

gung der Religionswissenschaft
Flasche, who teaches religious studies at the University of Marburg, Germany, insists that
much of traditional science of religion is pre-scientific, because it is based upon an idea
expressed by Joachim Wach in 1924: every human person may act as a student of religion,
for he or she has inevitably some innate religious sensibility. Wach seeks more objective
criteria. According to him, the academic study of religion is geared toward explaining
each religion as a flexible system that seeks to explain the world and that offers guidelines
for coping with life. Although the name of the sociologist N. Luhmann is not mentioned,
Flasche seems to think in terms of Luhmanns theory of social systems.
Marburger religionsgeschichtliche Beritrge 5; Lit Verlag, Mnster (2008) 1193 (BL)

2032 Benjamin Ziemann, Sozialgeschichte der Religion. Von der Reformation

bis zur Gegenwart
Ziemann, who teaches European history at the University of Sheffield, England, discusses
the relevance of religion meaning, on the whole: the Christian churches for understand-
ing European history, though occasionally America is also mentioned (Billy Graham, pp.
147149). Dealt with are definitions of religion, processes of change, religious roles and

470
 media of religious communication and, finally, the notion that religion becomes more diffuse
today. Ziemann argues that although many churches complain of declining membership
numbers, diffuse religion (or spirituality) is to be clearly distinguished from ecclesiastical life
that still flourishes. As the author wisely notes, one should not call everything religious
(such as the ideology of National Socialists or sports events). The reader must be warned:
this is not a sketch or compendium of the social history of religion in early-modern Europe,
but a discussion about several basic notions relevant for such a project.
Historische Einfhrungen 6; Campus Verlag, Frankfurt (2009) 1189

2033 Nigel Rappaport et al., Social and Cultural Anthropology: The Key
Concepts. Second edition
Fifty-eight essays the majority by Rappaport, a few by Joanna Overing deal with sub-
jects such as alterity, classification, individualism, methodological eclecticism, methodologi-
cal individualism and holism, myth, postmodernism, worldview: concepts that are often
invoked in anthropological discourse. This volume offers concise sketches of the meaning
and use of these terms, often also of their history and controversies associated with them.
The entry on discourse (pp. 134143) deals with discourse analysis, Foucault, and the
anti-Foucault stance normally adopted by anthropologists who insist that it would appear
a mystification not to see the individual speakers and hearers behind the conventional
role allotted to them (p. 142). This useful book invites browsing, and no reader will put
it down without having learned something new or interesting.
Routledge Key Guides; Routledge, London (2007) XIII/1513 (BL)

2034 Jos Sanchez de Murillo et al. (eds.), Ort und Landschaft

This issue of an annual publication in the field of cultural studies (broadly conceived) is
dedicated to the notion of landscape, but it also includes other contributions in separate
sections on the Catholic philosopher Edith Stein, the museum of world religions in Taiwan
(by Maria Reis Habito), and other subjects. The editors of the periodical publication are
committed to a phenomenological approach initiated by Edmund Husserl whose work is
invoked in several contributions, e.g. by Rolf Khn in Erde und Landschaft in radikal
phnomenologischer Sicht. Of special importance are the papers Wie kann ein Ort
heilig sein by the philosopher Hermann Schmitz and Orte monastischen Lebens by
the historian Ulrich Kpf.
Aufgang. Jahrbuch fr Denken, Dichten, Musik 5; W. Kohlhammer, Stuttgart (2008) 1453 (BL)

2035 Christopher M. Moreman (ed.), Teaching Death and Dying

In American universities, death and dying has become a standard class taught to under-
graduate students. In the present book, experts such as Lucy Bregman and Paul Badham
explain what they think of it and how they go about it. Badham, in particular, explains
standard afterlife beliefs students are likely to have (without reference to images of heaven).
Buddhism, the books of Kbler-Ross and, surprisingly but not without justification, Tolstoy
are themes and names that come up frequently in this book.
Teaching Religious Studies Series; Oxford University Press, Oxford (2008) XV/1282

2036 Alain Caill, Anthropologie der Gabe

Marcel Mausss The Gift (1924) ranks as a classic in anthropology. While the book had
always been known and read, Alain Caill renewed interest in the subject, and in 200
published a collection of essays entitled Anthopologie du don. The present German edition
represents a partial translation (two essays omitted, but another one added), accompanied
by a long introduction by Frank Adloff and Christian Papilloud. Chapter 5, Sacrifice,

471
 gift, and utilitarianism deals with religious rituals. The book includes a bibliography but,
alas, not an index.
Campus Verlag, Frankfurt (2008) 1234 (BL)

2037 Veronika Hoffmann (ed.), Die Gabe. Ein Urwort der Theologie?
Marcel Mausss book Essai sur le Don (1924) tends to be rediscovered periodically, as can
be seen from the present book. Nine essays, written by Protestant and Catholic theologians
explore the subject, highlighting some of the notions many aspects, including sacramental
giving and Gods self-offering to man. One subject, however, is not considered (as the
editor admits): that of sacrifice. Nevertheless, this is an interesting collection that shows
how anthropological categories find their way into theological language and discussion.
Regrettably, the book lacks an index.
Verlag Otto Lembeck, Frankfurt (2009) 1207

2038 Victor Turner, Vom Ritual zum Theater. Der Ernst des menschlichen
Spiels
The original book From Ritual to Theater was published in 1982, shortly before the famous
authors death in 1983. A German version was first printed in 1989, and the present book
is a reprint with an added study, by Erika Fischer-Lichte (Zur Aktualitt von Turners
Studien zum bergang vom Ritual zum Theater, pp. ixxiii). Fischer-Lichte comments
specifically on liminality and communitas, two key elements of Turners theory of ritual
and theatrical performance.
Campus Verlag, Frankfurt (2009) ixxiii, 1198 (BL)

2039 Benedikt Kranemann et al. (eds.), Modern Ritual Studies as a Challenge

for Liturgical Studies
Early attempts, for instance by B. Lang in the 1980s and 1990s, to use anthropology as
a valuable approach to liturgical studies, have had little impact. This begins to change,
however, as can be seen from the present volume. One contribution merits to be singled
out for mentioning: V. Neckebrouk, The general evaluation and definition of ritual in
social anthropology (pp. 197225).
Liturgia condenda; Peeters, Leuven (2009) VI/1323

2040 Wolfgang Reinhard (ed.), Sakrale Texte. Hermeneutik und Lebenspraxis

in den Schriftkulturen
Advanced civilizations generally continue their traditional life in the form of textual
cultures, i.e. as traditions based upon and using books such as the Quran and the Bible.
The present book offers initial interpretations of this theme as it appears in Judaism, the
world of the occident (W. Reinhard, pp. 68119. Die hermeneutische Lebensform des
Abendlandes), Buddhism, India, China, and Japan. The studies originated in an interdis-
ciplinary research project at the University of Freiburg. They show how cultural studies
are practiced in present-day Germany. Unfortunately, the book lacks an index.
Verlag C.H. Beck, Mnchen (2009)

2041 Jeppe Sinding Jensen (ed.), Myths and Mythologies: A Reader

This anthology of essential writings about mythology organizes the excerpts under the
following headings: philosophical approaches (E. Cassirer et al.), psychological approaches
(S. Freud, M. Eliade, et al.), sociological approaches (E. Durkheim, G. Dumzil. Mary
Douglas, et al.), semiological approaches (C. Lvi-Strauss et al.), and less well known
cognitive approaches (E. Hutchins, Andy Clark et al.). Each section is introduced by the

472
 editor who has also written a concluding summary appraisal. According to Jensen, myths
are narrative and discursive products that are rooted in language and culture and which
influence humans in their complex social behaviour. An important point is that myths
mostly work subconsciously (p. 4). Other anthologies published in the same series are
on syncretism, religious experience, Eliade, the definition of religion, and Judaism. Each
of these volumes is a treasure for both scholar and student.
Critical categories in the Study of Religion; Equinox Publishing, London (2009) XIII/1448 (BL)

2042 Julien Ries, Lhomme et le sacr

This is the first of three volumes in which Julian Ries (b. 1920) republishes his previously
published articles (from the 1980s and 1990s) so as to form a systematic phenomenology
of religion. Although the book includes much valuable material, not many researchers are
now prepared to use le sacr as the basic category for describing religious phenomena.
Nevertheless, there is one very informative section: the one in which the author discusses
sociological and phenomenological approaches to religion, from Durkheim to Eliade (pp.
203272). An index would have enhanced the value of the book.
Patrimoines; Editions du Cerf, Paris (2009) 1529

2043 Helmut Obst, Reinkarnation. Weltgeschichte einer Idee

The author, professor of the history of religions, sketches the history of the idea of rein-
carnation from its ancient beginnings to being considered heretical to rapidly developing
in an attractive idea in the twentieth and twenty-first centuries: a religious idea that does
not need to be integrated into a theistic frame and can claim to be rational.
Becksche Reihe 1896; Verlag C.H. Beck, Mnchen (2009) 1296 (BL)

2044 Tilo Schabert, Die zweite Geburt des Menschen. Von den politischen
Anfngen menschlicher Existenz
Schabert (b. 1942), German emeritus professor of political science, sketches an inter-
cultural philosophy of political existence, arguing that the notion of a second birth,
found in many traditions, including those of ancient Greece and the far East, can help
us understand how the discovery of the social dimension of human existence is the very
foundation of political life and thought. Schabert is otherwise known for his interest in
comparative religion.
Verlag Karl Alber, Freiburg (2009) 1192

Cultural and intellectual history

2045 Peter Dinzelbacher (ed.), Europische Mentalittsgeschichte
First published in 1993 and well known for the editors own contributions on medieval
mentalities (and for J. Le Goff s contribution on work and feasting in the Middle Ages),
this compendium has now received a slightly updated new edition. The additions are
mainly bibliographical (see e.g. p. 79 a good selection on recent publications on sexual-
ity in ancient societies). Dinzelbacher comments on the fact that despite its respectability,
the history of mentalities and psycho-history has not actually led to its firm integration
in European universities. So the discipline continues to have a bookish existence which
is kept healthy by the present volume. The article Religiositt is by H. Sonnabend,
P. Dinzelbacher, and W. Beutin who write on antiquity, the Middle Ages, and modern
times, respectively.
Krners Taschenausgabe 469; Alfred Krner Verlag (2008) XLIII/1771

473
2046 Ludwig Marcuse (ed.), Ein Panorama europischen Geistes. Texte aus
drei Jahrtausenden
The 122 excerpts from philosophical and essayistic works of all times, ably presented by
the late editor (d. 1971) who was a literary critic, were originally broadcast in 1959 by a
German radio station. The anthology begins with a selection from the book of Job and
ends with Max Scheler on life after death and Th. Mann on Hitler, and there is much
interesting material in between, often bearing on religious issues. If you are looking for
a treasury of food for thought, this anthology is a good suggestion. The anthology was
originally published in 1977.
Diogenes Verlag, Zrich (2008) vol. 1:1399; vol. 2:1435; vol. 3:1452 (BL)

2047 Wiep van Bunge et al. (eds.), Pierre Bayle (16471706), le philosophe
de Rotterdam: Philosophy, Religion and Reception
Fifteen papers discuss as many aspects of the thought and work of one of the most
important figures who inspired what became the eighteenth-century Enlightenment in
Europe. As J. Israel shows, Enlightenment authors offered two rival interpretations of Bayle:
for some, he was the radical critic who subverted established opinion in the unrelenting
search for truth, while for others, he was a pious fideist. In his contribution, J. Israel also
comments on Voltaires appreciation and critical stance toward Bayle whom he sought
to marginalize, presumably because he was envious of his impact.
Brills Studies in Intellectual History 167; Brill, Leiden (2008) VII/1274 (BL)

2048 Johannes Rohbeck et al. (eds.), Die Philosophie des 18. Jahrhunderts.
Band 2: Frankreich
Not even the French have a historical manual that is as comprehensive, detailed and
reliable as this German handbook of French eighteenth-century philosophy. The leading
spirits of the age Diderot (pp. 519546, G. Stenger), Voltaire (pp. 215261, G. Stenger),
Rousseau (pp. 618683) receive much attention, but there is much more, especially on
the sciences, comparative cultural studies (with a chapter on Lafitau by K.-H. Kohl),
materialism, political economy (with focus on the physiocrats), the philosophy of history
(with a short chapter on Bossuet), and on the way philosophy was studied at the universities
and seminaries. Editors and authors have cast the net widely, so that even the specialist
will find unexpected information. It is a pleasure to note that some of the contributions
do not spurn the significant anecdote ( Jaucourt, one of the major contributors to the
famous Encyclopdie, wrote a medical dictionary to be published in several volumes,
but the manuscript was destroyed by shipwreck, p. 287), feel that one should include
references to belles letters (not easily to separate from eighteenth-century philosophical
discourse), and annotate the bibliographies of secondary literature (p. 256 inspiring
but somewhat superficial). Of course each reader will be able to contribute his or her
own remarks and marginal comments. Here is mine: Emilie du Chtelets Examens de
la Bible (this is the exact title) published in 2010 in a fine edition by B.E. Schwarzbach
(p. 222). The work includes a compact disk with the full text of the book. Essential
for all libraries.
Grundriss der Geschichte der Philosophie; Schwabe Verlag, Basel (2008) XXXVIII/11044 (BL)

2049 Jeremiah Alberg, A Reinterpretation of Rousseau: A Religious System

Rousseau (17121778) is celebrated as an educational thinker, a political philosopher,
and a novelist, but his theological thought (apart from the Vicaire Savoyard passage in
Emile) is rarely considered. Alberg suggests that Rousseau is both addicted to and reject-
ing Christianity: he cannot live without it, and he cannot live with it. What scandalizes
him, Alberg argues, is original sin; Rousseau feels unable to accept the doctrine. And
what equally scandalizes him, is forgiveness: he cannot accept it either, but nevertheless

474
 wishes to do so. In his generous foreword, Ren Girard explains and accepts the authors
well-argued thesis.
Palgrave Macmillan, Houndmills (2007) XVII/1232 (BL)

2050 Wolfgang Frster, Klassische deutsche Philosophie. Grundlinien ihrer

Entwicklung
Frster presents an interpretation of German philosophy from Lessing to Feuerbach that
echoes the socialist orthodoxy as it flourished in Eastern Germany between ca. 1950 and
1990. This is to say that this is an uninteresting perspective, and the author has interesting
chapters on Herder, Goethe, and Hlderlin.
Bremer Beitrge zur Literatur- und Ideengeschichte 51; Peter Lang Verlag, Bern (2008) 1534

2051 Max Stirner, Der Einzige und sein Eigentum. Ausfhrlich kommentierte
Studienausgabe
Ce livre allemand, publi en 1844, reste un classique de la philosophie allemande du dix-
neuvime sicle. Comme nous explique Bernd Kast, qui a annot le texte, il sagit dun
classique souvent mal compris. Stirner est ni solipsiste ni goste, ni quelquun qui justifie
meurtre, inceste ou parjure. Parmi les lecteurs modernes se trouvent Jean-Paul Sartre et
Albert Camus louvrage de Stirner est une des bases de la philosophie existentialiste et
annonce celle-ci. En plus, la psychologie humaniste der Fritz Perls est redevable Stirner.
Une dition importante.
Verlag Karl Alber, Freiburg (2009) 1452

2052 Friedemann Stengel (ed.), Kant und Swedenborg. Zugnge zu einem

umstrittenen Verhltnis
Kant (17241804) and Swedenborg (16881772) never met, but Kant read some of the
works of the latter and published a small book entitled Dreams of a Spirit-Seer (1766). While
most Kant specialists in the past have argued that Kant indulged in writing this satirical
book to distinguish his own critical philosophy from mystical speculation and fantasy,
recent scholarship voices a more cautious approach. It now seems, as can be seen from
the contributions of Friedemann Stengel and Gregory Johnson to the present book, that
Kant actually did benefit from studying Swedenborg, accepting some of his ideas and
counting them among the regulative ideas that function in practical life, without being
amenable to theoretical knowledge. As Stengel points out, Kants notion of das Reich
der Zwecke most likely echoes Swedenborgs regnum finium et usuum.
Hallesche Beitrge zur Europischen Aufklrung 38; Max Niemeyer Verlag, Tbingen (2008) IX/1175
(BL)

2053 Wilhelm Wundt, Vlkerpsychologie. Ein Reader

Christa Schneider has compiled and edited this book of papers by Wundt (18321920)
who ranks as the founder of what was then called ethnological psychology. The collec-
tions title is a little misleading, for apart from one chapter, the texts reprinted here are
not from Wundts ten-volume Vlkerpsychologie, but from other sources. One paper merits
close reading: Mrchen, Sage und Legende als Entwicklungsformen des Mythos (1908).
The book includes two introductory essays (by Chr. Schneider and K. Lichtblau) and a
subject index.
V & R Unipress, Gttingen (2008) 1180 (BL)

2054 Sabine Haupt et al. (eds.), Handbuch Fin de Sicle

This book does not have a subtitle (which would detract from its claim to being monu-
mental), but one should actually add one: the culture of German-speaking lands between

