Programa General Del Congreso de IOSOT 2013

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International Organization
for the Study of the Old Testament
21. Kongress
Mnchen, 4. bis 9. August 2013
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International Organization
for the Study of the Old Testament
21th Congess of IOSOT
Schirmherr:
Der Bayerische Ministerprsident
Horst Seehofer
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IOSOT 2013/7/5 15:11 page 5 #5
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Joint Congresses
IOSOT
International Organization for the Study of the Old
Testament
4. 9. August 2013
IOSCS International Organization for Septuagint and
Cognate Studies
1. 3. August 2013
IOQS
International Organization for Qumran Studies
4. 7. August 2013
IOMS
International Organization for Masoretic Studies
5. 6. August 2013
IOTS
International Organization for Targumic Studies
7. 9. August
ISLP
International Syriac Language Project
5. 7. August
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Frderer des Kongresses
Der Ministerprsident des Freistaats Bayern
Bundesministerium fr Bildung und Forschung
Landeshauptstadt Mnchen
Ludwig-Maximilians-Universitt Mnchen
Mnchener Universittsgesellschaft
Deutsche Forschungsgemeinschaft
Der Erzbischof von Mnchen und Freising
Evangelisch Lutherische Kirche in Bayern
Israelitische Kultusgemeinde Mnchen und Oberbayern
Evangelische Kirche in Deutschland
Verband der Dizesen Deutschlands
Pfarrei St. Josef Tutzing
Evangelische Akademie Tutzing
Bayerische Akademie der Wissenschaften
Bayerische Staatsbibliothek
Bayerische Staatsgemldesammlungen
Staatliches Museum gyptischer Kunst Mnchen
Ernst von Siemens Kunststiftung
Verlag C. H. Beck, Mnchen
Koninklijke Brill NV, Leiden
Verlag Walter de Gruyter, Berlin und New York
Verlag Mohr Siebeck, Tbingen
Verlag Vandenhoeck & Ruprecht, Gttingen
Adelholzener Alpenquellen GmbH der Barmherzigen Schwestern
vom Hl. Vinzenz von Paul
Curacon GmbH Wirtschaftsprfungsgesellschaft, Mnster i .W.
Deutsche Bahn Aktiengesellschaft, Berlin
Deutsche Lufthansa Aktiengesellschaft, Kln
Ecclesia Versicherungsdienst GmbH, Detmold
Bischiche Aktion Adveniat, Essen
Evangelisch-Lutherisches Missionswerk Leipzig e. V.
Evangelische Mission in Solidaritt, Stuttgart
Herrnhuter Missionshilfe e. V., Bad Boll
Internationales Katholisches Missionswerk missio KdR, Aachen
Mission EineWelt, Neuendettelsau
Renovabis e.V. Solidarittsaktion der deutschen Katholiken
mit den Menschen in Osteuropa e. V., Freising
Vereinigte Evangelische Mission, Wuppertal
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Contents
Gruwort des Bayerischen Ministerprsidenten Horst Seehofer . . . . . 9
Gruwort des Prsidenten der Ludwig-Maximilians-Universitt Mn-
chen Prof. Dr. Bernd Huber . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
Gruwort des Prsidenten der International Organization for the Stu-
dy of the Old Testament Prof. Dr. Christoph Levin. . . . . . . . . . . . . . 14
Danksagung des Prsidenten der IOSOT . . . . . . . . . . . . . . . . . . . . 20
General Plan of Congresses and Events . . . . . . . . . . . . . . . . . . . . . 23
IOSOT Main Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
IOSOT Workshops . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
IOSOT Short Papers Programme . . . . . . . . . . . . . . . . . . . . . . . . . 38
IOMS Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
IOQS Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
IOSCS Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
IOTS Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
ISLP Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
Cultural Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66
Tagungsorte / Venue. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69
Gebudeplne / Maps of Meeting Rooms . . . . . . . . . . . . . . . . . . . . 71
Mnchner Museen / Munichs Museums. . . . . . . . . . . . . . . . . . . . . 75
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8 Contents
IOSOT Abstracts: Main Lectures. . . . . . . . . . . . . . . . . . . . . . . . . . 83
IOSOT Abstracts: Short Papers. . . . . . . . . . . . . . . . . . . . . . . . . . . 95
IOMS Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 203
IOQS Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211
IOSCS Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233
IOTS Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263
ISLP Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271
Register. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 279
Allgemeine Informationen / General Information . . . . . . . . . . . . . . 285
Buchausstellung / Book Exhibition . . . . . . . . . . . . . . . . . . . . . . . . 301
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Gruwort des Bayerischen Ministerprsidenten
Horst Seehofer
Das Alte Testament ist der erste Teil des
Buches der Bcher. Es ist ein gewaltiges
Werk, das uns unter anderem viele packende
Geschichten erzhlt. Nicht ohne Grund
benutzen wir das Wort alttestamentlich,
um etwas zu beschreiben, das uns besonders
tragisch oder berwltigend erscheint. Die
Erzhlungen, Lehren, Gesetze, Gedichte
und Weissagungen des Alten Testaments
sind ein einzigartiger Schatz, der weit
ber das religise Bekenntnis hinaus unser
geistiges und kulturelles Erbe prgt und
unvermindert fortwirkt.
Um den ganzen Reichtum des Buches zu
erschlieen, wird es heute mithilfe historischer, archologischer, sprach- und
literaturwissenschaftlicher Untersuchungen gedeutet. Es geht in erster Linie na-
trlich um Theologie, aber ohne einen interdisziplinren Ansatz erschliet sich
die Flle des Alten Testaments nicht. Das prgt die Arbeit der Alttestament-
ler, die auf ihre Weise dem Ideal des Universalgelehrten nachfolgen. Mit groer
Akribie tragen Sie Bausteine aus den verschiedensten Fachgebieten zusammen,
um ein groes wissenschaftliches Gebude zu errichten. Ihrer Arbeit gilt mein
Respekt.
Umso mehr freue ich mich, dass der Internationale Alttestamentlerkongress,
die weltweit wichtigste Fachtagung zu diesem Thema, in diesem Jahr in der
bayerischen Landeshauptstadt zu Gast sein wird. Dass bei der Wahl des Kon-
gressortes die International Organization for the Study of the Old Testament sich fr
Mnchen entschieden hat, verstehe ich auch als eine Auszeichnung. Theologie
und Geisteswissenschaften haben hier eine groe Tradition und eine unvermin-
derte Strahlkraft.
Ich danke der IOSOT fr das Vertrauen und den rtlichen Gastgebern fr
ihr Engagement bei der Organisation dieses Ereignisses. Den Teilnehmerinnen
und Teilnehmern des Kongresses wnsche ich einen angenehmen Aufenthalt
in Mnchen sowie einen regen und fruchtbaren Gedankenaustausch.

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Word of Welcome from the Prime-Minister of Bavaria
Horst Seehofer
The Old Testament is the rst part of the
Book of Books. It is an inuential work
full of, but not limited to, gripping stories,
teachings, laws, poems, and prophecies: not
without good reason do we use the German
word alttestamentlich to describe something
which is both: ancient and awe-inspiring for
the audience today. The Old Testament is
a unique treasure that transcends religious
afliations and thus shapes our intellectual
and cultural heritage. Surely its signicance
shall continue unabated!
In order to open up all the riches of the
Bible, the Old Testament will today be inter-
preted with the help of historical, archaeological, linguistic and philological re-
search. Theology remains, of course, the centre of focus, but the richness of
the Old Testament cannot fully be done justice without an interdisciplinary ap-
proach. This in turn shapes the work of Old Testament scholars, who pursue
the polymathic ideal: with the utmost meticulousness, you bring together buil-
ding stones from the most disparate disciplines to construct a great edice of
scholarship. Your work has my respect.
It is therefore to my great pleasure that the International Old Testament
Congress, the most important specialist conference on this theme worldwide, is
being hosted this year in the Bavarian capital. I also regard it as a distinct honour
that the International Organization for the Study of the Old Testament has
elected to hold their conference in Munich, where theology and the humanities
have a long-standing tradition and an undiminished radiance and appeal.
I thank the IOSOT for their trust and the local hosts for their engagement
in organising this event. To the participants, I wish a pleasant stay in Munich as
well as a lively and productive intellectual exchange.

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Gruwort des Prsidenten der
Prof. Dr. Bernd Huber
Die Ludwig-Maximilians-Universitt
(LMU) Mnchen ist eine der tra-
ditionsreichsten und international
renommiertesten Universitten
in Europa. Als echte universitas
litterarum bietet die LMU ein
breites Fcherspektrum von den
Geisteswissenschaften ber die
Sozialwissenschaften bis hin zur
Medizin und den Naturwissenschaf-
ten. Damit knnen an unserer Alma
Mater neben der grundlegenden disziplinren Forschung auch innovative
fcherbergreifende Forschungsanstze und -projekte realisiert werden.
Die hervorragende Forschungsbilanz unserer Wissenschaftlerinnen und Wis-
senschaftler wird durch das regelmig gute Abschneiden der LMU in interna-
tionalen Rankings belegt. Dazu tragen unter anderem auch die Altertumswis-
senschaften mit einem breiten Spektrum an Einzeldisziplinen bei, die aufgrund
der hohen wissenschaftlichen Qualitt der Wissenschaftlerinnen und Wissen-
schaftler einen besonders leistungsfhigen Schwerpunktbereich an unserer Uni-
versitt darstellen, der imZuge der kontinuierlichen Prolbildung der LMUwei-
ter gestrkt wird. Die Zusammenarbeit von Wissenschaftlerinnen und Wissen-
schaftlern aller altertumswissenschaftlichen Fcher im international anerkann-
ten Mnchner Zentrum fr Antike Welten und deren Vernetzung mit zahl-
reichen aueruniversitren Einrichtungen ist dafr exemplarisch. So wird bei-
spielsweise neben weiteren interessanten Vorhaben eine Graduiertenschule in
den Altertumswissenschaften im Rahmen der Exzellenzinitiative an unserer Al-
ma Mater gefrdert.
Es freut mich daher sehr, dass der 21. Kongress der International Organizati-
on for the Study of the Old Testament in diesem Jahr ankiert von Tagungen
fachverwandter Organisationen an der LMU stattndet. Dies trgt weiter zur
internationalen Sichtbarkeit der Altertumswissenschaften insgesamt, aber auch
speziell der Alttestamentlichen Forschung bei, die eine lange und erfolgreiche
Tradition an der LMU vorweisen kann.
Den Veranstaltern dieses hochkartigen Kongresses wnsche ich den ver-
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12 Gruwort des Prsidenten der Ludwig-Maximilians-Universitt Prof. Dr. Bernd Huber
dienten Erfolg und allen Teilnehmerinnen und Teilnehmern einen anregenden
wissenschaftlichen Austausch und einen angenehmen Aufenthalt in Mnchen.
Foto: Andreas Heddergott
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Word of Welcome from the President of LMU
Prof. Dr. Bernd Huber
Ludwig-Maximilians-Universitt
(LMU) Munich is one of the most
internationally renowned universities
in Europe and one of the richest
in tradition. As a true universitas
litterarum, LMU offers a broad
spectrum of research areas, from
the humanities and social sciences
to medicine and the natural sciences.
This university thereby not only
promotes fundamental research in
each discipline, but also enables innovative and interdisciplinary approaches
and research projects to be realised.
The outstanding research record of our faculties is attested by LMUs con-
sistently high evaluation in international university rankings. Ancient Studies,
amongst other elds, contributes to this through the breadth and depth of indi-
vidual disciplines. By virtue of the outstanding quality of its scholars, this area of
research will be not only sustained but also further strengthened as LMU con-
tinues to develop its strategic aims and academic prole. Exemplary for this is
the new internationally recognised Munich Centre for Ancient World that coor-
dinates the research of scholars from all elds of Ancient Studies both within
the university and with outstanding scholars from research institutions around
the world; in addition to other projects of interest, a graduate school in Ancient
Studies is currently sponsored as part of the LMUs Excellency Initiative.
It is therefore my great pleasure that the 21
st
Congress of the International
Organization for the Study of the Old Testament, anked by conferences of
related organisations, is this year being held at LMU. This event contributes
not only to the international visibility of Ancient Studies in general, but also to
scholarship in Old Testament and Hebrew Bible in particular, which itself has
enjoyed along-standing and successful tradition at LMU.
I wish the organisers of this distinguished Congress well-deserved success,
and to the participants, I wish a stimulating intellectual exchange and a pleasant
stay in Munich.
Photo: Andreas Heddergott
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Gruwort des Prsidenten der International
Organization for the Study of the Old Testament
Prof. Dr. Christoph Levin
Verehrte Damen und Herren Kollegen,
zum 21. Kongress der International Organi-
zation for the Study of the Old Testament
begre ich Sie sehr herzlich an der Univer-
sitt Mnchen. Es ist das dritte Mal, dass IO-
SOT nach Deutschland kommt, nach 1962 in
Bonn unter der Prsidentschaft von Martin
Noth und 1977 in Gttingen unter Walther
Zimmerli.
Man kann die Frage stellen, weshalb es
nach wie vor internationale Alttestamentler-
kongresse geben soll. Denn anders als in der
Anfangszeit der International Organization
for the Study of the Old Testament haben
sich die Mglichkeiten, einander auf interna-
tionaler Ebene zu begegnen, in den vergangenen Jahrzehnten stark vermehrt.
Jhrlich treffen tausende von Exegeten auf den Meetings der Society of Biblical
Literature zusammen. Internationale Workshops zu fachbezogenen Themen
sind zu einer Selbstverstndlichkeit geworden. In vielen Teilen der Welt gibt
es regionale Fachgesellschaften, die regelmig zusammentreten. Dennoch
lsst sich die Frage eindeutig und positiv beantworten: Die Besonderheit der
Kongresse der International Organization for the Study of the Old Testament
besteht darin, dass sich die alttestamentliche Wissenschaft im engeren Sinne
als internationale, Konfessionen und Religionen bergreifende Gemeinschaft
erfhrt. Zwar kann die Arbeit am Text nur in der notwendigen Einsamkeit
des Schreibtischs gedeihen. Aber sie ist zugleich immer ein Gesprch mit
den Kolleginnen und Kollegen rund um die Welt, die sich mit demselben
Gegenstand befassen. Dieses Gesprch auch persnlich zu erleben und die
eigene Position in Anknpfung und Widerspruch zu erproben, ist immer von
neuem eine beglckende Erfahrung.
Wie wichtig das ist, wird uns gerade in Mnchen bewusst, einem Ort, an dem
sich vor mittlerweile acht Jahrzehnten Geschehnisse ereignet haben, die die
internationale wissenschaftliche Zusammenarbeit aufs strkste belastet haben.
IOSOT ist nach dem Zweiten Weltkrieg gegrndet worden, damit Kolleginnen
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Gruwort des Prsidenten der IOSOT 15
und Kollegen einander unabhngig von ihrer religisen Bindung und nationa-
len Herkunft begegnen knnen, um die vershnende Kraft wissenschaftlicher
Rationalitt zu erfahren. Das tritt bei einem religis bedeutsamen Gegenstand
wie dem Alten Testament besonders heraus. Denn Religion kann zwar versh-
nen, huger aber noch spalten. Wissenschaft gedeiht nicht, wo nationale und
religise und sprachliche Barrieren den Gedankenaustausch behindern.
Nicht nur aus historischen, sondern auch aus fachlichen Grnden ist Mn-
chen fr die alttestamentliche Wissenschaft ein wichtiger Ort. Die jngste Ent-
wicklung unseres Faches ist unter anderem dadurch bestimmt, dass die Wir-
kungsgeschichte zunehmendes Gewicht gewinnt. Mehrere Hauptvortrge des
Kongresses werden dies unter Beweis stellen. Die alttestamentliche Wissen-
schaft stellt sich heute bewusst in den Rahmen der Kulturwissenschaften, so-
wohl historisch als auch im Blick auf die Gegenwart. Wir erkennen, wie wichtig
die Wirkung der Texte fr die Exegese selbst ist. Wirkung ist nicht nur von
den Texten ausgegangen, sondern wirkt ihrerseits auf deren Verstndnis zu-
rck. Es ist kein Zufall, dass die gro angelegte Encyclopedia of the Bible and its
Reception (Berlin and New York: de Gruyter), die in internationaler Kooperati-
on zwischen der Bibelwissenschaft und allen Spielarten der Kulturwissenschaft
erarbeitet wird, vor wenigen Jahren zu erscheinen begann.
Unter dieser Voraussetzung ist es ein glcklicher Umstand, dass sich in Mn-
chen Sammlungen von Weltrang nden, die die Wirkungsgeschichte des Alten
Testaments in eindrucksvoller Weise belegen und fr die Forschung erschlieen.
Die Bayerische Staatsbibliothek, eine der bedeutendsten Bibliotheken Europas,
besitzt in Deutschland die umfangreichste Sammlung an hebrischen Hand-
schriften. Viele von ihnen gehren in den unmittelbaren Umkreis der Bibel. Ei-
ne Auswahl wird anlsslich des Kongresses in einer Sonderausstellung gezeigt,
darunter die weltberhmte Handschrift des Babylonischen Talmud und die im
vergangenen Jahr bei Katalogisierungsarbeiten entdeckte griechische Original-
fassung der Psalmen-Homilien des Origenes. Es werden eine Anzahl prchtiger
Psalmen-Handschriften zu sehen sein, unter ihnen die Vertonung der sieben
Bupsalmen durch Orlando di Lasso, den groen Mnchener Komponisten
des 16. Jahrhunderts. Diese Vertonung wird in einem Konzert whrend der Ex-
kursion des Kongresses teilweise zu Gehr gebracht werden, so dass auch die
Musikgeschichte zur Geltung kommt. Ein weiteres Gebiet ist die Wirkung des
Alten Testaments in der bildenden Kunst. Die weltberhmte Alte Pinakothek
wird in einer Sonderausstellung der Bayerischen Staatsgemldesammlungen die
Wirkung des Alten Testaments in der Europischen Malerei vom 15. bis zum
18. Jahrhundert vor Augen fhren.
Fr das Programm des Kongresses haben wir die Tradition beibehalten, dass
die Hauptvortrge im Mittelpunkt stehen. Die fhrenden Vertreter des Faches
kommen zu Wort, soweit sie nicht bereits auf frheren Kongressen vorgetragen
haben. Wie blich sind die Nachmittage den Kurzvortrgen vorbehalten. Eine
Besonderheit sind die Panels und Workshops, die diesmal zahlreicher sind als
zuvor. Nicht wenige Kollegen haben den Vorschlag aufgegriffen, ihre Beitrge
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16 Gruwort des Prsidenten der IOSOT
in selbst organisierte Workshops einzubinden. Seitens der Leitung des Kon-
gresses wurde fr jeden Nachmittag ein besonderer Workshop organisiert: am
Montag zu den laufenden Editionen des hebrischen Textes, am Dienstag zur
alttestamentlichen Literaturgeschichte und der Evidenz ihrer Methoden und
am Donnerstag zur Frage der ikonischen oder anikonischen Verehrung Jahwes.
Fr den archologischen Abendvortrag konnte Amihai Mazar gewonnen wer-
den, der Doyen der israelischen Archologie. Ein weiterer Hhepunkt des Kon-
gresses wird die Prsentation der Edition der Briefe Julius Wellhausens sein, die
rechtzeitig zum Kongress vollendet werden konnte. Rudolf Smend wird in der
Bayerischen Akademie der Wissenschaften eine Auswahl aus diesen Briefen le-
sen.
Herzlich willkommen an der Universitt Mnchen! Ich freue mich auf Sie
alle!
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Welcoming Speech of the President of the IOSOT
Dear Colleagues,
It is my pleasure to welcome you most cordi-
ally to the 21
st
congress of the International
Organization for the Study of the Old Testa-
ment at the Ludwig-Maximilians-Universitt
of Munich. This is the third time that IOSOT
has come to Germany; in 1962, the congress
was held in Bonn during the presidency of
Martin Noth, and again in Gttingen in 1977,
during the presidency of Walther Zimmerli.
One might ask what the purpose is in con-
tinuing to hold international conferences for
Old Testament scholars when in contrast
to the early years of the International Orga-
nization for the Study of the Old Testament
opportunities for meeting on an international level have increased so much
over the past decades. Every year, thousands of exegetes gather at meetings of
the Society of Biblical Literature. International workshops for specialised sub-
jects have come to be taken for granted. In many parts of the world, there are
regional exegetical societies which meet regularly. Nevertheless, there is a de-
nite and positive answer to this question: the congresses of the International
Organization for the Study of the Old Testament are unique in that Old Tes-
tament Studies as such can here be experienced as an international community
encompassing multiple denominations and religions. It is true that textual work
ourishes only in the necessary solitude of ones study; at the same time, ho-
wever, one engages in an ongoing discourse with colleagues around the world
who work on the same subject. To take part in this discourse in person and to
test ones position in connection with and opposition to other viewpoints is an
experience which brings fresh exhilaration every time.
Just how important this is becomes especially apparent here in Munich, a
place where events took place eight decades ago that put immense strain on
international academic co-operation. IOSOT was founded after the Second
World War so that colleagues could meet one another, outside the context of
their religious associations and national origin, to be part of and experience
the reconciliatory power of academic rationality. This becomes particularly cle-
ar with religiously meaningful subjects such as the Old Testament: religion can
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18 Gruwort des Prsidenten der IOSOT
reconcile people, but more often it divides them. Academia does not ourish
where national, religious, and linguistic barriers impede the exchange of ideas.
