Abstract There is scholarly disagreement over the connection of the anticipated benefits of the new covenant of Jer 31 with the promise in 31:34 (»for I will forgive their iniquity, and I will remember their sin no more«). The forgiveness promised is best viewed as the precondition for the covenant to come into force, not as a benefit under that covenant. This is in accord with the logic of the new covenant itself, wherein obedience is assured and so forgiveness is not needed under this covenant. The promise of forgiveness explains how the new covenant is possible after the failure of God’s people.
{"title":"Forgiveness and the New Covenant of Jeremiah 31","authors":"Gregory Goswell","doi":"10.1515/zaw-2022-3004","DOIUrl":"https://doi.org/10.1515/zaw-2022-3004","url":null,"abstract":"Abstract There is scholarly disagreement over the connection of the anticipated benefits of the new covenant of Jer 31 with the promise in 31:34 (»for I will forgive their iniquity, and I will remember their sin no more«). The forgiveness promised is best viewed as the precondition for the covenant to come into force, not as a benefit under that covenant. This is in accord with the logic of the new covenant itself, wherein obedience is assured and so forgiveness is not needed under this covenant. The promise of forgiveness explains how the new covenant is possible after the failure of God’s people.","PeriodicalId":45627,"journal":{"name":"ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT","volume":"134 1","pages":"370 - 377"},"PeriodicalIF":0.3,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47205504","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Prohibiting mixed fabric in Leviticus 19:19d and Deuteronomy 22:11 has often been interpreted as maintaining the created order or avoiding a holy mixture. However, weaving together two kinds of cloth does not make a hybrid that disrupts cosmic order. Also, the consecration ritual is the origin of holiness in the priestly clothing. I argue that mixed clothing is prohibited because the priestly class is strictly inherited. I will show how the Israelites must wear the national/ethnic clothing, tassels with a cord of blue, but cannot wear the clothing of the solely inherited class, mixed fabric.
{"title":"Prohibited Mixtures: Mixed Clothing and Social Class","authors":"Nicholas Campbell","doi":"10.1515/zaw-2022-3001","DOIUrl":"https://doi.org/10.1515/zaw-2022-3001","url":null,"abstract":"Abstract Prohibiting mixed fabric in Leviticus 19:19d and Deuteronomy 22:11 has often been interpreted as maintaining the created order or avoiding a holy mixture. However, weaving together two kinds of cloth does not make a hybrid that disrupts cosmic order. Also, the consecration ritual is the origin of holiness in the priestly clothing. I argue that mixed clothing is prohibited because the priestly class is strictly inherited. I will show how the Israelites must wear the national/ethnic clothing, tassels with a cord of blue, but cannot wear the clothing of the solely inherited class, mixed fabric.","PeriodicalId":45627,"journal":{"name":"ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT","volume":"134 1","pages":"303 - 316"},"PeriodicalIF":0.3,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44754001","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract According to the traditional understanding of Genesis 38:9, whenever Onan would perform the duties of Levirate marriage with Tamar, he would let his sperm »be ruined.« The central verbal form reads: wešiḥ(h)et. In the present contribution this translation is called into question. It will be argued that wešiḥ(h)et here is not to be derived from √šḥt(1) »to ruin,« but from a different root, namely √šḥt2 »to let flow, to spurt« (corresponding to the Akkadian šaḫātu »to flow [away], to rinse, to wash«). The text would therefore simply state that Onan ejaculated his sperm onto the ground so as not to impregnate Tamar (coitus interruptus). Should this interpretation be correct, the far-reaching reception history of the text, including the prohibition of any form of »Onanism,« would have to be reassessed.