475
 1885 and 1914. This is the time of Fr. Nietzsche (d. 1900), Franz Kafka (d. 1924), R.M.
Rilke (d. 1926), the sociologists M. Weber (d. 1920) and G. Simmel (d. 1918), the age of
S. Freud (d. 1939) and there is no end of famous names included in the biographical
part of the Handbuch. Names of theologians and personalities associated with religion
also appear: H. Cohen (d. 1918), Fr. Naumann (d. 1919), and G. von Le Fort (d. 1971), but
Adolf von Harnack (d. 1930) and E. Troeltsch (d. 1923) are not included, and my feeling
is that the fin de sicle religious situation is not sufficiently reflected in this otherwise
excellent, multi-authored account of cultural life during one of Germanys and Austrias
most creative periods. The focus of the Handbuch is on literary life and the arts, and one
will often consult it on these subjects.
Alfred Krner Verlag, Stuttgart (2008) XXII/1951 (BL)

2055 Alexandra Grieser, Transformationen von Unsterblichkeit. Zum Wandel

religiser Plausibilittsmuster in der Moderne
In the modern world, plausibilities about life after death seem to have vanished. In her
Tbingen thesis, the author studies a series of modern versions of the afterlife, especially
those associated with Romanticism, spiritualism, the study of nature (E. Haeckel), and the
experience of war. One interesting idea here studied is that of collective immortality, by
Germans after National Socialism abandoned in favour of extreme individualism.
Tbinger Beitrge zur Religionswissenschaft 6; Peter Lang Verlag, Bern (2008) 1268 (BL)

2056 Christian Niemeyer (ed.), Nietzsche-Lexikon

While the philosopher Nietzsche (18441900) thought of the essay and the even shorter
aphorism as the adequate literary genre for the nineteenth century, twentieth-century
authors seem to favour alphabetically ordered miniature essays. The present works
entries deal with all aspects of Nietzsches life, work, and reception. Here is a partial list
of some articles, each of which is written by a specialist and spiced with references to
Nietzsches works and to secondary literature: Bibel (A.U. Sommer), Himmel ( J.C. Koecke),
Jesus ( J.C. Koecke), Judentum ( J. Figl), Kirche (A.U. Sommer), Luther (A.U. Sommer),
Philosemitismus (M. Brumlik), Prophet (H.-M. Gerlach), Religion (M. Skowron), Snde
(R. Sanchinio Martinez). Nietzsche was inspired not only by A. Schopenhauer, but also
by J. Wellhausen (well known to biblical scholars) and Ernest Renan. Among those who
in one way or other were influenced by Nietzsche one finds: E. Bloch, S. Freud, E. Jnger,
R. Pannwitz, O. Spengler, M. Weber, and L. Wittgenstein. A most valuable companion
for all who wish to immerse themselves in Nietzsche.
Wissenschaftliche Buchgesellschaft, Darmstadt (2009) 1472 (BL)

2057 Heiner Feldhoff, Nietzsches Freund. Die Lebensgeschichte des Paul

Deussen
Deussen (18451919) was philosopher, Indologist, and founder of the Schopenhauer Soci-
ety. The present book sketches Deussens biography on the basis of Deussens published
autobiography as well as archival material. Apart from getting acquainted with Deussen,
who taught at the University of Kiel, Germany, one learns much about Fr. Nietzsche and
Henriette Hertz as well as other worthies of German intellectual life in the nineteenth
and early twentieth centuries. Deussen published a book entitled Die Philosophie der
Bibel (1913), as part of his seven-volume history of philosophy. (p. 190, read: Du warst
in abgelebten Zeiten meine Schwester . . ..)
Bhlau Verlag, Kln (2008) 1281 (BL)

476
2058 Marino Pulliero, Une modernit explosive. La revue Die Tat dans
les renouveaux religieux, culturels et politiques de 1Allemagne davant
19141918
Die Tat, a German monthly founded by Ernst Horneffer (18711945) in 1909, advocated
in its early years a religious renewal based on Masonic and monist principles. The pres-
ent study looks at the first two phases of the publication, the free religious phase of
19091912, and the reformist phase that began in 1912. Much historical and circum-
stantial detail can be found in this publication that, alas, lacks an index.
Labor et Fides, Genve (2008) XIX/1729

2059 Hermann Cohen, Religion der Vernunft aus den Quellen des Judentums.
Eine jdische Religionsphilosophie
This book, a classic of modern liberal Jewish theology, was originally published after the
authors death in 1919, and again printed in 1929. The present edition is to be praised
for its introduction (by Ulrich Oelschlger), its index, and the incorporation of the correc-
tions appended to the second edition. Regrettably, however, the original pagination is not
indicated, which makes it at times difficult to trace passages quoted in scholarly literature.
Nevertheless, this is a fine edition, and it will be read and used by a new generation of
German readers.
Marixverlag, Wiesbaden (2008) 1582 (BL)

2060 Sean J. McGrath, Heidegger: A (very) Critical Introduction

Heidegger (18891976) single-handedly resurrected the study of ontology in the twenti-
eth century. McGrath praises the effort, but laments the result, and ends his book with a
chapter entitled why I am not a Heiderggerian. This is good reading, but not for the
fainthearted.
W.B. Eerdmans Publishing, Grand Rapids, Mich./Alban Books, Edinburgh (2008) X/1131

2061 Lorenzo Ravagli, Zanders Erzhlungen. Eine kritische Analyse des

Werkes Anthroposophie in Deutschland
Helmut Zander, Anthroposophie in Deuschland (Gttingen: Vandenhoeck & Ruprecht, 2007),
the authors two-volume historical habilitation thesis, is the most detailed historical account
of Rudolf Steiner and the anthroposophical movement thus far written by someone who is
not a member. Zanders work was generally received favourably, and has even seen a second
printing. Not all members of the movement are happy with the book, though. Zander,
the present author claims, has not only overlooked a number of sources from the use of
which he could have benefited; he also is generally unsympathetic to the movement and
lacks what may be termed spiritual understanding. Ravagli is a well-known apologist who
from his home in Munich seeks to defend Steiner and his legacy against their detractors.
It is to be hoped that the books of Zander and Ravagli will contribute to establishing a
reliable historical discourse on a controversial yet fascinating subject.
Berliner Wissenschafts-Verlag, Berlin (2009) 1440 (BL)

2062 Michael Grandt, Schwarzbuch Waldorf

Waldorf , in Germany, refers to a consortium of private schools, known for their reform
ideas of education and their historic relationship to the teaching of Rudolf Steiner that they
cultivate. Grandts book is a journalists polemical exploration of information about these
schools allegedly esoteric worldview, marked by racism and idiosyncratic philosophy.
Gtersloher Verlagshaus, Gtersloh (2008) 1224

477
2063 Rudolf Bultmann et al., Briefwechsel 19251975. Edited by Andreas
Gromann and Christof Landmesser
This is the edition of the correspondence between Martin Heidegger and R. Bultmann.
It began in 1925, when the two taught in Marburg, and it continued until 1975, the
year before the two giants of twentieth-century philosophy and theology died (Heidegger
18891976, Bultmann 18841976). The correspondence comprises 120 items. Many
discoveries can be made in these letters. To quote but one example: writing in 1928,
Heidegger congratulates Bultmann for his article on altheia (truth), adding that this article
merits to be made known among philosophers (p. 68). Among the later letters, Bultmanns
response to Heideggers essay on Phenomenology and Theology stands out as a particu-
larly valuable statement of Bultmanns position (pp. 239242). The edition also includes
some collateral material, e.g. Bultmanns 1933 statement The Task of Theology in the
Contemporary Situation (pp. 276286). An important source on twentieth-century
German intellectual life.
Vittorio Klostermann, Frankfurt (2009) XXV/1342 (BL)

2064 Gabriella Slomp, Carl Schmitt and the Politics of Hostility, Violence
and Terror
According to the German political theorist C. Schmitt (18881985), politics is intrinsically
based on the distinction between enemy and friend. This is unprecedented in political
theory and departs from the liberal position of Thomas Hobbes. Slomp sees Schmitts
theory of partisanship as particularly relevant for the contemporary political debate.
Palgrave Macmillan, Houndmills, Basingstoke (2009) VIII/1182

2065 Philipp zum Kolk, Hannah Arendt und Carl Schmitt. Ausnahme und
Normalitt Staat und Politik
The main difference between the political thought of Arendt (19061975) and Schmitt
(18881985) has to do with their evaluation of the state. The state, for Schmitt, forms the
basis of all political decisions. Arendt, by contrast, locates politics within the realm of the
social, so that society is more relevant than the state.
Europische Hochschulschriften XXXI.573; Peter Lang Verlag, Bern (2009) 1128

2066 Bastian Ronge, Der Mensch ist ein Landtreter. Die Bedeutung des
Raums im politischen Denken von Carl Schmitt
Ronge is impressed by the fact that the fashionable spatial turn in cultural studies has not
yet led to new insights in political theory. In the present book he demonstrates that the
political theorist Schmitt (18881985) has struggled with the notion of space and terri-
toriality in many of his writings, and that Schmitts thought seems relevant in the current
debate about American notions of empire (in Germany discussed by H. Mnkler).
Europische Hoschulschriften 20/727; Peter Lang Verlag, Bern (2008) 1126 (BL)

2067 Otto Friedrich Bollnow, Das Wesen der Stimmungen

German twentieth-century philosophy invented a discipline it called theological anthropol-
ogy; its protagonists were M. Scheler and H. Plessner, but it radiated widely, with existen-
tialists, educational theorists, and cultural historians being drawn into its orbit. Bollnow
(19031991) was, chronologically, the last of those philosophers committed to this approach.
His own contribution was the analysis of literature in the present volume of Proust and
Nietzsche to bear on the discipline. The present work was originally published in 1941,
but was republished in 1956 in revised form, of which we are now offered a new printing,
supplemented by two general papers on philosophical anthropology (1972, 1986). The

478
 edition also includes a brief introduction to Bollnows thought. Bollnow was an excellent
observer of human nature, and he describes the human temper with virtuosity.
O.F. Bollnow Schriften Band 1; Knigshausen & Neumann, Wrzburg (2009) XVII/1227 (BL)

2068 Otto Friedrich Bollnow, Die Ehrfurcht Wesen und Wandel der
Tugenden
Two independent books are printed in the present book, the second volume of the authors
collected works: a book on respect (1947) and virtues their essence and variations (1958),
both originating, it seems, in lectures held at the University of Tbingen, Germany, where
Bollnow held a chair in philosophy. Often drawing upon German and French literature,
Bollnow sought to inspire in his students and readers a new sense of being human, a sense
much required after the breakdown of National Socialism; and he did this to great effect.
Unfortunately, Bollnows work is almost forgotten today. May the present edition win him
new friends readers willing to consider a non-dogmatic existentialism.
O.F. Bollnow, Schriften Band 2; Knigshausen & Neumann, Wrzburg (2009) XVIII/1283 (BL)

2069 Otto Friedrich Bollnow, Einfache Sittlichkeit Ma und Vermessenheit

des Menschen
This is vol. 3 of the collected works of Bollnow (19031991), one of Germanys quiet
philosophers who nevertheless counts among its most interesting ones. The present book
republishes two collections of short papers all of which were written during the years
immediately following the end of World War II, texts that aim at reminding the reader
of the ethical foundation that is to be sought not in heroic and culturally specific forms of
behaviour, but in elementary everyday virtues such as doing ones duty, being reasonable,
respecting ones neighbors, and refraining from exaggerated expenditure. This is com-
mon-sense ethics as studied (much later than Bollnow) by Clifford Geertz. Occasionally,
scholars have pointed out that what Bollnow describes comes close to describing the spirit
of ancient Egyptian and Old Testament sapiential thought. A book full of wisdom that
resists the changing fashions of philosophical discourse.
Knigshausen & Neumann, Wrzburg (2009) XIII/1279 (BL)

2070 Marcus Dick, Welt, Struktur, Denken. Philosophische Untersuchungen

zu Claude Lvi-Strauss
The author seeks to demonstrate that Lvi-Straussian structuralism can be understood as
a philosophically updated form of Marxian historical materialism. Despite Lvi-Strausss
own disclaimer, he may be counted among the philosophers. Unlike some postmodern
philosophers, but like Marx, Lvi-Strauss is committed to the universality of human nature
and especially the universal validity of the rules of structural transformation.
Epistemata 461; Knigshausen & Neumann, Wrzburg (2009) 1448

2071 Michael Bhm, Alain de Benoist und die Nouvelle Droite. Ein Beitrag
zur Ideengeschichte im 20. Jahrhundert
Alain de Benoist (b. 1943) is a French intellectual who is famous for his call for a con-
servative revolution and his preference of pagan religious traditions to those of biblical
provenance. As the present book explains, Mircea Eliade and Georges Dumzil are among
his favourite authors. Bhm also explains that de Benoist, although certainly a conservative
thinker, is not an advocate of fascism.
Geschichte 86: Lit Verlag, Mnster (2009) 1313 (BL)

479
 History of literature art
2072 (no editor), Literatur-Lexikon. Autoren und Begriffe in sechs Bnden
From the specialized literary encyclopedias for which the publisher is well known, the
publisher has selected entries on authors (vols. 14) and subjects (vols. 5 and 6) to create
a comprehensive yet inexpensive library of information about world literature. While the
subject volumes are a little dry and presumably of less interest to most readers (though
there are interesting entries on Fantasy and Heimatkunst, to name but two), the
articles on persons are well-written miniature essays. Appended to vol. 1 to 4 are forty-one
journalistic essays on literature and literary figures; they have originally been printed in
Die Zeit, one of Germans most prestigious weeklies. The newspaper article on H. Bll,
e.g., is from 1972, when the author was awarded the Nobel prize for literature. This is
an excellent resource, though I miss an entry on Willa Cather.
Verlag J.B. Metzler, Stuttgart (2008) vol. 1:1601; 2:1602; 3:1618; 4:1649; 5:VII/1460;
6:1454 (BL)

2073 Elisabeth Frenzel, Motive der Weltliteratur. Ein Lexikon dichtungsge-

schichtlicher Lngsschnitte
Originally published in 1976 and subsequently reprinted with additions, the present book
is now in its 6th edition. It ranks as a major resource for comparative literary research on
themes such as gypsies, blood feuding, the city, the island as setting for utopia, brothers
who are enemies, ruins, etc. Again, the bibliographies have been expanded to include new
items. Research on themes is still viable, as could be shown with reference to recent interest
in Oceanism in German and French literature as analyzed by G. Drbeck and A. Hall,
a theme regrettably absent from Frenzels dictionary. Another item sorely missing is an
entry on Jews. Nevertheless, this is one of the most basic tools for literary research, and
one can only hope that Frenzel or her publisher will eventually find someone to continue
the project. A supplement to all existing literary dictionaries.
Krners Taschenausgabe 301; Verlag Alfred Krner, Stuttgart (2008) XVIII/1941 (BL)

2074 Gnter Butzer et al. (eds.), Metzler Lexikon literarischer Symbole

A large number of literary symbols (and motifs) from Abend (evening) to Zwlf (twelve)
and Zypresse (cypress) are here dealt with by experts, each of whom has contributed
one or a small number of entries. Most articles have one or two columns (and a bibliog-
raphy), but there are also some longer ones, for instance on Reise (travelling, journey)
and individual colours. The material digested is immense, and one can only be grateful
to the contributors and editors. This book will be shelved close to the reference works by
Elisabeth Frenzel, and it will be considered a standard reference shortly. (Two small things,
however: there is now a new, enlarged edition of Michael Ferbers Dictionary of Literary
Symbols, published in 2007, see IRBS 54:2016; and I missed an entry Kfer, relevant to
the understanding of Kafkas Verwandlung.)
J.B. Metzler, Stuttgart (2008) XXVI/1443 (BL)

2075 Zaal Andronikashvili, Die Erzeugung des dramatischen Textes. Ein

Beitrag zur Theorie des Sujets
Three dramatic texts form the basis of the analysis: Sophocles, Oedipus at Colonus; Sophocles,
Oedipus Tyrannos; Friedr. Schiller, Don Carlos. In drama, a given sujet argues the author
is better expressed than in narrative form (Erzhlung). Sujet is here defined as narrative
content, i.e. as a story with a precise beginning and an end. Non-dramatic narration tends
to rhyzomatic expansion in which contours are blurred and one story merges with another,
possibly in endless variation. A valuable contribution to dramatic theory.
Allgemeine Literaturwissenschaft 11; Erich Schmidt Verlag, Berlin (2009) 1340 (BL)

480
2076 Michel de Montaigne, Die Kunst, sich im Gesprch zu verstndigen
This is a new German translation of Montaignes essay De lart de confrer (no. III, 8), here
published with a long interpretive paper by Hans-Martin Gauger. Montaigne (15331592) is
rightly famous for his brilliant style and his humanistic if somewhat skeptical thinking.
Verlag C.H. Beck, Mnchen (2008) 191

2077 Jutta Heinz (ed.), Wieland-Handbuch. Leben Werk Wirkung

C.M. Wieland (17331813), a contemporary of Goethe, was one of Germanys foremost
writers of novels and poetry, but is now only known to literary historians. Steeped in the
literature of classical antiquity that he read in the original languages, he produced novels
that never lack ancient intertexts. The present book provides all the material without
which a serious study cannot do: bibliographies, sketches of Wielands biography, and
criticism of most of his work. It seems that Wielands early work, and his association with
J.J. Bodmer, still lack adequate treatment. There is an interesting chapter on Wieland
and religion (by B. Auerochs).
Verlag J.B. Metzler, Stuttgart (2008) IX/1486 (BL)

