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ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT最新文献

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The Nameless Daughter of Saul 扫罗的无名女儿
2区 哲学 0 RELIGION Pub Date : 2023-11-09 DOI: 10.1515/zaw-2023-4001
Jeremy M. Hutton
Abstract The roles of Michal and Merab in the received tradition of the Book of Samuel are complex. This study examines the literary embeddedness of Saul’s daughter within several passages in which she appears (1Sam 18:17–19*; 1Sam 19:11–17; 2Sam 3:12–16*; 2Sam 21:8). In many cases, the names of Saul’s daughters—Michal and Merab—can be easily excised without doing significant damage to the surrounding text. This article concludes that some episodes featuring one of Saul’s daughters may originally have assumed only a single, nameless woman.
在《撒母耳记》公认的传统中,米甲和米拉的角色是复杂的。本研究考察了扫罗的女儿在她出现的几段经文中的文学嵌入性(撒上18:17-19 *;1山姆19:11-17;2山姆3:12-16 *;2山姆21:8)。在许多情况下,扫罗女儿的名字——米甲和米拉——可以很容易地被删去,而不会对周围的文字造成重大损害。这篇文章的结论是,一些关于索尔的女儿的情节可能最初只假设了一个无名的女人。
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引用次数: 0
Is Azekah Really the Hometown of Micah the Morasthite? 亚西加真是摩利沙人米迦的故乡吗?
2区 哲学 0 RELIGION Pub Date : 2023-11-09 DOI: 10.1515/zaw-2023-4005
Erasmus Gass, Boaz Zissu
Abstract In a recent article, Oded Lipschits and Jakob Wöhrle argue for Tel Azekah as the hometown of the biblical prophet Micah of Moresheth Gath. However, the main arguments are not convincing and can easily be refuted. Above all, the overall rejection of the patristic sources is methodologically questionable and cannot stand up to scrutiny since the alleged contradictoriness does not exist within the Christian topographical tradition. Moreover, it can be shown that geographical, epigraphical, etymological and archaeological data were used in a one-sided and erroneous way.
在最近的一篇文章中,Oded Lipschits和Jakob Wöhrle认为泰尔亚西加是圣经中迦特摩利设先知弥迦的故乡。然而,主要论点并不令人信服,很容易被驳倒。最重要的是,对教父来源的全面拒绝在方法上是有问题的,不能经得起审查,因为所谓的矛盾性在基督教地形传统中并不存在。此外,地理、碑文、语源学和考古资料的使用是片面和错误的。
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引用次数: 0
אֶלְגָּבִישׁ: Ein neues ägyptisches Lehnwort im Alten Testament? אֶלְגָּבִישׁ:一个新的埃及Lehnwort旧约中?
2区 哲学 0 RELIGION Pub Date : 2023-11-09 DOI: 10.1515/zaw-2023-4006
Christoffer Theis, Elena Mahlich
Abstract The article offers a discussion of a supposed new Egyptian loanword in the book of the prophet Ezekiel proposed by Jonathan Thambyrajah in 2021. The proposal that אֶלְגָּבִישׁ (Ez 13,11.13; 38,22) is a loanword from the Egyptian language can be firmly rejected due to many linguistic and cultural-historic problems.
本文对乔纳森·塔姆比拉贾(Jonathan Thambyrajah)于2021年提出的先知以西结书中一个可能的新埃及外来词进行了讨论。这一提议是指:《以西结书》13章,11章13节;(38,22)是埃及语的外来词,由于许多语言和文化历史问题,可以坚决拒绝。
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引用次数: 0
Zeitschriften- und Bücherschau 杂志和书籍展
2区 哲学 0 RELIGION Pub Date : 2023-11-09 DOI: 10.1515/zaw-2023-4008
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引用次数: 0
The North (ṣāpôn) in the Book of Jeremiah 耶利米书中的北方(ṣāpôn)
2区 哲学 0 RELIGION Pub Date : 2023-11-09 DOI: 10.1515/zaw-2023-4003
C. L. Crouch
Abstract The »foe from the north« is a well-known trope in the book of Jeremiah. In 1989 David Reimer argued that this enemy should be understood as a nonspecific earthly enemy, with mythical overtones deriving from the location of Yhwh ’s divine abode on Mount Zaphon. Contemporary historiographical debates, together with Otto Eißfeldt’s arguments for an Israelite tradition of a »mythischen Nordberg«, exerted significant influence on Reimer’s discussion. This article examines these presuppositions, reconsiders the evidence, and argues that Jeremiah’s enemy »from the north« is a simple geographical reference to the Babylonian Empire.
