Pub Date : 2023-06-15DOI: 10.1163/15685330-bja10138
Sarah Schwartz
This paper offers a new look at the design of Abigail’s character as a wise woman in 1 Sam 25, based on an analysis of the argumentative component of Abigail’s speech and the connections between her speech and the book of Proverbs. According to this analysis, Abigail is not only portrayed as a rescuer, but is also designed in the image of the wise educator in the book of Proverbs, who teaches David a fundamental theological principle about relying on God instead of on his own strength—despite the essential legitimacy to harm Nabal. This message is relevant to David’s status as an anointed king de jure, but as a refugee de facto. David’s adherence to Abigail’s message designs his character as a wise person who is willing to learn, indicating that the narrative justifies David’s monarchy through his encounter with Abigail.
{"title":"A New Look at Abigail’s Wisdom","authors":"Sarah Schwartz","doi":"10.1163/15685330-bja10138","DOIUrl":"https://doi.org/10.1163/15685330-bja10138","url":null,"abstract":"\u0000This paper offers a new look at the design of Abigail’s character as a wise woman in 1 Sam 25, based on an analysis of the argumentative component of Abigail’s speech and the connections between her speech and the book of Proverbs. According to this analysis, Abigail is not only portrayed as a rescuer, but is also designed in the image of the wise educator in the book of Proverbs, who teaches David a fundamental theological principle about relying on God instead of on his own strength—despite the essential legitimacy to harm Nabal. This message is relevant to David’s status as an anointed king de jure, but as a refugee de facto. David’s adherence to Abigail’s message designs his character as a wise person who is willing to learn, indicating that the narrative justifies David’s monarchy through his encounter with Abigail.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"26 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86034912","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-15DOI: 10.1163/15685330-bja10132
Heath D. Dewrell
Despite many proposals for the etymology of “Šadday/Shaddai,” the form of the name as we have it requires deriving it from √šdd “to destroy.” It thus originally meant “Destroyer.”
{"title":"The Etymology of Šadday","authors":"Heath D. Dewrell","doi":"10.1163/15685330-bja10132","DOIUrl":"https://doi.org/10.1163/15685330-bja10132","url":null,"abstract":"\u0000Despite many proposals for the etymology of “Šadday/Shaddai,” the form of the name as we have it requires deriving it from √šdd “to destroy.” It thus originally meant “Destroyer.”","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"52 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77199968","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-15DOI: 10.1163/15685330-bja10134
Maximilian Rechholz
The Demotic Book of Thoth has received surprisingly little attention in exegetical research, although it was a well-known text in Late Period Egypt. Since the Book of Thoth and Prov 1–9 are closely related in terms of dating, cultural background, and genre, a comparison of these two texts is overdue. To address this oversight, this article examines and compares the main female figures of both works: the goddess Seshat and Lady Wisdom. Previous research has pointed to Maat and Isis as archetypes of Lady Wisdom, but this article argues that Seshat must be considered as another goddess who exerted influence on the figure of Lady Wisdom.
{"title":"Seshat and Lady Wisdom","authors":"Maximilian Rechholz","doi":"10.1163/15685330-bja10134","DOIUrl":"https://doi.org/10.1163/15685330-bja10134","url":null,"abstract":"\u0000The Demotic Book of Thoth has received surprisingly little attention in exegetical research, although it was a well-known text in Late Period Egypt. Since the Book of Thoth and Prov 1–9 are closely related in terms of dating, cultural background, and genre, a comparison of these two texts is overdue. To address this oversight, this article examines and compares the main female figures of both works: the goddess Seshat and Lady Wisdom. Previous research has pointed to Maat and Isis as archetypes of Lady Wisdom, but this article argues that Seshat must be considered as another goddess who exerted influence on the figure of Lady Wisdom.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"93 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82770421","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-15DOI: 10.1163/15685330-bja10135
Arnim Janssen-Wnorowska
By discussing some text-critical findings, this article poses the question of how the concept of emotivity can inform our understanding of the transmission processes which shaped Lam 1. An introduction establishes the theoretical and methodological basis for a comparative analysis of the Masoretic text, the Qumran manuscript of 4QLam, and Targum Lamentations. In various ways, the textual witnesses intensify and emotionalize Lam 1. Moreover, they focus on specific emotion words and make their meaning explicit for readers and listeners. Finally, the textual witnesses use different means to allow recipients to identify with the emotional descriptions.