2078 Johann Wolfgang Goethe, Faust. Eine Tragdie (1808)

This is a critical edition of the first edition of Faust, followed by textual notes (pp. 201225)
and a critical survey of other, often doubtful editions (pp. 229275). The rest of the huge
volume is an interpretive commentary by Karl Heinrich Hucke, lecturer at the University
of Mnster, Germany. The interpretation, presented as a series of learned essays, seeks
to understand Faust in its original Goethean setting, but does not refrain from adding
more modern perspectives such as the argument that, psychologically speaking, Methisto
functions as Fausts alter ego. All researchers on Goethe will delight in this book, though
they will regret the absence of an index.
Aschendorff, Mnster (2008) 1878 (BL)

2079 Johann Wolfgang Goethe, Briefe. Band 1 und Band 2

The first volume of this new, historical-critical edition of Goethes letters offers the freshly
established text of 125 letters from 1764 to 1772, most of which are addressed to Cornelia
Goethe (the poets sister), Ernst Wolfgang Behrisch (the poets student friend), and Johann
Christian Kestner (who became a close friend in 1772), and also include quotations from
the poets early work. Vol. 1/I presents the critically established text, vol. 1/II is the com-
mentary volume; both parts are the work of Elke Richter and Georg Kurscheidt. The
same editors are responsible for vol. 2/I and vol. 2/II, the edition and commentary of
272 items, dated 1772 to 1775, with letters to Sophie La Roche and J.C. Lavater (and
many others). While there are no sensations in this edition, it must be said that in many
details they correct and move beyond Hanna Lamberg-Fischer (ed.), Der junge Goethe. New
edition, 6 vols., 19631974. A special feature of the new edition is the inclusion of some
collateral material such as a French epistolary story by Cornelia (vol. 1/II, pp. 139145),
and translations of all letters Goethe wrote in French and English. Several indexes give
access to a wealth of information included in the commentary. (Vol. 1/I, p. XXVII and
vol. 2/I, p. XXIII: the cursive letter l should be explained as Abbrechungszeichen im
handschriftlichen Text, and not . . . im deutschen Text.) All libraries that carry Ger-
man literature should have these elegantly bound volumes.
Akademie Verlag, Berlin (2008) vol. 1/I: XXVII/1279; vol. 1/II: XXXVIII/1551; (2009) vol.
2/I: XXIII/1295; vol. 2/II: XL/1643 (BL)

2080 Sinziana Ravini, Goethes Schpfungsmythen

Adopting a chronological outline, the author sketches Goethes lifelong interest in the
creative process of the artist and writer as well as his lifelong interest in mythology. Goethe

481
 seems to have seen the creative process as metamorphoses, and he invented his own liter-
ary mythologies to describe and analyse the process.
Heidelberger Beitrge zur deutschen Literatur 19; Peter Lang Verlag, Bern (2008) 1255

2081 George MacDonald, Phantastes: A Faerie Romance for Men and

Women
First published in 1858, this Victorian novel presents an imaginary world in which some-
one travels through his own life. The Scottish-born author was inspired by Novalis (who
is quoted at the end of the novel, in German) and later imitated by C.S. Lewis and later
fantasy authors: a Victorian classic to reread and ponder. The present edition includes
an introduction, explanatory notes, and a bibliography.
Paternoster, Milton Keynes (Bucks.) (2008) 1284 (BL)

2082 Leo Tolstoi, Der Tod des Iwan Iljitsch

This short novel by the famous Russian author, written in 1886, ranks as a major work of
world literature. Shown is how a Russian gentleman confronts and comes to reassess
his past life in the face of approaching death. The present edition gives the German
translation by Fega Frisch (1950).
Brunnen Verlag, Gieen (2009) 1138 (BL)

2083 Britta A. Fuchs, Poetologie elegischen Sprechens. Das lyrische Ich und
der Engel in Rilkes Duineser Elegien
Die Duineser Elegien (1923) gelten als R.M. Rilkes Meisterwerk, doch erschliet sich ihr
Sinn nur durch sorgfltiges Studium. Die vorliegende Heidelberger Dissertation geht ihr
Thema von vier Seiten an: der literarischen Gattung der Elegie und ihrer Geschichte;
dem Begriff des lyrischen Ich, das nicht mit dem Ich des Autors identisch ist; der fran-
zsischen symbolistischen sthetik, der Rilke verpflichtet ist; und die in Rilkes Werk zum
Ausdruck gebrachte Beziehung zwischen Ich und Engel. Den Hauptteil der Arbeit bildet
eine durchgehende Kommentierung der Duineser Elegien (S. 129365). Ein wichtiger
Beitrag zum Verstndnis eines der Hauptwerke der neueren deutschen Literatur.
Knigshausen & Neumann, Wrzburg (2009) 1421

2084 Sabine Graf, Poetik des Transfers. Das Hebrerland von Else Lasker-
Schler
The Jewish poet (18691945), in the 1930s exiled to Zurich, spent two months in Palestine
in 1934, and in 1937 published a brief report on her impressions. The present book, a
Zurich thesis in German literature, offers a reading of the Das Hebrerland, drawing for
interpretation on Sigmund Freud, Walter Benjamin, Michel Foucault, and Julia Kristeva.
Like Freud, Lasker-Schler works on her Jewish heritage, though very differently. Her
Hebrerland is a piece of writing situated in a poetic space between the sacred and the
profane. Regrettably, there is no index.
Bhlau Verlag, Kln (2009) VIII/1284

2085 Klaus Jger, Die Phnomenologie der poetischen Imagination bei Gaston
Bachelard
In French intellectual life, the philosopher G. Bachelard (18841962) has a firm presence
and is considered a master. In German lands, however, he remains little known. The
present book recommends Bachelards final phase of thinking as meriting special consid-
eration: Bachelard, La Potique de lspace, 1957. The books focus is on poetic creativity.

482
 Reading the work of writers and poets, the reader can hope to acquire an imaginative
consciousness.
Miroir et Image 9; Peter Lang Verlag, Bern (2009) 1183

2086 Rudolf Fahrner, Gesammelte Werke. Edited by Stefano Bianca

Fahrner (19031988), German literary historian and professor of literature (successor to
Friedrich Gundolf in Heidelberg), is today mostly remembered for his association with the
friends of Stefan George and the Stauffenberg circle that sought to assassinate Hitler. This
two-volume edition of Fahrners work reveals him as a poet as well as a gifted prosaist and
memorialist. His unfinished autobiography is well worth reading, and may earn him new
friends. Fahrner remained true to an idea inherited from the George generation: the idea
of living not so much for the production of books but for living in contact with like-minded
friends. The editor has contributed a sketch of Fahrners life (vol. 2, pp. 124).
Bhlau Verlag, Kln (2008) vol. 1:XI/1352; vol. 2:XII/1424 (BL)

2087 Ilka Scheidgen, Hilde Domin. Dichterin des Dennoch

Between the mid 1950s and the 1990s, Hilde Domin (19092006) ranked as one of the
foremost contemporary poets in Germany. Her Jewish background is a powerful influence
in her work. She follows W.H. Auden in arguing that poetry is written to make us un-learn
hatred. The present book, based on interviews with Domin, sketches her life.
Verlag Ernst Kaufmann, Lahr (2009) 1248

2088 Georg Langenhorst, Ich gnne mir das Wort Gott. Annherungen an
Gott in der Gegenwartsliteratur
Between Reinhold Schneider and Heinrich Bll in early post-war Germany and contempo-
rary twenty-first-century authors such as Felicitas Hoppe, Lukas Brfuss and Werner Fritsch
there is a gap of almost a generation of German authors that avoided religious subjects.
Langenhorst introduces a dozen or so authors who feel that God is a viable literary subject.
Langenhorst is a leading authority on the religious dimension of German literature.
Verlag Herder, Freiburg (2009) 1328 (BL)

2089 Olivier Boulnois, Au-del de limage. Une archologie du visuel au

Moyen Age, VeXVIe sicle
One of the central arguments of this book is that in the Latin West, aesthetic thinking
focuses on the creation of mental images (that may be inspired either by reading or by
looking at a picture), and the question is whether one should eventually move beyond
mental images or whether one is actually bound to images. Is God visible? Yes, ultimately,
in the beatific vision, was the opinion of leading theologians of the thirteenth century.
Editions du Seuil, Paris (2008) 1496 (BL)

2090 Klaus Niehr, Die Kunst des Mittelalters. Band II: 1200 bis 1500
This short history of medieval art and (ecclesiastical) architecture is remarkable not only
for its elegant presentation, but also for its lavish illustration (49 illustrations of which many
are in colour) and its affordable price. Special attention is paid to leading centres of the
production of innovative art Paris, Prague, and Milan. The value of this little book is
considerably enhanced by its bibliography, index, and glossary. Highly recommended.
C.H. Beck Wissen; Verlag C.H. Beck, Mnchen (2009) 1129 (BL)

483
2091 Anne Kurtze, Schaubedrfnis. Das Theorem der Schaudevotion in der
Kunstgeschichte
The notion of visual devotion, invented by Ildefons Herwegen, as an expression coined
by Anton L. Mayer (1938) and developed by the latter, has become a standard theorem
of art historians. It is frequently invoked to account for the fact that starting from about
1200, relics and the consecrated host were increasingly made visible to the eyes of the laity.
As Kurtze demonstrates, the theorem was invented not so much as a reliable description
of historically verifiable facts than as an argument in the discourse of those who wished
to promote a healthy, community-oriented Catholic liturgy rather than an individualistic
piety focused on objects of allegedly magical quality. This is a valuable argument, though
one must say that the books second part, dealing specifically with relics, is now super-
seded by Gia Toussaint, Die Sichtbarkeit des Gebeins im Reliquiar, in: eadem and Bruno
Reudenbach (eds.), Reliquiare im Mittelalter, Berlin 2005, 89106.
Verlag Dr. Mller, Saarbrcken (2008) 185 (BL)

2092 Andrea Palladio, I Quattro libri dellarchitettura Die vier Bcher ber
die Baukunst
Palladio (15081580), together with Leon Battista Alberti (14041472) the founder of
modern architectural theory, is well known to architectural historians, though his treatise
is not easily available as a book, let alone in a bilingual edition. The present publication
offers a thorough historical introduction by the translator, the art historian Hans-Karl
Lcke, a facsimile of the works first edition of 1570, and a new German translation
(with bibliography and index). Historians will take delight in Palladios reconstruction of
ancient temples that he sought to reconstruct (and even visualize) from remains (book 4).
Cultural historians should be alerted to the fact that the author also deals with the build-
ing of streets and bridges. While the present edition is not a critical one with explanatory
notes and other scholarly material (as is the Italian edition, edited by L. Magagnato and
P. Marini, 1980), it is an essential scholarly resource. Recommended to art historians and
lovers of architecture.
Marixverlag, Wiesbaden (2008) 1455

2093 Simona Cohen, Animals as Disguised Symbols in Renaissance Art

This book explores, both systematically and in the form of case studies, the relationship
between medieval animal symbolism and the iconography of animals in Renaissance
art. The paintings of Titian and Carpaccio receive special attention. The book includes
illustrations in black and white as well as colour plates.
Brills Studies in Intellectual History 169; Brill, Leiden (2008) XXXIX/1316

2094 Christoph Wagner (ed.), Esoterik am Bauhaus? Eine Revision der Moderne?
Bauhaus, the famous German movement of architecture and design (191933), seems to
stand for straight lines and rational modernity. The papers included in the present volume
look at Bauhaus from a different perspective that of the involvement of the Bauhaus
leaders with the philosophy of Nietzsche, occultism (prominent in Paul Klee), Mazdaznan,
Zen, and other esoteric movements prevalent at the time.
Schnell & Steiner, Regensburg (2009) 1279

2095 Helmut Krmer et al., Die schnsten Tiroler Burgen und Schlsser
This is an attractive pictorial guide to castles and related buildings, including the Cistercian
monastery of Stams and the Benedictine abbey of Mals, in the Tyrol. The last-mentioned
abbey is famous for its early medieval frescoes, of which the colour plates on p. 13 give a
first impression. If you happen to travel in the area, this is the ideal guide book.
Tyrolia, Innsbruck (2009) 1180 (BL)

484
2096 Folkhard Cremer et al., Hessen I. Regierungsbezirke Gieen und Kassel
The Dehio series, with a tradition of more than a hundred years, is Germanys most
prestigious, authoritative and reliable guide to monuments such as castles and churches,
noteworthy parks, and cemeteries. The present book is organized alphabetically and
topographically, listing sites and monuments to visit from Abterode to Zwergen, covering
the administrative areas centred in Gieen and Kassel. Major cities included are Fritzlar
(cathedral), Fulda (cathedral), Helmarshausen, Kassel, Limburg (notable cathedral), Mar-
burg (cathedral), and Wetzlar. Addressed is not just the intelligent tourist but the art historian
who is keen to learn dates and facts. Maps, plans of buildings, and a glossary of technical
terms form a regular feature of the Dehio volumes, whereas photos and illustrations are not
included (to make the book usable as a travel companion). Minor tourist books generally
depend on the Dehio, so why not immediately go the more authoritative source?
Dehio Handbuch der deutschen Kunstdenkmler; Deutscher Kunstverlag, Berlin (2008) XVI/11054,
maps (BL)

Non-Christian religions
2097 Erich Kasten (ed.), Schamanen Sibiriens. Magier Mittler Heiler
This large-size volume is both an exhibition catalogue of items relating to the shamanic
cults of Siberia (shown in the Lindenmuseum in Stuttgart, Germany) and a collection of
essays on traditional Siberian shamanism, written by major experts. Articles of special
interest deal with the cosmological worldview of shamans (T.J. Sem, pp. 5057; D. Funk,
pp. 130139 Funks paper being the most innovative one for the study of worldviews),
the initiation of the novice shaman (K.J. Solovena, pp. 4249), and the shamamic cer-
emony (K.J. Solovena, pp. 8295). The professional education of a shaman could take
ten or fifteen years (p. 90). Each contribution has notes and a bibliography. An excellent
scholarly resource, not least through the numerous illustrations included in the volume.
Dietrich Reimer Verlag, Berlin (2009) 1251 (BL)

2098 Jeremy Narby et al. (eds.), Anthologie du chamanisme

More than 60 short passages from the works of anthropologists and historians are here
anthologized to provide reading material on all aspects of shamanism, broadly conceived
to include spirit-seers from indigenous cultures all over the world. The authors excerpted
include Denis Diderot, S. Shirokogoroff, John Neihardt, Alfred Mtraux, Claude Lvi-
Strauss, Edith Turner, and many others. The book was originally published in 2002; the
present edition is in paperback.
Espaces libres 206; Editions Albin Michel, Paris (2009) 1347

2099 Bernhard Maier, Die Druiden

Le druide est un personnage important de la socit celtique, prtre et gardien du savoir.
Ce livre, crit par un spcialiste de la civilisation celtique et historien de religion, prsente
dabord les sources classiques, puis les documents de lpoque mdivale, et, pour finir,
le no-druidisme de lpoque contemporaine. Gnralement, lauteur sabstient de toute
interprtation voire spculation. Un petit livre fort utile.
C.H. Beck Wissen; Verlag C.H. Beck, Mnchen (2009) 1127

2100 Mitra Ara, Eschatology in the Indo-Iranian Tradition: The Genesis and
Transformation of a Doctrine
Death and the human souls journey to the afterlife are at the heart of the Indo-Iranian
worldview, and this tradition left its mark on subsequently evolving worldviews that modi-
fied, but never completely abandoned the Indo-Iranian pattern. Via Zoroastrianism, it
shaped Judaism, Christianity, and Islam.
American University Studies 7/275; Peter Lang Publishing, Bern (2008) XIV/1258
485
2101 Peter Kupfer (ed.), Youtai Presence and Perception of Jews and Juda-
ism in China
According to rumours, Jews came to China at a very early date; some claim that this hap-
pened as early as the sixth century BCE (p. 55), though documentation for what seems
to be the most ancient community, that of Kaifeng, dates from stone inscriptions dated
1489 and 1512 (p. 7). One paper, by Salomon Wald, traces Chinese Jews in European
Thought a splendid paper that reviews the origins of the idea of an axial age or age
of transcendence to which both the ancient Mediterranean world an China contributed.
The present book is a collection of papers given at a symposium held at the Gutenberg
University of Mainz, Germany, on Jews in China.
Peter Lang Verlag, Bern (2008) 1327 (BL)

2102 Nicholas Goodrick-Clarke, The Western Esoteric Traditions: A Histori-

cal Introduction
The author of this historical introduction is the director of the Exeter Centre for the Study
of Esotericism (University of Exeter, England) and the translator of K. von Stuckrads
Western Esotericism (2005). Alchemy, Paraclesus, Swedenborg, and Rudolf Steiner all figure
prominently in this enlightening book. May this book and the study center headed by
its author help to promote a new research culture in the field. Unfortunately, the book
lacks a subject index.
Oxford University Press, Oxford (2008) 1286 (BL)

2103 Bruno Waldvogel-Frei, Das Lcheln des Dalai Lama und was dahin-
tersteckt
The author seeks to warn his contemporaries of what the Buddhist mission of the Dalai
Lama is aiming at: the conquest of the West for Buddhism and its demonic powers that
are invoked in publicly celebrated rituals as well as through the erection of Stupas. The
author also accuses the Dalai Lama of entertaining friendly relationships with faschists,
including ones devoted to ideas inherited from National Socialism in Germany.
Stiftung Christliche Medien/R. Brockhaus Verlag, Witten (2008) 1158 (BL)