Munich is an important place for the study of the Old Testament not only
for historical reasons, but also for its connection with our eld. The most recent
developments in our discipline have been in part determined by the increasingly
prominent place of reception history. A number of main papers in this congress
will reect this. Today, the study of the Old Testament consciously situates itself
within the framework of cultural studies, both historically and with a view to the
present. We recognise how important the reception history is, even for the ex-
egesis itself: the inuence not only derives from the texts, but in turn affects
how the texts are understood. It is no coincidence that the rst volumes of the
expansive Encyclopedia of the Bible and its Reception (Berlin and New York: de Gruy-
ter), developed through international co-operation between biblical studies and
all branches of cultural studies, began to appear only recently.
In light of this, it is to our good fortune that Munich is home to world-class
collections which impressively document the reception history of the Old Tes-
tament and make it accessible to scholarship. The Bavarian State Library, one of
the most signicant libraries in Europe, possesses the most comprehensive col-
lection of Hebrew manuscripts in Germany. Many of these manuscripts relate
closely to biblical studies; a selection is currently on display in a special exhibit
for this conference, amongst themthe world-renowned manuscript of the Baby-
lonian Talmud and the original Greek text of Origens Homilies on the Psalms,
which was discovered just last year during work on collection catalogues. There
will be a number of splendid richly illuminated manuscripts of the psalms on
view, including the musical setting of the seven Penitential Psalms by Orlando di
Lasso, the renowned Munich composer of the 16
th
century. In order that musi-
cal history also comes into its own, parts of this setting will be heard in concert
during the congress excursion. Furthermore a special exhibition of the Bava-
rian State Painting Collections (Bayerische Staatsgemldesammlungen) shows
the inuence of the Old Testament in the visual arts. The world-renowned Alte
Pinakothek will make this visible in a display of European painting from the
15
th
to 18
th
century.
We have kept the tradition of giving pride of place to the main papers in
the conference programme. The leading representatives of our eld will speak,
provided that they have not already spoken at previous IOSOT congresses. As
is customary, afternoons have been reserved for the short papers. Panels and
workshops, which are more numerous than ever before, form a unique feature
of our programme; more than a few colleagues have taken up the suggestion
to incorporate their contributions into self-organised workshops. Additionally,
special workshops have been organised for every afternoon: the ongoing editi-
ons of the Hebrew text will be discussed on Monday; the literary history of the
Old Testament and methods of its research on Tuesday; and, on Thursday, the
question of the iconic or aniconic YHWH-cult. For the traditional evening ar-
chaeology lecture, we have had the privilege to secure Amihai Mazar, the Doyen
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Welcoming Speech of the President of the IOSOT 19
of Israelite archaeology. Yet another high-point of our conference will be the
presentation of the edition of Julius Wellhausens letters, completed just in time
for this congress, from which Rudolf Smend will be reading a selection in the
Bavarian Academy of Sciences and Humanities.
I wish you a warm welcome at the University of Munich and look forward
to meeting all of you!
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Danksagung des Prsidenten der IOSOT
Ein umfangreiches Kongressprogramm wie das vorliegende htte sich nicht
verwirklichen lassen ohne die Hilfe zahlreicher Sponsoren, guter Ratgeber und
vieler unermdlicher Mitarbeiter, denen ich an dieser Stelle meinen herzlichen
Dank ausspreche. Ich danke Herrn Ministerprsidenten Horst Seehofer, dass
er die Schirmherrschaft des Kongresses bernommen hat. Es ist ein groarti-
ges Zeichen fr das Interesse der Politik an der Wissenschaft und insbesondere
an der Theologie, dass die bayerische Staatsregierung den Kongress mit einem
Staatsempfang ehren wird. Ein besonderer persnlicher Dank gilt Frau Bundes-
ministerin a. D. Dr. Annette Schavan fr die groe Untersttzung, die sie dem
Kongress durch das Bundesministerium fr Bildung und Forschung gewhrt
hat. Auf diese Weise ist es mglich geworden, die Reisekosten der Hauptreferen-
ten zu bernehmen. Die Hochschulleitung der Ludwig-Maximilians-Universitt
hat die Planungen von Anfang an organisatorisch und nanziell wirkungsvoll
untersttzt. Besonders verpichtet bin ich Herrn Universittsvizeprsidenten
Dr. Christoph Mlke, der das Gelingen des Kongresses zu seinem persnli-
chen Anliegen gemacht und eine grozgige Finanzierungsgarantie gegeben
hat. Die Deutsche Forschungsgemeinschaft hat den Kongress nach Magabe
ihrer Richtlinien gefrdert.
Der Israelitischen Kultusgemeinde Mnchen und Oberbayern und ihrer Vor-
sitzenden, Frau Dr. h.c. Charlotte Knobloch, ist ebenso fr groherzige Unter-
sttzung zu danken wie demErzbischof des Erzbistums Mnchen und Freising,
Herrn Dr. Reinhard Kardinal Marx, und Herrn Generalvikar Peter Beer vom
Erzbischichen Ordinariat. Das Erzbistum hat die Finanzierung der Pausen-
bewirtung bernommen und ldt den Kongress zu einem bayerischen Abend
ein, der an die Stelle des traditionellen Banketts treten wird. Fr die sehr en-
gagierte Organisation danke ich Herrn Ordinariatsrat Dr. Armin Wouters und
Herrn Andreas Huber. Die Evangelisch-Lutherische Landeskirche in Bayern
hat den Kongress zu einem Empfang in die Evangelische Akademie Tutzing
geladen, zu dem auch ein Konzert in der Katholischen Pfarrkirche und eine
Schifffahrt auf dem Starnberger See gehren werden. Dafr bin ich besonders
Herrn Landesbischof a. D. Pfarrer Dr. Johannes Friedrich und Herrn Landes-
bischof Prof. Dr. Heinrich Bedford-Strohm zu Dank verpichtet, ferner den
Herren Oberkirchenrten Detlev Bierbaum und Helmut Vlkel.
Einen namhaften Beitrag zur Realisierung des Kongresses steuerte die
Deutsche Bischofskonferenz (Verband der Dizesen Deutschlands) bei, wofr
Herrn Pater Dr. Hans Langendrfer SJ und Herrn Dr. Burkhard van Schewick
zu danken ist. Fr die Untersttzung seitens der Evangelischen Kirche in
Deutschland haben sich Herr Vizeprsident Dr. Thies Gundlach (Kirchenamt)
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Danksagung des Prsidenten der IOSOT 21
und Herr Vizeprsident Klaus Winterhoff (Rat der EKD) eingesetzt. Herr
Landessuperintendent i.R. Dr. h.c. Gerrit Noltensmeier stellte die Verbindung
zur Ecclesia Versicherungsdienst GmbH und ihrem Hauptgeschftsfhrer,
Herrn Manfred Klocke, her, dem seinerseits fr grozgige Frderung zu
danken ist.
Nachdrcklich haben die wissenschaftlichen Verlage den Kongress unter-
sttzt. Herr Verleger Wolfgang Beck steuerte einen namhaften Betrag zu dem
Erffnungsempfang bei. Die Gndung des Verlags C. H. Beck jhrt sich 2013
zum 250. Male. Ich danke Herrn Dr. Ulrich Nolte fr die gute Zusammen-
arbeit auch bei diesem Anlass. Koninklijke Brill NV in Leiden, jener Verlag,
der IOSOT von Beginn an verbunden ist, bernahm Druck und Kosten des
Kongress-Programms. De Gruyter in Berlin sorgte fr die Beschilderung und
untersttzte den Druck des Begleitheftes zur Ausstellung in der Alten Pinako-
thek. Die Kongress-Taschen sind eine Gabe des Verlags Mohr Siebeck in T-
bingen. Fr die Big Three unseres Faches danke ich Frau Suzanne Mekking,
Herrn Dr. Albrecht Dhnert und Herrn Dr. Henning Ziebritzki, die sich ge-
genseitig an Grozgigkeit nichts nehmen lieen. Jeder der drei hat berdies
ein Sonderheft der hauseigenen Fachzeitschriften Vetus Testamentum, Zeitschrift
fr die alttestamentliche Wissenschaft und Hebrew Bible and Ancient Israel zu den Kon-
gressunterlagen beigesteuert. Vandenhoeck & Ruprecht (Dr. Jrg Persch) hat
sich mit einer Spende an den Kosten des Kongresses beteiligt.
Mit groer Dankbarkeit ist zu vermerken, dass sich viele Missionsgesell-
schaften und Hilfswerke engagiert haben, um berseeischen Teilnehmern die
Reise zum Kongress zu ermglichen. Zu nennen sind die Bischiche Akti-
on Adveniat (Essen), das Evangelisch-Lutherische Missionswerk Leipzig e. V.,
die Evangelische Mission in Solidaritt (Stuttgart), die Herrnhuter Missionshilfe
e. V. (Bad Boll), das Internationale Katholische Missionswerk missio KdR (Aa-
chen), die Mission EineWelt (Neuendettelsau), Renovabis e. V. Solidarittsakti-
on der deutschen Katholiken mit den Menschen in Osteuropa e. V. (Freising)
und die Vereinigte Evangelische Mission (Wuppertal und Bethel).
Der Generaldirektor der Bayerischen Staatsgemldesammlungen, Herr Prof.
Dr. Klaus Schrenk, war sofort bereit, aus Anlass des Kongresses eine Son-
derausstellung vorzusehen. Mit der Kuratierung seitens der Alten Pinakothek
war zunchst Herr Dr. Marcus Dekiert (jetzt: Wallraf-Richartz-Museum Kln)
betraut. Realisiert wurde die Ausstellung mit groer Kenntnis und Liebe zur
Sache von den Kuratoren Dr. Elisabeth Hipp und Dr. Martin Schawe. Der
freundlichen Zustimmung von Herrn Generaldirektor Dr. Rolf Griebel ist die
Schatzkammer-Ausstellung in der Bayerischen Staatsbibliothek zu verdanken.
Sie wurde von Frau Dr. Claudia Fabian, der Leiterin der Abteilung Handschrif-
ten und Alte Drucke, mit Begeisterung und Leidenschaft in die Tat umgesetzt.
Die Zusammenarbeit mit ihr war eine beglckende Erfahrung. Unter ihren Mit-
arbeitern ist besonders Herr Dr. Paul Gerhard Dannhauer als Spezialist fr die
hebrischen Handschriften zu nennen. Den erheblichen nanziellen Aufwand,
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22 Danksagung des Prsidenten der IOSOT
der mit einer solchen Ausstellung und dem zugehrenden Katalog verbunden
ist, hat die Ernst von Siemens Kunststiftung sehr grozgig bernommen.
Fr die inhaltliche Planung des Kongresses habe ich mich mit den Kol-
legen Ehud Ben Zvi (Edmonton), Jan Joosten (Strasbourg), Peter Machinist
(Harvard), Konrad Schmid (Zrich), Hermann Spieckermann (Gttingen) und
Hugh Williamson (Oxford) ausfhrlich beraten knnen. Das rtliche Komitee
aus den Kollegen Friedhelm Hartenstein, Hermann-Josef Stipp und Loren T.
Stuckenbruck war mit gutem Rat und mit Rckendeckung stets zur Stelle.
Logistische Hilfe erfuhr der Kongress durch das Kongressmanagement
der Ludwig-Maximilians-Universitt unter Leitung von Frau Antje Lenkmann.
Die Firma Eurokongress GmbH mit ihren Mitarbeiterinnen Karoline Berg,
Tullia T. Halbmayer und Ioanna Skandali hat das Teilnehmer-Management
bernommen. Die Organisation der Short Communications und die zugeh-
rende umfangreiche Korrespondenz mit den Kolleginnen und Kollegen oblag
Herrn Privatdozenten Dr. Reinhard Mller, der auch die Verbindung mit den
Missionsgesellschaften und Hilfswerken besorgt hat. Die Einrichtung und
Pege der Kongress-Homepage lag in den Hnden unseres Webmasters, Herrn
cand. theol. Philipp Stoltz. Bei der Drucklegung des Kongressprogramms
hat sich Frau stud. theol. Elisabeth Grnitz unermdlich eingesetzt. Herr Dr.
Stefan Pautler hat unter groem Zeitdruck das Layout des Programmbuchs
hchst professionell erstellt. Frau Frauke Schnemann-Killian vom Dekanat
der Evangelisch-Theologischen Fakultt hat mich bei vielerlei Layout-Fragen
kundig beraten und stand fr allfllige Einstze stets und umsichtig zur Verf-
gung. Frau Gisela Helm vom Department Evangelische Theologie ist fr die
Abrechnung des Kongresses zu danken, die sehr aufwendig und kompliziert
werden wird.
Am meisten zu danken habe ich meiner tapferen Sekretrin, Frau Mirjam
Wieser, die mit ihrer steten Einsatzbereitschaft und mit ihrem frhlichen Opti-
mismus nichts weniger war und ist als die gute Seele des Kongresses. Und ein
ganz groer Dank gilt dem Secretary of the Congress, Herrn Kollegen Martin
Arneth, der fr die Organisation der Logistik und der Finanzierung eine gewal-
tige Arbeitslast geschultert hat und ohne dessen gestalterische Phantasie, die ich
von Mal zu Mal mehr zu bewundern gelernt habe, das gesamte Unternehmen
nicht realisierbar gewesen wre. Seine Bereitschaft, diese enorme Aufgabe zu
bernehmen, hat die Bewerbung Mnchens fr den IOSOT-Kongress allererst
mglich gemacht.
Christoph Levin, Prsident der International Organization for the Study of the
Old Testament
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General Plan of Congresses and Events
Thursday 1 August
IOSCS Congress
16.0016.45 Opening Lecture
16.4517.00 Short Break
17.0018.30 Parallel Sessions
Friday 2 August
IOSCS Congress
10.3011.00 Coffee Break
12.3014.30 Lunch Break
Saturday 3 August
IOSCS Congress
11.0013.30 Joint Session and Business Meeting
Sunday 4 August
Cultural Programme
10.00 Protestant Festival Service, St. Markus
10.00 Catholic High Mass, St. Ludwig
11.30 Bavarian State Library Exhibition
14.0017.00 Excursion: Dachau Concentration Camp Memorial Site
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24 General Plan of Congresses and Events
IOQS Congress
14.0015.30 Opening Session
16.0017.30 Sessions
IOSOT Congress
18.00 Opening ceremony
20.00 Reception at Jewish Centre
Monday 5 August
IOSOT Congress
09.0010.00 Main Paper
11.3011.45 Break
14.3016.00 Workshops & Short Papers
IOMS Congress
09.0011.15 Sessions
11.4513.45 Sessions
IOQS Congress
14.3016.00 Sessions
16.3018.00 Sessions
ISLP Congress
10.3012.30 Sessions
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General Plan of Congresses and Events 25
Cultural Programme
18.30 Reception and Visit of Special Exhibition at Alte Pinako-
thek
20.30 Reception at the Bavarian State Egyptian Museum
Tuesday 6 August
IOSOT Congress
11.3011.45 Break
IOMS Congress
09.0011.00 Sessions
IOQS Congress
ISLP Congress
09.0010.30 Sessions
11.0012.30 Sessions
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Cultural Programme
18.30 Presentation at Bavarian Academy of Sciences and Humani-
ties
20.00 Reception by the Prime-Minister of Bavaria at Munich Resi-
denz
Wednesday 7 August
IOSOT Congress
11.3011.45 Break
14.00 Departure for the Outing
IOQS Congress
09.0010.00 Sessions
10.3012. Sessions
12.00 IOQS Meeting
IOTS Congress
09.0010.30 Opening and Keynote Lecture
11.0013.00 Sessions
ISLP Congress
10.3012.30 Sessions
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General Plan of Congresses and Events 27
Outing
14.00 Departure by Coach to the Bavarian Lakes
15.00 Catholic Parish Church of Tutzing: Rehearsal of Psalms-
compositions
16.30 Reception by the Lutheran Bishop of Bavaria in the Garden
of the Evangelische Akademie Tutzing
17.4521.00 Boat trip on Lake Starnberg
Thursday 8August
IOSOT Congress
11.3011.45 Break
18.0018.30 Break
18.3019.30 Evening Main Paper on Archaeology
IOTS Congress
09.0010.00 Keynote Lecture
10.3013.00 Sessions
14.3016.00 Sessions
16.3018.00 Sessions
18.00 Announcements and Business Meeting
Cultural Programme
19.30 Departure by Coach for the Reception by the Catholic Arch-
bishop
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Friday 9 August
IOSOT Congress
11.3011.45 Break
12.45 Business Meeting
IOTS Congress
09.0010.00 Keynote Lecture
10.3013.00 Sessions
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IOSOT Main Programme
International Organization for the Study of the Old Testament
Sunday 4 August
18.00 Opening ceremony of the Main Congress at Old Town Hall
Presidential Address: Christoph Levin, Die Entstehung des Judentums als Ge-
genstand der alttestamentlichen Wissenschaft
Monday 5 August
09.0010.00 Main Paper: Beate Ego (Universitt Bochum), Alexander der
Groe in der alttestamentlichen berlieferung eine Spuren-
suche und ihre theologischen Implikationen
Chair: Bernd Janowski (Universitt Tbingen)
10.3011.30 Main Paper: Zipora Talshir (University of Beersheba), In bet-
ween Texts, Text-Forms, Editions and Separate Works
Chair: Erhard Blum (Universitt Tbingen)
11.4512.45 Main Paper: James Kugel (Bar Ilan University), The Book of
Jubilees: Is it a Commentary on Genesis or an Intended Re-
placement?
Chair: Reinhard G. Kratz (Universitt Gttingen)
Tuesday 6 August
09.0010.00 Main Paper: Steven L. McKenzie (Rhodes College, Tenn.), My
God is Yahweh: The Composition of the Elijah Stories in 1
2 Kings
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30 IOSOT Main Programme
Chair: Walter Dietrich (Universitt Bern)
10.3011.30 Main Paper: Shimon Gesundheit (Hebrew University), Die
Midrasch-Exegese im Dienst der Literarkritik
Chair: Helmut Utzschneider (Augustana Hochschule Neuen-
dettelsau)
11.4512.45 Main Paper: Olivier Artus (Institut Catholique de Paris), Les
enjeux socio-historiques de la composition densemble du li-
vre des Nombres
Chair: Burkard M. Zapff (Universitt Eichsttt)
Wednesday 7 August
09.0010.00 Main Paper: Jacques Vermeylen (Universit de Lille), Les cri-
vains deutronomistes travaillaient-ils en Babylonie ou en Pa-
lestine?
Chair: Hans-Peter Mathys (Universitt Basel)
10.3011.30 Main Paper: Irmtraud Fischer (Universitt Graz), Rezeptionsge-
schichte als Forschungsgeschichte
Chair: Eckart Otto (Universitt Mnchen)
11.4512.45 Main Paper: Louis Jonker (Universiteit Stellenbosch), From Pa-
raleipomenon to Early Reader: The implications of recent
Chronicles studies for Pentateuchal criticism
Chair: Hermann-Josef Stipp (Universitt Mnchen)
Thursday 8 August
09.0010.00 Main Paper: Christian Frevel (Universitt Bochum), Alte
Stcke spte Brcke? Zur Rolle des Buches Numeri in der
jngeren Pentateuchdiskussion
Chair: Franz Sedlmeier (Universitt Augsburg)
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IOSOT Main Programme 31
10.3011.30 Main Paper: Yvonne Sherwood (University of Kent), Beyond Re-
ception History: Staging the Disaster of the Spanish Con-
quest on the Stage of Jeremiah
Chair: Hermann Spieckermann (Universitt Gttingen)
11.4512.45 Main Paper: Akio Tsukimoto (Rikkyo University Tokyo), Ironie
und Humor in der jahwistischen Urgeschichte
Chair: Friedrich V. Reiterer (Universitt Salzburg)
18.3019.30 Main Paper: Amihai Mazar (Hebrew University), Archaeology
and the Bible: reections on some recent debated issues
Chair: Jrg Jeremias (Universitt Marburg)
Friday 9 August
09.0010.00 Main Paper: Ehud Ben Zvi (University of Alberta), Reshaping
the memory of Zedekiah and his period in Chronicles
Chair: Rainer Albertz (Universitt Mnster)
10.3011.30 Main Paper: Timothy Harrison (University of Toronto), Recent
Discoveries at Tayinat (ancient Kunulua/Calno) and their Bi-
blical Implications
Chair: Dieter Vieweger (Kirchliche Hochschule Wuppertal)
11.4512.45 Main Paper: Konrad Schmid (Universitt Zrich), Die Anfnge
des Jesajabuchs
Chair: Otto Kaiser (Universitt Marburg)
12.4513.15 Business Meeting
13.15 End of the IOSOT Congress
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IOSOT Workshops
Workshops by Invitation of the President
What do we really know about editing? (Tue 14.3018.00) E 004
Chair: Bob Becking
14.3015.00 Bob Becking, Introduction and concluding remarks
15.0015.30 Juha Pakkala, Textual Development within Paradigms and Pa-
radigm Shifts
15.3016.00 Alexander Rof, Writing, Interpolating and Editing: 2 Samuel
24 and 1 Chronicles 21 as a Case Study
16.3017.00 Hermann-Josef Stipp, An empirical example for the nal tou-
ches to a biblical book: The Masoretic Sondergut of the book
of Jeremiah
17.0017.30 John Van Seters, Who Wrote the Pentateuch? The Romantic
Myth about Authors and Editors
17.3018.00 Molly Zahn, What Makes an Editor? Modes of Scribal Activi-
ty Witnessed at Qumran
Hebrew Text (Mon 14.3018.00) B 101
Chair: Gary Knoppers
Participants: S. Ronald Hendel; Armin Lange; Adrian Schenker; Stefan Schorch;
Michael Segal; Emanuel Tov; Hugh Williamson
Aniconism (Thu 14.3018.00) B 101
Chair: Erhard Blum
Participants: Angelika Berlejung; Erhard Blum; Friedhelm Hartenstein; Matthi-
as Kckert; Herbert Niehr; Talley Ornan
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IOSOT Workshops 33
Workshops by Appointment of the President
Ancient Judaism (Thu 16.3018.00) E 004
Chair: Kristin de Troyer
16.3017.00 Azzan Yadin, The Hebrew Bible and the Rabbinic Corpus
17.0017.30 Jan Joosten, The Interpretation and Afterlife of Classical He-
brew in the Second Temple Period
17.3018.00 Veronika Bachmann, The Hebrew Bible and the Enochic Cor-
pus
Alter Wein in neue Schluche. Das Projekt Biblia Hebraica transcripta
und die Digital Humanities: Projekt Datenbank Potenzial. (Thu
14.3016.00) A 125
14.3016.00 Hans Rechenmacher; Christian Riepl
Anthropomorphismus (Tue 14.3016.00) A 214
Chair: Andreas Wagner
14.3015.00 Andreas Wagner, Anthropomorphismus bei Deuterojesaja
15.0015.30 Evelyne Martin, Hand und Flgel ber die Austauschbar-
keit von Anthropomorphismen und Theriomorphismen
15.3016.00 Katrin Mller, Die nf Gottes Theologische Aussage oder
nichtssagendes Stilmittel?