{"title":"Was machte Onan mit seinem Sperma? Zur Deutung von wešiḥ(h)et in Genesis 38,9","authors":"J. Tropper","doi":"10.1515/zaw-2022-3007","DOIUrl":"https://doi.org/10.1515/zaw-2022-3007","url":null,"abstract":"Abstract According to the traditional understanding of Genesis 38:9, whenever Onan would perform the duties of Levirate marriage with Tamar, he would let his sperm »be ruined.« The central verbal form reads: wešiḥ(h)et. In the present contribution this translation is called into question. It will be argued that wešiḥ(h)et here is not to be derived from √šḥt(1) »to ruin,« but from a different root, namely √šḥt2 »to let flow, to spurt« (corresponding to the Akkadian šaḫātu »to flow [away], to rinse, to wash«). The text would therefore simply state that Onan ejaculated his sperm onto the ground so as not to impregnate Tamar (coitus interruptus). Should this interpretation be correct, the far-reaching reception history of the text, including the prohibition of any form of »Onanism,« would have to be reassessed.","PeriodicalId":45627,"journal":{"name":"ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT","volume":"134 1","pages":"350 - 353"},"PeriodicalIF":0.3,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41652042","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Zusammenfassung Die Studie untersucht die These von Abi T. Ngunga, dass die LXX »der Name« in Jes 42,4 als messianischen Titel interpretiert. Um diese These zu überprüfen, analysiert die Studie andere Stellen, in denen »der Name« Verwendung findet (Jes 26,8; 29,23; 30,27; 41,25; 43,7). An jedem dieser Verse wird gezeigt, dass eine messianische Interpretation angesichts verschiedener Übersetzungs- und Redaktionsentscheidungen wahrscheinlich ist. In drei dieser Verse (Jes 41,25, 42,4 und 43,7) wird der Titel zudem dem Knecht Jahwes zugeschrieben. Die LXX ist somit ein frühes Zeugnis für die messianische Interpretation der Figur.
{"title":"On »the Name« as a Messianic Title for the Servant in LXX Isaiah","authors":"M. W. Martin","doi":"10.1515/zaw-2022-3005","DOIUrl":"https://doi.org/10.1515/zaw-2022-3005","url":null,"abstract":"Zusammenfassung Die Studie untersucht die These von Abi T. Ngunga, dass die LXX »der Name« in Jes 42,4 als messianischen Titel interpretiert. Um diese These zu überprüfen, analysiert die Studie andere Stellen, in denen »der Name« Verwendung findet (Jes 26,8; 29,23; 30,27; 41,25; 43,7). An jedem dieser Verse wird gezeigt, dass eine messianische Interpretation angesichts verschiedener Übersetzungs- und Redaktionsentscheidungen wahrscheinlich ist. In drei dieser Verse (Jes 41,25, 42,4 und 43,7) wird der Titel zudem dem Knecht Jahwes zugeschrieben. Die LXX ist somit ein frühes Zeugnis für die messianische Interpretation der Figur.","PeriodicalId":45627,"journal":{"name":"ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT","volume":"134 1","pages":"362 - 369"},"PeriodicalIF":0.3,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43944842","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract 2Kings 16:5 describes a siege, laid by Rezin king of Aram-Damascus and Peqah son of Remalia king of Israel, on the Judean capital Jerusalem in the days of Ahaz son of Jotham king of Judah. This siege is known in the research literature as the ›Syro-Ephraimite war‹, named so after the two allies who joined forces against Judah: Aram-Damascus, located in Syria, and Israel, whose power base is traditionally identified with the central hill country of Mount Ephraim. The aim of this short paper is to question the appropriateness of the name given to this war and specifically the power structure it represents. It does so by examining regional power relations and the local Israelite power structure at the time, as well as relevant terminological conventions. This examination sheds new light on Israel’s power base at the time, and produces two more suitable options for naming this biblical event, by identifying the real political power structure and by bringing Judah into the picture.