2104 Ulrich Dehn (ed.), Handbuch Dialog der Religionen. Christliche Quellen
zur Religionstheologie und zum interreligisen Dialog
This anthology of sources on interreligious dialogue reprints sixteen papers written by
Christian theologians (beginning with E. Troeltsch 1923, and ending with P. Schmidt-
Leukel, 2005), and six official pronouncements of the Catholic church, the Ecumenical
Council of Churches, and the Evangelische Kirche in Deutschland. It is to be hoped that
at least the liberal wing of Catholics and Protestants can be converted to what Schmidt-
Leukel calls pluralism, i.e. the notion of salvation or true knowledge of God being
available in and through all or perhaps most religions.
Verlag Otto Lembeck, Frankfurt (2008) 1472 (BL)

2105 Ernst Frlinger (ed.), Der Dialog muss weitergehen. Ausgewhlte vati-
kanische Dokumente zum interreligisen Dialog (19642008)
All documents included in this collection from statements issued by the Second Vatican
Council in 1964 to papal pronouncements to papers issued by various Roman administra-
tive bodies such as the Pontifical Biblical Commission are given in German translation,
annotated, and accompanied by introductions. The value of this collection is enhanced by
the inclusion of photos that generally show a pope in the company of a Jewish rabbi or

486
 a representative of another religion. The controversies surrounding a lecture P. Benedict
XVI gave in 2006 are also documented.
Verlag Herder, Freiburg (2009) 1591 (BL)

2106 Josef Peter Jeschke et al. (eds.), Kalender fr das Jahr 2009: Feste und
Feiertage der Religionen der Welt
This is not a diary or agenda, but a calendar meant to familiarize the user with the festal
and commemorative calendars of Christianity, Judaism, Islam, Hinduism, and other tradi-
tions. The book includes illustrations and explanatory texts as well as an anthology of texts
that elucidate the meaning the days have for those who celebrate them. As becomes clear,
most of the underlying religious calendars are inserted into, and bound up with, the lunar
cycle. This cycle is indicated in the calendar but unfortunately, the phases of the moon are
not explained which would have been necessary in overcast Germany. This is a laudable
publication, issued by a publisher whose aim it is to foster interreligious dialogue.
Verlag der Weltreligionen, Frankfurt (2008) 1246 (BL)

2107 Paul Schulz, Atheistischer Glaube. Eine Lebensphilosophie ohne Gott

The author, ex-Protestant pastor (demoted after a heresy trial in the 1970s), explains his
common-sense philosophy, in part inspired by a moderate form of Epicurean hedonism.
Marix Verlag, Wiesbaden (2008) 1287

Christianity

General
2108 Robert Benedetto (ed.), The SCM Dictionary of Church History. Volume 1
Ca. 1400 articles seek to cover the period up to 1700 CE. Written by an expert, each
article is signed and includes a brief bibliography. Here is a partial list of entries to
exemplify the range of articles: early period Lords Prayer, Didache, Ebionites, Philo,
Simon Magus; patristic period art in early Christianity, Melania the Younger, rule of
faith; Middle Ages councils (later Middle Ages), courtly love, historiography (medieval),
miracles in the Middle Ages; early modern times early-modern Catholicism, Germany
(Reformation in), peace of Augsburg, Puritanism in New England, toleration in the Ref-
ormation, Bible translations (early modern), Eck ( Johannes, by Franz Posset). There are
also more general articles: Augustinianism, peace and war in Christian thought, penance,
perfectionism, sacraments, wealth and charity. A splendid scholarly resource.
SCM Press, London (2008) XLVII/1691 (BL)

2109 Niels Peter Lemche, How Christianity Won the World

This article traces the ideology that allowed Christian civilization to conquer the world. It
opens with a view of biblical national foundation myths, the Exodus and the Babylonian
Exile, and shows how this ideology also allowed for ethnic cleansing, if not genocide, and
how those played a dominant role in the mind of western Christians who simply adopted
the biblical attitude to foreign nations as their own. A changing perspective including a
not so historically dominated reading of the Bible may put an end to the western idea of
a God-given right to oppress all the nations of the world.
SJOT 23/1 (2009) 103121

487
2110 Wolfgang Pauly (hg.), Geschichte der christlichen Theologie
The individual sections of this survey of the history of Christian theology are written by
seven catholic theologians, with Pauly being responsible for the chapters on the Enlight-
enment, the nineteenth and twentieth centuries. Among theological innovators, five are
presented in detail: Rahner, Metz, Peuckert, Drewermann, Hasenhttl. While recent
non-European theologies and feminist theology get their own chapters, certain theological
currents are mentioned not at all (Renaissance theologies, Eastern orthodox theologies,
North American theologies such as process theology) or only very briefly (Neoscolasticism,
Bathianism). Nevertheless, this is one of the very few surveys of the history of theology.
Regrettably, there is no index.
Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2008) 1288 (BL)

2111 Christian Danz (ed.), Kanon der Theologie. 45 Schlsseltexte in Portrt

Thirty-eight German and Austrian theologians present forty-five theological books from
Irenaeus and Tertullian (2nd century CE) to classics of the twentieth century such as
P. Tillichs Systematic Theology [but isnt his The Courage to Be more important?], K. Rahners
Grundkurs des Glaubens, and R. Bultmanns Theology of the New Testament. Each essay has about
seven pages and includes a bibliography. Thus the reader gets a crash course in the history
of theological thought both Catholic and Protestant, but the individual essays are perhaps
a little too short though they are longer than what one gets about individual works in
E. Jngel (ed.), Lexikon der theologischen Werke (2003). A laudable enterprise! Unfortunately,
the book lacks an index.
Wissenschaftliche Buchgesellschaft, Darmstadt (2009) 1320 (BL)

2112 Gregor Maria Hoff et al. (eds.), Die ethnologische Konstruktion des
Christentums. Fremdperspektiven auf eine bekannte Religion
The eleven papers included in this volume explore Christianity from an anthropological
perspective, i.e. a perspective practically absent from German scholarly discourse. Four
anthropologists and historians lay the foundation in part 1; part 2 offers three case stud-
ies; and in part 3 word is given to four theologians who offer their meta-commentary on
the project. Particularly valuable is the essay by Wolfgang Gantke: Mit fremden Augen.
Auenansichten des Christentums in religionswissenschaftlicher Perspektive (pp. 4463).
Religionskulturen 8; Verlag W. Kohlhammer, Stuttgart (2008) 1222 (BL)

2113 Joachim Bouflet, Une histoire des miracles. Du Moyen Age nos jours
Writing as a historian, third-order Carmelite, and believer, the author discusses the spiritual
meaning of miracles on the basis of examples from several periods. The final chapter is
about three of the 67 acknowledged miracles on public record at Lourdes, France.
Edition du Seuil, Paris (2008) 1301

2114 Herbert Vorgrimler, Geschichte des Paradieses und des Himmels

This book is in two parts: the first deals with paradise (pp. 1373), the second with heaven
as the realm of life everlasting in Christian tradition (pp. 75319). In the first part, the
author presents a brief exegetical commentary on Genesis 23, followed by brief sketches
on paradise traditions in Judaism, Islam, and modern Western literature. Part two surveys
heaven in the Old and New Testaments, offers a survey of patristic sources (including much
from Pseudo-Dionysius), the middle ages (with special emphasis on Aquinas), mysticism,
Reformation theology, and modern theology. Taking up the terminological suggestion of
B. Lang, Vorgrimler concludes that twentieth-century theologies of heaven are consistently
theocentric, without any nods to anthropocentrism (p. 273). This book is useful more as
a collection of sources than as a thorough historical analysis.
Wilhelm Fink Verlag, Mnchen (2008) 1327

488
2115 Ted A. Campbell, The Gospel in Christian Traditions
The author examines the gospel as it has been communally affirmed and communally
received in Christian churches (p. 129) from New Testament times up to the contempo-
rary period. The emphasis on affirmation by the community implies public recognition,
but excludes popular beliefs that have not received formal recognition. This historical
essay seeks to demonstrate the striking continuity of the Christian tradition across the
centuries. The ecumenical interest and perspective taken here is reminiscent of that of
Jaroslav Pelikan.
Oxford University Press, Oxford (2009) XVI/1196

2116 Hans Geybels, Cognitio Dei experimentalis: A Theological Genealogy

of Christian Religious Experience
The author studies how theologians (and, to a lesser extent, philosophers) have felt about
religious experience, from Augustine around 400 to William James around 1900. Geybels
tells a fascinating story that starts with Augustine, who is more of a rationalist, and his
contemporary Cassian, who prepares his fellow monks for mysticism and spurns intel-
lectual speculation. Along the way, Abelard in the twelfth century promotes rationality
rather than (Benhardian) mysticism, and the work of Luther, with its emphasis on the
individual believer, announces the shift toward modern subjectivism. This is a learned
work that offers the reader all the background information necessary for understanding
and assessing the spiritual authors dealt with. There is one author whose name I miss in
the book, however: Francis of Sales.
BEThL 209; Peeters Publishers, Leuven (2007) LIV/1457 (BL)

2117 Erwin Gatz (ed.), Atlas zur Kirche in Geschichte und Gegenwart. Heiliges
Rmisches Reich deutschsprachige Lnder
The editor, a well-known historian of Catholic church history, has published an encyclo-
pedia of the Catholic dioceses of German-speaking lands: Die Bistmer der deutschsprachigen
Lnder, 2 vols., 2003 and 2005. The present work, compiled with the help of many scholars,
supplements the earlier work by offering a set of 197 maps, all accompanied by detailed
explanatory texts. Studying these chronologically arranged maps we can see how the church
in the sixth century was still largely confined to the Alps, but it soon spread north. Special
maps show the attraction of pilgrimage shrines, the distribution of Catholics and Protestants
in the past and today, the territorial organization of the Catholic church today, and many
other aspects. One learns a lot from looking at maps (and consulting the topographical
index), and no historian can do without this well-produced, large-size volume.
Schnell & Steiner, Regensburg (2009) 1376

Antiquity: themes sources

2118 Anton Grabner-Haider et al., Kulturgeschichte des frhen Christentums
As to be expected from Grabner-Haider, this is a well-written survey of early-Christian
cultural history, divided into two periods pre-Constantine and post-Constantine. Co-
author Johann Maier supplies a chapter on Jewish culture. The book is to be recommended
for its attention to the philosophies of late antiquity.
Vandenhoeck & Ruprecht, Gttingen (2008) 1232

2119 Ramsay MacMullen, The Second Church: Popular Christianity A.D.

200400
MacMullen (b. 1928), the Nestor of American historians of early Christianity, surveys the
architectural remains of Christianity from the third and fourth centuries. His appendix
gives a complete list of all churches built before 400 CE, with 40 items within the city of

489
 Rome. The interpretation emphasises the difference between the established church of
the bishops and theologians, and the Christianity of the many. The latter for instance,
loved the lighting of candles at tombs, a custom outlawed by the bishops; in other words:
within the church, pagan customs persisted. This is another important book by the author,
and the detailed documentation is a feast for scholars.
Writings from the Greco-Roman World, supplement series 1; Society of Biblical Literature, Atlanta, Ga.
(2009) XII/1210 (BL)

2120 Dmitrij Bumazhnov, Visio mystica im Spannungsfeld frhchristlicher ber-

lieferungen
In early Egyptian monasticism two traditions of the vision of angels and of God existed
one biblical (implying that human eyes can indeed see God), and another one shaped by
Christian Platonism (arguing that God cannot be seen by created eyes). The book also
discusses the authorship of the corpus of the letters of saint Anthony of Egypt (fourth
century CE), leading to the conclusion that letter 1 and letters 27 are from different
authors, and that the ascription to Anthony is not evident in either case. This is the
authors habilitation thesis (Tbingen).
Studien und Texte zu Antike und Christentum 52; Mohr Siebeck, Tbingen (2009) XII/1308 (BL)

2121 Peter Brown, The Body and Society: Men, Women, and Sexual Renun-
ciation in Early Christianity
This important book was first published in 1988. The present edition is a reprint, but
it includes a new piece: a long introduction in which the author explains how research
into sexuality in late antiquity has developed during the past two decades (pp. xxilxvii).
Mention is made of the recent work of P. Zanker, J. Francis, K. Gaca, and G. Clark, and
Brown also reports on the debt he owes to Michel Foucault (pp. xxxvxxxvi).
Columbia Classics in Religion; Columbia University Press, New York (2008) LXVII/1504

2122 Burkhard von Drnberg, Traum und Traumdeutung in der Alten Kirche.
Die westliche Tradition bis Augustin
One of the insights this thesis on dreams, dreaming and the interpretation of dreams in
Latin Christianity, ca. 200430 CE, is that early-Christian authors never refer to dreams
when the reference does not in one way or another contribute to the message they wish
to pass on when writing. As anyone familiar with the subject would expect, Perpetuas
Passion figures prominently in this exhaustive study that in its interpretive perspective
remains within the confines of philological and historical scholarship. In other words:
there is much to be learned from this study, but there are no forays into psychology and
related disciplines.
Arbeiten zur Kirchen- und Theologiegeschichte 23; Evangelische Verlagsanstalt, Leipzig (2008) 1397

2123 Antti Marjanen et al. (eds.), A Companion to Second-Century Christian

Heretics
Each of the following individuals or schools within second-century CE Christianity is
presented and discussed in a separate chapter written by a major specialist; Basilides,
Sethianism, the school of Valentinus, Marcion, Tatian, Bardaisan, Montanism, Cerinthus,
Ebionites, Nazarenes, Jewish Christianity of the Pseudo-Clementines, Elchasaites. Each
chapter has notes and a bibliography.
Brill, Leiden (2008) XIII/1385

490
2124 Patricia Cox Miller, The Corporeal Imagination: Signifying the Holy
in Late Ancient Christianity
Christianity began as a spiritual religion, but as it became increasingly established in the
world, especially during and after the fourth century CE, it sought to accommodate itself
to the material world. This book takes up the study of what the author calls the material
turn in ancient Christianity, and she gives many examples that range from relics (dealt
with in two extraordinary chapters, pp. 4281) to hagiography and the development of
Christian art. The saints in heaven no longer have material bodies, but when depicted
in art, their bodies are not de-materialized but re-materialized as signs (p. 175). This
important contribution to understanding the world in which Christian believers lived may
be compared in relevance with the well-known books of Peter Brown. The study of late
ancient Christianity has come up with spectacular results not due to new textual discoveries
or the like, but due to careful interpretation of all extant documents.
University of Pennsylvania Press, Philadelphia (2009) 1263 (BL)

2125 Carsten Colpe, Griechen Byzantiner Semiten Muslime. Helleni-

stische Religionen und die west-stliche Enthellenisierung
Colpe (b. 1929) is the Nestor of German historians of religion. This book is the second
volume of Colpes collected essays (IRBS 50:1522). Now the focus is on the cultural and
religious life in late antiquity, a period that saw the de-hellenization and the re-barbariza-
tion that led to the establishment of ritualized Christianity and to the rise of Islam. Two
particularly interesting essays deal with (1) pagan cults and christian liturgy (pp. 200225)
and (2) de-hellenized notions of universal rule in a seventeenth-century Indian context (pp.
407434). All of the twenty-one papers merit close reading. Colpe is to be congratulated
on this fine edition that makes much of his published work accessible. The present volume
includes the index to both volumes. For all research libraries.
WUNT 221; Mohr Siebeck, Tbingen (2008) XIII/1514 (BL)

2126 Ambrosius, De Virginibus ber die Jungfrauen

Ambroses book On Virgins, i.e. on Christian women taking the vow of virginity, has
recently been translated into English by B. Ramsey (1997), but there is no current German
translation, so it makes sense to have a new, bilingual edition with an impressive appara-
tus of explanatory notes. In one note one learns that Friedrich Schillers German poem
Die Brgschaft (The Pledge) is based on an ancient story also mentioned by Ambrose
(p. 259). In addition to the critical text and an annotated translation, the book includes
a long introduction (pp. 793), a bibliography, and an index. A most valuable scholarly
resource, based on solid philological research.
Fontes Christiani 81; Brepols Publishers, Turnhout (2009) 1440 (BL)

2127 Athanasius von Alexandria, Gegen die Heiden ber die Menschwer-
dung des Wortes Gottes ber die Beschlsse der Synode von Niza
Athanasius, from 328 to 373 bishop of Alexandria in Egypt, is a pivotal figure of Eastern
Christianity during the period in which Christianity gained the upper hand in the late
Roman empire. The present book gives the text of three of the bishops theological trea-
tises in a fresh German translation, complete with introductions and explanatory notes.
The translator and editor, Uta Heil, is research associate at the University of Erlangen,
Germany. A major resource for the history of early-Christian thought.
Verlag der Weltreligionen, Frankfurt (2008) 1326 (BL)

491
2128 J. Robert Wright, A Companion to Bede: A Readers Commentary on
The Ecclesiastical History of the English people
Bedes Ecclesiastical History (731 CE) is the foremost source for the study of the begin-
nings of Christianity in England. The present book offers a chapter-by-chapter commen-
tary and other material to help the modern student to get familiar with this important
document.
W.B. Eerdmans Publishing Co., Grand Rapids, Mich. / Alban Books, Edinburgh (2008) X/1152

2129 Csarius von Arles, Klosterregeln fr Nonnen und Mnche

The rules for nuns and monks, established by Caesarius around 534 CE, were written
in Latin. The standard edition, included in Sources chrtiennes, vols. 345 and 398, gives the
Latin text and a French translation, the present book offers fresh German translations, by
Ivo Auf der Maur, of the rules and of collateral texts Caesariuss letter to the abbess
Caesaria and sermons. The book has an index.
Eos Verlag der Erzabtei St. Ottilien, St. Ottilien (2008) 1141 (BL)