A Workshop on the Book of the Twelve (Mon 14.3018.00) A 119
Chairs: Gran Eidevall; Ronald L. Troxel
14.3015.00 Ronald L. Troxel, Eschatology in the Book of Joel
15.0015.30 Gran Eidevall, Introducing Amos: A review of scholarly ap-
proaches to Amos 1:12
15.3016.00 Anselm Hagedorn, On the Nature of Joel
16.3017.00 Martin Hallaschka, Haggai 12 and Zechariah 18 as part of
the Book of the Twelve and as part of the Latter Prophets
17.0017.30 James Nogalski, Where are the Prophets in the Book of the
Twelve?
17.3018.00 Aaron Schart, Source criticism in Malachi and the redaction
history of the Twelve
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34 IOSOT Workshops
Geschichten von Mnnern und Frauen in den Samuelbchern / Stories
of Men and Women in the Books of Samuel. IEKAT / IECOT Sam /
Reg (Thu 14.3017.30) A 016
Chair: Walter Dietrich
14.3015.00 R. Hunziker-Rodewald, Elkana und Hanna (1 Sam 1)
15.0015.30 J. Klein, David und Michal (1 Sam 18 f.)
15.3016.00 T. Naumann, 2 Sam 13,122 Die Vergewaltigung Tamars:
ein Desaster in der Davidfamilie
16.3017.00 S.L. McKenzie, Elijah, Ahab and Jezebel
17.0017.30 G. Knoppers, Ahab, Israelite Pawn of the Canaanite Jezebel?
History and Cultural Memory (Mon 14.3017.30) E 004
Chair: Pernille Carstens
14.3015.00 Pernille Carstens, The memory of Miriam cultural memory
in biblical exegesis
15.0015.30 Trine B. Hasselbalch, To make use and make sense of what
is at hand. A look at the composition of meaning in 4QMMT
15.3016.00 Douglas A. Knight, Historiography, Ideology, and Cultural
Memory
16.3017.00 Niels Peter Lemche, Memory and History
17.0017.30 John Van Seters, Memory and Tradition: The Patriarchs and
the Creation of Identity
Intertextualitt im Alten Testament (Mon 16.3018.00) A 022
Chair: Walter Bhrer
16.3017.00 Walter Bhrer, Die vorpriesterschriftliche Schpfungserzh-
lung Gen 2 f.: Diachrone Auswertung ihrer intertextuellen Be-
zge
17.0017.30 Joachim J. Krause, The Study of Intertextuality: Between Au-
thorial Intent an Reader-response Criticism: Josh 2 as a Case
in Point
17.3018.00 Stefan Seiler, Texte im Dialog: zur intertextuellen Interpreta-
tion biblischer Texte am Beispiel von Ps 67,18 und Num
6,2227
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IOSOT Workshops 35
Mythos und Politik / Myth and Politics (Distant Worlds) (Tue 14.30
18.00) A 016
Chairs: Susanne Gdde; Hans Ulrich Steymans
14.3015.00 Hans U. Steymans, Der Weg vom Mythos zur (historischen)
Wissenschaft bei Ernst Cassirer und seine Bedeutung fr die
Altorientalistik
15.0015.30 Jennifer Finn, The Development of the Mythological Messen-
ger as Representative of Historical Change in Ancient Meso-
potamia
16.0016.30 Anna Kurmangaliev; Katharina Schmidt; Gioele Zisa, Huba-
ba and Gilgame: An interdisciplinary approach
16.3017.00 Susanne Gdde, Drachenkampf und Stadtgrndung: der
Kadmos-Mythos in Tragdie, Historiographie und Kommen-
tarliteratur
17.0018.00 Discussion
Pentateuch and Canon (Mon 14.3018.00) A 214
Chair: Jurie Le Roux
14.3015.00 Eckart Otto, The so called Canon-formula in Deuteronomy
4:2 and 13:1 and its meaning for a canon-formation
15.0015.30 Jurie Le Roux, The canonical Abraham is a compromise
15.3016.00 Raik Heckl, Harmonizing ideology, history and reality: The
law of centralization in the Pentateuch
16.3017.00 Christo Lombaard, Late patriarchs and early canon
17.0017.30 Esias E. Meyer, Trading land for Holiness: the holiness code
and the creation of the Pentateuch / Hexateuch
17.3018.00 Thomas Rmer, References to the Pentateuch as a canon in
the Prophets and Writings
Psalms and Canon (Tue 14.3018.00) A 119
Chairs: Dirk Human; Nancy deClaiss-Walford
14.3015.00 Erhard Gerstenberger, Is the Psalter really a Canonical
Book?
15.0015.30 Nancy deClaiss-Walford, Finding the Feminine in Psalms 90,
91, and 92
15.3016.00 Susanne Gillmayer-Bucher, Praise his holy remembrance
(Ps 97:12)
16.3017.00 Dirk Human, The Psalter, canon and canonical context(s)
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36 IOSOT Workshops
17.0017.30 Dennis Tucker, Psalms 134136 and the Relecture of Texts
and Traditions
17.3018.00 Gert Prinsloo, From Desert Wasteland to Universal Adorati-
on: Reading Book V of the Psalter in its Canonical Context
Reconsidering Kuntillet Ajrud in the Light of Zeev Meshels 2012 Final
Report (Tue 14.3018.00) B 101
Chair: Brian Schmidt
14.3015.00 Israel Finkelstein, Kuntillet Ajrud, the Northern Kingdom in
the South and the Origin of the Wilderness Wandering Tradi-
tions
15.0015.30 Herbert Niehr, Kuntillet Ajrud and the Phoenician Overland
Trade
15.3016.00 Kyle McCarter, The Idiosyncracies of the Kuntillet Ajrud In-
scriptions
16.3017.00 Nadav Naaman, A New Outlook at Kuntillet Ajrud and Its
Inscriptions
17.0017.30 Tallay Ornan, A Dusty Mirror: The Paintings of Kuntillet
Ajrud and the Lost Palace of Samaria
17.3018.00 Chris Rollston, Kuntillet Ajrud at a Crossroads of Script and
Language
The Many Faces of Cognitive Stylistics: Three Perspectives on the Story
of Jael and Sisera in Judges 45 (Mon 14.3016.00) A 125
Chair: Elizabeth Hayes
14.3015.00 Elizabeth Hayes, What if the (Text)-world Has Happened to
Sisera?: a Cognitive Stylistics Analysis of Judges 45
15.0015.30 Karolien Vermeulen, Can You Figure? Yael and Sisera in Jud-
ges 45
15.3016.00 Miranda Vroon van Vugt, Conceptual blending in Judg 45
The Non-Priestly Version of the Miracle at the Sea (Exod 14): A Pre- or
a Post-Priestly Composition? (Thu 14.3016.00) E 004
Chair: Christoph Berner
14.3015.00 Christoph Berner, The Non-Priestly Version of the Miracle at
the Sea (Exod 14): A Pre- or a Post-Priestly Composition?
15.0015.30 Jan Christian Gertz, The Non-Priestly Version of the Miracle
at the Sea (Exod 14): A Pre- or a Post-Priestly Composition?
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IOSOT Workshops 37
15.3016.00 Hans-Christoph Schmitt, The Non-Priestly Version of the Mi-
racle at the Sea (Exod 14): A Pre- or a Post-Priestly Composi-
tion?
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IOSOT Short Papers Programme
Pentateuch/Hexateuch (Mon 14.3016.00) E 006
Chair: Rainer Kessler
14.3015.00 Dany Nocquet, Place et importance des tribus transjordanien-
nes dans le Pentateuque et Josu. Une lecture de Nb 32 et Jos
22
15.0015.30 Rodger Roberts, Hypothesis On The Origins Of The Penta-
teuch/Torah
15.3016.00 Blaej trba, One prophet like Moses within the Hexateuch
Genesis I (Mon 16.3018.00) E 006
Chair: Martin Arneth
16.3017.00 Paul Kbel, Lasset uns Menschen machen
17.0017.30 Herbert Specht, Die Jakoberzhlung der Priesterschrift
17.3018.00 Peet van Dyk, In search of Eden: A cosmological interpretati-
on of Genesis 23
Genesis II (Tue 14.3017.00) E 006
Chair: Thomas Hieke
14.3015.00 Urmas Nmmik Jacob at the Jabbok and royal ideology
15.0015.30 Suzana Schwarts, Sterility and the Hebrew Bible
15.3016.00 Amnon Shapira, The Rape of Dinah
16.3017.00 Jrn Varhaug, Why the God-Sons-Episode in Genesis 6:14
is Plausible as Motivation for the Deluge Story
Deuteronomy (Thu 14.3017.30) E 006
Chair: Reinhard Achenbach
14.3015.00 Phyllis Bird, Who is addressed by the prohibition against pay-
ment of vows with a harlots wages?
15.0015.30 Johanna Klee, Diskursive Weisheit im Deuteronomium
15.3016.00 Nathan MacDonald, The Date of the Shema
16.3017.00 Reinhard Mller, Hte dich . . .! (Dtn 12,13). Die parneti-
sche Erffnung des ltesten Zentralisationsgebotes
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IOSOT Short Papers Programme 39
17.0017.30 Eben Schefer, Reecting on (non-)violence in the book of
Deuteronomy
Former Prophets/DtrG I (Tue 14.3016.00) A 213
Chair: N.N.
14.3015.00 Anne E. Gardner, Mephibosheth: the Key to some Historical
and Literary Difculties in 2 Samuel?
15.0015.30 Georg Hentschel, Entrckung oder Himmelfahrt?
15.3016.00 Yigal Levin, By Whose God did Goliath Curse and Where did
David Take his Head? Three Notes on 1 Samuel 17
Former Prophets/DtrG II (Tue 17.0018.00) E 006
Chair: Georg Hentschel
17.0017.30 Nili Wazana, It is Me they have rejected as their king (1
Sam. 8:7): the biblical anti-monarchical viewpoint in relation
to Neo-Assyrian dominance
17.3018.00 Tomohisa Yamayoshi, Eine berlegung zur Wurzel MS und
ihrer literarisch-theologischen Funktion im deuteronomisti-
schen Geschichtswerk
Judges (Mon 14.3016.00) A 213
Chair: Albert de Pury
14.3015.00 Cynthia Edenburg, Gleaning at Gibeah: Sources and Purpose
of the Story of the War at Gibeah (Judg 20)
15.0015.30 Michaela Geiger, Gast, Gegner, Kompositgur Die Ent-
wicklung des Boten Jhwhs
15.3016.00 Sarah Schulz, Kein Knig in Israel Redaktions- und kompo-
sitionsgeschichtliche berlegungen zu Ri 19
Prophecy (Thu 14.3016.00) A 022
Chair: Kre Berge
14.3015.00 Martti Nissinen, Since When Do Prophets Write?
15.0015.30 Alexandra Grund, Bemerkungen zu Unheilsprophetie und li-
terarischer Tradition in mesopotamischer und frher israeliti-
scher Prophetie
15.3016.00 Alexa F. Wilke, Praying Prophets
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40 IOSOT Short Papers Programme
Isaiah I (Thu 14.3016.00) A 213
Chair: Simone Paganini
14.3015.00 Mical Brki, Esae 2 et 60 comme premier cadre du livre
dEsae
15.0015.30 Judith Grtner, Deine Fremden oder deine Vermessenen
(Jes 29,5)? das Ineinander von Gericht und Heil im Ariel-
wort (Jes 29,18)
15.3016.00 Alphonso Groenewald, Isaiah 1:1020 cult and/or ethics?
Its redaction and composition
Isaiah II (Thu 16.3018.00) A 213
Chair: Judith Grtner
16.3017.00 Danel Kahn, The Historical background of the composition
of the First Speech of Rabshaqeh (Source B1: Isa. 36: 137:9,
3638)
17.0017.30 Michael P. Maier, Festbankett oder Henkersmahlzeit? Die
zwei Gesichter von Jes 25,68
17.3018.00 Simon Paganini, Das Zentrum des Buches Jesaja: Synchronie
und Diachronie in der jesajanischen Komposition
Deuteroisaiah (Tue 16.3018.00) A 213
Chair: Ulrich Berges
16.3017.00 Kristin Joachimsen, Remembering and Forgetting in Isa. 43,
44 and 46
17.0017.30 Uta Schmidt, Jesaja 4955 als Zukunftskommunikation Ei-
ne textpragmatische Lesart
17.3018.00 Niranjan Kanmury, Fire as a Two-edged Sword: A New Light
on Isaiah 50:1011
Jeremiah I (Mon 14.3016.00) A 021
Chair: Wolfgang Oswald
14.3015.00 Johanna Erzberger, Lawterms in the versions of Jeremiah and
their distinct social environments
15.0015.30 Christl Maier, Geschlechterkonfusion in Israel und Juda. Zur
Programmatik von Jeremia 2,14,2
15.3016.00 Noam Mizrahi, Reconsidering the Textual and Compositional
History of Jer 10:116
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Jeremiah II (Mon 16.3018.00) A 021
Chair: Christl Maier
16.3017.00 Wolfgang Oswald, Die regelmige Verlesung des Jeremiabu-
ches als ffentliche Zentralveranstaltung im babylonierzeitli-
chen Juda berlegungen zu Jer 36
17.0017.30 Eric Peels, But Fear not, O Jacob my Servant! The Place and
Function of the Salvation Oracle Jeremiah 46:2728 MT
17.3018.00 Benedetta Rossi, Die Frbitte am Ende des Reiches Juda. Die
prophetische Frbitte im JerBuch
Jeremiah III (Thu 14.3016.00) A 021
Chair: Georg Fischer
14.3015.00 Hermann-Josef Stipp, Jeremias Heilswort fr Zidkija in Jer
34,15
15.0015.30 Johannes Schiller, Prophet amEnde. Auf den Spuren Jeremias
in Jer 19,121,10
15.3016.00 Wilhelm J. Wessels, The blame game: Prophetic rhetoric and
ideology in Jeremiah 14:1316
Ezechiel (Tue 16.3018.00) A 214
Chair: N.N.
16.3017.00 Bustenay Oded, Your Father is an Amorite and your Mother
is a Hittite (Ezekiel 16:3)
17.0017.30 William A Tooman, The Hermeneutics of Legal Exegesis in
Ezekiel 46.115
17.3018.00 Werner Urbanz, Das Ezechielbuch als schriftgelehrte Prophe-
tie? berlegungen zu Produktion und Tradition einer Prophe-
tenschrift
Minor Prophets I (Tue 14.3016.00) A 021
Chair: Antti Laato
14.3015.00 Alessandro Coniglio, The tabernacle of David that is fallen
(Am 9:11): an exegetical study of a moot expression
15.0015.30 Daniel F. OKennedy, Prayer in the post-exilic prophetic
books of Haggai, Zechariah and Malachi
15.3016.00 S. D. (Fanie) Snyman, To take a second look at Malachi the
Book
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Minor Prophets II (Tue 14.3018.00) A 021
Chair: Henrik Pfeiffer
16.3017.00 Antti Laato, Two Cherubs in Hab 3:2?
17.0017.30 Annett Giercke-Ungermann, Wirklichkeitserzhlungen im
Zwlfprophetenbuch
17.3018.00 Nesina Grtter, QuasiNahum: Doch nicht dasselbe mit fast
den gleichen Worten?
Minor Prophets III (Thu 14.3015.30) A 014
Chair: Hermann Spieckermann
14.3015.00 Gert Prinsloo, An intertextual reading of Habakkuk 2 and the
anti-Babylonian oracles in Isaiah 1323
15.0015.30 Willie van Heerden, Ecological interpretations of the book of
Jonah tendencies and a few suggestions
Wisdom (Mon 14.3016.00) A 014
Chair: Melanie Khlmoos
14.3015.00 David J. A. Clines, Seven Interesting Things about the Epi-
logue to Job
15.0015.30 Erik Eynikel, Are women stronger than death? Ecclesiastes
doesnt think so
15.3016.00 Markus Saur, Er wog ab und prfte und berichtigte viele
Sprche . . . Tradition und Rezeption innerhalb des Kohelet-
buches
Psalms I (Mon 16.3018.00) A 014
Chair: Martin Leuenberger
16.3017.00 Gianni Barbiero, Messianismus und Theokratie. Die Verbin-
dung der Psalmen 144 und 145 und deren Bedeutung in der
Komposition des Psalters
17.0017.30 Hendrik Bosman, The cultic reinterpretation of the exodus as
metaphor for the hope in Psalm 114
17.3018.00 Phil J. Botha; Henk Potgieter, The literary context of Psalm
54/ The structure and discourse situation of Psalm 54
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Psalms II (Thu 14.3017.00) A 214
Chair: Beat Weber
14.3015.00 Martin Leuenberger, Jhwh als mlk rb: Groknig (Ps 48,3).
Beobachtungen und Auswertungen zur religions- und theolo-
giegeschichtlichen Verortung des Zionspsalms 48
15.0015.30 Leonard P. Mar, Facing the deepest darkness of despair and
abandonment: Psalm 88 and the life of faith
15.3016.00 Friederike Neumann, Leben oder Tod? Zu Funktion und
Theologie des Hymnus im kleinen Hallel
16.3017.00 William Yarchin, Why Were the Psalms the First Bible Chap-
ters to be Numbered?
Daniel (Mon 14.3016.00) A 022
Chair: Michael Pietsch
14.3015.00 Amanda M. Davis Bledsoe, The Gabriel Vision and the Book
of Daniel
15.0015.30 Marco Settembrini, Daniels Apocalypse through Repetition
15.3016.00 Izak Spangenberg, Daniel and Sirach: Children of their times
Megillot (Thu 14.3018.00) B 106
Chair: Rdiger Bartelmus
14.3015.00 Penelope Barter, Esther 2.1920: Scribal Slips or Narrative
Necessities?
15.0015.30 Andrea Beyer, Weder Frauen- noch Fremdengeschichte
Innerbiblische Querbezge als Deutungshorizonte im Ruth-
buch
15.3016.00 Ruth Fidler, Call me no longer Naomi (Ruth 1:21) Naomi
in the Amadeus Club
16.3017.00 Stefan Fischer, Song of Songs without Solomon ctional
patterns in Songs of Songs
17.0017.30 Viateur Ndikumana, Le Livre dEsther: Un recit au service de
la purication de la Memoire et de lideologie unicatrice
17.3018.00 Anne-Mareike Wetter, Women Countering History Reading
Esther and Judith as instances of Kontrapsentisches Ge-
dchtnis
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Chronicles (Thu 15.3016.00) A 014
Chair: Thomas Willi
15.3016.00 Mika S. Pajunen, The Early Reception of Chronicles and Its
Inuence on the Formation of Interpretive Traditions
Alte Pinakothek
19.3020.00 Sara Kipfer, The Defeat of Sanherib from Peter Paul Rubens,
1616
Anthropology (Thu 16.3017.30) A 022
Chair: Thilo Rudnig
16.3017.00 Miri Brumer, Balm and Incense The Mystery of Drugs and
Rituals
17.0017.30 Christophe Lemardel, Mary Douglas et la Bible: loubli de
lanthropologie
Archaeology (Thu 14.3017.00) A 015
Chair: Christoph Rsel
14.3015.00 Stefan Hhn, Die Meister aller Handwerker in Erz und Eisen
15.0015.30 Wolfgang Zwickel, Die Ortsnamen der Prophetenbcher
15.3016.00 Herder-Atlas Prsentation
16.3017.00 Peter Van der Veen; Wolfgang Zwickel, Israel between Egypt
and Canaan
Ethics (Thu 16.3018.00) A 014
Chair: N.N.
