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The Meaning of Psalm 73:24b: Revisiting an Old Crux from the Perspective of Verbal Valency 诗篇73:24b的意义:从言语效价的角度重新审视一个古老的症结
IF 0.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-02-28 DOI: 10.1163/15685330-bja10090
Stephen H. Smith
Due to its apparently ambiguous semantics and syntax, Ps 73:24b remains an unresolved crux in Psalms studies. This article brings valency theory to bear upon this cryptic clause. Attention to the valency patterns occurring with the clause’s verb (לקח) presents a contextually compelling solution to its grammatical and semantic difficulties, suggesting that the language of Ps 73:24b may not be ambiguous after all.
由于语义和句法明显模棱两可,诗篇73:24b在诗篇研究中仍然是一个未解决的关键。本文将价价理论应用于这一隐晦条款。注意子句动词的配价模式,为其语法和语义困难提供了一个上下文令人信服的解决方案,表明诗篇73:24b的语言可能根本不是模棱两可的。
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引用次数: 0
On the Origins of Evil in the Priestly Primeval History 论原始祭司历史中邪恶的起源
IF 0.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-02-28 DOI: 10.1163/15685330-bja10092
Walter Bührer
The priestly Primeval History unmistakably depicts the fundamentally conflictual existence of humans on earth through the growth of the human population before the flood in Gen 5 and through the reordering of the world after the flood in Gen 9. The text encapsulates this conflictual existence with the word חמס “violence” (6:11, 13). Gen 5 in its original form, attested by the Samaritan Pentateuch, shows the decline of humanity. Thus, the priestly Primeval History states clearly how it conceptualizes evil and how evil came into the world.
祭司的《太古史》通过《创世纪》第5章中洪水前的人口增长和《创世纪》第9章中洪水后的世界重组,准确地描绘了地球上人类存在的根本冲突。经文用“暴力”这个词概括了这种冲突的存在(6:11,13)。由撒玛利亚人的摩西五经所证实的创世记第5章的原始形式,显示了人类的衰落。因此,祭司的《原始历史》清楚地说明了它是如何定义邪恶的,以及邪恶是如何来到这个世界的。
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引用次数: 0
Justice, Righteousness, and the Davidic Dispute in Jeremiah and Ezekiel 耶利米书和以西结书中的公正、公义和大卫之争
IF 0.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-02-28 DOI: 10.1163/15685330-bja10091
R. Liebermann
The books of Jeremiah and Ezekiel both use the phrase עשׂה מִשְׁפָט וּצְדָקָה (“doing justice and righteousness”) to discuss the responsibilities of the Davidic king and the future of Judah in light of the disruptive events of the early sixth century BCE. The tradition of linking the terms מִשְׁפָט and צְדָקָה with kingship is widespread in the Hebrew Bible and has strong ancient Near Eastern parallels. Yet the books of Jeremiah and Ezekiel employ the two words as part of an idiomatic phrase, reflecting their divergent interpretations of the role and identity of the future Davidic king and, relatedly, what עשׂה מִשְׁפָט וּצְדָקָה entails. While the two books’ disagreements can be explained to some extent by their different settings (Judah and Egypt versus Babylonia), their distinct preferences for one Davidic line over another are suggestive of opposing political allegiances that may have contributed to neither book acknowledging the other’s existence.
《耶利米书》和《以西结书》都使用了“行公义”(“行公义”)这一短语来讨论大卫王的责任,以及在公元前六世纪早期发生的破坏性事件中犹大的未来。连接的传统术语מִשְׁפָט和צְדָקָה王权在希伯来圣经非常普遍和有很强的古代近东的相似之处。然而,《耶利米书》和《以西结书》使用这两个词作为习语的一部分,反映了他们对未来的大卫王的角色和身份的不同解释,以及与之相关的,对“…”的含义的不同解释。虽然这两本书的分歧可以在一定程度上解释为它们不同的背景(犹大和埃及与巴比伦),但它们对大卫家族的不同偏好暗示了对立的政治忠诚,这可能是两本书都不承认对方存在的原因。
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引用次数: 0
Scribal Composition: Malachi as a Test Case, written by Sheree Lear 抄写组成:玛拉基作为一个测试案例,由Sheree Lear撰写
IF 0.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-28 DOI: 10.1163/15685330-00001147-02
J. Cruz
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引用次数: 0
Wise and Foolish Love in the Song of Songs, written by Jennifer L. Andruska 《雅歌中的智慧与愚蠢之爱》,作者:詹妮弗·l·安德鲁斯卡
IF 0.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-28 DOI: 10.1163/15685330-00001147-01
T. Lim
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引用次数: 0
Text and Ritual in the Pentateuch: A Systematic and Comparative Approach, edited by Christophe Nihan and Julia Rhyder 《五经中的文本和仪式:系统和比较的方法》,由Christophe Nihan和Julia Rhyder编辑
IF 0.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-28 DOI: 10.1163/15685330-00001147-03
J. Schaper
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引用次数: 0
The Phoenicians, written by Vadim S. Jigoulov 《腓尼基人》,瓦迪姆·s·吉古洛夫写的
IF 0.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-28 DOI: 10.1163/15685330-00001147-04
J. Schaper
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引用次数: 0
Siding with the Jews: מתיהדים in Esth 8:17 站在犹太人一边:《以斯帖记》8:17
IF 0.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-18 DOI: 10.1163/15685330-bja10081
J. Thambyrajah
The hapax legomenon, מתיהדים, in Esth 8:17 has typically been interpreted as “becoming Jews” or “pretending to become Jews.” Based on contextual factors, we argue that neither of those interpretations is satisfactory. Instead, we argue for the meaning, “siding with the Jews” or “joining with the Jews.”