“北方的敌人”是《耶利米书》中一个著名的比喻。1989年,大卫·雷默(David Reimer)认为,这个敌人应该被理解为一个非特定的尘世敌人,其神话色彩源于耶和华在撒峰山上神圣住所的位置。当代史学的争论,连同奥托·埃ßfeldt关于以色列传统的“神话诺德伯格”的论点,对雷默的讨论产生了重大影响。本文考察了这些假设,重新考虑了证据,并认为耶利米的敌人“来自北方”是一个简单的地理参考巴比伦帝国。
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引用次数: 0
Discovering Eschatological Leadership in the Book of Isaiah. The Motif of Animal Peace between Messianic Hope and New Creation 在以赛亚书中发现末世的领导。弥赛亚希望与新创造之间的动物和平主题
2区 哲学 0 RELIGION Pub Date : 2023-11-09 DOI: 10.1515/zaw-2023-4002
Sarah Schulz
Abstract Animal peace as a motif appears in two places in the book of Isaiah, thereby connecting two texts that are each committed to a different concept of rulership. On the one hand, it appears in the context of the promise of a future Jewish king (Isa 11:6–9); on the other, it is embedded in the context of Yahweh’s universal role, which is associated with a new cosmic order (Isa 65:25). This article examines the literary-historical and theological-historical relationship between the texts as well as their conceptions of rulership from a redaction-historical perspective. This leads to the hypothesis that Isa 11 was redactionally aligned with Isa 65 by adding vv. 7–9, a process that is understood to be a clear indication of royal leadership becoming increasingly eschatologized.
动物和平作为主题出现在以赛亚书的两个地方,从而连接了两个文本,每个文本都致力于不同的统治概念。一方面,它出现在未来犹太王的应许背景中(以赛亚书11:6-9);另一方面,它是嵌入在耶和华的普遍角色的背景下,这与新的宇宙秩序有关(以赛亚书65:25)。本文从编修史的角度考察了这些文本之间的文史关系和神史关系,以及它们的统治观念。这导致假设Isa 11通过添加vv与Isa 65相对一致。7-9,这一过程被认为是皇室领导越来越末世化的明确迹象。
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引用次数: 0
Job’s Clean Hands: A Proposal for Job 22:30 约伯洁净的手:对约伯的建议22:30
2区 哲学 0 RELIGION Pub Date : 2023-11-09 DOI: 10.1515/zaw-2023-4007
Philip Y. Yoo
Abstract Among Eliphaz’s last words to Job in MT Job 22:30, ’î-nāqî (NJPS: »guilty«) and v e nimlaṭ b e bōr kappêkā (NJPS: »He will be delivered through the cleanness of your hands«) present substantial interpretative challenges. Rather than ending with words of hope or encouragement in his third and final speech, this short article argues that Eliphaz ends his speeches with his most serious allegation against Job.
在马太福音约伯记22:30中,以利法对约伯说的最后一句话中,“î-nāqî”(NJPS:“有罪”)和“ve nimlahab e bōr kappêkā”(NJPS:“他将通过你手中的清洁被释放”)提出了实质性的解释挑战。这篇短文认为,在以利法的第三次也是最后一次演讲中,他并没有以希望或鼓励的话语结束,而是以对约伯最严厉的指控结束了他的演讲。
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引用次数: 0
Wehinne »und da« – Zur erlebten Rede in der Hebräischen Bibel Wehinne»和«,去经历来说一说在希伯来圣经
2区 哲学 0 RELIGION Pub Date : 2023-11-09 DOI: 10.1515/zaw-2023-4004
Alessandro G. K. Casagrande
Zusammenfassung Das Zurücktreten der Erzählstimme in der Literatur der Hebräischen Bibel wurde oft benannt. Dies wurde allerdings nur selten mit der erzähltheoretischen Analysekategorie des Modus fundiert. Letzteres gilt besonders für die Darstellung von Figurenrede. Dabei ist umstritten, ob sich neben direkter und indirekter Rede auch erlebte Rede in der Hebräischen Bibel nachweisen lässt. Diese vor allem von Meir Sternberg vertretene Möglichkeit hat Cynthia L. Miller abgelehnt. Millers Einwände lassen sich aber mit einer linguistisch fundierten Erzählanalyse hinterfragen, was die grundsätzliche Möglichkeit erlebter Rede bei w e hinne -Phrasen begründet.
摘要《希伯来语圣经》的书刊曾提及叙事部分转译的做法。但是,很少有论证模式的叙事分析类型。后者尤其在人物演讲方面适用。不过,《希伯来语经卷》的演讲,又不一定间接间接地说出来。辛西娅·米勒拒绝了这个想法,这个想法完全由梅斯登贝格鼓吹。米勒的反对意见然而却让我提出质疑——这也解释了为什么我经常这样说一遍又一遍的辩论是可能的。
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引用次数: 0
Titelseiten 头版
2区 哲学 0 RELIGION Pub Date : 2023-11-09 DOI: 10.1515/zaw-2023-frontmatter4
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引用次数: 0
Versteckte Warnungen im Hohenlied 歌曲中的隐忧
IF 0.3 2区 哲学 0 RELIGION Pub Date : 2023-09-01 DOI: 10.1515/zaw-2023-3004
C. Levin
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引用次数: 0
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ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT
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