16.3017.00 Jaco Gericke, A philosophical perspective on the concept of
goodness in Genesis 1
17.0017.30 Rainer Kessler, Debt and the Decalogue
17.3018.00 Sigmund Wagner-Tsukamoto, The City Metaphor and Rising
Pluralism in Genesis: An Institutional Economic Perspective
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Hebrew Language (Tue 14.3018.00) A 015
Chair: N.N.
14.3015.00 Gaby Abousamra, Two Aramaic Magic Bowls
15.0015.30 Jeremy Hutton, The Meaning of Tirgalt in Hos 11:3: A Co-
gnitive Grammar Approach
15.3016.00 Wonjun Joo, The New Perspective to Dene the Structure of
the Emphasis in BH One More Decisive Formal Criterion
16.3017.00 Magnar Kartveit, Is genitive an appropriate term in the
grammars of Biblical Hebrew?
17.0017.30 David Tsumura, Ellipsis, Double-duty, or Verticality? The ver-
tical grammar of parallelism in the text of Habakkuk
17.3018.00 Ida Zatelli, Performative Use of the Verb in the Third Per-
son with Substitute Subjects of the First Personal Pronoun in
Ancient Hebrew
History (Mon 14.3017.00) A 016
Chair: N.N.
14.3015.00 Reinhard Achenbach, Lokalheiligtmer in Kleinasien und Pa-
lstina im 4. Jh. v. Chr.
15.0015.30 Tero Alstola, Weeping under the Willows? Judeans in Babylo-
nia in the 7
th
5
th
Centuries BCE
15.3016.00 Jan Duek, Chronology of the kings of Aram-Damascus: an
assessment
16.3017.00 Andreas Freye, Die Pseudo-Moabitica Ein Skandal in der
deutschen Altertumswissenschaft in den 1870er Jahren
Humor (Thu 17.0018.00) A 214
Chair: Theo Seidl
17.0017.30 John Jarick, Ecclesiastes Among the Comedians
17.3018.00 Ute Neumann-Gorsolke, Ist Sarahs Liebeslust zum Lachen?
Anmerkungen zu Gen 18,12
Law (Thu 16.3018.00) A 021
Chair: N.N.
16.3017.00 Clarisse Ferreira da Silva, Family and Community in 4Q502
17.0017.30 David W. Kim, Dual Community Policy: Women, Qumran,
and Marriage
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17.3018.00 Cosimo Masi, The opposition s
.
dyq / r in Biblical juridical
texts: a semantic analysis
Methodology (Mon 16.3018.00) A 125
Chair: Christof Hardmeier
16.3017.00 Francis Borchardt, Inuence and Power: The Types of Aut-
hority in the Process of Scripturalization
17.0017.30 Hans Debel, The Pentateuch in a new Era: The Challenge of
Entangling Textual and Literary Criticism of the Pentateuch
17.3018.00 Jaakko Lounela, Die Bewahrer der Traditionen
Postcolonial Interpretation (Tue 14.3018.00) A 017
Chair: Marianne Grohmann
14.3015.00 David Tuesday Adamo, Interpretation of Psalm 23 in African
Perspective
15.0015.30 Lily Fetalsana Apura, War and Liberation: Old Testament
Norms Philippine Realities
15.3016.00 Johannes Hunter, Post-Colonial Interpretation: A Futile Ex-
cercise?
16.3017.00 Angolwisye I. Malambugi, Hebrew Grammar in an African
Context
17.0017.30 Aloo Osotsi Mojola, The Old Testament/HebrewBible in Af-
rica Challenges and Prospects for Interpretation and Trans-
lation: a Bible Translators Perspective
17.3018.00 Caleb Ogunkunle, A Comparative Analysis of the Right hand
of Yahweh in the Psalter and Yoruba Tradition
Reception History I (Tue 14.3018.00) A 022
Chair: N.N.
14.3015.00 Andrew Bowden, A Delight to the Eyes and Desirous to Ma-
ke One Wise: The Hellenistic Reception of Desire in Genesis
3
15.0015.30 Joe Kraovec, Redemption and Judgement in Ps 51:6 and
Rom 3:4
15.3016.00 Edouard Kitoko Nsiku, Sigmund Freud and The Pentateuch:
The way he read, the way he translated
16.3017.00 Jonathan Jacobs, The Leqah Tov Commentary on Song of
Songs and its Place in the History of Biblical Exegesis
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17.0017.30 Edgar Kellenberger, Who is a pet? The use of Ps 116:6 (sho-
mer p
e
tam YHWH) in the Talmudim and in the Cairo Geni-
zah
17.3018.00 Sara Kipfer, Die Darstellung der Josianischen ReformimZeit-
alter der Reformation und Gegenreformation (16./17. Jh.)
Reception History II (Thu 14.3017.30) A 119
Chair: N.N.
14.3015.00 Carl Ehrlich, Moses the Lover in the Post-Biblical Imaginati-
on
15.0015.30 Itzhak Brand, Justice and Corruption in the Distribution of
the Priestly Gifts and Tithes: Between the Bible and the Sages
15.3016.00 Teresa Stanek, Liturgical Division of the Torah as the Unit
Delimitation Tool. Preliminary Remarks
16.3017.00 Vered Tohar, Biblical elements in four print editions of the
Hebrewanthology Hibbur ha-Maasiyot fromthe beginning
of print in Italy
17.0017.30 Albert Ngengi Mundele, Lhermneutique africaine de
lAncien Testament: chemins, ds et tendances
Religious History (Mon 14.3018.00) A 015
Chair: Joachim Schaper
14.3015.00 Evangelia G. Dafni, Menschenopfer im Alten Testament und
Altem Griechenland
15.0015.30 Michael T. Davis; George Hatke, The Captured God: The Ark
Narrative(s) and Theologies of War in the Ancient Near East
15.3016.00 Jrg Hutzli, Beth Peor and Baal Peor in the Hebrew Bible
16.3017.00 Paul Sanders, Scapegoats and Substitutes in Hittite Texts and
in the Hebrew Bible
17.0017.30 Joanna Tyrnvuori, The Sea and the King: The Northwest
Semitic Combat Myth in Biblical Poetry
17.3018.00 Anna Zernecke, Whats in a Name? Names and Titles of Dei-
ties in the Hebrew Bible and the ancient Levant
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Social History (Thu 16.3018.00) A 125
Chair: Jutta Krispenz
16.3017.00 Monika Mller, Childhood in the Palace: Methodological and
Terminological Considerations
17.0017.30 Harald Samuel, Pan-Levitism?
17.3018.00 Frank Ueberschaer, Ben ha-melek an Ofcial Title or a
Familial Position?
Textual History (Thu 14.3018.00) A 017
Chair: Arie van der Kooij
14.3015.00 Johann Cook, A theology of the Old Greek of Job
15.0015.30 Peter Dubovsk, 1 Kings 67: How many temples?
15.3016.00 Heerak Christian Kim, Understanding Zadokite Propaganda:
Comparing the Septuagint and the Hebrew Bible to Under-
stand the Psalms of Solomons Intentional Use of Old Testa-
ment Key Signiers
16.3017.00 Arie van der Kooij, Isaiah 6:13 Hebrew Texts and Ancient
Versions
17.0017.30 Svetlina Nikolova, The Oldest Slavic Translation of the Book
of Jesus Son of Sirach and Development of its Text
17.3018.00 Innocent Himbaza, What should be the aim of the textual
criticism of the Hebrew Bible / Old Testament?
Theology (Mon 14.3018.00) A 017
Chair: Michael Fieger
14.3015.00 Sonja Ammann, Babylon, Land der Gtterbilder: Anfragen
an einen polemischen Topos
15.0015.30 Hagai Dagan, A Murderous God
15.3016.00 Martina Kepper, Ab wann, wie lange und warum ist Gott ein
eiferschtiger Gott?
16.3017.00 Christoph Koch, JHWH und der Himmel in der Priester-
schrift
17.0017.30 Florian Lippke, I have set the LORD always before me (Ps
16:8). Divine-Human constellations in Text and Image
17.3018.00 Markus Zehnder, How Many Gods? Pluriformity within the
Realm of the Divine in the Hebrew Bible
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IOMS Programme
International Organization for Masoretic Studies
All lectures are taking place at the Jdisches Gemeindezentrum, Jakobsplatz.
Monday 5 August
Session (09:0011:15)
09.0009.15 Aron Dotan, Opening Remarks
09.1509.45 E. John Revell, The Vowels and the Accents of the Masoretic
Text
09.4510.15 Raymond de Hoop, The T
e
amimand the Theory of Relativity
10.1510.45 Paul Sanders, Poetic Layouts in the Oldest Masoretic Codices
of the Hebrew Bible
10.4511.15 Josef M. Oesch, Historical Sketch of the Representation of
Petuha and Setuma in Hebrew Bible Manuscripts with Special
Emphasis of the Pentateuch Texts
Session (11.4513.45)
11.4512.15 Aron Dotan, An Ancient Tradition of Verse Count of the En-
tire Bible
12.1512.45 Benjamin Ziemer, Who Counted First the Letters of the Tora?
12.4513.15 Franz D. Hubmann, Irregular Letters in Medieval Tora Scrolls
and Manuscripts: A Provisional Report of Work in Progress
13.1513.45 Elvira Martn Contreras, The Nun-like Sign in the Masora of
the Cairo Codex of the Prophets: Use and Function
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50 IOMS Programme
Tuesday 6 August
Session (09.0011.00)
09.0009.30 Edson de Faria Francisco, Mistaken Realization of Masoretic
Annotations from Leningrad Codex B19a to the Biblia He-
braica series: General Remarks
09.3010.00 Yosef Ofer, Masora as Error Correcting Code
10.0010.30 Lea Himmelfarb, Rabbi Samsom Raphael Hirschs Use of the
Biblical Accentuation in his Bible Commentary
10.3011.00 Viktor Golinets, Variations of Vocalization within the Tiberi-
an Masoretic Tradition and in Comparison with other Textual
Traditions
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IOQS Programme
International Organization for Qumran Studies
Sunday 4 August
Opening Session (14.0017.30), Lecture Room B 106
Chair: Eibert Tigchelaar
14.0015.00 Keynote Lecture: Reinhard G. Kratz, Sources, Fragments, and
Supplements: Biblical Criticism and the Dead Sea Scrolls
15.0015.30 Hindy Najman, What is in a Name? Rethinking the Desi-
gnation of the Scrolls and their relationship to the corpus of
the Hebrew Bible
16.0016.30 Hans Debel, Moving Beyond the Deadlock of Rewritten
Scripture: Composition and Reception, Once Again
16.3017.00 Hanne von Weissenberg, Authoritative Texts: Clarifying a
Fuzzy Concept Concepts are the constituents of thoughts.
(Stanford Encyclopedia of Philosophy)
17.0017.30 Armin Lange, Methodology in the Textual Criticism of Allu-
sions and Quotations in the Qumran Scrolls
Monday 5 August
Sessions (14.3018.00), Lecture Room B 106
Chair: George Brooke
14.3015.00 Jutta Jokiranta, Ritual Theories from Cognitive Science of Re-
ligion: What Do They Make Us Think?
15.0015.30 Samuel Thomas, Subjunctive Worlds: Metaphor and Ritual in
Qumran Liturgical Texts
15.3016.00 Samuel L. Adams, The Relevance of Post-colonial Theory for
Understanding the Dead Sea Scrolls
16.3017.00 Ana Barbulescu, World Reconstruction in the Damascus Do-
cument
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52 IOQS Programme
17.0017.30 Ida Frhlich, Qumran texts and cultural memory
17.3018.00 Alison Schoeld, Producing Sectarian Spaces: Critical Spatial
Theory and the Case of the Yahad
Tuesday 6 August
Session A (09.0012.30), Lecture Room A 014
Chair: Hanne von Weissenberg
09.0009.30 Philip Engmann, The Effect of Qumran on Old Testament
Text-Critical Methods
09.3010.00 Torleif Elgvin, A New Small-Sized Scroll of Ruth from Qum-
ran, Liturgical Power, and the Way of the Megillot Towards
Canonisation
10.3011.00 Kipp Davis, The Social Millieu of the Jeremiah Scriptures in
Second Temple Judaism: New Light from the Schyen Collec-
tion and the Evidence for Multiple Literary Editions at Qum-
ran
11.0011.30 Corrado Martone, The Long Way to Uniformity: Theory and
Practice in the History of the Stabilization of the Biblical Text
11.3012.00 Andrea Ravasco, Methods in the Reconstruction of 4QSam
a
:
From Herbert to DJD XVII. The Case of 2 Sam 19:10
12.0012.30 Bennie H. Reynolds III, Category Error? Demonologies of
the Dead Sea Scrolls
Session B (09.0012.30), Lecture Room B 106
Chair: Esther Chazon
09.0009.30 Ananda Geyser-Fouche, Chronicles and Qumran
09.3010.00 Simone Paganini, Das Jubilenbuch als Erzhlung: die Rolle
des Mose
10.3011.00 Paul Heger, Were Women Members of the Eda-Yahad?
11.0011.30 Marcus K. M. Tso, Virtue Ethics in 4Q298 and Galatians 5:
How Virtues are Chosen for Promotion in Early Jewish and
Christian Communities
11.3012.00 Yoram Erder, What does the Karaite Biblical Exegesis from
the Gaonic Period Teach Us About the Essence of the Qum-
ran Sect?
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IOQS Programme 53
Session A (14.3018.00), Lecture Room: A 014
Chair: Esther Eshel
14.3015.00 Marty Abegg, A Generative Syntactic Analysis of the Dead
Sea Scrolls: Initial Results with a Focus on the War Scroll
15.0015.30 Eibert Tigchelaar, Sociolinguistics and Which Dead Sea
Scrolls?
15.3016.00 Drew Longacre, Scribal Treatment of Defective Exemplars:
Not Just a Modern Dilemma
16.3017.00 Elisa Uusimki, Why does Material Reconstruction matter?
The Case of 4QBeatitudes
17.0017.30 Matthias Hopf, 4QCant
b
ein dramatischer Text
17.3018.00 Daniel K. Falk, The Qumran Tellin as Ritual Artifacts
Session B (14.3018.00), Lecture Room B 106
Chair: Annette Steudel
14.3015.00 Liora Goldman, Redening the Damascus Document as a
Thematic Pesher
15.0015.30 John Kampen, Sectarianismand Wisdom: AComparative Stu-
dy of Instruction, 1QS, and Matthew
15.3016.00 Pieter B. Hartog, Pesher and Discourse
16.3017.00 Bilhah Nitzan, Pesher and Midrash in Qumran Literature
17.0017.30 Devorah Dimant, Pesharim Terminology in Hodayot
17.3018.00 Shani Tzoref, Continuity and Discontinuity in Exegetical Re-
presentations of Gentiles in the Qumran Pesharim
Wednesday 7 August
Sessions (09.0012.30), Lecture Room B 106
Chair: Daniel K. Falk
09.0009.30 Moshe J. Bernstein, Rhetorical and Poetic Features in the Ge-
nesis Apocryphon
09.3010.00 Matthew Goff, The Myth of the Watchers: The Category
Myth, the Dead Sea Scrolls and 1 Enoch
10.3011.00 Annette Steudel, Rewriting a Genuine Qumran Composition
the Relationship of D and S
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54 IOQS Programme
11.0011.30 Ulrich Dahmen; Heinz-Josef Fabry, Bausteine qumranischer
Theologie: Theologische und lexikographische Erkenntnisse
aus der Arbeit am Theologischen Wrterbuch zu den Qum-
rantexten
11.3012.00 Larry Schiffman, How to Study a Non-biblical Dead Sea
Scrolls Text
12.00 IOQS Meeting
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IOSCS Programme
International Organization for Septuagint and Cognate Studies
Thursday 1 August
Opening Ceremony, Lecture Room A 021
16.0016.15 Opening by the president of IOSCS: Jan Joosten
16.1516.45 Plenary lecture: Jan Joosten, Legal Hermeneutics and the Tra-
dition Underlying the Septuagint
Session A, Lecture Room A 014
Theme: Genesis
17.0017.30 Rob Hiebert, A Genetic Commentary on the Septuagint of
Genesis
17.3018.00 Georg Walser, The Two Versions of Gen 47:31
18.0018.30 Chris Fresch, The Peculiar Occurrences of in Septuagint
Genesis and Exodus
Session B, Lecture Room A 016
Theme: Septuagint and literary criticism
17.0017.30 Michael Segal, The Masoretic and Old Greek Versions of Da-
niel 4
17.3018.00 Edgar Kellenberger, Die griechischen und syrischen Erzhl-
varianten in Bel et Draco
18.0018.30 Philip Engmann, Textual Analysis of the Closing Verse of the
Last Song of Moses (Deut 32:43)
Session C, Lecture Room A 017
Theme: Judith
17.0017.30 Barbara Schmitz, Wer ist Dir gleich unter den Gttern (Ex
15,11LXX)
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56 IOSCS Programme
17.3018.00 Eberhard Bons, The senses of the noun in the
Book of Judith
18.0018.30 Daniela Scialaba, What does the noun mean in Ju-
dith 5:20?
Friday 2 August
Theme: Daughter versions: Armenian and Georgian versions
09.0009.30 Peter Cowe, The Double Text of the Armenian Version of
Cantica
09.3010.00 Jouni Harjumki, The Armenian 1 Samuel
10.0010.30 Anna Kharanauli, Die Textkritik der Altgeorgischen berset-
zung von kleinen Propheten
Theme: Daughter Versions: Georgian and Old Latin Versions
11.0011.30 Natia Dundua, The Textual Value of the Old Georgian Versi-
on of Ecclesiastes
11.3012.00 Bonifatia Gesche, Die altlateinischen bersetzungen des Bu-
ches Esdras A
12.0012.30 A. J. Forte, The Vetus Latina Version of Ecclesiasticus (Sirach)
Theme: Manuscripts
14.3015.00 John Meade, The Signicance of Ra 788 for a Critical Edition
of the Hexaplaric Fragments of Job
15.0015.30 Peter Gentry, Did Origen Use the Aristarchian Signs in the
Hexapla?