2130 Beate Regina Suchla, Dionysius Areopagita. Leben Werk Wirkung

The work of Pseudo-Dionysius, the anonymous church father who wrote in Greek and
flourished around 500 CE, is available in critical editions (1990/91), but the study of this
influential though somewhat intractable material is still deficient. To remedy this situation,
Suchla offers an encyclopaedic treatment, complete with the translation of collateral sources,
bibliographies, and other helpful features such as a chart of the angelic choirs as envis-
aged by the author. Suchla celebrates this author as a liberal thinker who forged a creative
synthesis of Christian and Neoplatonic thought. This is an excellent piece of work!
Verlag Herder, Freiburg (2008) 1320 (BL)

2131 Epiphanius, The Panarion of Epiphanius of Salamis. Book 1 (Sects 146).

Second Edition
Epiphanius, a fourth-century CE bishop of Salamis on Cyprus, compiled a historical
encyclopedia of sects and heresies, specializing on Gnostic and Jewish-Christian groups.
The present book offers an annotated translation. This is an invaluable source on Marcion,
the Valentinians, the Carpocratians, and numerous other individuals or sects the Catholic
church sought unacceptable. The present book includes a detailed subject index.
Nag Hammadi and Manichaean Studies 63; Brill, Leiden (2009) XLII/1404

2132 Eusebius von Caesarea, De Vita Constantini ber das Leben Konstantins
A good edition of the Greek text of Eusebiuss Life of Constantine was published in 1975,
and a fresh scholarly translation into English (by A. Cameron and S.G. Hall) followed in
1999. Now the Germans have caught up with two annotated translations of this source,
both published in 2007 by P. Drger (Oberhaid 2007) and by Horst Schneider in the
bilingual edition included in the Fontes Christiani series. Special mention should be made
of the very long introduction (pp. 7106) by Bruno Bleckmann. Schneiders translation
is very literal and therefore of much help for those studying the text in Greek, but not
always idiomatic German (why Platz der Auferstehung and not Stelle der Auferstehung
on p. 343?). But this mild criticism should not diminish our admiration of an edition
which, with its bibliography and index, will serve scholars for a long time to come. The
authors, and not to forget the Belgian publisher, can be congratulated on this fine book.
Indispensable for all theological libraries.
Fontes Christiani 83; Brepols Publishers, Turnhout (2007) 1548 (BL)

492
2133 Kai Peter Hilchenbach, Das vierte Buch der Historien von Gregor von
Tours. Edition mit sprachwissenschaftlich-textkritischem und historischem
Kommentar
The author offers a new critical edition of, and commentary on, book 4 of Gregorys famous
Historia Francorum. No translation is given, but the historical commentary (pp. 475611)
paraphrases and explains the work of this sixth-century CE historian.
Lateinische Sprache und Literatur 42; Peter Lang Verlag, Bern (2009) XI/1203; X/207629

2134 Hieronymus, Die Mnchsviten des heiligen Hieronymus

This German translation of three minor works of Jerome Life of Paul the First Hermit,
Life of Malchus the Captive Monk, Life of Hilarion was published in 1914 and included in
the Bibliothek der Kirchenvter. Katharina Greschat and Michael Tilly have reviewed the
translation and added introductory material (pp. 7112) that makes up more than half
of the volume. A fine scholarly resource, based on the Latin text in Patrologia Latina,
vol. 23, cols. 1760.
Marixverlag, Wiesbaden (2009) 1189 (BL)

2135 Isidore of Seville, De ecclesiasticis officiis. Translation and Introduction

This Latin text, published in Mignes Patrologia Latina vol. 83 and in Corpus Christianorum
Series Latina, vol. 113 (1989, the critical edition) and dating from between 598 and 618 CE,
is a major source for the Christian liturgy as celebrated in late antiquity and the middle
ages. Thomas Knoebel offers an annotated English translation based on the critical text.
A fine scholarly resource.
Ancient Christian Writers 61; The Newman Press/Paulist Press, New York (2008) IX/1133

2136 Prudentius, Contra Symmachum Gegen Symmachus

Symmachus, a pagan who was in 384 CE prefect of the city of Rome, petitioned the
emperor to rebuild the altar and statue of goddess Victoria. He had no success, however,
in part due to the intervention of Ambrose, bishop of Milan. The present volume not
only prints the Christian poet Prudentiuss long versified respose to Symmachus in Latin
and German, but also the text and translation of Symmachuss petition (pp. 7995).
This superb edition, translated and annotated by Hermann Trankle, though carrying the
number 85, is actually the hundredth volume issued in this important series. The editorial
board, the Arbeitsstelle Fontes Christiani at the University of Bochum (Germany), and
the publisher are to be congratulated on this unique achievement.
Fontes Christiani 85; Brepols, Turnhout (2008) 1284 (BL)

2137 John Rufus, The Lives of Peter the Iberian, Theodosius of Jerusalem,
and the Monk Romanus
The Palestinian monk John Rufus, priest at Antioch and disciple of the great anti-Chal-
cedonian leader Peter the Iberian at Gaza, lived in the early sixth century CE. This book
offers the Syriac text of the three works preserved from him together with an English
translation. Each work contributes in its own way to our understanding of the underlying
motives behind the anti-Chalcedonian movement and its belief in the divine (rather than
human-and-divine) nature of Christ, declared unorthodox by the majority church. The
translators are C.B. Horn and R.R. Phenix.
Writings from the Greco-Roman World 24; Society of Biblical Literature, Atlanta, Ga. (2008)
XCII/1370 (BL)

493
 Middle Ages: general themes sources
2138 Johannes Fried, Das Mittelalter. Geschichte und Kultur
Apart from being written in brilliant German prose, this long essay on medieval culture
has all the merits of Frieds previous research: it insists on the rationality rather than irra-
tionality of medieval men and women, it highlights their increasingly empirical approach
to reality (rather than their being caught up in their imagination), and it celebrates their
energy and creativity. Although it is possible to distinguish between pagan antiquity and
the Christian middle ages, the distinction between what is medieval and what it post-medi-
eval in (allegedly) early-modern times cannot be established properly. In Lvi-Straussian
terms, Fried seeks to rescue the middle ages from being considered a static, cold society;
instead, it was a hot society intent on discovery and progress.
Verlag C.H. Beck, Mnchen (2008) 1606 (BL)

2139 Thomas Kaufmann et al. (ed.), kumenische Kirchengeschichte. Band 2:

Vom Hochmittelalter bis zur frhen Neuzeit
This non-technical textbook of church history, written by German Catholic and Protestant
church historians, was first published in the 1970s and is now offered in a thoroughly
revised form. It covers the twelfth to eighteenth centuries. The book includes a classified
bibliography and a detachable chronological table of eight pages, covering all of ecclesi-
astical history from the New Testament to 2005.
Wissenschaftliche Buchgesellschaft, Darmstadt (2008) 1586

2140 Wolfram Drews, Die Karolinger und die Abbasiden von Bagdad. Legi-
timationsstrategien frhmittelalterlicher Herrscherdynastien im transkul-
turellen Vergleich
Au milieu du huitime sicle ap. J.-C., le royaume des Francs et 1empire des califes
changrent leurs dynasties politiques. Or, lexercice de pouvoir nest pas automatiquement
accept. Dans les deux formations politiques, les autorits nouvelles sentaient bien la nces-
sit de se prsenter comme lgitimes et donc acceptables leurs sujets. Les Carolingiens se
rclamaient dun charisme doffice qui se transmet par hritage, et ils impliquent lglise
dans cette construction. Les Abbasides adoptaient une tout autre stratgie: ils basaient leur
pouvoir lgitime sur le fait de leur descendance du prophte Mahomet. Les Carolingiens
et les Abbasides cherchaient de donner un fondement religieux leur autorit. Autrement
dit: ils engageaient le sentiment du sacr et la tradition religieuse leur avantage.
Europa im Mittelalter 12; Akademie Verlag, Berlin (2009) 1502 (BL)

2141 Antje Fehrmann, Grab und Krone. Knigsdenkmler im mittelalterlichen

England und die posthume Selbstdarstellung der Lancaster
The monumental tomb of King Henry V of England (d. 1422), planned by King Henry
himself and build by his son Henry VI, is in Westminster Abbey in London. Previous
research has done little to explain the grave and crown complex that is the subject of
the present large-sized book which originated as a doctoral thesis in art history (University
of Marburg, Germany). The author sketches the history of royal tombs in England from
1066 to 1509, paying close attention to how things were handled in France. Royal tombs
were conspicuous monuments designed to support dynastic claims. This and much else is
ably set out in this well-documented study.
Deutscher Kunstverlag, Mnchen (2008) 1320

494
2142 Kristin Marek, Die Krper des Knigs. Effigies, Bildpolitik und Heiligkeit
The effigies, life-size wooden dolls representing the king of England (kept in the museum
of Westminster Abbey in London) have been famously interpreted by Ernst Kantorowicz,
The Kings Two Bodies (1957). The present book argues that the medieval king actually had
three bodies: a natural body, a political body, and a sacred body. It is the sacred body that
is represented by the effigy. This is a valuable study on kings and queens as saints and the
sacred dimension of medieval (and later) kingship.
Wilhelm Fink Verlag, Mnchen (2009) 1310 (BL)

2143 Christof L. Diedrichs, Man zeigte uns den Kopf des Heiligen. Bau-
steine zu einer Ereighiskultur in Mittelalter und Frher Neuzeit
This extended essay builds upon the work of Hartmut Khne, esp. Ostensio Reliquiarum
(2000), arguing that the showing of relics in the later Middle Ages and in early-modern
Catholicism might be considered under the categories of ritual, event, and the performa-
tive. While much of this is interesting, Diedrichss comments on the history of seeing
and the visual, in which Anton L. Mayer figures as a pivotal point of reference, is largely
misleading built as it is on the Benedictine school of Maria Laach and that schools
critique of everything related to Gothic art, architecture, and liturgy.
Weiensee Verlag, Berlin (2008) 1342 (BL)

2144 Cordelia Hess, Heilige machen im sptmittelalterlichen Osteeraum

Hess sketches the process whereby in the late Middle Ages a member of the church
could be promoted, after death, to sainthood. Three case studies, all relating to saints
of northern Europe, give substance to the investigation: Birgitta of Sweden (d. 1373),
Nikolaus of Linkping (d. 1391), and Dorothea of Montau (d. 1394), all of whom were
to some degree seen as saints while still alive. It appears that the canonization served
to draw an ecclesiastically peripheral region into the community of the late medieval
church. This is the text of a thesis written by a historian and submitted to the University
of Hamburg, Germany.
Europa im Mittelalter 11; Akademie Verlag, Berlin (2008) 1395 (BL)

2145 Michael Greenhalgh, Marble Past, Monumental Present: Building with

Antiquities in the Mediaeval Mediterranean
Medieval buildings, especially the more significant ones such as those associated with
the church and the ruling classes of either Christians or Muslims, often included reused
building materials that can be recognized as dating from Roman times. The author stud-
ies this widespread phenomenon and asks whether the re-use of ancient marble (often
in the form of columns) did have any particular message or significance. It did have a
meaning, of course, and the author spells it out carefully on the basis of a vast amount
of archaeological material studied. Antiquities were re-used as (1) trophies or statements,
intended to convey messages, (2) ready-made or easily convertible architectural elements
intended to enhance new or refurbished buildings; and (3) convenient building materials
with no aesthetic or symbolic value. The book includes plates (pp. 621634); more illustra-
tions are supplied by the compact disk that accompanies the fine volume that significantly
advances research on architectural spolia.
The Medieval Mediterranean 80; Brill, Leiden (2009) XVII/1634 (BL)

2146 Abigail Firey (ed.), A New History of Penance

This is not a systematic history of penance and penitential rites, but a collection of new
or reprinted research papers on a number of relevant aspects of this history, with the
focus on late antiquity and the Middle Ages.
Brills Companions to the Christian Tradition 14; Brill, Leiden (2008) VII/1463

495
2147 Sabine Obermaier (ed.), Tiere und Fabelwesen im Mittelalter
This is not an encyclopaedic treatment of the subject animals and mythical creatures in
the middle ages but a collection of 12 papers, introduced by the editors encyclopaedic
introductory essay (which also serves as a bibliographical guide, pp. 123). Dragon, deer,
Leviathan and Behemoth (as they appear in Jewish tradition), lion, monkey, and birds (in
Dantes Divine Comedy) all feature in the collection, but there is also a general essay on
heraldic animals and a paper on Albert the Great and the animals (including the ant). There
is a subject index of animals, but no general bibliography. For all research libraries.
W. de Gruyter, Berlin (2009) VIII/1342

2148 Heinz W. Wittschier, Dantes Convivio. Erschriebene Transzendenz. Ein-

fhrung und Handbuch
Dantes Convivio is overshadowed by the Divine Comedy. Nevertheless, there is a substantial
body of criticism, all of which is now available through the efforts of the compiler of this
research manual. The book includes the complete Italian text of the Convivios poetic
sections as edited by Ageno (1995) and by de Robertis (2002), and German users have the
advantage to be given the full wording of two translations by Krafft (1859) and Ricklin
(1998). English readers find a useful list of all English translations (pp. 281288). Wittschier
offers a detailed introduction and commentary as well as a guide to the works reception
history. Each item listed in the bibliography is accompanied by a brief abstract indicating
the central thesis. All Italianists are indebted to Wittschier for this fine handbook.
Grundlagen der Italianistik 9; Peter Lang Verlag, Bern (2009) 1482 (BL)

2149 Cornelia Logemann, Heilige Ordnungen. Die Bild-Rume der Vie de

Saint Denis (1317) und die franzsische Buchmalerei des 14. Jahrhunderts
This lavishly illuminated Life of saint Dionysius is a fourteenth-century manuscript, now
bound as four volumes and housed in the Bibliothque nationale, Paris (Ms. fr. 2090, 2091,
2092; Ms. lat. 13836). The present book, a thesis written at the University of Hamburg,
Germany, focuses on the handling of space by the French illuminators. In general, there
was a medieval avoidance of space (Raumscheu Alois Riegl), but this changed toward the
end of the medieval period. Logemann argues that our modern emphasis on perspective
and space must not mislead us. The monarch who was presented with the manuscript
may well have appreciated the insertion of his portrait, in spaceless format, in an initial
letter, and preferred it to illuminations that give him an architectural environment. The
linear development from avoidance of space to perspective should be replaced, at least
for the medieval period, by space of action and space of signs, with the signs enjoy-
ing greater prestige than action. It is good to see a thesis that moves beyond standard
iconographic analysis.
Pictura et Poesis 24; Bhlau Verlag, Kln (2009) 1511 (BL)

2150 Christa Bertelsmeier-Kierst (ed.), Elisabeth von Thringen und die

neue Frmmigkeit in Europa
This volume presents a series of papers about Elizabeth (12071231), one of the better-
known saints of medieval Germany. Many aspects are discussed, including the celebration
of Elizabeth in medieval poetry and music. One paper has an English title (The Making
of a Saint), but is actually in German, and discusses how hagiography contributes to
creating the saint as an iconic person.
Kulturgeschichtliche Beitrge zum Mittelalter und der frhen Neuzeit 1; Peter Lang Verlag, Bern (2008)
IX/1348

496
2151 Gertrud von Helfta, Geistliche bungen
The spiritual exercises of the nun Gertrude of Helfta (12561302), of which the standard
Latin text can be found in Sources chrtiennes vol. 127, is here offered in a fresh, eminently
readable, and annotated translation made by Johanna Schwalbe and Manfred Ziegler.
Bibliography, introduction, and interpretive essay make this an attractive volume.
Eos Verlag der Erzabtei St. Ottilien, St. Ottilien (2008) 1192 (BL)

2152 Klaus Herbers, Der Jakobsweg. Ein Pilgerfhrer aus dem 12. Jahrhundert.
bersetzt und kommentiert
In 1986, Herbers published, in German, his subsequently often reprinted annotated trans-
lation of the twelfth-century pilgrims guide to Santiago da Compostela. Ten years later
(1997), he edited the Latin text of the pilgrims guide upon which his earlier translation
was based, and now, again a decade later (2008), he offers a revised annotated German
translation of this important medieval source. The present book also includes, in partial
translation, the text of a sermon of Pope Calixtus II (pontificate 11191124), to whom
the pilgrims guide was attributed. It also includes a full scholarly apparatus. Herbers
ranks as a major specialist on the St. James pilgrimage which in our generation, has seen
an extraordinary revival. This is an excellent scholarly resource. Both the author and the
publisher can be congratulated on this fine and inexpensive edition.
Universal-Bibliothek 18580; Reclam, Stuttgart (2008) 1240 (BL)

2153 Hilary Anne-Marie Mooney, Theophany: The Appearing of God

according to the Writings of Johannes Scottus Eriugena
Eriugena (ca. 810880), an early medieval theologian and translator who produced Latin
translations from the Greek, is the subject of the present study. According to Eriugena,
God appears in all reality, but especially in Jesus Christ, yet also in every human being
(created in the image of God). Four key characteristics are highlighted by Eriugena: God
shows himself (1) because of the divine goodness, (2) his revelation is aesthetically medi-
ated (3) from above, (4) making humans grow towards the infinite. A habilitation thesis,
submitted to the University of Freiburg, Germany.
Beitrge zur historischen Theologie 146; Mohr Siebeck, Tbingen (2009) XIII/1248 (BL)