{"title":"“Remember!”","authors":"Arnim Janssen-Wnorowska","doi":"10.1163/15685330-bja10135","DOIUrl":"https://doi.org/10.1163/15685330-bja10135","url":null,"abstract":"\u0000By discussing some text-critical findings, this article poses the question of how the concept of emotivity can inform our understanding of the transmission processes which shaped Lam 1. An introduction establishes the theoretical and methodological basis for a comparative analysis of the Masoretic text, the Qumran manuscript of 4QLam, and Targum Lamentations. In various ways, the textual witnesses intensify and emotionalize Lam 1. Moreover, they focus on specific emotion words and make their meaning explicit for readers and listeners. Finally, the textual witnesses use different means to allow recipients to identify with the emotional descriptions.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"14 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72750098","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-27DOI: 10.1163/15685330-bja10128
Jim W. Adams
Interpreters predominantly identify the interrogatives in Isa 40:12–31 as Rhetorical Questions (RQs) along with a single Genuine Question. However, upon closer examination the prophet also employs another type of interrogative that operates similarly to RQs, namely Conducive Questions. The prophet creatively and strategically arranges the interrogatives into a parallel pattern. Specifically, the prophet forms two parallel interrogative sequences with each placed in two respective parallel literary sequences (vv. 12–20; 21–26) that together constitute the first section of vv. 12–31. A second literary unit (vv. 27–31) begins with a Genuine Question immediately followed by a final pair of interrogatives. The prophet utilizes the Conducive and Rhetorical Questions to intentionally lead the addressee to verbally confirm, mentally assent to, and, in certain instances, confess with the inferred answers. The prophet’s purpose with these interrogatives aims at synchronizing the theological worldviews of both communicative participants.
{"title":"A (Somewhat) New Way to See and Understand the Diverse and Strategic Use of the Interrogatives in Isa 40:12–31","authors":"Jim W. Adams","doi":"10.1163/15685330-bja10128","DOIUrl":"https://doi.org/10.1163/15685330-bja10128","url":null,"abstract":"\u0000Interpreters predominantly identify the interrogatives in Isa 40:12–31 as Rhetorical Questions (RQs) along with a single Genuine Question. However, upon closer examination the prophet also employs another type of interrogative that operates similarly to RQs, namely Conducive Questions. The prophet creatively and strategically arranges the interrogatives into a parallel pattern. Specifically, the prophet forms two parallel interrogative sequences with each placed in two respective parallel literary sequences (vv. 12–20; 21–26) that together constitute the first section of vv. 12–31. A second literary unit (vv. 27–31) begins with a Genuine Question immediately followed by a final pair of interrogatives. The prophet utilizes the Conducive and Rhetorical Questions to intentionally lead the addressee to verbally confirm, mentally assent to, and, in certain instances, confess with the inferred answers. The prophet’s purpose with these interrogatives aims at synchronizing the theological worldviews of both communicative participants.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"8 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75186886","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-27DOI: 10.1163/15685330-bja10129
Hermann-Josef Stipp
The essay substantiates an older thesis, according to which the so-called narrative of the outrage in Gibeah (Judg 19*) was written in circles around David as a propagandistic pamphlet, with the intention to win over the northern tribes to Jerusalem’s claim to power and to rally them against a competing claim from Benjamin. To this end, the study expands the list of observations that indicate that Judg 19* originated as an independent text, discusses questions of text-internal values of Judg 19–21, lays out further implications of the proposed dating, and critically examines recent studies on this complex.
{"title":"Nochmals zur Frühdatierung von Ri 19*","authors":"Hermann-Josef Stipp","doi":"10.1163/15685330-bja10129","DOIUrl":"https://doi.org/10.1163/15685330-bja10129","url":null,"abstract":"\u0000The essay substantiates an older thesis, according to which the so-called narrative of the outrage in Gibeah (Judg 19*) was written in circles around David as a propagandistic pamphlet, with the intention to win over the northern tribes to Jerusalem’s claim to power and to rally them against a competing claim from Benjamin. To this end, the study expands the list of observations that indicate that Judg 19* originated as an independent text, discusses questions of text-internal values of Judg 19–21, lays out further implications of the proposed dating, and critically examines recent studies on this complex.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"74 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73511289","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-27DOI: 10.1163/15685330-bja10130
J. Goldingay
This short note argues that the phrase וּזְרֹק עַל־הָעִיר in Ezek 10:2 denotes “sprinkle [fire] over the city” as an act of purification rather than “scatter [fire] over the city” as an act of judgment.
{"title":"Ezekiel 10:2—Sprinkle Not Scatter","authors":"J. Goldingay","doi":"10.1163/15685330-bja10130","DOIUrl":"https://doi.org/10.1163/15685330-bja10130","url":null,"abstract":"\u0000This short note argues that the phrase וּזְרֹק עַל־הָעִיר in Ezek 10:2 denotes “sprinkle [fire] over the city” as an act of purification rather than “scatter [fire] over the city” as an act of judgment.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"15 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87222749","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-27DOI: 10.1163/15685330-00001156
Yitzhak Berger
The epilogue of Job, for no immediately obvious reason, links the restoration of Job’s wealth to his prayer on behalf of his friends. In doing so, it deploys a formulation that features redundancy and multiple philological irregularities. These compositional choices serve several objectives. Particularly on the assumption that Job, in his final speech, maintains an abidingly defiant posture toward God, his prayer constitutes a prerequisite for his restoration. Indeed, in subtle ways, the text emphasizes the prayer’s pivotal role. The text’s odd formulation, for its part, generates inner-biblical parallels that contribute to meaning. One parallel invokes a wider correlation to the Joseph story, implying that Job, in contrast to the victimized Joseph, must extend forbearance to his offenders before regaining wealth and stature. Another parallel helps intimate that Job recovered from his malady, a development that the text, because of an understandable concern, does not wish to state explicitly.