15.3016.00 Kristin de Troyer, A (Preliminary) Report on the Schyen Ex-
odus Papyrus
Theme: 8HevXIIgr and kaige
16.3017.00 Gunnar Magnus Eidsvg, The Paleo-Hebrew Tetragram in
8HevXIIgr
17.0017.30 Jong-Hoon Kim, Die Textformen der hellenistisch-frh-
jdischen Zeit ausgehend vom Habakkuk-Tekst der griechi-
schen Zwlfprophetenrolle aus Nahal Hever
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IOSCS Programme 57
17.3018.00 Siegfried Kreuzer, Old Greek und SemiKaige: Zum Problem
einer sog. hebraisierenden Bearbeitung in den nicht-kaige-
Texten
Session B (09.0018.00), Lecture Room A 016
Theme: The Old Greek of Joshua
09.0009.30 Marcus Sigismund, Der antiochenische bzw. lukianische Tekst
im Buch Josua
LXX
09.3010.00 Michal van der Meer, Literary and Textual History of Joshua
2
10.0010.30 Seppo Sipil, A Textual Problem in Josh 7:1418
Theme: The Old Greek Versions of Judges and 1 Samuel
11.0011.30 Nathan LaMontagne, Revisiting the Manuscript Families of
Judges
11.3012.00 Sven Lesemann, Zum Verhltnis von Intertextualitt und
bersetzungstechnik am Beispiel der griechischen Teksttra-
ditionen zum Richterbuch
12.0012.30 Anneli Aejmelaeus, Lectio difcilior and the Difculties of the
Critical Text. Case studies from the Septuagint of 1 Samuel
Theme: The Old Greek of Isaiah
14.3015.00 Abi Ngunga, in the Old Greek of Isaiah
15.0015.30 Wilson Angelo de Cunha, A Discussion of LXX Isaiahs His-
torical Background
15.3016.00 Philippe Le Moigne, Potique du nominatif absolu dans la
LXX dsae
Theme: Jeremiah, Ezekiel and Esther
16.3017.00 Miika Tucker, Using Recurring Hebrew Phrases to Evaluate a
LXX Translation: Jer 11:114 as a Case Study
17.0017.30 Johan Lust, Aquila and Textual Criticism with Samples taken
from Ezekiel
17.3018.00 Petr Chalupa, Erzhlung und Gesetz im Esterbuch
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58 IOSCS Programme
Session C (09.0018.00), Lecture Room A 017
Theme: Greek Job
09.0009.30 Mario Cimosa and Gillian Bonney, Hope in the LXX Version
of Job and in Some Texts of the Fathers of the Church
09.3010.00 Marieke Dhont, Parallelism in LXX Job
10.0010.30 Patrick Pouchelle, The Use of Noutheto and Cognates in the
Old Greek of Job: A Resistance to a Famous Lexical Choice
of the Septuagint
Theme: Greek Wisdom and Proverbs
11.0011.30 Jason M. Zurawski, From Musar to Paideia, From Torah to
Nomos: How the Translation of the Septuagint Impacted the
Paideutic Ideal in Hellenistic Judaism
11.3012.00 Seth Bledsoe, Strange Interpretations in the LXX Proverbs
12.0012.30 Johann Cook, Between Text and Tradition An Exegetical
Commentary on LXX Proverbs
Theme: Translation technique
14.3015.00 Lorenzo Cuppi, Using translations of a translation: the Sep-
tuagint of Prov. 8.31 as a Case study
15.0015.30 James A. E. Mulroney, The translation technique of Hebrew
interrogatives
15.3016.00 W. Edward Glenny, Translation Technique in the Minor Pro-
phets
Theme: Semantics
16.3017.00 Romina Vergari, Steps towards a Contrastive Semantics of the
Septuagint Lexicon. A case study
17.0017.30 Paul Danove, A Case Frame Description of the Usages
in the Septuagint
17.3018.00 William Ross, Lexical Possibilities in LXX Research: Revision
and Expansion
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IOSCS Programme 59
Saturday 3 August
Theme: Syntax
09.0009.30 Anssi Voitila, The Future Indicative as Imperative in the Sep-
tuagint
09.3010.00 Raija Sollamo, Reexive Pronouns in the Greek Pentateuch
10.0010.30 Takamitsu Muraoka, Passivisation in Septuagint Greek
Session B (09.0010.30), Lecture Room A 016
Theme: Reception history
09.0009.30 Andrew Bowden, Ouk epithymseis: Examining the Role of
Desire in 4 Maccabees and Its Signicance for the Interpreta-
tion of Romans 7:7
09.3010.00 Gert Steyn, Septuagint Quotations from the Twelve Minor
Prophets in the Gospel according to Matthew
10.0010.30 Reinhart Ceulemans, Theodorete and the Antiochene Text of
Psalms
Session C (09.0010.30), Lecture Room A 017
Theme: The Context of the Septuagint
09.0009.30 Ekaterina Matusova, Die hebrische Interpretation des Deu-
teronomium und die Komposition des Aristeasbriefes
09.3010.00 Martin Meiser, Die Entstehung der Septuaginta im Rahmen
frhjdischer Literaturgeschichte
10.0010.30 Jim Aitken, The Signicance of Egyptian Translations for the
Study of the Septuagint
Session (11.0013.30), Lecture Room A 021
Plenary conclusion: The Vocabulary of the Septuagint
Chair: Jan Joosten
11.0011.30 Ccile Dogniez, Dire le lien dans la Bible grecque: quelques
observations sur lexpression de lattachement et de la proxi-
mit
11.3012.00 Thomas J. Kraus, Harry Potter Septuaginta Mythologie:
Der Basilisk Fabelwesen, Knig der Schlangen, Inkarnation
des Bsen oder was?
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60 IOSCS Programme
12.0012.30 Staffan Olofsson, The translation of and the unity of the
LXX Psalms translation
12.3013.00 Arie van der Kooij, On the Use of in the Septua-
gint
13.0013.30 Business Meeting
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IOTS Programme
International Organization for Targumic Studies
All lectures are taking place at the Jdisches Gemeindezentrum, Jakobsplatz
Wednesday 7 August
Chair: Willem Smelik
09.00 Opening of the Conference
09.1510.30 Keynote Lecture: Theodore Kwasman (Universitt Kln), Lo-
anwords in Targum Onqelos: A Preliminary Study
Session (11.0013.00): Philology
Chair: Leeor Gottlieb
11.0011.30 Steven Kaufman (Hebrew Union College), The Dialectology
of Late Jewish Literary Aramaic
11.3012.00 Dmytro Tsolin, Subordinated Clauses in the Paraphrased He-
brew Poetry in the Targums
12.0012.30 Margaretha Folmer (State University of Leiden), Translation
of the Biblical Hebrew Construction / + Innitive Con-
struct in Jewish Aramaic Bible Translations
12.3013.00 Shai Heijmans (Tel-Aviv), Three remarks on the form of
Greek Loanwords in the Targum
Thursday 8 August
Chair: Thierry Legrand
09.0010.00 Keynote Lecture: Bruce Chilton (Bard University), Greek Tes-
tament, Aramaic Targums, and the Question of Comparison
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62 IOTS Programme
Session (10.3013.00): Reception and Interpretation
Chair: Siam Bhayro
10.3011.00 Malka Zeiger Simkovich, Abraham as Witness to Eschatolo-
gical Judgment in Pseudepigraphic, Christian, Rabbinic and
Targumic literature
11.0011.30 David Shepherd (Chester University), If he comes, he will
build it: Temple, Messiah and Targum Jonathan
11.3012.00 Pere Casanellas, The Use of the Expressions Spirit of Pro-
phecy and Holy Spirit in the Targum, and the dating of the
Targums
12.0012.30 Eveline van Staalduine-Sulman, Agricultural Parables in Matt-
hew and Targum Jonathan
12.3013.00 Leeor Gottlieb, The composition of Aramaic Targums in a
non-Aramaic speaking environment
Session (14.3016.00): Targum & Other Early Jewish Literature
Chair: Chris Brady
14.3015.00 Stefanie Rudolf (Freie Universitt Berlin), Syriac and Mandaic
Astrological Literature
15.0015.30 Moshe Bernstein, Finish, Complete and Destroy: Biblical
Hebrew Killah in Targum Onqelos to the Pentateuch
15.3016.00 Siam Bhayro (University of Exeter), The Reception of Meso-
potamian and Early Jewish traditions in the Aramaic Incanta-
tion Bowls
Session (16.3018.00): Targum Jonathan
Chair: Moshe Bernstein
16.3017.00 Claude Tassin (Paris), Le Targum dIsaie
17.0017.30 Gudrun Lier, Dating and Authorship of Targum Jonathan to
the Prophets: Making Sense of Rabbinic Commentary in the
Bavli and Targum Malachi
17.3018.00 Elisabeth Giralt-Lopez, The Figure of God in the Targum to
Amos
18.00 Short Break
18.10 Announcements: NTCS-website
18.20 Business Meeting
20.00 Conference dinner
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IOTS Programm 63
Friday 9 August
09.0010.00 Keynote Lecture: Guiseppe Veltri, Targumstudies and langua-
ge concepts in Rabbinic Judaism: a Reappraisal Chair: Theo-
dore Kwasman
Session (10.3013.00): Targum Writings & Targum Reception
Chair: David Shepherd
10.3011.00 Ohad Abudraham, Yemenite Recension in Western Manus-
cript: The Case of the Targumim of the Five Scrolls
11.0011.30 Chris Brady (Schreyer Honors College), On Exegetical Simi-
larities between the Targumim of the Megilloth
11.3012.00 Thierry Legrand (Universite de Strassbourg), Messianism in
the Targumim
12.0012.30 Lawrence Lincoln, An Analysis of the Use of Woman as Me-
taphor in Targum Qohelet 7.2629
12.3013.00 Willem Smelik (University College London), Targum and
Adamic Language
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ISLP Programme
International Syriac Language Project
Monday 5 August
Session (10.3012.30): Semantics: Hebrew Prepositions; Kissing in
Greek; the Syriac Particle mekk el; and A Cognitive Approach to Ancient
Languages
Lecture Room A 016
10.3011.00 Reinier de Blois, The Semantics of Hebrew Prepositions
11.0011.30 Michael P. Theophilos, and Christian Social Status in
Antiquity: A Case Study of Kissing in Light of the Papyri
11.3012.00 Mats Eskhult, The Biblical correspondences to Syriac mekkl
12.0012.30 Marilyn Burton, Cognitive Methodology in the Study of an
Ancient Language: Impediments and Possibilities
Tuesday 6 August
Session (09.0010.30): Metarepresentation in Greek; Lexicography: Sy-
riac; Greek-Arabic; Greek
Lecture Room A 016
09.0009.30 Margaret Sim, An examination of Metarepresentation as an
essential Feature of Communication both Written and Oral
09.3010.00 Sargon Hasso, Evaluation of Software Tools for Producing a
New Comprehensive Syriac-English Lexicon
10.0010.30 Yury Arzhanov, The database Glossarium Grco-Arabicum
Session (11.0012.30)
Lecture Room A 016
11.0011.30 Anne Thompson, The Inuence of Pedagogy on Dictionaries
of Ancient Greek
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ISLP Programme 65
11.3012.00 Richard A. Taylor, The Syriac Old Testament in Recent Rese-
arch
12.0012.30 Alexey Muraviev, The Legend of the Syriac Man of God and
His Travels (Aksnay ut
a)
Wednesday 7 August
Session (10.3012.45): Syntax: Greek; Christian Palestinian Aramaic; Sy-
riac
Lecture Room A 016
10.3011.00 Stephen Levinsohn, Periphrastics in Luke-Acts: Orders of
Constituents and Usages
11.0011.30 Tarsee Li, The Personal Pronoun in Christian Palestinian Ara-
maic
11.3012.00 Jerome A. Lund, Soundings with regard to Verbal Valency in
the Peshitta Old Testament
12.0012.30 Roula Skaf, Verbes de parole en syriaque
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Cultural Programme
Saturday 3 August
Religious Service
Jewish participants have the opportunity to attend the service at the Ohel Jakob
Synagogue in Munich. For this, the Israelitische Kultusgemeinde Mnchen und
Oberbayern kindly invites. Those who want to participate are asked to apply via
iosot2013@lmu.de
Sunday 4 August
Religious Service
10.0011.00 Protestant Festival Service at St. Markus Church (Gabelsber-
ger Str. 6)
Sermon: Bishop Prof. Erik Aurelius (Lund) (in German)
Liturgy: Prof. Dirk Human (University of Pretoria) (in Eng-
lish) and Prof. Jan Joosten (University of Strasbourg) (in
French)
10.0011.00 Catholic High Mass at St. Ludwig Church (Ludwigstr. 20)
Sermon: Prof. Walter Gro (University of Tbingen) (in Ger-
man)
Liturgy: Prof. Jean-Louis Ska S.J. (Ponticio Istituto Biblico,
Rome) (in French) and Prof. Agostinus Gianto S.J. (Ponticio
Istituto Biblico, Rome) (in English)
Cultural Programme
11.30 Bavarian State Library: Inauguration of the exhibition Vom
Babylonischen Talmud zu Lassos Bupsalmen das Alte Tes-
tament und sein Umfeld
14.0017.00 Visit to Dachau Concentration Camp Memorial Site
Meeting point at main entrance LMU
18.00 Old Town Hall Opening ceremony of the Main Congress Pre-
sidential Address Prof. Christoph Levin (University of Mu-
nich): Die Entstehung des Judentums als Gegenstand der
alttestamentlichen Wissenschaft (English and French trans-
lations provided by handout)
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Cultural Programme 67
20.00 Jewish Centre at the Jakobsplatz: Reception by Invitation of
the Jewish Community Munich and Upper Bavaria
Monday 5 August
18.30 The Congress will be hosted at the Alte Pinakothek: Intro-
duction into the Special Exhibition The Old Testament
Stories and Protagonists (The Old Testament in Dutch Pain-
tings from the Golden Age)
20.30 The Congress will be hosted by the Bavarian State Egyptian
Museum
Tuesday 6 August
18.30 The Congress will be hosted by the Bavarian Academy of
Sciences and Humanities
Presentation of the edition of the Letters of Julius Wellhau-
sen
Main Paper Prof. Rudolf Smend (University of Gttingen):
Julius Wellhausen in his letters
Chair Prof. Peter Machinist (Harvard University)
20.00 Munich Residenz: Reception by the Prime-Minister of Bavaria
Wednesday, 7 August, 2013
14.00 Outing to the Bavarian Lakes
15.00 Catholic Parish Church of Tutzing: Rehearsal of Psalms-
compositions by Orlando di Lasso, Heinrich Schtz, and
Isang Yun (Der Herr ist mein Hirte. Chor mit Solo-Posaune
nach dem 23. Psalm und Nelly Sachs, 1981). In Cooperation
with the Cathedral Music of Munich (Domkapellmeisterin Lu-
cia Hilz) and the Bavarian Broadcast. Conductor: Martin Z-
beley
16.30 Garden of the Evangelische Akademie Tutzing (in view of the
mountains): Reception by the Bishop of the Lutheran Church
in Bavaria
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68 Cultural Programme
17.3021.00 Boat trip on Lake Starnberg by invitation of the Lutheran
Church in Bavaria
Thursday 8 August
Cultural Programme
20.00 Reception by the Catholic Archbishop of Munich and Frei-
sing (replaces the traditional congress banquet)
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Tagungsorte / Venue
1 Ludwig-Maximilians-Universitt Hauptgebude
2 Bayerische Staatsbibliothek
3 Alter Rathaussaal
4 Jdisches Gemeindehaus und Synagoge
5 Residenz: Kaisersaal
6 Alte Pinakothek
7 Praterinsel
8 Museum fr gyptische Kunst
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70 Tagungsorte / Venue
9 Residenz: Bayerische Akademie der Wissenschaften
10 Universittskirche St. Ludwig
11 Universittskirche St. Markus
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Gebudeplne / Maps of Meeting Rooms
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Mnchner Museen
Felix Nicolai Rohls
Dass die Ursprnge der Mnchner Museumsgeschichte nicht etwa in der Max-
vorstadt, Mnchens ehemaliger Peripherie und heutigem Universittsviertel,
sondern im Kern der Altstadt zu suchen sind, lsst die Lage des heutigen
Museumsquartiers kaum mehr erahnen: Bereits an die drei Jahrhunderte vor
den Museumsgrndungen des 19. Jh.s hatte der bayerische Herzog Albrecht V.
(reg. 155079) in der spteren Alten Mnze, die noch immer durch ihren
italienisch anmutenden Renaissance-Innenhof besticht, eine Kunst- und Wun-
derkammer eingerichtet, um seine Sympathie fr die innovativen Interessen der
europischen Monarchen unter Beweis zu stellen. Auch Bayern konnte somit
seinen Beitrag zu den ersten hschen Sammlungen leisten, deren Bestand
nicht mehr allein Heiltmer umfasste, sondern als anschauliches Kompendium
menschlichen Knnens und Universalwissens konzipiert war. Als solches ver-
sammelte die Mnchner Kunstkammer eine bunte Palette an Exponaten: von
Kuriosa der Wittelsbacher Dynastie bis hin zu triumphalen Schlachtenbildern,
von exotischen Naturerzeugnissen ber Kleinkunst, Gemlde und Skulpturen
aus Antike und Gegenwart bis hin zu Hausrat, mittelalterlichen Codices oder
Musik-, Medizin- und Folterinstrumenten.
Zur selben Zeit entstand die separate Kollektion antiker Herrscherbsten
und Statuen im Antiquarium der Residenz, einem manieristischen Prunksaal
von 156871 den brigens Sir Peter Ustinov alias Kurfrst Friedrich der Weise
in Eric Tills Luther -Film von 2003 bespielen durfte. Die Mnchner Residenz, in
die Luthers Landesherr und Mzen zeit seines Lebens nie einen Fu gesetzt
hat, ist gleichwohl als architektur- und designhistorisches Panorama von der
Renaissance des 16 Jh.s ber Turiner Barock und franzsisches Rokoko bis in
den Klassizismus des 19 Jh.s allemal einen Besuch wert.
Wenngleich gerade im 18. Jh. die frhneuzeitliche Idee vom zentral
gebndelten, polyhistorischen Wissen durch eine museale Differenzierung
zwischen Kunstbetrachtung und Naturerkenntnis abgelst wurde und berdies
zahlreiche Exponate der Kunstkammer den schwedischen Plnderungen im
30-Jhrigen Krieg und weiteren Missgeschicken zum Opfer elen, so bilden
die Erwerbungen der Frhen Neuzeit doch nach wie vor ein erstes Fundament
der meisten Mnchner Sammlungen.
Dass heutige Assoziationen mit Mnchens Museen dagegen meist erst im
19. Jh. ansetzen und den klassizistischen und historistischen Palsten oder Tem-
peln der Kunst gelten dafr zeichnet mageblich Knig Ludwig I. (reg. 1825
48), der ltere Sohn und Nachfolger Max I. Joseph, verantwortlich. Schon als
junger Kronprinz trumte der lyrikbegeisterte Ludwig von Isar-Athen und in-
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76 Mnchner Museen / Munichs Museums
vestierte sein Erbe grozgig in den Ankauf von Renaissance-Gemlden und
antiken Skulpturen, ohne die Worte seines illusionslosen Vaters zu beherzigen:
Aus einer Rasse von Bierbuchen wrden sich niemals Griechen und Rmer
formen lassen.
Im Gegenteil: Ludwigs Vertrauen in seine bayerischen Untertanen schrieb
Museumsgeschichte. Mit der 1830 eingeweihten Glyptothek am Knigsplatz
schufen der junge Knig und sein Architekt Leo von Klenze parallel zu Schin-
kels Altem Museum, Berlin das erste deutsche Kunstmuseum, das im Auftrag
der Volksbildung von Anfang an ffentlich zugnglich war, das ganze Jahr hin-
durch abzglich einer einzigen Ausnahme: der Oktoberfest-Wochen, die Lud-
wig in Erinnerung an seine Hochzeit initiiert hatte.
Gewidmet ist die Glyptothek der antiken Skulptur: Neben griechischen Plas-
tiken, die ihren Hhepunkt in den Giebelstatuen des Aphaia-Tempels von gi-
na nden (den zweitbesterhaltenen griechischen Tempelgiebeln berhaupt), gilt
etwa die Kollektion rmischer Portraitbsten, zwischen denen der Besucher
umherwandeln kann, als international fhrend. Ergnzt wird die Glyptothek
um die gegenberliegende Antikensammlung des Architekten Georg Friedrich
Ziebland (errichtet 183848), die seit 1967 eine ebenfalls herausragende Prsen-
tation griechischer, etruskischer und rmischer Vasenmalerei beherbergt.
Wenige Gehminuten vom Knigsplatz entfernt, liegt (in Richtung LMU) das
Pinakothekenforum, das Areal der Gemldegalerien: Den Startschuss gab die
bis 1836 von Klenze erbaute Alte Pinakothek, deren Kriegsschden auch nach
dem Wiederaufbau an der Fassade bewusst sichtbar bleiben sollten. Von Lud-
wig konzipiert, geht ihr Bestand doch zu einem Gutteil auf frhere Sammler
zurck: Insbesondere die Wittelsbacher Johann Wilhelm (Jan Wellem) von
der Pfalz sowie Karl Theodor hatten ursprnglich in Dsseldorf und Mann-
heim ihre hschen Galerien innovativ bestckt. Schwerpunkte der Samm-
lung liegen auf der altdeutschen (Drer, Altdorfer, Cranach d. ., Burgkmair
u. a.) und altniederlndischen (Rogier van der Weyden, Memling, Bouts, David
u. a.) Malerei, hnlich gewichtig sind Italien gerade die orentinische Frh-
renaissance und das venezianische 16. Jh. (v. a. Tizian, Tintoretto) sowie die
Niederlande und Flandern (inklusive einer der international umfangreichsten
Rubens-Kollektionen) reprsentiert.
Mit der vis--vis gelegenen Neuen Pinakothek erffnete Ludwigs Sohn und
Nachfolger Maximilian II. (reg. 184864) 1853 das weltweit erste Museum, des-
sen Bestnde sich aus zeitgenssischer Kunst rekrutierten: Das 19. Jh., gerade
romantische Bewegungen wie die deutsch-rmischen Nazarener bilden frhe
Zentren der Sammlung, die heute bis ins frhe 20. Jh. reicht und Impressionis-
mus und Postimpressionismus ebenso integriert wie Symbolismus und Jugend-
stil.
Als Entschdigung fr die gegenwrtige Schlieung der Pinakothek der Mo-
derne mndet der Rundgang durch die Mnchner Maxvorstadt wieder am K-
nigsplatz: Das neu erffnete Lenbachhaus, dessen Neorenaissance-Villa um
einen Bau von Stararchitekt Norman Foster ergnzt wurde, hat eine der signi-
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Mnchner Museen / Munichs Museums 77
kantesten Einblicke in die malerischen Revolutionen des frhen 20. Jh.s zu
bieten, die hier von der Mnchner Gruppe des Blauen Reiters vertreten wer-
den. Die Kunstentwicklungen der 2. Hlfte des 20. Jh.s wie auch der Gegenwart
beleuchtet dagegen das Brandhorst Museum am Pinakothekenforum. In un-
mittelbarer Nhe zu Hofgarten und Englischem Garten veranstaltet schlielich
das Haus der Kunst, der ehemalige Reprsentationsbau nationalsozialistischer
Kunstdoktrin, weitere Sonderausstellungen zur zeitgenssischen Kunst.