{"title":"Was it a Syro-Ephraimite War?","authors":"Yaniv Shtaimetz","doi":"10.1515/zaw-2022-3006","DOIUrl":"https://doi.org/10.1515/zaw-2022-3006","url":null,"abstract":"Abstract 2Kings 16:5 describes a siege, laid by Rezin king of Aram-Damascus and Peqah son of Remalia king of Israel, on the Judean capital Jerusalem in the days of Ahaz son of Jotham king of Judah. This siege is known in the research literature as the ›Syro-Ephraimite war‹, named so after the two allies who joined forces against Judah: Aram-Damascus, located in Syria, and Israel, whose power base is traditionally identified with the central hill country of Mount Ephraim. The aim of this short paper is to question the appropriateness of the name given to this war and specifically the power structure it represents. It does so by examining regional power relations and the local Israelite power structure at the time, as well as relevant terminological conventions. This examination sheds new light on Israel’s power base at the time, and produces two more suitable options for naming this biblical event, by identifying the real political power structure and by bringing Judah into the picture.","PeriodicalId":45627,"journal":{"name":"ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT","volume":"134 1","pages":"354 - 361"},"PeriodicalIF":0.3,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47566545","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Mikhail Bakhtin offers us a typology to understand better how biblical intertextuality works. Phenomena such as stylization, parodic use of another’s speech, or hidden polemic can help perceive how the relationship among texts results from a previous social debate. We focus on studying hybrid constructions in which authors develop an intentional use of another’s speech. This work analyzes the dependencies among Psalm 82 (especially the expression »You are gods« in v. 6) and texts which referenced that Psalm in concrete historical and theological milieus.
{"title":"»You are gods«. Intertextuality among Ps 82:6, 11QMelch, and John 10:34. Approximation from Sociological Stylistics","authors":"Diego Pérez-Gondar","doi":"10.1515/zaw-2022-3003","DOIUrl":"https://doi.org/10.1515/zaw-2022-3003","url":null,"abstract":"Abstract Mikhail Bakhtin offers us a typology to understand better how biblical intertextuality works. Phenomena such as stylization, parodic use of another’s speech, or hidden polemic can help perceive how the relationship among texts results from a previous social debate. We focus on studying hybrid constructions in which authors develop an intentional use of another’s speech. This work analyzes the dependencies among Psalm 82 (especially the expression »You are gods« in v. 6) and texts which referenced that Psalm in concrete historical and theological milieus.","PeriodicalId":45627,"journal":{"name":"ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT","volume":"134 1","pages":"335 - 349"},"PeriodicalIF":0.3,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43759954","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract While the core of Ps 45 (vv. 3–16) clearly bears the stamp of a Phoenician royal court, the beginning and end highlight features that elucidate the psalm’s main body. V. 1 f. present an author who has assumed an Aramaic title (סוֹפֵר מׇהִיר): he reflects on his works, puts his poetry indirectly on a par with a Greek poem by adopting the Greek concept of ποίημα (= מַעֲשֶׂה), and through the superscription »a love song« secondarily reads this idea into the psalm, even though love is nowhere mentioned. V. 17 f. link up organically with the psalm’s main body, but no longer deal with the king alone; the focus is now on his dynasty, whose impact is international, unbounded by time or place.
{"title":"Der Rahmen von Ps 45 (V. 1–2; 17–18)","authors":"H. Mathys","doi":"10.1515/zaw-2022-3002","DOIUrl":"https://doi.org/10.1515/zaw-2022-3002","url":null,"abstract":"Abstract While the core of Ps 45 (vv. 3–16) clearly bears the stamp of a Phoenician royal court, the beginning and end highlight features that elucidate the psalm’s main body. V. 1 f. present an author who has assumed an Aramaic title (סוֹפֵר מׇהִיר): he reflects on his works, puts his poetry indirectly on a par with a Greek poem by adopting the Greek concept of ποίημα (= מַעֲשֶׂה), and through the superscription »a love song« secondarily reads this idea into the psalm, even though love is nowhere mentioned. V. 17 f. link up organically with the psalm’s main body, but no longer deal with the king alone; the focus is now on his dynasty, whose impact is international, unbounded by time or place.","PeriodicalId":45627,"journal":{"name":"ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT","volume":"134 1","pages":"317 - 334"},"PeriodicalIF":0.3,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44074545","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article explores the way nonverbal language and gestures in the book of Ezekiel are used to convey the prophetic message. First, they serve as responses to prophetic messages. Second, the prophet’s role as a »model« means that these nonverbal language and gestures add a layer of meaning, often by reflecting a disparity between expected despair and the people’s passivity.