2154 Alkuin, Vita sancti Willibrordi Das Leben des heiligen Willibrord.
Lateinisch Deutsch
Alcuin (d. 804), together with the younger Einhard the most prominent figure of the
Carolingian Renaissance, is the author of many books and poems. The present book
the life of Saint Willibrord, who as a missionary of the Friesians flourished around 700
actually mixes prose (part one) and poetry (part two). The poetic portion of the text caters
to the taste of the learned, while the prose text is meant for the simple, yet schooled ear
of monks (it was meant for being read in public). Paul Drger, the translator, has done a
very good job indeed. The annotated translation is fairly literal. Drger has also supplied
an extensive scholarly apparatus. The book is available from: Kliomedia, Max-Planck-
Str. 1012, D-54269 Trier, Germany.
Kliomedia, Trier (2008) 1219 (BL)

Modern Times: ca. 145019th century

2155 Bea Lundt, Europas Aufbruch in die Neuzeit 15001800. Eine Kultur-
und Mentalittsgeschichte
Each of the following subjects receives its own chapter: early-modern society; political
authority; the attitude to the self individualism, body, and death; attitudes to the other

497
 couple, marriage, children, work and public communication; man and his material world
climate, ecology, mastery of nature, and witchcraft. The author teaches medieval history at
the University of Flensburg. The attractively illustrated volume forms part of a valuable
series edited by Peter Dinzelbacher.
Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2009) 1160

2156 Georg Schmidt, Freiheit, Pluralitt und Frieden. berlegungen zur deut-
schen Reformationsgeschichte
(1) Luthers activity was successful because he articulated how people generally felt about
the church, did so in a way that appealed to the masses, and found powerful supporters.
(2) Without the Smalcald covenant and its institutionalized readiness for armed action,
the Reform would not have succeeded. (3) The final toleration of two competing forms
of Christianity led to the struggle against all forms of absolutism and thus promoted
peace and freedom.
Wolfgang E.J. Weber et al. (eds.), Faszinierende Frhneuzeit. Reich, Frieden, Kultur und Kommunikation
15001800; Akademie Verlag, Berlin (2008) 7594 (BL)

2157 Paracelsus, Philosophie der Grossen und der Kleinen Welt. Aus der
Astronomia Magna (Vorrede, Kap. 13)
Paracelsus (d. 1541), the famous early-modern physician and esoteric theorist, has left
many published books that are not easily available and not easily understood by readers
of the twenty-first century. The (Swiss) Paracelsus Society edits Paracelsian texts such
as the one here presented in its original complex German (printed in 1591 in Basel) and
a modern paraphrase (by G. Prksen), thus making an important document available
for further study. As the translator explains in the introduction, the human body for
Paracelsus is a compendium of the entire material and spiritual world, an abbreviation
of all of nature. The book includes a chronological outline of Paracelsus life and a
list of his works.
Schwabe Verlag, Basel (2008) 1191 (BL)

2158 Martin Luther, Die Kirche und ihre mter

This is the third and final volume of a well-produced bilingual edition Luthers Latin
with a fresh German translation on facing pages of the Reformers major works.
The present volume, carefully introduced by Wilfried Hrle, includes eight texts. Three
of these are indispensable in Reformation studies: De captivitate babylonica ecclesiae
(1520; pp. 173375); Formula missae et communionis pro ecclesia Wittenbergensis (1523;
pp. 649679); and Disputatio de potestate concilii (1536; pp. 681685). Although all the
texts included in the collection have notes, only one text has longer explanatory annotation
(pp. 687ff., Against the Thirty-Two Articles of the Theologians of Leuven, 1545). It is a
pleasure to use the Latin text and take a glance at the fine German version, mostly the
work of Renate and Reiner Preul. A standard resource for Reformation studies.
Martin Luther, Lateinisch-deutsche Studienausgabe 3; Evangelische Verlagsanstalt, Leipzig (2009)
XLIII/1750 (BL)

2159 Liliane Crt, O va-t-on aprs la mort? Le discours protestant sur

lau-del: XVIeXVIIIe sicles
This is a series of loosely connected essays on Protestant theology, with special emphasis
on British and American authors. Central chapters deal with the art of dying well, angels
and demons, the age of philosophy, and reasonable Christianity in the Great Awakening.
While authors such as Baxter (who wrote much on heaven) are dealt with briefly, there
is no actual focus on afterlife beliefs as one would expect from the title. One may learn

498
 much from the volume, but it does not contribute to the debates initiated by B. Lang and
C. McDannell in Heaven: A History (1988).
Labor et Fides, Genve (2009) 1224 (BL)

2160 Andreas Scheib (ed.), Dies ist mein Leib. Philosophische Texte zur
Eucharistie-Debatte im 17. Jahrhundert
When the philosophy of Ren Descartes (15961650) began to replace the scholastic
variety of Aristotles ontology, Catholic theologians had a problem with their traditional
doctrine of transubstantiation, because res extensa and res cogitans are distinct and unrelated.
The present book is an annotated anthology of seventeenth-century philosophical debates
about the Eucharist. The texts anthologized are by Thomas Aquinas, Antoine Rochon,
Louis Le Valois, Antoine Amauld, and Franois Bernier.
Wissenschaftliche Buchgesellschaft, Darmstadt (2008) 1208

2161 Albrecht Beutel, Kirchengeschichte im Zeitalter der Aufklrung. Ein

Kompendium
Beutel, well known as a specialist of German intellectual and ecclesiastical history of
the early-modern period, offers a survey of eighteenth-century Protestantism (with a
brief chapter on Catholic Enlightenment theology, pp. 170181). At the center of this
masterful account are chapters on theological neology ( Jerusalem, Spalding), rational-
ism (Reimarus), and anti-rationalism (Hamann, Lavater). Originally published in 2006
as a fascicle of the textbook series Die Kirche in ihrer Geschichte and now printed with some
corrections as a separate title. A major scholarly resource, written by an expert whose
encyclopaedic knowledge commands respect and admiration. A subject index would have
enhanced the accessibility of this dense text.
Vandenhoeck & Ruprecht, Gttingen (2009) 1272 (BL)

2162 Dietrich Klein, Hermann Samuel Reimarus (16941768). Das theolo-

gische Werk
Reimarus Apologie oder Schutzschrift fr die Vernnftigen Verehrer Gottes wurde von seinem
Verfasser nicht verffentlicht; das Werk wurde erst 1972 gedruckt. Dagegen erschien das
Werk Die vornehmsten Wahrheiten der natrlichen Religion 1754. In der vorliegenden Studie
werden beide Schriften zusammengefasst (S. 67107, 210223) und einer ausfhrlichen
Analyse unterzogen, die auf die Quellen und Denkanste eingeht, die Reimarus auf-
genommen hat. Die Apologie wird als Angriff auf die protestantische Orthodoxie von
Hamburg verstanden, whrend die Wahrheiten als eine Religionsphilosophie erscheinen,
die mit der lutherischen Dogmatik in vielen Punkten verwandt ist. Zwei Seelen scheinen
in Reimarus Brust zu leben: eine der radikalen Aufklrung verpflichtete und eine der
lutherischen Orthodoxie nahestehende. Diese inhaltsreiche Mnchener Dissertation
wurde von Jan Rohls betreut.
Beitrge zur historischen Theologie 145; Mohr Siebeck, Tbingen (2009) X/1310 (BL)

2163 John R. Betz, After Enlightenment: The Post-Secular Vision of J.G. Hamann
Hamann (17301788), a German counter-Enlightenment (post-secular) thinker and
publicist, is portrayed here as a founder of what may be called theological aesthetics.
The core of the present book is a biography. The final chapter offers a wider perspective
by discussing Hamanns work before the modern triumvirate: Nietzsche, Heidegger, and
Derrida. Both Hamann and Heidegger take language seriously and use it as a foundation
for theological or philosophical speculation.
Illuminations: Theory and Religion; Wiley-Blackwell, Chichester (West Sussex) (2009) XVI/1355 (BL)

499
2164 Friedrich Schleiermacher, Pdagogik. Die Theorie von der Erziehung
von 1820/21 in einer Nachschrift
Schleiermacher insisted that education, before being specifically directed toward preparing
someone for professional life must be general. His lectures on education have never been
published by the famous German theologian, and no manuscript has survived; but the
lectures survive in various lecture notes taken by students. The present book has all the
material available on 63 lectures, edited with a few explanatory notes and a good subject
index. An important scholarly resource.
De Gruyter Texte; W. de Gruyter, Berlin (2008) 1283 (BL)

2165 Friedrich Schleiermacher, Der christliche Glaube (1830/31)

This one-volume study edition of Schleiermachers famous manual of Protestant doctrine
gives the text and the critical notes of the Kritische Gesamtausgabe of Schleiermachers
work. While this is a very useful edition, its use is nevertheless limited by the fact that
Latin and Greek passages that start on the title page are left untranslated, as are
Latin references supplied by the editor in the notes. So one wonders whether there is still
scope for a study edition that may omit much of the critical apparatus and instead supply
translations and other explanatory material.
De Gruyter Texte; W. de Gruyter, Berlin (2008) XXIX/1529; 1618 (BL)

2166 Jrgen Osterhammel, Die Verwandlung der Welt. Eine Geschichte des
19. Jahrhunderts
This world history of the nineteenth century adopts a multiplicity of perspectives, thereby
creating the picture of a several, intertwined, chronologically overlapping but not neatly
identifiable histories: the history of industrialization, political life, religion, education, and
so on. There is not one single focus, and historians have thus far failed to come up with a
handy term to characterize the nineteenth century (well, the century of industrialization is
perhaps the most common term used in historiography). One chapter deals with religion
(pp. 12391278), a high-ranking existential power both for individuals and nations in the
period here analysed. It was then that the notion of world religions was invented, and
that the notion of religious toleration, developed during the seventeenth and eighteenth
centuries, was increasingly promoted and accepted. But it was also the century of secu-
larization and, linked to colonialist expansion, a century of missionary activity. A book
well worth reading and pondering.
Verlag C.H. Beck, Mnchen (2009) 11568 (BL)

2167 Claude Langlois, Lautobiographie de Thrse de Lisieux. Edition cri-

tique du manuscrit A (1895)
Ce volume donne 1dition critique annote du manuscrit intitul Histoire printanire dune
petite fleur blanche, crite par elle-mme et ddie la rvrende Mre Agns de Jsus (pp. 229568),
texte qui culmine dans 1allusion un fait de premire importance pour Thrse: la
rvlation de la misricorde divine, reue le 9 juin 1895. Ldition est accompagne
dune une longue introduction historique. Selon Langlois, Thrse est un bon crivain
qui a matris sa propre vie par lcriture de textes autobiographiques.
Sciences humaines et religion; Editions du Cerf, Paris (2009) 1591 (BL)

Twentieth century today theology

2168 Ralf Georg Reuth, Hitlers Judenhass. Klischee und Wirklichkeit
Reuth, a German historian specializing on National Socialism, traces Hitlers anti-Judaism
not to his early days as a soldier during World War I (as is often done by recent historians),

500
 but to the early post-war period, in fact to the summer of 1919, when Hitler associated
Bolshevism and Judaism (p. 140). Later, inspired by Gottfried Feder, he added the notion
of Jewish capitalism.
Piper Verlag, Mnchen (2009) 1375 (BL)

2169 Wolfgang W. Mller, Simone Weil Theologische Splitter

Mller, who teaches Christian doctrine at the university of Lucerne, Switzerland, introduces
the life, works, and philosophical theology of Simone Weil (19091943). Central to this
small book are thematic chapters that explore subjects such as existence, time, border,
religion, a questioning theology, waiting (attente), God, Christ, mysticism, grace. Mller
on purpose refrains from correcting or completing Weils theology.
Theologischer Verlag Zrich, Zrich (2009) 1164 (BL).

2170 Reiner Wimmer, Simone Weil. Person und Werk

Weil (19091943) is best described as a social and political philosopher who during and
after the Second World War sought to contribute to the introduction of a new mentality
that would enable society to find a new beginning. Weils work, although fragmentary
and hard to dissociate from her biography, merits close attention. The present book, well
written and informative, is the fruit of the work of a philosopher visibly fascinated with
Weil. A valuable study.
Verlag Herder, Freiburg (2009) 1300 (BL)

2171 Sebastian Kuhlmann, Martin Niemller. Zur prophetischen Dimension

der Predigt
Niemller (18921984) was a prominent Protestant pastor active in Berlin in the 1930s
in Berlin where he sought to oppose Hitler; later, he sought to reconcile communists and
Christians. Kuhlmann offers a biographical survey, an analysis of selected sermons, and
an interpretation of Niemller as a prophetic preacher. The interpretive frame is taken
from Hermann Barth, Prophetie und Weisheit in kirchlichen uerungen, in: Jahrbuch fr
biblische Theologie 14 (1999) 257274; see also B. Lang, in: P. Eicher (ed.), Neues Handbuch
theologischer Grundbegriffe. Neuausgabe, Mnchen 2005, vol. 3, pp. 416429.
Arbeiten zur Praktischen Theologie 39; Evangelische Verlagsanstalt, Leipzig (2008) 1385

2172 Henri de Lubac, Teilhard posthume. Rflexions et souvenirs

The Jesuit theologian de Lubac (18961991, made cardinal in 1983) befriended Pierre
Teilhard de Chardin (18811955), whose Catholic orthodoxy he explained and defended
after Teilhards death. The present volume, part of the edition of de Lubacs Oeuvres in 50
volumes, includes the following pieces: Blondel et Teilhard de Chardin, correspondence
(with commentary by de Lubac); several essays on Teilhard; the text of de Lubacs book
Teilhard posthume (1977). Teilhards work is still worth reading. Retrospectively, he appears
as one of the most creative, albeit controversial, Catholic theologians of the twentieth
century.
Henri de Lubac, Oeuvres completes 26; Editions du Cerf, Paris (2008) 1442 (BL)

2173 Romano Guardini, Werke

Guardini (18851968), Catholic publicist and professor of theology, was a forming influence
within the German Catholicism between the 1920s and the 1960s. The present two vol-
umes are entitled: Die religise Offenheit der Gegenwart, with the publication of an unpublished
manuscript written in 1934 (with an essay by Stefan Waanders); and Ich fhle, dass Groes
im Kommen ist, the publication of 223 letters addressed to Guardinis friend, parish priest
of Mooshausen in Southern Germany, dating from 1908 to 1962. The latter volume is

501
 fully annotated and has an index of names. All of this new material is fascinating, both
for Guardinis biography and, more generally, for the history of German Catholicism.
Editors and publishers are to be thanked for their fine work.
Matthias-Grnewald-Verlag/Schwabenverlag, Ostfildern (2008) 194; 1423 (BL)

2174 Frdric Debuyst, Romano Guardini. Einfhrung in sein liturgisches

Denken
This is a historical introduction to the thought of one of the protagonists of Catholic
liturgical renewal and aestheticism in the twentieth century. The very fact that the present
book on Guardini (18851968) is translated from the French attests to the significance
of its subject.
Verlag Friedrich Pustet, Regensburg (2009) 1159

2175 Dietlind Langner, Schauen im Glauben. Die Bedeutung der Mystik bei
Romano Guardini
This theological thesis (University of Regensburg, Germany) includes a well-researched
chapter on Guardinis relationship with the Benedictine Abbey of Maria Laach (based,
in part, on the research of A. Schilson). However, Langner does not refer to more recent
controversies about the Abbeys closeness, in the 1920s and 1930s, to National Socialist
ideals of community.
Studien zur systematischen und spirituellen Theologie 46; Echter Verlag, Regensburg (2008) XIV/1863

2176 David L. Schindler (ed.), Love Alone Is Credible: Bans Urs von Balthasar
as Interpreter of the Catholic Tradition. Vol. 1
The title is somewhat misleading: this is not a book exclusively on Balthasar (19051988),
but a collective volume that publishes the proceedings of a conference commemorating
the centenary of Balthasars birth. Several papers comment on and celebrate Balthasars
theology as a resource for Catholic renewal.
Ressourcement; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. / Alban Books, Edinburgh
(2008) XIV/1360

2177 Esther-Maria Wedler, Splendor caritatis. Ein kumenisches Gesprch

mit Hans Urs von Balthasar zur Theologie in der Moderne
The Swiss Catholic theologian Balthasar (19051988) attracts much attention, especially
for his theological aesthetics and his theological interest in belles letters, but also in his
insistence on the centrality of Christs passion for the drama of salvation. The present
book sketches Balthasars theology, his understanding of what constitutes modernity, and his
theology as a response to the modern temper. The books final section describes Balthasars
theory of cognition as a paradigm for aesthetic thought within theology. It is of interest
to learn that this thesis has been written by a young Protestant who came to appreciate,
rather than critique, Balthasars thought. Unfortunately, the book lacks an index.
Erfurter theologische Studien 94; Echter Verlag, Wrzburg (2009) XLVII/1338 (BL)

2178 Helmut S. Ruppert, Eingegangen in die ewigen Jagdgrnde. Die Todes-

anzeige als Abbild der Zeit
Ruppert, a retired journalist, has collected and classified obituary notices from a selection
of German newspapers, 1972 to 2007, and presents them in thematic chapters. This is a
revealing anthology, though for detailed analysis one has to turn to some of the literature
the author lists in an appended bibliography. Interestingly, religious mottos or symbols