在《以斯帖记》8:17中,hapax的比喻是“成为犹太人”或“假装成为犹太人”。基于上下文因素,我们认为这两种解释都不能令人满意。相反,我们争论的意思是“站在犹太人一边”或“与犹太人联合”。
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引用次数: 0
The Significance of the Omission of Leaven and Honey from Grain Offerings 素祭中不加酵和蜂蜜的意义
IF 0.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-18 DOI: 10.1163/15685330-bja10087
M. Ko
According to Lev 2:11, leaven and honey were not to be burned as a part of a grain offering, although they could be offered to YHWH as an offering of firstfruits, as mentioned in Lev 2:12. This article proposes that the purpose of the omission of leaven and honey from grain offerings was to foster the production of a pleasing odor, because these substances lengthen the burning process (in the case of leaven) and create a burning smell (in the case of honey). This article also suggests that their omission acts as a reminder of God’s mighty hand of salvation in the Exodus story. The lack of yeast and honey corresponds to the unleavened bread and bitter herbs in the Passover meal, providing a clear link to this meal and thus aiding our understanding of their omission in grain offerings.
根据利未记2:11,酵和蜂蜜不能作为素祭的一部分燃烧,尽管它们可以作为初熟之物献给耶和华,正如利未记2:12中提到的。这篇文章提出,谷物祭品中省略酵和蜂蜜的目的是为了促进一种令人愉悦的气味的产生,因为这些物质延长了燃烧过程(在酵的情况下),并创造了一种燃烧的气味(在蜂蜜的情况下)。这篇文章也表明,他们的遗漏在出埃及记的故事中提醒了上帝拯救的大能之手。缺乏酵母和蜂蜜对应于逾越节晚餐中的无酵面包和苦味草药,提供了与这顿饭的明确联系,从而帮助我们理解他们在谷物祭中的遗漏。
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引用次数: 0
The Profit of a Land and the Purpose of a King: The Translation and Interpretation of Ecclesiastes 5:8 土地的利益与君王的目的:传道书5:8的翻译与解释
IF 0.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-18 DOI: 10.1163/15685330-bja10083
M. Rogland
The MT of Eccl 5:8 presents challenges of lexicography, grammar, and syntax, in addition to exegetical and text-critical difficulties. This article surveys some attempts to interpret Eccl 5:8 without resorting to textual emendation, and then proposes a new translation and analysis of the MT in its exegetical context. Ecclesiastes 5:8 delineates the benefit of a land or country as being found “in the whole” rather than in one of its component parts. While one will observe governmental corruption in an individual “province” (v. 7), Qoheleth observes that a national governing structure, embodied in a king, brings the benefit of political stability, which ultimately enables an agrarian society to flourish.
传道书5:8的MT除了在训诂和文本批判方面的困难外,还提出了词典编纂、语法和句法方面的挑战。本文综述了一些不采用文本修正法解读《传道书》5:8的尝试,并在此基础上提出了一种新的解读和分析《圣经》注释语境的方法。传道书5:8描述了一个国家或土地的好处是“整体”而不是它的一个组成部分。当我们观察到个别“省”的政府腐败时(第7节),Qoheleth观察到一个国家的治理结构,体现在一个国王身上,带来政治稳定的好处,最终使农业社会繁荣。
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引用次数: 0
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VETUS TESTAMENTUM
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