{"title":"Ezekiel’s Nonverbal Responses as Prophetic Message","authors":"T. Ganzel","doi":"10.1515/zaw-2022-2002","DOIUrl":"https://doi.org/10.1515/zaw-2022-2002","url":null,"abstract":"Abstract This article explores the way nonverbal language and gestures in the book of Ezekiel are used to convey the prophetic message. First, they serve as responses to prophetic messages. Second, the prophet’s role as a »model« means that these nonverbal language and gestures add a layer of meaning, often by reflecting a disparity between expected despair and the people’s passivity.","PeriodicalId":45627,"journal":{"name":"ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT","volume":"134 1","pages":"179 - 192"},"PeriodicalIF":0.3,"publicationDate":"2022-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46076747","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Scholars have maintained that Ben Sira belongs to a priestly group, or a circle of scribe-sages subjugated to priests, and that the book of Sirach hints at a merger of the created and priestly orders. The book’s harmonization of sapiential and Zadokite strands of Judaism might justify its identification with Jerusalemite priestly groups, but it is misleading to conclude that Sirach merges these two separate traditions. Its wisdom discourses are an adaptation of Proverbs in which Ben Sira, as a Jewish scribe, grants authority and power to the Zadokites on the model of Proverbs’ divine wisdom.
{"title":"Sapientialised Priest?: Reconsidering the Priestly Torah in Sirach","authors":"J. Kwon","doi":"10.1515/zaw-2022-2004","DOIUrl":"https://doi.org/10.1515/zaw-2022-2004","url":null,"abstract":"Abstract Scholars have maintained that Ben Sira belongs to a priestly group, or a circle of scribe-sages subjugated to priests, and that the book of Sirach hints at a merger of the created and priestly orders. The book’s harmonization of sapiential and Zadokite strands of Judaism might justify its identification with Jerusalemite priestly groups, but it is misleading to conclude that Sirach merges these two separate traditions. Its wisdom discourses are an adaptation of Proverbs in which Ben Sira, as a Jewish scribe, grants authority and power to the Zadokites on the model of Proverbs’ divine wisdom.","PeriodicalId":45627,"journal":{"name":"ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT","volume":"134 1","pages":"215 - 229"},"PeriodicalIF":0.3,"publicationDate":"2022-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42728850","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Like other »post-exilic« books, Haggai was traditionally considered to be a »late« text. In agreement with this, several important studies published in recent decades have paid great attention to the ways Haggai works with older literary traditions. However, in the wake of shifts in the dating of many biblical texts, even entire literary traditions, the question arises: if we continue to situate at least a substantial core of Haggai in the early Persian period, which texts or traditions could have been known to the prophet or redactor(s) of the book? The article argues that, within the history of biblical literature, Haggai can be considered a relatively old book, and that it offers a small yet interesting window into several traditional aspects of Judean religion, mostly uninfluenced by the important theological developments of the »exilic« and Persian periods.
{"title":"Haggai as an Old Book","authors":"Jan Rückl","doi":"10.1515/zaw-2022-2003","DOIUrl":"https://doi.org/10.1515/zaw-2022-2003","url":null,"abstract":"Abstract Like other »post-exilic« books, Haggai was traditionally considered to be a »late« text. In agreement with this, several important studies published in recent decades have paid great attention to the ways Haggai works with older literary traditions. However, in the wake of shifts in the dating of many biblical texts, even entire literary traditions, the question arises: if we continue to situate at least a substantial core of Haggai in the early Persian period, which texts or traditions could have been known to the prophet or redactor(s) of the book? The article argues that, within the history of biblical literature, Haggai can be considered a relatively old book, and that it offers a small yet interesting window into several traditional aspects of Judean religion, mostly uninfluenced by the important theological developments of the »exilic« and Persian periods.","PeriodicalId":45627,"journal":{"name":"ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT","volume":"134 1","pages":"193 - 214"},"PeriodicalIF":0.3,"publicationDate":"2022-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45776540","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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