502
 have become rare in German death notes. Those interested in obituary notes will use this
collection with pleasure and profit.
Echter Verlag, Wrzburg (2008) 1232 (BL)

2179 Vincent D. Rougeau, Christians in the American Empire

Christianity can never be allowed to serve as an apologia for American political power
and the American way of life. Authentic Christianity, Rougeau argues, must challenge
the United States to reckon more honestly with its failures and push the nation to use its
awesome wealth and power in ways that promote global peace.
Oxford University Press, Oxford (2008) XIII/1233

2180 Sven van Meegen et al. (eds.), Menschen Rechte. Theologische Per-
spektiven zum 60. Jahrestag der Proklamation der Allgemeinen Erklrung
der Menschenrechte
On December 10, 1948, the general assembly of the United Nations promulgated the
Declaration of Human Rights. This collective volume includes seven papers that com-
ment on human rights from the perspective of the Roman Catholic experience and
Catholic theology. The Code of Canon Law (1983), can. 747, refers to personae humanae
iura fundamentalia.
Bibel und Ethik 2; Lit Verlag, Mnster (2008) 1161

2181 Ralph W. Hood et al., Them that Believe: The Power and Meaning of
the Christian Serpent-Handling Tradition
George Went Hensley (18801955) was among those Pentecostal believers who discovered
that Mark 16:18 may be put to a test and, accordingly, introduced snake-handling into
Pentecostal worship. While in American Pentecostalism, snake-handling is controversial,
it does exist. Ralph Hood and W.P. Williamson tell the full story.
University of California Press, Bereley (2008) XVI/1301

2182 Jason C. Bivins, Religion of Fear: The Politics of Horror in Conservative

Evangelicalism
Among conservative Christians developed a religion of fear since the 1960s. Meant is
the renewed emphasis on the fear to loose salvation and be damned eternally. The pres-
ent book identifies this phenomenon and studies its expression in Jack Chicks cartoon
tracks, in anti-rock music criticism, moralist theatre performances, and the Left behind
novels. The evangelical religion of fear has created an immense popular culture which is
analyzed here for the first time.
Oxford University Press, Oxford (2008) XII/1317

2183 Neokatechumenales Zentrum (ed.), Neocatechumenale Iter. Statuta

Endgltige Appobation
These statutes, approved by the Holy See on May 11, 2008, make the Catholic move-
ment called The Neocatechumenate Way an officially acknowledged organized com-
munity within the Catholic church. The group originated after Vatican II in Spain and
by now has become a major force of the renewal of Catholic life. The German center
is in Munich.
Butzon & Bercker, Kevelaer (2008) 1125 (BL)

503
2184 Hans-Rdiger Schwab (ed.), Eigensinn und Bindung. Katholische
deutsche Intellektuelle im 20. Jahrhundert
This long book offers a gallery of 39 literary portraits of Catholic intellectuals from
German lands, from Karl Muth (d. 1944), Max Scheler (d. 1928) and Annette Kolb
(d. 1967) to Hermann Kurzke (b. 1943) and Hanna-Barbara Gerl (b. 1945). Interestingly,
only one artist Georg Meistermann (d. 1990, famous for his stained glass windows and
his frescoes in churches) has made it into the volume. No major figure is left out, not
even Carl Schmitt (d. 1985). Each essay is about thirteen to seventeen pages long and
includes a bibliography (in very small print) and notes (at the back of the volume). The
editor has taken the somewhat problematic decision not to include theologians or priests;
accordingly, neither Karl Rahner nor Fridolin Stier nor Romano Guardini nor Hans
Kng figure in this collection.
Butzon & Bercker, Kevelaer (2009) 1812 (BL)

2185 Christian Hermes, Konkordate im vereinigten Deutschland

In the years following the reunification of Germany (1990), the Catholic church sought
to integrate the new areas into its system of concordats, i.e. of legally binding agree-
ments between the Holy See and the German state. Moreover, existing agreements were
renewed and updated (such as the Hamburg concordate 2005, the Schleswig-Holstein
concordate 2009). The present book, written by a former assistant to bishops Walter
Kasper and Gebhard Frst, is a thorough guide to and analysis of all concordatarian
agreements that are currently valid. Many of the dispositions are about property owned
by the church, educational institutions, and the position of the clergy. Relevant for all
who study church-state relations in Germany.
Matthias-Grnewald-Verlag, Ostfildern (2009) XVI/1693 (BL)

2186 William A. Dyrness et al. (eds.), Global Dictionary of Theology

This work, compiled from an evangelical perspective and alphabetically arranged, offers
a large number of articles on essential subjects of Christian theology: Christology, con-
version, culture and society, Divine Comedy (by Dante), eschatology, God (doctrine of ),
heresy, justification, etc. All of these articles are written from a perspective that privileges
an African, Latin American, and Asian point of view rather than a North American or
European one. This emphasis is heightened through the presence of entries such as these:
acculturation, African background theologies in Latin America, Japanese theology, Middle
Eastern and Arab theology, Migration, missionary movements, South African theology.
Each article ends with a bibliography of between four and some twenty titles. The impres-
sive book is a testimony to the vitality of evangelical theology and its claim for leadership
within the ecumenical spectrum of theology.
Intervarsity Press, Nottingham (2008) XXVIII/1996 (BL)

2187 Otto Pggeler, Philosophie und Hermeneutische Theologie. Heidegger,

Bultmann und die Folgen
The three sections of this book on twentieth-century Protestant theology discuss (1) the
alliance of Rudolf Bultmann (New Testament exegesis) and Martin Heidegger in the
1920s, (2) the project of revelation as history (involving a variety of participants, all in one
way or another related to the debates about Bultmanns theology: Heinrich Schlier, Hans
Jonas, Ernst Ksemann, and others), (3) philosophy and hermeneutical theology. Pggeler
was personally acquainted with Heidegger and speaks with the authority of someone who
has been a lifelong observer of theological developments in twentieth-century Germany.
Regrettably, the book lacks an index.
Wilhelm Fink Verlag, Mnchen (2009) 1313 (BL)

504
2188 Don Thorsen, An Exploration of Christian Theology
This is a comprehensive undergraduate textbook on Christian doctrine, a complete course
that covers everything from revelation, biblical authority, and God to the sacraments
and eschatology. Each chapter includes study questions and well-chosen indications for
further reading.
Hendrickson Publishers, Peabody, Mass. / Alban Books, Edinburgh (2008) XXII/1453

2189 Edwin Chr. Van Driel, Incarnation Anyway: Arguments for Supralap-
sarian Christology
The odd word supralapsarian was invented (not by the author) to refer to what God
decided about the relationship between the second person of the Trinity and the human
race prior to human (and perhaps angelic) sin. Two possibilities have been thought up
in theological speculation: (1) without sin, the second person would not have been made
man; (2) even without sin, the second person would have been made man, for this was
already Gods initial plan. In modern theology, the second possibility gained upper hand
(Hegel, Schleiermacher, Barth, Rahner, Kng, etc.). The present book discusses the argu-
ments and decides that it had been Gods original plan to manifest himself eschatologically
to humankind. Captivating as an argument, but somewhat speculative nevertheless.
Interestingly, H.U. von Balthasar does not figure in the account; his dramatic approach
to the history of salvation would be more in tune with possibility 1.
Oxford University Press, Oxford (2008) XI/1194 (BL)

2190 Neil Ormerod, Creation, Grace, and Redemption

This is an almost complete manual of Christian doctrine, written by a Roman Catholic.
The ten chapters deal with: the God of creation; human beings within creation; moral evil;
original sin; Jesus and the story of redemption, grace and the supernatural; church and
sacrament; forgiveness and reconciliation; death and the afterlife. the end of all things.
Orbis Books, Maryknoll, N.Y./Alban Books, Edinburgh (2008) XII/1228

2191 Gordon T. Smith (ed.), The Lords Supper: Five Views

The five views are those of a Roman Catholic, a Lutheran, a Reformed, a Baptist, and a
Pentecostal author; each of these also responds to all of the others. The book also includes
an annotated thematic bibliography. The book, excellent on the current theology and
practice, is meant to inspire an ecumenical spirit and mutual understanding.
Intervarsity Press, Downers Grove, Ill. (2008) 1159

2192 Don E. Saliers, Music and Theology

This enthusiastic defense of music as theologically relevant refers not only to K. Barths
and Hans Kngs essays on Mozart, but also to Negro spirituals and Jeremy Begbie, Theol-
ogy, Music and Time, Cambridge 2000.
Horizons in Theology; Abingdon Press, Nashville, Tenn. / Alban Books, Edinburgh (2008) XII/183

2193 Oliver Drr, Der Engel Mchte. Systematisch-theologische Untersu-

chung: Angelologie
The three sections of this theological treatise on angels discuss: (1) traditional Christian
teachings about angels, with special emphasis on the Reformation tradition; (2) the search
for a new angelology in twentieth-century theology; (3) toward a new orientation. Drr
is interested in developing a non-metaphysical angelology of the kind envisaged by Karl
Barth. Reference is made to Thomas Ruster, Von Menschen, Mchten und Gewalten. Eine
Himmelslehre, Mainz 2005.
Forum Systematik; Verlag W. Kohlhammer, Stuttgart (2009) 1326 (BL)
505
2194 Uwe Wolff, Alles ber Engel und Dmonen. Ein himmlisches Wrterbuch
Wolff (b. 1955) is the author of popular books on angels and works as a free-lance leader
of spiritual retreats. The present book presents some of his insights into angelic lore in
the form of brief entries arranged alphabetically. Fashionable subjects such as satanism
and gothic receive their own articles.
Gtersloher Verlagshaus, Gtersloh (2009) 1157

2195 Thomas Herkert et al. (eds.), Zu den letzten Dingen. Neue Perspektiven
der Eschatologie
The seven contributions to this collective volume reflect the papers presented at a confer-
ence held at the Catholic Academy of Freiburg, Germany. The title is somewhat exagger-
ated, because there is nothing really new. What may be new, however, is that traditional
Christian afterlife teachings, including the doctrine of hell and bodily resurrection, have
become controversial. Matthias Remenyi reports that the notion of resurrection at the
moment of death (an idea invented by the Catholic theologian G. Greshake) has become
widely accepted (p. 187); this may indeed be something new. But we should add that it may
have become a viable option among German theologians, but presumably by no one else.
Wissenschaftliche Buchgesellschaft, Darmstadt (2009) 1224 (BL)

2196 Alexander Lahl, Hoffnung auf ewiges Leben. Entscheidung und Aufer-
stehung im Tod
The notions of decision for God and resurrection at the moment of death were devel-
oped by Ladislaus Boros (publications 1959ff.) and Gisbert Greshake (1969ff.), two Catholic
theologians writing in German. The author of this thesis in dogmatic theology argues
that while both theories are to be appreciated for their effort for translating traditional
dogma into contemporary language, the theory of Boros remains more difficult than that
of Greshake. The book includes long introductory chapters on the experience of death
in contemporary society and on the history of Christian afterlife beliefs.
Theologie im Dialog 2; Verlag Herder, Freiburg (2009) 1372 (BL)

2197 Irene Mildenberger, Der wirkliche Gottesdienst. Historische Annhe-

rungen
Eleven papers deal with as many aspects of the history of Protestant worship. Liturgy,
the authors assert, should not be studied merely from written texts. Music, architecture,
and autobiographical notes are just examples of what one may include in the study of
worship.
Beitrge zu Liturgie und Spiritualitt; Evangelische Verlagsanstalt, Leipzig (2009) 1188

2198 Jrg Zink, Gotteswahrnehmung. Wege religiser Erfahrung

Zink (b. 1922) is a well-known popular writer on religion in Germany. The present book
argues that personal experience often has a religious dimension, and should not be dis-
missed as esoteric heresy by Protestant orthodoxy. We must shed the fetters of Protestant
orthodoxy and return to experience, liturgical play and a worldview not very different from
that of Pierre Teilhard de Chardin. Zink also tells episodes of his own spiritual life.
Gtersloher Verlagshaus, Gtersloh (2009) 1366 (BL)

506
 INDEX OF REVIEWS
(Authors of reviewed books)

Aageson, J.W. 1019 Jewett, R. 933

Anderson, C.B. 109 Jost, R. 109
Assmann, J. 1958
Avery-Peck, A.J. 1528 Kugel, J.L. 68

Bauckham, R. 704, 705 Lemaire, A. 1720

Baum, A.D. 709
Binder, D.D. 1528 McGowan, A. 45
Burckhardt, L. 1299
Nickelsburg, W.E. 1768
Campbell, D.A. 1789 Nihan, C. 253
Chapman, C.R. 109
Craffert, P. 1597 Ratzinger, J. 1580, 1581, 1582
Rmer, T. 166
Fiore, B. 1019 Rollinger, R. 1299
Runesson, A. 1528
Gmirkin, R.E. 161
Goodman, M. 1659, 1660 Schmidt, W.H. 455
Stackert, J. 159
Heise, J. 1307 Stanley, A.P. 1779

Jackson, B.S. 247 Taschner, J. 273

Janowski, B. 447 Tetlow, E.M. 109
Towner, P.H. 1019
van der Toorn, K. 1494
 INDEX OF AUTHORS

A number followed by an asterisk refers to a book review.

The authors of books that are reviewed are listed separately, in the index of reviewed
books.

Abate, E. 377 Atkinson, K. 1654

Abraham, J.H. 208 Aune, D.C. 1816
Abramowski, L. 881 Aus, R.D. 1770
Achenbach, R. 1513 Auwers, J.-M. 675, 1908
Adam, K.-P. 330, 341 Avioz, M. 385, 1252, 1923
Adamo, D. 611 Awad, N.G. 1897
Adams, J. 1807
Adams, K. 521 Bachmann, M. 1803
Adan-Bayewitz, D. 1433 Backhaus, K. 1043
Adler, Y. 1531 Bader, M.A. 1154
Ahiamadu, A. 271 Baert, B. 2010
A ituv, S. 546, 1127, 1355 Baggerman, A. 1947
Ahn, J. 616 Bailey, K.E. 781, 829
Alberg, J. 2049 Bailey, R.C. 100
Albertz, R. 226, 1714 Baker, W.R. 1057
Aletti, J.-N. 937, 955, 1787 Bakhia, N. 1999
Alkier, S. 1322 Bakon, S. 1574
Alkuin 2154 Balderas Tovar, L.A. 649
Allen, D. 1055 Ballhorn, E. 58
Allen, L.C. 454, 459 Balogh, C. 431, 433
Allen, M. 1878 Baloyi, E. 1455
Allen, R. 793 Baltzer, D. 1886
Allen, S.L. 529 Bandy, A.S. 1086
Allison Jr., D.C. 730, 752, 1596 Bar, S. 238
Aloma, M. 1078 Bar-Asher, M. 1138
Althann, R. 124 Barbiero, G. 596, 604
lvarez Valds, A. 364, 989 Barbour, J. 667
Amar, Z. 1448 Barclay, J.M.G. 933*
Ambrosius 2126 Barker, K. 617
Amzallag, N. 1738 Barnard, J.A. 994
Anderson, G.P. 804 Barnes, P. 45*
Andronikashvili, Z. 2075 Barnett, P. 1595
Annen, F. 969 Barrick, W.B. 449, 1271
Appelbaum, A. 1257 Barrier, J.W. 992
Ara, M. 2100 Barta, H. 1298
Aranda Prez, G. 46 Bartholomew, C.G. 653
Aristeas 1242 Bartfeld, H. 298, 299
Aristoteles 1343, 1344 Bartlett, J.R. 1354
Armenteros, V.M. 1917 Bartolom, J.J. 1927
Arneth, M. 220 Barton, J. 219
Arnold, B.T. 169 Bartor, A. 244
Arnulf, A. 1995 Baruchi-Unna, A. 539
Artzi, P. 422 Basson, A. 588, 619, 639, 1867
Ashton, J. 1619 Batovici, D. 707
Askani, H.C. 2007 Bauck, P. 337
Assis, E. 294, 479, 548, 615 Bauckham, R. 1039
Assmann, J. 1295, 1306 Bauer, T.J. 1104
Aster, S.Z. 373 Bauks, M. 60, 128, 1519
Athanasius von Alexandria 2127 Baum, A.D. 1025