Was in der Mnchner Kunstkammer internationale Berhmtheit genoss,
partiell noch im Bayerischen Nationalmuseum an der Prinzregentenstrae
bestckt, dessen historistischer Bau im Jahr 1900 von Prinzregent Luitpold
(reg. 18861912) eingeweiht wurde: Detaillierte Modelle der bayerischen
Residenzstdte sowie frhneuzeitliche Werke der Bildhauerei in Marmor,
Bronze und Elfenbein, die bereits Albrecht V. und seine Nachfolger zusam-
mengetragen lieen oder eigenstndig in Auftrag gegeben hatten, kontrastieren
mit barockem Porzellan aus der kurfrstlichen Manufaktur Nymphenburg
oder mit mittelalterlichen Glasfenstern und Holzschnitzereien, die seit der
Skularisierung ihren Weg in die staatlichen Sammlungen Deutschlands fanden.
Darber hinaus knnen die Mnchner Museen natrlich stets mit einem
Kontrastprogramm zur (meist doch nicht-mnchnerischen) Kunst aufwarten.
Abseits der zahlreichen Miszellen selbst dem Komiker Karl Valentin ist ein
eigenes Museum gewidmet nden sich Erweiterungen in die verschiedens-
ten Themenfelder: Mchte man sich in die Mnchner Historie und Kulturge-
schichte vertiefen, dann sei das Stadtmuseum am St.-Jakobs-Platz empfohlen,
das gegenber der Mnchner Hauptsynagoge Ohel Jakob und ihrem Jdischen
Museum liegt. Und wer zu guter Letzt einen Blick ber den Tellerrand der Geis-
teswissenschaften hinaus wagt, dem bleibt noch immer die grte naturwissen-
schaftliche und technikhistorische Sammlung Europas: das Deutsche Museum.
ffnungszeiten:
Alte Pinakothek: tglich auer Mo 10.00 18.00; Di: 10.00 20.00
Neue Pinakothek: tglich auer Di 10.00 18.00; Mi: 10.00-20.00
Pinakothek der Moderne: wegen Renovierungsarbeiten geschlossen
Sammlung Brandhorst: tglich auer Mo 10.0018.00; Do. 10.00 20.00
Glyptothek: tglich auer Mo 10.00 17.00; Do. 10.00 20.00
Antikensammlung: tglich auer Mo 10.00 20.00; Mi 10.00 20.00
Lenbachhaus: tglich auer Mo 10.00 20.00
Haus der Kunst: tglich 10.00 20.00; Do. 10.00 22.00
Bayerisches Nationalmuseum: tglich auer Mo 10.00 17.00, Do 10.00
20.00;
im Bayerischen Nationalmuseum bendliche Sammlung Bollert: Do bis So
10.00 17.00, Mo bis Mi geschlossen
Residenz, Schatzkammer und Cuvillis-Theater: tglich 9.00 18.00 (letz-
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ter Einlass: 17.00; der Knigsbau sowie die Sammlung Porzellan 19. Jahrhun-
dert sind wegen Baumanahmen bis auf weiteres geschlossen)
Alte Mnze: Mo-Do 8.00 16.30; Fr 8.00 14.00; Sa/So geschlossen
Stadtmuseum: tglich auer Mo 10.00 18.00 Uhr
Deutsches Museum: tglich 9.00 17.00
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Munichs Museums
Felix Nicolai Rohls
The origins of Munichs museum history are to be sought not, as one might
expect, in the Maxvorstadt, formerly Munichs periphery and today the univer-
sity district, but rather in the heart of the Altstadt (City Centre) a fact that
the present location of the museum district hardly betrays: three centuries be-
fore the founding of the museums in the 1800s, Duke Albert V of Bavaria (reg.
155079) had already opened a cabinet of curiosity in the Old Mint (as the
building, whose inner courtyard still attracts with its Italian Renaissance charm,
later became known) in order to demonstrate the innovative interests of the Eu-
ropean Monarchy. Even Bavaria could contribute to the rst court collections,
which no longer contained only relics, but were now designed to place a com-
pendium of human knowledge and capabilities on display. As such, the Munich
Ducal Art Chamber assembled a colourful spectrum of exhibits ranging from
curiosities of the Wittelsbach Dynasty to triumphal battle paintings, from ex-
otic specimens of natural history to ancient and modern paintings, sculptures,
and minor artworks, from furniture to mediaeval musical instruments, medical
tools, and torture devices.
At the same time, a separate collection of busts and statues was established
in the Antiquarium of the Munich Residenz. It was in this manneristic ceremo-
nial hall, dating to 156871, that Sir Peter Ustinov played his last screen role as
Frederick the Wise, Elector of Saxony, in Eric Tills 2003 lm Luther. Although
Luthers territorial prince and protector never actually set foot here in his entire
life, the Munich Residenz is always worth a visit for its historical panorama of
architecture and design, which reaches from the sixteenth-century Renaissance
beyond the Turinese Baroque and French Rococo to the Classicism of the nine-
teenth century.
Although the early modern idea of a centralised and polyhistorical body of
knowledge disappeared in the eighteenth century as museums began to differ-
entiate between the appreciation of art and the knowledge of nature, and al-
though numerous exhibits of the Ducal Art Chamber fell victim to the plunder-
ing of Swedish armies during the Thirty Years War and to other misfortunes,
the ecquirement of the Early Modern Period nevertheless formed the earliest
foundation for most of the Munich collections.
Today, however, the Munich museums are mainly associated with the nine-
teenth century and with classical and historical palaces or temples of art an
association for which King Ludwig I (reg. 182548), the eldest son of and suc-
cessor to Maximilian I Joseph, is primarily responsible. Even as a young crown
prince, the poetically inspired Ludwig had already dreamt of an Athens on the
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Isar and generously invested his inheritance in the purchase of Renaissance
paintings and ancient sculptures without giving heed to the words of his prag-
matic father that Greeks and Romans could never be fashioned out of a race
of beer-bellies.
On the contrary: Ludwigs faith in his Bavarian subjects made museum his-
tory. With the 1830 opening of the Glyptothek in the Knigsplatz, the young
king and his architect, Leo von Klenze, created parallel to Schinkels Altes Mu-
seum in Berlin the rst German art museum intended for popular education
and therefore open to the public year round with one exception: the weeks of
the Oktoberfest, established by Ludwig in commemoration of his marriage.
The Glyptothek is devoted to ancient sculpture. Alongside the ancient stat-
uary art, culminating in the pedimental sculptures of the Aeginetan Temple of
Aphaea (the second-best preserved ancient temple pediments in the world), col-
lections such as that of the Roman portrait busts, displayed in such a way that
visitors may wander freely amongst them, are some of the nest internation-
ally. Across from the Glyptothek, and complementing its collection, stands the
Antikensammlung (constructed in 183848) of the architect Georg Friedrich
Ziebland, home to an equally as impressive exhibition of Greek, Etruscan, and
Roman vases.
Only a few minutes walking distance from the Knigsplatz (in the direc-
tion of LMU) lies the forum of the Pinakotheken, where the painting galleries
are situated. The beginning of their construction was marked by Klenzes com-
pletion of the Alte Pinakothek in 1836; the damage to the Alte Pinakotheks
faade during the war has been intentionally left visible. The contents, con-
ceptualised by Ludwig, trace back in large part to earlier collectors, above all
the Wittelsbachs Johann Wilhelm (or Jan Wellem in Low German) and Karl
Theodor, who had decorated their court galleries (originally in Dusseldorf and
Mannheim) with particular innovation. The emphasis of the collection is on
the Early German masters (Drer, Altdorfer, Cranach the Elder, et al.) and
their Netherlandish and Dutch counterparts (Rogier van der Weyden, Memling,
Bouts, Gerard David, etc.), but the art of Italy even the early Florentine Re-
naissance and Flanders (including one of the most comprehensive Rubens
collections in the world) also nd strong representation in the gallery.
In 1853, Ludwigs son and successor, Maximilian II (reg. 184864) opened
the Neue Pinakothek across from the Alte Pinakothek, thus presenting the
rst museum for contemporary art in the world. Although the nineteenth cen-
tury and Romantic movements, such as that of the German-Roman Nazarine
painters, formed the early focus of the Neue Pinakothek, the collection to-
day reaches well into the twentieth century and integrates Impressionism and
Postimpressionism as well as Symbolism and Art Nouveau.
To make up for the present closure of the Pinakothek der Moderne, our
tour moves through the Maxvorstadt back to the Knigsplatz. It is here that
the newly-opened Lenbachhaus, whose Renaissance Revival villa has been ex-
panded by the renowned architect Norman Foster, offers some of the most
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Mnchner Museen / Munichs Museums 81
important insights into the early twentieth centurys artistic revolutions, repre-
sented in Munich by the Blue Rider group. Artistic developments of the second
half of the twentieth century as well as the present century come to light not in
the Pinakothek der Moderne, however, but in the Brandhorst Museumin the fo-
rum of the Pinakotheken. Finally, the Haus der Kunst (House of Art), located
near the Hofgarten (Court Garden) and Englischer Garten (English Garden)
and once intended to embody National Socialist artistic doctrine, presents fur-
ther special exhibitions of modern art.
Traces of the collection that enjoyed international renown in the Munich
Ducal Art Chamber can still be seen in part in the Bayerischen Nationalmuseum
(Bavarian National Museum) on the Prinzregentenstrasse, a historicist building
dedicated in 1900 to Prince Regent Luitpold of Bavaria (reg. 18861912). Here,
detailed models of the royal residential cities of Bavaria as well as early modern
sculpture in marble, bronze, and ivory, which Albert V and his successors had
acquired or else commissioned individually, juxtapose baroque porcelain from
the electoral porcelain manufactory (the Porzellan Manufaktur Nymphenburg)
and mediaeval stained glass and wood-carvings, which began to nd their way
into national collections following the secularisation of Germany.
Additionally, the Munich museums are always able to produce an alternative
programme to their art (most of which is not in fact from Munich). Apart from
a rich miscellany even the comedian Karl Valentin has a museum dedicated
to him the array of museums covers diverse elds and subjects: for one who
wishes to gain a deeper view into the local and cultural history of Munich, the
Stadtmuseum in St.-Jakobs-Platz is recommended, which stands across from
Munichs main synagogue, Ohel Jakob, and the Jewish Museum. Last but not
least, for those who wish to chance a look beyond the margins of the human-
ities, there remains the largest collection for natural history and technology in
Europe: das Deutsche Museum.
(Translation: Emrys Bell-Schlatter)
Hours of Admission:
Alte Pinakothek: Mon. closed; Tues. 10.0020.00; Weds.Sun. 10.0018.00.
Neue Pinakothek: Mon. 10.0020.00; Tues. closed; Weds. 10.0020.00;
Thurs.Sun. 10.0020.00
Pinakothek der Moderne: closed due to renovation
Sammlung Brandhorst: Mon. closed; Tues.Weds. 10.0018.00; Thurs.
10.0020.00; Fri.Sun. 10.0018.00
Glyptothek: Mon. closed; Tues.Weds. 10.0017.00; Thurs. 10.0020.00; Fri.
Sun. 10.0017.00
Antikensammlung: Mon. closed; Tues. 10.0017.00; Weds. 10.0020.00;
Thurs.Sun. 10.0017.00
Lenbachhaus: Mon. closed; Tues.Sun. 10.0020.00
Haus der Kunst: Mon.Weds. 10.00 20.00; Thurs. 10.0022.00; Fri.Sun.
10.0020.00
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Bayerisches Nationalmuseum: Mon. closed; Tues.Weds. 10.0017.00;
Thurs. 10.0020.00; Fri.Sun. 10.0017.00
Sammlung Bollert (located in the Bayerisches Nationalmuseum): Mon.Weds.
closed; Thurs.Sun. 10.0017.00
Residenz, Schatzkammer und Cuvillis-Theater: Open daily 9.0018.00
(last entrance: 17.00; the Knigsbau as well as the collection Porzellan 19.
Jahrhundert are closed until further notice due to building operations).
Alte Mnze: Mon.Thurs. 8.0016.30; Fri. 8.0014.00; Sat.Sun. closed
Stadtmuseum: Mon. closed; Tues.Sun. 10.0018.00
Deutsches Museum: Open daily 9.0017.00
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IOSOT Abstracts: Main Lectures
All lectures are taking place at Groe Aula (E 120)
Olivier Artus (Institut Catholique de Paris)
Les enjeux socio-historiques de la composition densemble du livre des
Nombres
Tuesday 11.45
La recherche exgtique de ces vingt dernires annes a vu se confronter des hy-
pothses assez contradictoires concernant la composition du livre des Nombres.
Lhypothse documentaire classique y dlimitait dune part des rcits jhovistes
et des rcits sacerdotaux, dautre part, elle rattachait les collections lgislatives
des auteurs post-sacerdotaux
La recherche plus rcente a hsit entre deux positions opposes:
dune part certains auteurs considrent le livre des Nombres comme une
collection tardive o t rassembl le matriel littraire qui ne pouvait plus
trouver dautre site dans la Torah dont les autres livres taient dj xs
dans leur forme canonique.
Dautres recherches ont au contraire dbouch sur des propositions de struc-
tures rendant compte du livre comme dun ensemble littraire organis, ayant
une vritable spcicit littraire et thologique.
En envisageant de nouveau la question de lhistoire de la composition du livre
des Nombres, il semble possible dy mettre au jour au moins deux tapes com-
positionnelles quoi quil en soit de lantiquit de certaines traditions qui ont
t intgres dans lune ou lautre de ces compositions:
1. La composition la plus ancienne utilise un vocabulaire et des catgories re-
trouves, pour une part, dans la loi de saintet, et lon peut se poser son propos
la question de son appartenance une ventuelle cole de saintet
2. La composition densemble du livre semble relever de milieux sacerdotaux,
lpoque perse tardive.
Dune part cette composition met en valeur la responsabilit spcique des
prtres, et particulirement du grand prtre qui se trouve investi de responsa-
bilits cultuelles, mais galement politiques.
Mais dautre part, cette composition dcrit la tension qui existe entre deux en-
sembles : les deux tribus et demi qui sont autorises sdentariser en Trans-
jordanie et les neuf tribus et demie destines simplanter en Transjordanie.
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84 IOSOT Abstracts: Main Lectures
Ce thme narratif semble manifester que la revendication dautorit du grand
prtre ne va pas sans rsistances, et que lafrmation de la primaut dun ju-
dasme juden ou samarien, reprsent en particulier par les personnages de
Josu et de Caleb, est davantage de lordre du principe que de la ralit.
Ehud Ben Zvi (University of Alberta)
Reshaping the memory of Zedekiah and his period in Chronicles
Friday 09.00
Zedekiah was the last Davidic and Israelite, for that matter, king that the com-
munity in which Chronicles emerged could remember as reigning in the past
over Judah (or Israel, from their viewpoint) and over Jerusalem. Shaping and
negotiating a social memory of Zedekiah involved directly and indirectly an en-
gagement on matters at the core of the discourse of (the literati) in Yehud by
the time of Chronicles (e.g., memories of the catastrophe of 586 BCE, construc-
tion of exile, constructions of the Davidic dynasty, divine (historical) causality,
political thought, and crucially important also images of the Israels future) and
vice versa, dealing with these matters led to systems of preferences in terms of
constructing, remembering (or partially forgetting) Zedekiah. Unsurprisingly,
mnemonic struggles about and developments within the memory of Zedekiah
preceded Chronicles (Stipp, Pakkala). By the time of Chronicles, however, a clus-
ter of images of Zedekiah were encoded in and evoked through the reading of
texts in Kings, Jeremiah and Ezekiel. It is in this context that Chronicles com-
municates to its intended and primary readership its own image of Zedekiah
and his period and by doing so re-negotiates and re-balances, to the best of its
inuence, pre-existing images of the king in the community and indirectly con-
tributes to the communitys discourse on the type of core matters mentioned
above. This paper will approach these issues from a methodological perspective
informed, in part, by memory studies.
Beate Ego (Ruhr-Universitt Bochum)
Alexander der Groe in der alttestamentlichen berlieferung eine Spu-
rensuche und ihre theologischen Implikationen
Monday 09.00
Dieser Vortrag begreift die Figur Alexanders d. Gr. als eine Gestalt des kol-
lektiven Gedchtnisses, die in der Sptzeit der biblischen berlieferung deut-
liche Entwicklungsspuren zeigt. Die frhe berlieferung in Sach 9,110, die
wohl an den Anfang der hellenistischen Zeit zu datieren ist, spiegelt die Erin-
nerung an diese Gestalt nur in vielfacher Brechung und andeutungsweise wider.
Dies ndert sich in der Mitte des 2. Jahrhunderts mit den Danielvisionen, in de-
nen die Anspielungen und die Kontextualisierung so offensichtlich sind, dass
kein Zweifel darber bestehen kann, dass Alexander hier wirklich gemeint ist.
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IOSOT Abstracts: Main Lectures 85
Die Charakteristik dieser Figur liegt gerade in dem spannungsreichen Verhltnis
von militrischer Machtentfaltung und frhem Tod, der die Begrenztheit dieser
Existenz aufs deutlichste entlarvt. Wie im Makkaberbuch hat die Gestalt aber
etwas fast Unpersnliches, da sie ja als Vorlufer oder Typos des frevelhaften
Antiochus gezeichnet werden kann. Erst in der nachbiblischen Tradition tritt
uns dann bei Josephus schlielich eine narrativ ausgestaltete und zudem sehr
positive Alexandergur entgegen. So schlt sich diese Figur gleichsam lang-
sam aus dem Nebel der Geschichte heraus, bis sie uns dann als Verehrer des
einen Gottes und als Freund und Frderer des jdischen Volkes gegenber-
steht. Die hier vorgestellte Spurensuche bietet einen aufschlussreichen Einblick
in das groe Thema der Begegnung und Auseinandersetzung Israels mit der
hellenistischen Herrschaft. In den verschiedenen Alexanderspuren zeigt sich
die Prozesshaftigkeit des kollektiven Gedchtnisses, das historische Erfahrun-
gen und Krisen reektiert, verarbeitet und sinnhaft strukturiert.
Irmtraud Fischer (Universitt Graz)
Rezeptionsgeschichte als Forschungsgeschichte
Wednesday 10.30
Jede wissenschaftliche Publikation ist gezwungen, sich in der bisherigen For-
schung zu positionieren. Werden in Artikeln hierfr meist nur jene Verffentli-
chungen genannt, die zum besseren Verstndnis der eigenen These notwendig
sind, so ist es bei Monographien guter Brauch, einen Abriss der Forschungsge-
schichte zu bieten. Aber wo lsst man diese beginnen? Welche Werke werden in
welchen Sprachen und mit welchen Kriterien ausgewhlt? Historisch-kritische
Forschungen blicken dafr meist nur in die eigene methodologische Diskussi-
on zurck. Aber mit welchen Begrndungen werden etwa philologische Beob-
achtungen des jdischen Mittelalters, die spter wiederum aufgegriffen werden,
nicht zitiert? Warum hlt die alttestamentliche Exegese etwa einen Artikel, der
sich an einer Literarkritik zu Gen 23 versucht, fr eine Forschungsgeschich-
te relevant, die zahlreichen Genesis-Zyklen der mittelalterlichen Kunst, die im
(kulturellen) Gedchtnis jedes gebildeten Menschen nicht erst seit dem Phno-
men des Massen-Kulturtourismus gespeichert sind, aber nicht?
Dieser Vortrag zeigt die garstigen Grben auf, die sich zwischen Forschungs-
geschichte, Exegesegeschichte und sogenannter Wirkungsgeschichte aufge-
tan haben. Er versucht ein Pldoyer, nicht nur die Vor geschichte der Texte
als Aufgabe der atl. Wissenschaft in den Blick zu nehmen, sondern auch de-
ren Nachgeschichte. Dabei werden auch die (vor allem durch transdisziplinres
Arbeiten sich ergebenden) Problemfelder des seit etwa zwei Jahrzehnten sich
entwickelnden Forschungstrends, das Fortleben der Texte nicht nur in der Ex-
egese und Theologie, sondern auch intermedial in der Kulturgeschichte zu er-
forschen, aufgezeigt. Rezeptionsgeschichte wird dabei als Teil der Forschungs-
geschichte verstanden.
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Christian Frevel (Ruhr-Universitt Bochum)
Alte Stcke spte Brcke? Zur Rolle des Buches Numeri in der jnge-
ren Pentateuchdiskussion
Thursday 9.00
Whrend in der neueren Urkundenhypothese die nicht-priesterlichen Texte des
Numeribuches als Teile des Jahwisten, Elohisten und Jehowisten gesehen wur-
den, sind diese seit dem Abschied vom Jahwisten mehr und mehr quellenm-
ig verwaist. Gleiches gilt fr die priesterlichen Texte des Numeribuches seit
den Vorschlgen, die ursprnglich selbstndige Priestergrundschrift in Ex oder
Lev am Sinai enden zu lassen. Das im Einzelnen sehr unterschiedliche Text-
material schwankt seitdem in der Zuweisung zwischen traditionsgeschichtlich
lteren Stcken und ursprnglich selbstndigen Erzhlungen und nachpries-
ter(grundschrift)lichen Ergnzungen, die fr ihren jetzigen Kontext geschaffen
wurden. De facto hat im Numeribuch eine Fragmentenhypothese das ltere
Quellenmodell abgelst. Durch die Annahme, das Buch sei als ganzes als spte
Brcke zwischen dem Tritoteuch (Gen-Lev) und dem Deuteronomium konzi-
piert worden, hat Thomas Rmer der Tendenz der Fragmentierung die Perspek-
tive einer intentionalen Komposition entgegengesetzt. Wie weit die Ausung
des Quellenmodells einerseits und die These einer spten literarischen Brcke
andererseits tragen, welche Voraussetzungen die Hypothesen haben und wel-
che Alternativen sich im Kontext der jngeren Modellbildung bieten, das ist
Gegenstand des Vortrags.