{"title":"On the Restoration of Job: Poetics and Meaning in Job 42","authors":"Yitzhak Berger","doi":"10.1163/15685330-00001156","DOIUrl":"https://doi.org/10.1163/15685330-00001156","url":null,"abstract":"\u0000The epilogue of Job, for no immediately obvious reason, links the restoration of Job’s wealth to his prayer on behalf of his friends. In doing so, it deploys a formulation that features redundancy and multiple philological irregularities. These compositional choices serve several objectives. Particularly on the assumption that Job, in his final speech, maintains an abidingly defiant posture toward God, his prayer constitutes a prerequisite for his restoration. Indeed, in subtle ways, the text emphasizes the prayer’s pivotal role. The text’s odd formulation, for its part, generates inner-biblical parallels that contribute to meaning. One parallel invokes a wider correlation to the Joseph story, implying that Job, in contrast to the victimized Joseph, must extend forbearance to his offenders before regaining wealth and stature. Another parallel helps intimate that Job recovered from his malady, a development that the text, because of an understandable concern, does not wish to state explicitly.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"58 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75108211","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-19DOI: 10.1163/15685330-bja10114
Gregory Goswell
Abstract 2 Chronicles 32:24–31 provides an early reading of Isa 38–39, but the brevity of the account in Chronicles makes its interpretation challenging. There is an additional motif of pride that is not easy to interpret (32:25–26). In this article I suggest that it might have been added by the Chronicler because he had noticed the admission of fault by the sick king in the psalm in Isa 38. Building on the portrait of Hezekiah found in Isa 38, the Chronicler depicts Hezekiah acknowledging that he was not worthy of the benefit received and humbling himself. Hezekiah models for the reader the Chronistic ethic of repentance. When Hezekiah is tested by God (32:31), the statement that “God left him to himself” reflects the Chronicler’s interpretation of what is found in Isa 39, where the king responded as best he could to the arrival of Babylonian envoys without the benefit of prophetic guidance. The glowing depiction of Hezekiah’s achievements in the surrounding verses implies that the Chronicler believed that Hezekiah passed this test.
{"title":"The Puzzling Portrait of Hezekiah in 2 Chronicles 32:24–31","authors":"Gregory Goswell","doi":"10.1163/15685330-bja10114","DOIUrl":"https://doi.org/10.1163/15685330-bja10114","url":null,"abstract":"Abstract 2 Chronicles 32:24–31 provides an early reading of Isa 38–39, but the brevity of the account in Chronicles makes its interpretation challenging. There is an additional motif of pride that is not easy to interpret (32:25–26). In this article I suggest that it might have been added by the Chronicler because he had noticed the admission of fault by the sick king in the psalm in Isa 38. Building on the portrait of Hezekiah found in Isa 38, the Chronicler depicts Hezekiah acknowledging that he was not worthy of the benefit received and humbling himself. Hezekiah models for the reader the Chronistic ethic of repentance. When Hezekiah is tested by God (32:31), the statement that “God left him to himself” reflects the Chronicler’s interpretation of what is found in Isa 39, where the king responded as best he could to the arrival of Babylonian envoys without the benefit of prophetic guidance. The glowing depiction of Hezekiah’s achievements in the surrounding verses implies that the Chronicler believed that Hezekiah passed this test.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135392959","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-19DOI: 10.1163/15685330-bja10126
Christoffer Theis
Abstract This note provides further arguments against a proposed Egyptian etymology of the divine name or title צְבָאוֹת ( ṣᵉbāʾōt ), as initially proposed by Manfred Görg, and expands a recent article by Giuseppina Lenzo and Christophe Nihan.
{"title":"A Further Note on the Alleged Egyptian Etymology of Sabaoth","authors":"Christoffer Theis","doi":"10.1163/15685330-bja10126","DOIUrl":"https://doi.org/10.1163/15685330-bja10126","url":null,"abstract":"Abstract This note provides further arguments against a proposed Egyptian etymology of the divine name or title צְבָאוֹת ( ṣᵉbāʾōt ), as initially proposed by Manfred Görg, and expands a recent article by Giuseppina Lenzo and Christophe Nihan.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"118 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135392958","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"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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