508
Baur, W. 1613 Bloch, Y. 148, 149
Bautch, R.J. 1744 Blomberg, C.L. 1056
Bayer, H.F. 766 Blum, E. 415, 446, 524
Beale, G.K. 1695, 1701 Blyth, C. 221, 222
Bechmann, U. 892 Boase, E. 482, 483
Beck, J.A. 313 Bhler, D. 315, 580
Becker, E.-M. 1017 Bhm, M. 2071
Becker, U. 216 Boer, R. 106, 255, 1718
Becking, B. 206, 476, 1533, 1721 Brchers, C. 486
Bediako, D.K. 453 Bttrich, C. 1829
Beentjes, P.C. 379, 1566 Bogaert, P.-M. 406
Beeri, R. 1386, 1439 Bohak, G. 1536
Begerau, G. 359 Bohlen, M. 927, 1602
Begg, C. 1241, 1251, 1253 Bokovoy, D.E. 527
Bellarini, M. 1990 Bollnow, O.F. 2067, 2068, 2069
Bellarmin, R. 1937 Bond, H.K. 1571
Ben-Ami, D. 1124 Bongardt, M. 1872
Ben-Daniel, J. 1099 Bons, E. 586, 1733
Ben-Dov, J. 376, 1212, 1502 Booij, T. 620, 621, 622
Benedetto, R. 2108 Borgman, E. 1880
Ben-Shlomo, D. 1380 Bori, P.C. 1719, 1929
Benton, R. 204 Bormann, L. 72
Ben-Tor, A. 1384, 1387 Bosma, C.J. 563
Ber, V. 242 Bosman, H. 1564
Berding, K. 1681 Bosshard, E. 452
Berdowski, P. 1395 Bosworth, D.A. 122
Berg, H. 1587 Botha, P.J.J. 575, 576, 587, 1845
Bergengruen, M. 1986 Boucher, P.-M. 863, 864
Berger, Y. 325 Bouflet, J. 2113
Berges, U. 1839 Boulnois, O. 2089
Bergsma, J.S. 1208 Bourgine, B. 1609
Berlant, S.R. 1147 Bourquin, Y. 783
Berlejung, A. 1134, 1427, 1473 Boustan, R.S. 1669, 1842
Berlin, A. 613 Bouteneff, P.C. 1895
Berman, J. 89 Bovon, F. 797
Berman, J.A. 1717 Bowman Jr., R.M. 1034
Bernstein, M.J. 1230 Boyarin, D. 1677
Bertelsmeier-Kierst, T. 2150 Brandscheidt, R. 205
Bertuzzi, R. 1914 Braulik, G. 281, 1875
Besch, W. 41 Bretschneider, W. 2026
Betz, H.-D. 1793, 2027, 2028 Brettler, M.Z. 276, 612
Betz, J.R. 2163 Briggs, R.S. 260
Beutel, A. 2161 Brighton, M.A. 1256
Beutler, J. 857 Brix, K. 1853
Bezzel, H. 470 Brosh, B.-S. 353
Bickert, R. 266 Brown, D. 2001
Biere, C. 1961 Brown, M.J. 749
Bieringer, R. 963, 975, 1562 Brown, P. 2121
Biliarski, I. 1888 Brown, R.E. 701
Bilic, N. 551 Bruce, F.F. 1114
Billings, B.S. 810, 1067 Brueggemann, W. 370
Bird, M.F. 1588 Bruno, C.R. 282, 951
Bivins, J.C. 2182 Buchanan, G.W. 31
Black, A. 899 Bucur, B.G. 1092
Black, C.C. 770 Bchner, D. 466
Black, M. 1784 Buitendag, J. 977
Blaising, C.A. 1893 Buitenwerf, R. 915
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Mildenberger, I. 2197 Neyrey, J.H. 82, 845, 1856
Milgrom, J. 234, 257, 502 Nguyen, V.H.T. 961
Milinovich, T.M. 438 Ngwa, K. 637
Millard, A. 1499 Niccacci, A. 538
Miller, C.L. 1282 Nicholas, D.A. 83
Miller, M.M. 1345 Nicholson, E. 289
Miller, P.C. 2124 Nicklas, T. 865, 1957
Miller II, R.D. 1745 Niebuhr, K.-W. 1801
Milton, J. 1987 Niehaus, J.J. 1712
Mimouni, S.C. 1674 Niehr, H. 1318
Mitchell, D.C. 1237 Niehr, K. 2090
Mitternacht, D. 1580* Nielsen, K. 494
Mittleman, A. 634 Niemand, C. 1254
Mde, E. 1603 Niemann, H.M. 331, 1130
Moenikes, A. 1715 Niemeyer, C. 2056
Moessner, D.P. 911 Niemi, T.M. 1367
Moffitt, D.M. 973 Niesioowski-Span, . 233, 1148
Moo, D.J. 1007 Nieto Guerrero, G. 822
Moo, J. 1106 Nilsen, T.D. 444
Moog-Grnewald, M. 1340 Nissinen, M. 414, 672, 685, 1868
Mooney, H.A.-M. 2153 Noam, V. 1234
Moore, D.F. 1592 Nobile, M. 485
Moreman, C.M. 2035 Nodet, . 161*, 297, 393
Morenz, L.D. 1121 Noffke, E. 906
Morgan, R. 1750 Nolan, C. 336
Morrow, W.S. 1493 Noll, K.L. 49
Mortensen, J. 629 Nordsieck, R. 1189
Mller, C.G. 1545 Norman, D.J. 1772
Mller, K. 1239 Notarius, T. 270
Mller, M. 1840 Novacovic, L. 1785
Mller, P. 1009 Novick, T. 531, 686
Mller, R. 564 Nowell, I. 738
Mller, W.W. 2169 Nunn, A. 1426
Mller-Fieberg, R. 1088
Mller-Roth, M. 1308 Oakes, P. 692
Muis, J. 1864 Obermaier, S. 2147
Mullen, R.R. 15 OBrien, M. 287
Munzinger, A. 1881 Obst, H. 2043
Murphy, S.J. 561 Ochsenmeier, E. 940
Murphy-OConnor, J. 959, 965, 1011, OConnell, J. 1607
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Myllykoski, M. 1186, 1187, 1188 Oden, T.C. 1892
ODonnell, T. 869
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Neudecker, R. 748 Omanson, R.L. 35
Neville, D.J. 708, 772 Origenes 1907

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Orlov, A.A. 1165, 1172 Pienaar, D.N. 1438
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 TABLE OF CONTENTS OF VOLUME 55

Contributors ........................................................................................ v
Abbreviations ...................................................................................... vii

TEXT VERSIONS

17 Text of the OT Masorah ................................................................ 1

814 Greek (OT): general studies modern translations of the
Septuagint Bible ................................................................................. 2
1521 Greek (NT): editions manuscripts studies ................................... 4
2226 Early translations: Syriac Latin ....................................................... 5
2743 Modern translations: general + English + French + German ....... 6

THEOLOGICAL AND EXEGETICAL APPROACHES

Theological Foundations
4458 Inspiration authority + canon (OT, NT) canonical criticism .... 11

Hermeneutics Methods
5973 Biblical interpretation in general: manuals + basic perspectives +
individual problems ............................................................................ 14
7477 Historical-critical methods .................................................................. 18
7883 Sociology anthropology psychology ............................................ 19
8499 Literary studies: general narratology intertextuality rhetorical
criticism reader response socio-linguistics ................................... 20
100111 Contextual exegesis: general + postcolonialism ecology + gender
studies feminism queer studies .................................................... 24
112113 Philosophical approaches ................................................................... 27
114123 Literary genres stylistic devices ....................................................... 28

BIBLICAL EXEGESIS

124126 Bible as a Whole ................................................................................. 30

Digital media
127136 General + internet + Bible software + research materials ............. 31
137 Non-biblical electronic media ............................................................ 34

OLD TESTAMENT EXEGESIS

138151 Introduction general ........................................................................ 34

Pentateuch and historical books

152168 Pentateuch: general + Yahwist Priestly Code +
Deuteronomists ................................................................................... 38
169231 Genesis: general + Primeval History (Gen 111) + patriarchs
(Gen 1250) + Tale of Joseph (Gen 3750) ..................................... 42
232251 Exodus ................................................................................................ 56
252271 Leviticus + Numbers ......................................................................... 61
272292 Deuteronomy: general + individual passages ................................... 66
 293303 Joshua .................................................................................................. 71
304323 Judges .................................................................................................. 73
324328 Ruth .................................................................................................... 78
329350 Samuel: general + 1 Samuel + 2 Samuel ........................................ 79
351378 Kings: general + 1 Kings + 2 Kings ................................................ 84
379391 Chronicles: general + 1 Chronicles + 2 Chronicles ........................ 90
392397 Ezra Nehemiah ............................................................................... 93
398412 Tobit Judith + Esther 1/2 Maccabees ....................................... 94

Prophets
413417 General ............................................................................................... 98
418453 Isaiah: general + Isaiah I + Isaiah II Isaiah III ........................... 99
454477 Jeremiah: general + individual passages ........................................... 107
478483 Lamentations ...................................................................................... 112
484502 Ezekiel: general + individual passages .............................................. 114
503512 Daniel .................................................................................................. 118
513515 Minor Prophets general ...................................................................... 120
516524 Hosea .................................................................................................. 121
525531 Joel Amos ......................................................................................... 123
532543 Jonah + Micah Nahum .................................................................. 124
544547 Habakkuk Zephaniah ...................................................................... 126
548557 Haggai Zechariah + Malachi ........................................................ 127

Psalms
558574 General ............................................................................................... 130
575622 Individual Psalms ................................................................................ 133

Wisdom literature
623627 General ............................................................................................... 144
628641 Job: general + individual passages .................................................... 145
642652 Proverbs: general + individual passages ............................................ 149
653670 Koheleth: general + individual passages ........................................... 151
671677 Song of Songs Wisdom of Solomon .............................................. 155
678691 Jesus Sirach (Ben Sira): general + individual passages ..................... 157

NEW TESTAMENT EXEGESIS

692699 Introduction general ........................................................................ 160

Gospels and Acts of the Apostles

700710 Gospels: general synoptic problem ................................................. 162
711715 Sayings Source (Q) .......................................................................... 164
716724 Parallel passages parables ................................................................ 166
725763 Matthew: general + individual passages ........................................... 167
764796 Mark: general + individual passages ................................................. 177
797833 Luke: general + individual passages ................................................. 185
834895 John: general + individual passages .................................................. 192
896925 Luke-Acts general + Acts: general + individual passages ............... 206

Letters and Book of Revelation

926929 Pauline letters in general .................................................................... 213
930956 Romans: general + individual passages ............................................ 214
957974 1/2 Corinthians general 1 Corinthians: general + individual
passages ............................................................................................... 220
975989 2 Corinthians: general + individual passages ................................... 224
990993 Galatians ............................................................................................. 227
994995 Ephesians ............................................................................................ 228
9961006 Philippians: general + individual passages ........................................ 228

526
10071012 Colossians ........................................................................................... 231
10131018 1/2 Thessalonians .............................................................................. 232
10191036 Pastoral Epistles: general + 1/2 Timothy + Titus Philemon ...... 233
10371055 Hebrews: general + individual passages ........................................... 238
10561080 Catholic Epistles: James + 1/2 Peter + 13 John + Jude .............. 242
10811106 Revelation: general + individual passages ......................................... 247

EXTRABIBLICAL SOURCES

Inscriptions
11071115 General proto-Canaanite ................................................................ 254
11161126 Aramaic + Akkadian + Egyptian + Greek ..................................... 256
11271144 Hebrew + Phoenician ........................................................................ 259
11451151 Philistine + Moabite Ammonite .................................................... 263

Apocrypha and pseudepigrapha

11521175 Old Testament: general + 1 Enoch Jub 2 Enoch 4 Ezra
3 Macc 2 Baruch TestJob ApocAbr ParJer JosAs ............. 265
11761198 New Testament: general + GJudas + GPeter GThom
GJames Secret Mark + Acta Thecla ApocPaul Prayer of
Paul Didache Aphroditian ........................................................... 270
11991239 Qumran/Dead Sea Scrolls: general + particular subjects +
Community Rule Temple Scroll + texts from caves 14 +
Qumran and the New Testament ...................................................... 275

Jewish authors
12401244 General Jewish-Hellenistic authors Philo .................................... 285
12451259 Josephus: general + Antiquities Jewish War Against Apion ...... 286
12601263 Rabbinical literature ........................................................................... 290

PHILOLOGY

12641277 Hebrew: general + lexicography + names ....................................... 291

12781283 Hebrew: syntax + verb tenses/aspects + prepositions +
set phrases ........................................................................................... 294
12841290 Akkadian Phoenician + Greek + Latin ........................................ 295

CIVILIZATIONS OF THE BIBLICAL WORLD

12911299 General: handbooks + miscellaneous ................................................ 297

13001304 Mesopotamia: general history religion ........................................ 299
13051308 Egypt: handbooks texts in translation ............................................ 300
13091322 Hittites + Ugarit + Philistines Phoenicians + Moabites
Edomites + Asia Minor Cyprus ..................................................... 301
13231346 Greco-Roman civilization: general + religion + cultural history +
texts in translation .............................................................................. 304

ARCHAEOLOGY AND TOPOGRAPHY

13471364 Biblical Archaeology: general history of research + historical

periods ................................................................................................. 310
13651406 Palestine: regions + sites (alphabetically) ........................................... 314
14071413 Jerusalem ............................................................................................. 324
14141421 Sites outside of Palestine + holy places pilgrims reports ............. 326

527
 REALIA

14221429 Museums iconography .................................................................... 328

14301437 Architecture seals coins ................................................................ 330
14381444 Objects: ivory stone clay lead others .................................... 332
14451448 Plants food ....................................................................................... 333

INSTITUTIONS AND RITUALS

Social institutions
14491459 General + children women men marriage and family ........... 334
14601469 Gender relations sexuality homosexuality eunuchs ................. 337
14701474 End of life: widow disability death ............................................. 339
14751478 Economic life: general animals money trade ........................... 340
14791484 Kingship/state treaty war ............................................................ 341
14851489 Legal institutions: general cultic administration of law
asylum ................................................................................................. 343
14901503 World of learning: education writing scribal culture
time reckoning astronomy theatre ............................................... 344

Religious institutions
15041515 Cultic sites temple ban of images + priests/prophets +
purity + conversion ............................................................................ 347
15161527 Ritual acts: sacrifice offering + oracle praise/prayer +
festivals ................................................................................................ 350
15281536 Early Judaism: synagogue circumcision ritual bath Sabbath
magic ................................................................................................... 353
15371545 Early Christianity: leadership roles + ritual acts: general
baptism Lords Supper prayer + mission ................................... 355

BIBLICAL PERSONS

15461574 Persons: alphabetically ........................................................................ 358

15751608 Jesus: research + comprehensive studies + particular aspects ......... 364
16091621 Paul: contemporary research comprehensive studies
particular aspects ................................................................................ 372

HISTORY OF ISRAEL

16221632 General problems of historiography .............................................. 375

16331640 Premonarchical period ....................................................................... 377
16411646 Period of the monarchy ..................................................................... 379
16471651 Babylonian exile Persian period ...................................................... 381
16521660 Hellenistic and Roman periods until Bar Kokhba ............................ 382

JUDAISM EARLY CHRISTIANITY GNOSTICISM ISLAM

Judaism
16611664 General + groups ............................................................................... 385
16651673 Jewish-Christian dialogue and controversy ........................................ 386

Early Christianity
16741683 General history + life teaching + texts ...................................... 388

Gnosticism Islam
16841686 Gnosticism + Islam ............................................................................ 390
528
 BIBLICAL THEOLOGY

Both Testaments
16871694 General + God angels .................................................................... 391
16951700 Relationship between OT and NT .................................................... 393
17011710 Themes in biblical theology: idolatry resistance Israel
violence war life after death Last Judgment ............................ 394

Old Testament
17111718 General ............................................................................................... 397
17191743 Monotheism God + angels demons ........................................... 399
17441749 Themes: Abraham covenant political power immortality
apocalypticism Gentiles ................................................................... 404

New Testament
17501758 General + essay volumes ................................................................... 405
17591767 God angels + Christology .............................................................. 407
17681778 Resurrection eschatology apocalypticism .................................... 410
17791785 Miscellaneous themes ......................................................................... 412

Pauline theology
17861796 General ............................................................................................... 414
17971804 Paul and Judaism law works justification ................................. 416
18051810 Christology + church mission ........................................................ 418
18111814 Anthropology resurrection discipleship ....................................... 419
18151821 Ethics women .................................................................................. 420

Johannine theology
18221823 General miscellaneous ..................................................................... 422

CONCEPTS AND SYMBOLS

18241849 English terms: anger conversion covenant envy exile

food holy ones Israel lament love oath ordination
partnership poverty/wealth Son of Man tolerance
violence voice of God war wrath ............................................ 423
18501854 Hebrew and Aramaic words: amen cherem hatta mashal
todah ................................................................................................... 428
18551857 Greek words: aret eucharistein koinnia ................................... 429
18581866 Symbols: birds clouds Daughter of Zion garden Eden
Jerusalem kingship of God seven temple ................................ 430
18671869 Metaphors: heart marriage ............................................................. 432

BIBLE IN THEOLOGY AND LIFE OF CHURCH

18701882 Theology: general + themes OT NT ............................................ 433

18831886 Practical guides ................................................................................... 436

HISTORY OF EXEGESIS

18871909 General + patristic literature: general + authors (alphabetically) ... 437

19101924 Middle Ages + Jewish exegesis .......................................................... 442
19251950 Modern Times: general + 16th19th centuries ............................... 446
19511970 20th and 21st centuries: general + names (alphabetically) .............. 451
19711976 Institutes societies commentary series Festschriften ................. 455

529
 BIBLE IN LITERATURE, ART, FILM AND MUSIC

19771981 General ............................................................................................... 457

19821993 Literature: general + authors and themes ........................................ 458
19942022 Art: general + iconography + periods ............................................. 461
20232026 Film music ....................................................................................... 468

HISTORY OF RELIGIONS

20272044 General + basic concepts an issues ................................................... 469

20452071 Cultural and intellectual history ........................................................ 473
20722096 History of literature + art ................................................................. 480
20972107 Non-Christian religions ...................................................................... 485

Christianity
21082117 General ............................................................................................... 487
21182137 Antiquity: themes sources ............................................................... 489
21382154 Middle Ages: general + themes + sources ....................................... 494
21552167 Modern Times: ca. 145019th century ............................................. 497
21682198 Twentieth century today + theology ............................................. 500

Index of Reviews ................................................................................ 507

Index of Authors ................................................................................ 508

530