Shimon Gesundheit (Hebrew University, Jerusalem)
Jdische Midrasch-Exegese und literarkritische Analyse
Textbeispiel: Krieg und Frieden in Dtn 2, 2432
Tuesday 10.30
Die literarkritischen Probleme der Beschreibung des Feldzugs Israels gegen den
Knig Sichon in Dtn 2, 2432 sind in der klassischen und neueren literarkriti-
schen Forschung oft bersehen wurden. Vor diesem Hintergrund berrascht
das Problembewusstsein, welches in der rabbinischen Midrasch-Exegese zu Ta-
ge tritt. Es soll versucht werden zu zeigen, wie die khnen Versuche des Mi-
drasch, die philologischen Schwierigkeiten und inhaltlichen Spannungen dieses
Texts zu theologisieren, die wissenschaftliche Analyse inspirieren knnen.
Timothy P. Harrison (University of Toronto)
Recent Discoveries at Tayinat (Ancient Kunulua/Calno) And Their Bib-
lical Implications
Friday 10.30
Recent archaeological discoveries have begun to challenge the prevailing view
of the Early Iron Age (ca. 1200900 BCE) as an era of cultural devolution, eth-
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nic strife and historical disruption. The University of Toronto excavations at
Tell Tayinat, on the Plain of Antioch, have begun to uncover the remains of
an extensive settlement from this period. The emerging archaeological picture
points to the rise of a powerful regional kingdom associated with the Land of
Palistin, comprised of an intriguing amalgam of Aegean, Anatolian (Luwian)
and Bronze Age West Syrian cultural traditions. Palistin resurfaces in ninth cen-
tury Neo-Assyrian sources as the Neo-Hittite Kingdomof Patina/Unqi, though
within diminished political borders. During this period, Tayinat served as its
royal city (ancient Kunulua, or Biblical Calno), and was famously known for its
temples and monumental sculptures. It was eventually destroyed in 738 BCE by
the Neo-Assyrian empire builder Tiglath-pileser III, as memorialized in Isaiah
10, and then transformed into an Assyrian provincial capital. This paper will
review the results of the ongoing Tayinat Archaeological Project investigations,
and the historical and biblical insights they have provided to date.
Louis Jonker (University of Stellenbosch)
From Paraleipomenon to Early Reader: The implications of recent Chro-
nicles studies for Pentateuchal criticism
Wednesday 11.45
In one of the main papers at the previous IOSOT conference in Helsinki Ga-
ry Knoppers investigated the question Was the Chronicler a Deuteronomist?
(published in the congress volume edited by Martti Nissinen, 2012). He conclu-
des that one should not view Chronicles as a purely Deuteronomistic (or, Priest-
ly) work, but that the Chronicler rather drew from different traditions, including
the various Pentateuchal traditions, in order to develop his own distinctive stan-
ce. His view is in line with recent Chronicles scholarship which indicates that
the Chronicler was indeed a rst generation reader/receiver of, inter alia, the
Pentateuch (in whichever form). Whereas the Septuagint translators still deva-
lued Chronicles as Paraleipomenon, recent scholarship has conrmed the va-
lue of reading this book as an early interpretation and appropriation of available
(canonical) traditions.
In my paper I will investigate the Chroniclers use of Pentateuchal traditions
in the construction of his own unique version of Israels past, in contradistincti-
on to the Deuteronomistic History. I will shortly dwell on the Chroniclers use
of Pentateuchal genealogies in his construction of 1 Chronicles 19, but will al-
so look at themes and terminology which feature in the narratives of this book
in order to show how he made use of earlier traditions to construct his histo-
ry. In doing so, I will indicate what implications these insights from Chronicles
scholarship might have for Pentateuchal studies, arguing that these two areas of
scholarship should be brought into closer discourse with one another.
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James Kugel (Bar Ilan University / Harvard University)
The Book of Jubilees: Is it a Commentary on Genesis or an Intended
Replacement?
Monday 11.45
Scholars sometimes ask if the book of Jubilees was intended to replace the book
of Genesis or simply to complement it. It seems to me that this question can be
answered fairly unequivocally: Jubilees was conceived as a kind of supplement
to Genesis, commenting on some of the questions raised by the its narrative
or expanding on various points for its own ends. I hope to illustrate this with
a number of examples. But this question leads in turn to another, larger issue:
What was the purpose of Jubilees author in writing, and how much did he expect
his pseudepigraphic framework to be believed by his readers?
Amihai Mazar (The Hebrew University of Jerusalem)
Archaeology and the Bible: Reections on Some Recent Debated Issues
Thursday 18.30
It has become clear in recent years that archaeology is essential for any attempt
to reconstruct a history of Israel in biblical times. Nevertheless, any attempt to
combine archaeology and textual data for historical reconstruction faces many
methodological and epistemological problems. Archaeology has become highly
professional, utilizing a broad spectrum of methods in eld work and in the pro-
cessing of the enormous quantity of data recovered. A wide variety of interpreti-
ve approaches stemming from both historical and anthropological methods and
models developed and wide-scale cooperation with many branches of sciences
has opened the door to new and sometimes surprising insights. At the same
time, biblical scholarship has become ever more sophisticated and demanding,
and is often beyond the reach of most archaeologists. Thus, the dialogue bet-
ween the two disciplines becomes increasingly intricate. All too often, biblical
scholars and historians use archaeology in an uncritical manner, and archaeo-
logists make use of biblical texts without being aware of current research. The
situation is further complicated by the fact that in both archaeology and biblical
scholarship, there are deep disagreements on basic issues, making the synthesis
an even more difcult endeavor.
In this lecture I will approach this subject by referring to several topics rela-
ting to Israel and its neighbors in the 119
th
centuries BCE. Most of this period
with the exception of most of the 9
th
century may be regarded as a proto-
historic period in terms of Israelite history. Archaeology has uncovered a tre-
mendous amount of data on many aspects of the period, yet the interpretation
of the nds continues to be the subject of much debate. The subtle boundaries
between archaeological ndings, the archaeological interpretation of those n-
dings, and the implications of these interpretations for historical issues lie at the
center of this subject.
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Among the issues to be discussed in this lecture are: archaeology and the
background to the Period of the Judges; the chronological debate and its im-
plications for the question of the United Monarchy and the rise of Israel and
Judah ; the contribution of radiocarbon dates; issues in the archaeology of Je-
rusalem; Khirbet Qeiyafa as a parable for current scholarship; suggestions con-
cerning the Negev highland sites, Edom and Moab; Shoshenqs raid in current
scholarship; and northern Israel in the 109
th
centuries BCE. Finally, several
discoveries from Tel Rehov in northern Israel will be presented and their con-
tribution to the subject will be discussed.
Steven L. McKenzie (Rhodes College)
My God is Yahweh: The Composition of the Elijah Stories in 12 Kings
Tuesday 09.00
Work on the Elijah materials (1 Kings 1719; 21 [MT]; 2 Kings 12) in recent de-
cades has shown them, for the most part, to be post-Dtr additions to the book
of Kings. However, the dynastic oracle in 1 Kgs 21:2024* is one of a series
of Deuteronomistic oracles explaining etiologically the demise of the Northern
kingdom. How does one account for the contradiction caused by a Deutero-
nomistic oracle in post-Dtr material? Based on Cronauers (JSOTS/LHBOTS
424) recent contention that the Naboth tale (1 Kgs 21:116) is a Persian-period
composition modeled on the story of David and Bathsheba (2 Samuel 1112),
this paper argues that Elijahs oracle in 1 Kgs 21:2024* immediately followed
the introduction to Ahabs reign in 1 Kgs 16:2934*. A second dynastic oracle
ascribed to Elijah in 2 Kings 1 and generally overlooked because of its preserva-
tion only in LXX
L
was also part of this compositional level. The Naboth story
was added to warn about the dangers of foreign wives, probably in the context
of the reforms of Ezra and Nehemiah. The process of the accumulation of the
rest of the Elijah stories can then be reconstructed from redactional traces left
in the texts.
Konrad Schmid (University of Zrich)
Die Anfnge des Jesajabuchs
Friday 11.45
Die Jesajaforschung hat sich in den letzten 20 Jahren stark verndert. Aufgrund
neuer Erkenntnisse zur literarischen Organisation und Literarkritik, zu den kon-
zeptionellen Prolen und den geschichtlichen Hintergrnden dieses Propheten-
buchs stellt sich die Frage nach der Synthetisierbarkeit solcher Beobachtungen
im Blick auf ein historisch angemessenes Verstndnis der vorexilischen Schrift-
prophetie in Israel und Juda. Mit besonderem Fokus auf Jes 111 und die mut-
masslichen Anfnge des Jesajabuches wird dieser Vortrag darzustellen versu-
chen, wie die Reexion auf die Macht Assurs und das politische Schicksal Is-
raels und Judas sowie die Rezeption der Amosprophetie und der neuassyrischen
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Propaganda die berlieferungsbildung im Jesajabuch gelenkt und geprgt ha-
ben. Daraus soll ein literaturgeschichtliches Bild der vorbabylonischen Anfn-
ge des Jesajabuches entwickelt werden, das weder die technischen Einzelheiten
der Textstufung bersieht, noch sich in ihnen verliert, und die Jesajaberliefe-
rung des 8. und 7. Jh. v. Chr. als ein politisch kontextbezogenes und theologisch
innovatives Phnomen verstndlich machen will.
Yvonne Sherwood (University of Kent)
Beyond Reception History: Staging the Disaster of the Spanish Con-
quest on the Stage of Jeremiah
Thursday 10.30
This paper relates to recent work in 1) Bible and Empire and 2) Reception
History, while pushing both in distinctive ways. The focus is on the rst Euro-
pean Spanish empire, generally neglected by a eld of Bible and Empire largely
colonised by northern, Protestant Empires. The under-theorised terrain of re-
ception history often suggests a rather placid model of an original received and
adapted. It is still widely understood as something as a sideshow to the central
work of philology and historical criticism. This paper adopts a more turbulent
model of invasion, trauma, and origin stories breaking down at the moment of
their inception (in the biblical original and the adaptation/reperformance). It
also shows how the later actualisation can re-orientate our understanding of the
original text.
The two texts to be studied are Jeremiah 5.1319 and its invocation in the en-
cyclopaedic General History or Florentine Codex (15471569) a massive en-
cyclopaedic archive comprising twelve books with over 2000 illustrations com-
piled by the Franciscan Bernardino de Sahagn in the land re-christened New
Spain. As a rare biblical allusion in a work that attempts to archive the disappear-
ing cultures and practices of the Indian in indigenous terms, the passage from
Jeremiah serves several conicting purposes. These include justifying conquest;
lamenting the fate of the Mexica-Judeans; accusing the Babylonian-Spaniards
of bloody excess; and justifying Sahagns own work of proto-ethnography by
casting the General History as the fullment of the divine command to stop
short of a complete end. In this paper I explore how Sahagns deployment
of Jeremiah in the context of New World discovery provides new insights that
intersect with recent discoveries in scholarship on Jeremiah. I also offer a twist
on some of the truisms of studies of Bible and Empire by showing how Sa-
hagn is attempting to smuggle a blatant condemnation of bloody and wasteful
Conquest past the censor by voicing his accusation in the words of a biblical
text.
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Zipora Talshir (University of Beersheba)
Texts, Text-forms, Editions and New Compositions
Monday 10.30
This presentation overviews patterns of transmission of biblical texts that re-
sulted in different texts, text-forms, editions and compositions.
The basic process of text transmission in ancient times was an amorphic pro-
cedure in which the text attracted various changes by different tradents over an
undetermined lapse of time. On this level it is quite difcult to characterize the
process or the tradents responsible for it. Nevertheless, some generalization is
sometimes made such as describing certain texts as having been meticulously
preserved, or others as having rather undergone many mishaps in the process
of transmission. The question remains whether a corrupt text is due to different
phases or to a particular negligent scribe who introduced multiple random mis-
takes into the text. While the variants characteristic of this process are usually
described as random and haphazard, some of them may sometimes be inten-
tional.
Intentional changes when detected become characteristic of a text-form, es-
pecially when recurring on several occasions. The intervention of the tradent
is nevertheless of a somewhat local or specic nature. Such a tradent would be
concerned with a certain issue and intervene in the text on that behalf but would
not touch the text on other accounts. A well-known case would be the opinion-
ated tradent of Samuel who changed every into , or the scribe who
replaced with in the Elohistic Psalter. This sort of activity, although
premeditated, is still occasional; by chance one particular tradent decided to
make his own contribution to the obliteration of Baal, or another tradent who
by chance was in charge of a certain part of the psalter and vowed not to utter
the explicit name.
A higher level of transformation concerns a more comprehensive interven-
tion in a text that resulted in what we may call different editions. These were
created by tradents who undertook to actually revise the entire work from a
certain aspect. Such editions are the long versus short editions of Jeremiah
as attested in the MT, the LXX, and the correspondent scrolls, and the ex-
panded/harmonistic editions of the Pentateuch as preserved in the MT, the
Samaritan Pentateuch, and again the correspondent scrolls. This activity can
hardly be a private contribution by a certain scribe or tradent but rather the
result of ongoing debates regarding issues related to the nature of the books.
Since I believe there is no such thing as two separate original editions, there
must have been some milieu where Jeremiah was considered too long and was
submitted to abbreviation or the other way round. This is of course far more
obvious in the case of the Pentateuch. One can almost hear beyond the given
texts the deliberations regarding the gaps in the text such as in the case of the
ten plagues, or the disagreement between the history retold in Deuteronomy
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and the presumed history itself in the books of Exodus and Numbers. Such
deliberations resulted in a decision to rewrite the work under discussion.
Whether the signicant shifting of the prophecies against the nations in the
book of Jeremiah from the middle of the book to its end or vice versa is con-
nected to the abbreviation or expansion of the text is not that easy to gure
out. In any case, it belongs to a different level of intervention in the text. Such
a decision involves the structure of the entire work rather than the form of its
text. Re-structuring a literary work is a far-reaching move that can hardly be
regarded as part of the natural process of transmission. This becomes obvious
in the changes the book of Kings underwent, as attested in its two different edi-
tions as preserved in the MT and the LXX. The reordering of chapters 2021,
the different chronologies that ended up moving around certain texts such as
Jehoshaphats reign, and most intriguingly, the changes in the reign of Solomon,
turned the book into a different edition, presenting a different course of events.
The materials are nevertheless the same materials.
With the literary activity within the book of Kings we reach yet another level
of intervention in the text. The rearrangement of the reign of Solomon is proba-
bly connected with the long miscellanies added in the LXX version of 1Kings 2,
which are nothing but a collection of data paralleled in the course of Solomons
reign in both the MT and the LXX. This odd phenomenon is still tightly con-
nected to the arrangement of the book. The addition in chapter 12, however,
is a further step toward a free composition. While the materials the alterna-
tive story is made of are almost entirely paralleled in the adjacent chapters, it is
nonetheless a new coherent composition, well-structured and well-designed.
All these forms of intervention in the biblical texts by tradents throughout
the ages, even when quite extreme, still hang on to the texts and may be con-
sidered as part of the comprehensive process of text transmission. The literary
activity around the biblical texts did not stop with that. The additions that char-
acterize the books of I Esdras, Esther and Daniel are made of new materials
unparalleled in the biblical texts. In the book of I Esdras parts of Chronicles
Ezra and Nehemiah were rearranged to accommodate the story of the three
youths, a story that has no counterpart elsewhere. This goes also for Esther
and Daniel and their additions. In these cases the tradents did not have in mind
the transmission of the biblical book but rather their reworking into something
else. This is also true for the book of Chronicles, or the different types of Qum-
ranic works that involve citing and reinterpreting biblical texts or rewriting them
into completely different works such as in the case of Jubilees or the Rabbinic
Midrashim in later times.
Akio Tsukimoto (Rikkyo University Tokyo)
Ironie und Humor in der jahwistischen Urgeschichte
Thursday 11.45
In der jahwistischen Erzhlung vom Garten Eden wird die Schlange zunchst
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als das Klugste von allen Tieren des Feldes (rwm mkl h
.
yt hsdh) eingefhrt (Gen
3: 1). Am Ende wird sie dagegen durch Gott als das Veruchteste von allem
Vieh und von allen Tieren des Feldes(rwr mkl hbhmh wmkl h
.
yt hsdh) verurteilt
(Gen 3: 14). Hier ndet sich also ein Wortspiel (rwm mkl ... // rwr mkl ...),
das auf ironische Weise darauf hinweist, da das Klug-Sein nichts anderes
als Verucht-Sein sein sollte. In der Episode ber die drei Shne Lamechs
(Gen 4: 2024), in der der Erzhler ihnen solche Namen wie Yabal, Yubal und
Tubal-Kain gibt, ndet sich eine hnliche Ironie, da der Lautwert bal, den die-
se Namen alle gemeinsam haben, ber die Sintuterzhlung hinaus bis in die
Bal al-Babel -Geschichte nachklingt. Dies deutet einerseits auf eine Vorstufe der
jahwistischen Urgeschichte hin, in der die Erzhlung des Babelturms direkt auf
die Episode von den Shnen Lamechs folgte. Daraus ergbe sich andererseits,
dass die letztere Episode nicht vom nomadischen Hintergrund her wie seit
J. Wellhausen so oft geschehen interpretiert werden muss, sondern eher von
der urbanen Gesellschaft her.
Jacques Vermeylen (Universit de Lille)
Les crivains deutronomistes travaillaient-ils en Babylonie ou en Pales-
tine?
Wednesday 09.00
Martin Noth believed that the Deuteronomistic History from Deuteronomy
to the second book of Kings was written in Judea, and more precisely at
Mizpa. Scholars as Thomas Rmer and Rainer Albertz challenged this opinion
and spoke about a provenience among the Judeans in Babylonia. This paper rst
scrutinizes the argumentation of the latter group, especially the prayers orien-
tation in 1 Kgs 8 and the alleged contradictions between the deuteronomistic
redactions in DH and in the book of Jeremiah. It then proposes new arguments
in favor of a Judean origin of the collection.
Martin Noth pensait que lHistoire Deutronomiste (HD, du Deutronome
2 Rois) a t rdige en Jude, et plus prcisment Mizpa. Des auteurs comme
Thomas Rmer et Rainer Albertz contestent cette hypothse et attribuent le
mme travail un groupe dcrivains deutronomistes dports en Babylonie.
Cette tude examine dabord les arguments proposs par ces derniers auteurs,
et en particulier lorientation de la prire suppose par 1 R 8 et les prtendues
contradictions entre les rdactions deutronomistes de HD et du livre de J-
rmie. Elle propose ensuite des arguments nouveaux en faveur dune origine
judenne du mme recueil.
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IOSOT Abstracts: Short Papers
Gaby Abousamra (Lebanese University Beirut)
Two Aramaic Magic Bowls
Tuesday 14.30, Lecture Room A 015
This paper discusses two unpublished Aramaic magic bowls. Following the pre-
sentation of the objects and a description of how this kind of bowls was used
in Mesopotamia in late antiquity, the paper presents and discusses the texts in-
scribed on the bowls, offering transliteration, translation, and commentaries.
One main topic that arises from the text of the inscriptions is that of views of
deities, angels, and demons mentioned in the formulae that are used. A second
main concern of the paper is the usage of biblical hebrew citations in these
incantation texts.
Reinhard Achenbach (Mnster)
Lokalheiligtmer in Kleinasien und Palstina im 4. Jh. v. Chr.
Monday 14.30, Lecture Room A 016
Das Jahwe-Heiligtum in Jerusalem wurde nach Esra zu einem Zentrum der
priesterlichen Schriftgelehrtheit. Zugleich gewann der Hohepriester als Repr-
sentant der Judischen Gemeinschaft eine bis dahin nicht gekannte politische
Bedeutung fr die Stabilisierung der religisen und ethnischen Identitt der Is-
raeliten in Juda und darber hinaus. Nach dem Verlust gyptens musste Arta-
xerxes II ein Interesse an einer inneren Stabilisierung der Region haben. Im
Westen Kleinasiens waren nach den Auseinandersetzungen mit Sparta und dem
Knigsfrieden von Sardes 375 v. Chr. und dem um 370 aufkeimenden Satrapen-
aufstand insbesondere die Region Karien, sofern sie der Herrschaft der Heka-
tomniden unterstand, aus persischer Sicht zur Sicherung des Reiches besonders
wichtig. Sowohl Hekatomnos als auch sein Sohn Maussolos hatten als Knige
des Karischen Bundes auch zentrale sakrale und kultische Funktionen. Dar-
ber hinaus wurden ihrem Wirken vonseiten ihrer Bevlkerung satrapale Au-
toritt zuerkannt. Die Aufndung des Sarkophages des Hekatomnos in Mylasa
im Jahre 2010 ermglicht aufgrund des auf dem Sarkophag entfalteten Bildpro-
gramms neue Einsichten in das politisch-religise Selbstverstndnis der Heka-
tomniden in ihrer Doppelfunktion. Der Vortrag geht der Frage nach, in wel-
chem Verhltnis in beiden Regionen religise und politische Lokalautonomie
und Identitt zu den Interessen des Achmenidenreiches standen.
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96 IOSOT Abstracts: Short Papers
David Tuesday Adamo (Kogi State University, Anyigba, Nigeria)
Interpretation of Psalm 23 in African Perspective
Many biblical scholars agree that Psalm 23 is one of the most familiar and the
most read books of the Old Testament and possibly, of the books of the Bible.
Because of the grip it has on biblical spirituality that is so deep, simple, and
genuine, Walter Bruggemann thinks that it is almost pretentious to comment
on this psalm. This psalm is regarded as a psalm of condence.
This paper will examine briey the history of the Eurocentric interpretation
and then put an emphasis on the Africentric interpretation of this psalm which
has been somewhat neglected by most Western interpreters.
Tero Alstola (Leiden University)
Weeping under the Willows? Judeans in Babylonia in the 7
th
5
th
Centuries
BCE
The HebrewBible and its sporadic remarks on life in the Exile have been the tra-
ditional starting point for research on Judeans in Babylonia. Furthermore, Bib-
lical texts have often remained as the main and practically only source for such
studies, even though a signicant number of relevant Babylonian texts have be-
come available since the late 19
th
century. These cuneiform sources allow us
to pose questions to which the Hebrew Bible is unable to give answers: What
was socioeconomic status of Judeans in Babylonia? How did they interact with
society and other minorities? Did they try to maintain their identity by isolating
or did they integrate into society? In this paper, I seek answers to these ques-
tions by using all the published Babylonian sources from the 7
th
to 5
th
centuries
BCE that mention Judeans, i. e. persons who bear a name containing a Yahwis-
tic theophoric component or some other clear sign of a Judean background.
These people and their social contexts are subject to great variation. Jehoiachin
and some other members of Judean elite lived in Babylon enjoying royal main-
tenance, whereas many Judeans of Nippur region farmed small allotments of
state-owned land. Diversity is the key issue when it comes to socioeconomic
status of Judeans, whether they are deportees, their descendants or voluntary
immigrants. At the end of the paper, I compare my results to the preliminary
data that is already available on the unpublished texts from

Al-Y ah
.
udu, Naar
and their surroundings.
Sonja Ammann (Humboldt-Universitt zu Berlin)
Babylon, Land der Gtterbilder: Anfragen an einen polemischen Topos
Alttestamentliche Texte, die andere Gtter als leblose Gtterbilder abwerten,
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IOSOT Abstracts: Short Papers 97
bringen diese oft implizit oder explizit mit babylonischen Kulten in Zusam-
menhang. So wird z. B. in DtJes, Jer 10(//51) und EpJer die Herstellung und
Materialitt von Gtter(bilder)n polemisch dargestellt, die als babylonische Gt-
ter zu verstehen sind. Die alttestamentliche Forschung ist dieser Darstellung in
ihrer historischen Rekonstruktion weitgehend gefolgt und erklrte die Polemik
als Reaktion exilierter Jhwh-Verehrer auf die Konfrontation mit dem prunkvol-
len babylonischen Bilderkult. Religionsgeschichtliche Untersuchungen besttig-
ten, dass sich die Polemik in vielen Punkten auf babylonische Kulte beziehen
lsst. Doch abgesehen davon, dass diese polemischen Texte literargeschichtlich
nicht in frhexilischer Zeit anzusetzen sind, sind die religionsgeschichtlichen
Bezge keineswegs eindeutig. Ich werde an einigen Textbeispielen aus DtJes,
Jer 10(//51) und EpJer diskutieren, inwiefern die Beschreibung der Gtterbil-
der, ihrer Herstellung und ihres Kultes auf babylonische Verhltnisse zutref-
fen oder sie polemisch treffen knnte, welche Unstimmigkeiten sich aber
auch beobachten lassen, und welche anderen Mglichkeiten fr den religions-
geschichtlichen Hintergrund der babylonischen Gtterbilder (auch) in Frage
kommen.
Lily Apura (Divinity School, Silliman University, Philippines)
War and Liberation: Old Testament Norms Philippine Realities
Joshua 111 portrays a god who was at war with the Canaanites for the sake
of Israel. How did this concept of Holy War develop? Is the prevailing under-
standing of Holy War consistent with the biblical norm?
This study has uncovered a developed Holy War concept in the Old Testa-
ment. The earliest war traditions based on the Exodus, and the defensive wars
were called Yahwehs wars for the unexpected victory in view of military in-
feriority. Those wars were recalled as a criticism against Davids imperialistic
wars. But the monarchy transformed the concept as a propaganda to make the
war then centered on the king, acceptable, and to support land grabbing and
colonization. Such ideology was further developed and used for Josiahs nation-
alistic drive to unite the South and the North under the Davidic dynasty, reclaim
the Northern territory, and win support for his anti-Assyrian campaign (Joshua
111).
Josiahs death acutely brought home the lesson. Josiahs war campaigns were
not gods wars. The disappointment brought by Josiahs death spurred the
rewriting of the Deuteronomistic History. Two contrasting accounts of the
occupation of the land were included in the canon, the idealized account of the
conquest Joshua (111), and the more authentic account in Judges 1:12:5.
It is important to always note Judges 1:12:5 as the alternative account of the
occupation land for those who read Joshua chapters 111. Land giving theme
was distanced from Liberation (Exodus) theme in the Old Testament. While lib-
eration is an important theme in Exodus, the Holy War concept was a construct
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of the of the monarchy. In the Old Testament it was centered on the agenda of
those in power.
The most that the oppressed can claim is, God wills and works for their
liberation. This may inspire Gods people to struggle and even take up arms for
liberation. And, at the same time serve as a warning for oppressive rulers. But
it is war not Yahwehs war, nor Holy war. Taking cognizance of this will lead
to more careful and realistic view of war even wars of liberation.
Veronika Bachmann (Luzern)
The Hebrew Bible and the Enochic Corpus
Thursday 17.30, Lecture Room E 004
The workshop aims to discuss the concept of early Judaism, meaning the Jewish
world from the Babylonian exile to the Babylonian Talmud, as perceived in the
Old Testament studies.
The books of the Hebrew Bible are a constitutent part of early Judaism. They
were mainly written and also extended in Persian and Hellenistic times. Thus
the early Judaism is not only an immediate context of the Hebrew Bible but
also the Hebrew Bible needs to be seen at the centre of early Judaism. Privided
examples of religious, culturell and literay-historical elds aim to demonstrate
the two sides of the research of both the Hebrew Bible and the early Judaism
and how they enrich each other.
Gianni Barbiero (Ponticio Istituto Biblico, Rome)
Messianismus und Theokratie: Die Verbindung der Psalmen 144 und 145
und deren Bedeutung in der Komposition des Psalters
Psalm 145 hat eine besondere Stelle im Psalter. Er schliet den letzten David-
psalter (Pss 138145) und leitet das Schluss-Hallel (Pss 146150) ein. Manche
Autoren betrachten ihn als Schluss des V. Psalterbuches (Inklusion mit Ps 107)
und sogar als Schluss des gesamten Psalters.
Zu Beginn kann man sich fragen: ist die Abfolge der Psalmen 144145 ab-
sichtlich, oder ein Zufall? In Qumran liegen beide Psalmen getrennt vor. Wird
die Beziehung der beiden Psalmen im MT durch einen Stichwort- und Gedan-
kenzusammenhang untersttzt? Kann man in der Abfolge Pss 144145 eine
Gebetsentwicklung von der Klage zum Lob erkennen?
Ps 144 ist ein Knigspsalm, und Ps 145 ein Psalm des Knigtums JHWHs.
Darf man von einer Ausung der messianischen Ideologie zugunsten der
Theokratie sprechen, wie manche Autoren behaupten? Was sagt uns der
Zusammenhang beider Psalmen?
In dieser Hinsicht verdient der Vergleich des Psalmenpaars 144145 mit dem
der Pss 12 Beachtung. Insbesondere sollte man Psalm2 mit Ps 144, demersten
und dem letzten der Knigspsalmen vergleichen.
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Der letzte Teil von Psalm 144 (vv. 1215) ist kollektiv. So knnte man also
fragen: ist das Ende des Psalters durch ein kollektives Verstndnis des Messia-
nismus geprgt (vgl. Ps. 149)? Wie Ps 144, ist auch Ps 145 sowohl individuell
(cfr. vv. 13.5.6b.21), als auch kollektiv (vv. 4.6a.720). Die Koexistenz beider
Perspektiven knnte von Interesse sein.
Da beiden Psalmen spt einzuordnen sind, knnten sie die Ideologie
der Endredaktion des Psalters vertreten, welche verantwortlich fr den
kanonischen Text ist.
Penelope Barter (University of St. Andrews, UK)
Esther 2.1920: Scribal Slips or Narrative Necessities?
Thursday 14.30, Lecture Room B 106
This paper examines how MT Est 2.1920 offers vital clues for the compre-
hension of the characters, relationships, and events in the following narrative,
contrary to traditional characterisations of this text as an unfortunate textual
jumble. Many commentators have noted the puzzling second (sent ) gathering
of the virgins and the repetition of Esthers silence from Est 2.10 and have
emended the text (C. A. Moore); explain that sent is a marginal notation re-
garding this doublet which has since slipped into the main body of the text (W.
Rudolph; D. J. Clines); or simply propose that the text is corrupt (L. B. Paton; A.
Berlin). In contrast, this paper will offer a reading of Est 2.1920 which makes
sense of the text as it stands and suggest that this peculiar arrangement is in
fact vital for the readers interpretation of what follows. I will rst argue for the
originality of sent, elaborating upon Michael V. Foxs reading of Est 2.19a as
a post-coronation gathering of virgins into the second harem, before demon-
strating that the combination of Est 2.19a with the parenthetical statement of
Est 2.20 establishes a framework for the relationships between Esther, Morde-
cai, and the king on which the rest of the book hinges.
Christoph Berner (Universitt Gttingen)
The Non-Priestly Version of the Miracle at the Sea (Exod 14):
A Pre- or a Post-Priestly Composition?
The non-priestly version of the miracle at the sea (Exod 14) is still widely re-
garded as an essential part of the Exodus Narrative in its earliest literary form.
At the same time, it has become increasingly clear that this does not apply to
the non-priestly text in its entirety. Certain motifs (e. g. the pillar of cloud and
re) and theological concepts (e. g. the Israelites faith in Exod 14:31) are not
consistent with a pre-priestly stage of development, but call for a post-priestly
date instead. As a result, it has become established to divide the non-priestly
text into a pre- and a post-priestly layer. Yet, this division is not without dif-
culties. On the one hand, it necessitates literary critical interventions (e. g. the
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reconstruction of the supposedly more original motif of the pillar of cloud)
which are mainly based on thematic considerations. On the other hand, one is
faced with the fact that already the pre-priestly version shows a certain afnity
to deuteronomistic concepts not unlike to those discernible in the background
of Exod 14:31. In short, it seems worthwhile to at least consider the largely
neglected option that the non-priestly text in its entirety reects a post-priestly
stage of development.
It is the purpose of the workshop to reassess the issue of the redactional
horizon(s) of the non-priestly portions of Exod 14 in their relationship to P
and the deuteronomistic tradition. Short statements of the three panel speaker
(10 min. each) will introduce the main points of controversy and thus prepare
for an extensive plenary discussion.
Andrea Beyer (Friedrich-Alexander-Universitt Erlangen-Nrnberg)
Weder Frauen- noch Fremdengeschichte Innerbiblische Querbezge
als Deutungshorizonte im Ruthbuch
Das Ruthbuch wird gemeinhin als Frauen- und Fremdengeschichte gelesen, die
sich gegen die in Esr/Neh propagierte Ausgrenzung fremder Frauen richtet
und so den heutigen Werten Emanzipation und Integration quasi zuarbeitet.
Whrend diese Deutung von einem breiten Konsens getragen wird, bietet
der Text des Buches selbst Deutungen des Erzhlten die allerdings dieser
gngigen Perspektive nicht entsprechen. Denn die expliziten Deutungen in-
nerhalb der Erzhlung weisen samt und sonders Formulierungen auf, die in
andere biblische Zusammenhnge fhren. Innerbiblische Querbezge prgen
damit wesentlich das theologische Prol des Buches: Die deutenden Verse brin-
gen mit Anklngen an Hi die Schuldfrage ein (1,20 f.); sie stellen Ruths Han-
deln in den Kontext der Verheiungen an die Erzvter (2,11); sie legen Ruth
einen weisheitlichen Titel bei, erheben sie so zum Vorbild (3,11) und stellen die
Verbindung von Ruth und Boas in einen gesamtisraelitischen Horizont (4,11 f.),
ehe die Genealogie diesen schlielich explizit auf David zulaufen lsst. Sie kom-
binieren damit weisheitliche Themen bzw. Ideale und Volks- in Form von Fam-
iliengeschichte und machen den chsd Gottes und der Menschen zum Dreh-
und Angelpunkt der Erzhlung.
Im Hinblick auf die Methodik verankert dieser Beitrag das Phnomen lit-
erarischer Querbezge im Rahmen historisch-kritischer Exegese, angefangen
bei der Frage, wie und inwiefern man Querbezge als gezielte Anspielungen
greifen kann. Zur Analyse innerbiblischer Querbezge innerhalb des historisch
ausgerichteten Methodenkanons sollen daher abschlieend Akzentverschiebun-
gen in den Fragerichtungen der Einzelmethoden zur Diskussion stehen.
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Phyllis Bird (Evanston, IL USA)
Who is addressed by the prohibition against payment of vows with a har-
lots wages?
The masculine singular verb with which this prohibition is formulated raises
questions about the target of the law in Deut 23:19[18] and the circumstances
that prompted it. And the double object, joining price of a dog (meh
.
ir keleb) to
wages of a prostitute (etnan z on ah), raises questions about the role of the vow
in both forms of payment. This paper offers a critical appraisal of the interpre-
tation proposed by Karel van der Toorn (Female Prostitution in Payment of
Vows in Ancient Israel, JBL 108 [1989] 193205) and explores alternative in-
terpretations, with particular attention to the gender asymmetry agged by van
der Toorn in his discussion of the female subject, but ignored in his treatment
of the male complement.
Amanda M. Davis Bledsoe (Ludwig-Maximilians-Universitt Mnchen)
The Gabriel Vision and the Book of Daniel
The recently discovered Gabriel Vision is a Hebrew text written in ink on stone
of unknown provenance that has striking similarities with the book of Daniel
and many of the texts from Qumran. Reconstruction and interpretation of the
incomplete text has led to signicant debate among scholars. Controversy has
primarily centered around Israel Knohls suggestion that the Vision describes a
messianic gure who is killed and resurrected on the third day. Although many
scholars disagree with Knohls precise transcription of these lines, most do as-
sume that in its depiction of a messianic gure the Gabriel Vision is drawing on
the Book of Daniel. The Vision also shares several other elements with Daniel,
suggesting there may even be a literary relationship between the two texts. In
this study, I will closely examine the Gabriel Vision in order to determine its
exact relationship to the Book of Daniel. In other words, do the similarities in-
dicate that the Vision relied on Daniel directly, or do they simply testify that the
two texts were working from a common literary milieu? First, I will evaluate the
extent to which both texts use similar, specialized vocabulary. Then, I will com-
pare the portrayal of three named gures Gabriel, Michael, and the Prince of
Princes in the Vision with Daniels presentation of the same gures. Finally,
I conclude that the Gabriel Vision appears to have known the Danielic material
and has adapted it to t within its own purposes.
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Erhard Blum (Universitt Tbingen)
Bildloser oder bildhafter JHWH-Kult? / Aniconism or Images in the
JHWH-Cult?
Der Workshop widmet sich der viel beachteten Frage nach der Eigenart des
JHWH-Kults im Blick auf die Bilder: Welche archologischen Grnde sprechen
fr einen altorientalischen Bilderkult in Israel und Juda in vorexilischer Zeit?
Haben Argumente fr eine anikonische Kultsymbolik (jedenfalls in Jerusalem)
eine strkere Wahrscheinlichkeit? Welche Sicht der biblischen Texte leitet die
unterschiedlichen Positionen in dieser wichtigen Frage der Religionsgeschichte
Israels? Wie werden das Bilderverbot und seine Entstehung erklrt? Im Work-
shop soll eine intensive Debatte zwischen Vertretern unterschiedlicher Meinun-
gen ermglicht werden. Es diskutieren unter Leitung von Erhard Blum (Uni-
versitt Tbingen) Angelika Berlejung (Universitt Leipzig), Friedhelm Harten-
stein (LMU Mnchen), Matthias Kckert (Humboldt-Universitt Berlin), Her-
bert Niehr (Universitt Tbingen) und Tallay Ornan (Tel Aviv University). In
der ersten Hlfte des zweistndigen Workshops kommen alle Disputanten mit
einer kurzen Erluterung ihrer Thesen zu Wort (1 Stunde), die zweite Hlfte ist
der Diskussion auf dem Podium und im Plenum gewidmet (je 30 Minuten). Die
Veranstaltung ndet auf Deutsch und Englisch statt.
Francis Borchardt (Lutheran Theological Seminary, Hong Kong)
Inuence and Power: The Types of Authority in the Process of Scriptural-
ization
Many scholars recognize the importance of authority in the process of scrip-
turalization. The presence of words like authority and authoritative in def-
initions of the term scripture is ubiquitous. Many also identify authoritative
status for a text as an important step on the way toward it becoming scripture.
However, authority and the words that derived from it are ill-dened in most
studies. Even when the term and its synonyms are dened, there is little empir-
ical evidence for the type of reception described. Further, there is hardly any
recognition of the various ways in which a text can be seen as authoritative
(historically accurate, politically expedient, divinely inspired, etc.).
This paper attempts to ll this gap in our knowledge by looking to ancient
testimonies, biblical and extra-biblical (e. g. 2Kings 22, Nehemiah 8, 2Macc 2),
which explicitly describe the reception of texts in order to discern the varieties
of ways a text might be recognized as a notable source. The way these texts
are used and noted in the rst stages of reception reveals a surprising array
of reasons for their being read and sought by early audiences. This nding may
offer proof that texts reached heightened, and ultimately scriptural status on the
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basis of strengths far more pragmatic and particular than the lofty and broad
claims made by later reception communities until today.
Hendrik L. Bosman (Stellenbosch University)
The cultic reinterpretation of the exodus as metaphor for the hope in
Psalm 114
The exodus has become the ground metaphor to signify the escape from slavery
and especially the salvation from socio-economic oppression. This does not do
justice to the richness of the exodus as a multilayered theological metaphor.
Psalm 114 reinterprets the exodus as escaping from a people of foreign /
strange language, clearly parallel to Egypt. Attention is given to the skilfully
composed psalm with four sets of paired verses set in a concentric pattern and
how this literary form suggests the (re-)interpretation of the exodus. It is argued
that the exodus in Psalm 114 implies the rescue from cultural humility experi-
enced by emigrants and marginalised or displaced people a situation not only
reminiscent of Egypt but also of Babylon during the exile and the Diaspora that
evolved during the Persian empire. The unusual divine names in verse 7 suggest
a post-exilic context and therefore the paper opts for a dating of Psalm 114 in
the Persian period when Aramaic became the lingua franca of the empire to the
detriment of many local vernaculars such as Hebrew.
Phil J. Botha (University of Pretoria)
The literary context of Psalm 54
This paper will argue that Psalm 54, which possibly originally served the pur-
pose of an individual lament, has been integrated through extensive links into
the context of the Psalter through connections with especially Psalms 52 and 55.
From the perspective of the theology of the poor, it also has connections with
Psalm 53 however, although this latter psalm is usually perceived as being an
imposter in this immediate context which forces Psalms 52 and 54 apart. Psalm
54 also served as an important source for the literary composition which we
know as Psalm 86, while it has probably been edited to strengthen links with
the history of the persecuted David in 1 Samuel. These connections will be ex-
plored to argue that the editorial work of the post-exilic wisdom editors can be
perceived within the connes of this short prayer.
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Andrew Bowden (Ludwig-Maximilians-Universitt, Mnchen)
ADelight to the Eyes and Desirous to Make One Wise: The Hellenistic
Reception of Desire in Genesis 3
The account in Genesis 3, often referred to as of the Fall of Man, has captured
the imagination of countless biblical interpreters and, as a result, has a rich his-
tory among various traditions. Numerous studies have examined the reception
history of many elements from this passage, particularly: the Serpent/Devil,
Adam and Eve, Tree of Life, etc. Despite these prolic and detailed investiga-
tions, one aspect of the narrative the concept of desire (ta aw Gen 3:6)
has received very little scholarly attention. This is especially surprising con-
sidering the motif s popularity among various Hellenistic writers. Eventually,
this desire motif from Genesis would be instrumental in the Apostle Pauls ar-
gument in Romans 7, which, according to Barr, shares striking similarities to
Hellenistic Jewish traditions that were circulating in that time, such as the Wis-
dom of Solomon (Barr, Eden, 16). Pauls understanding of the narrative was
formed by the interpretation of these ancient texts which took place in Hellenis-
tic times and in [this] intellectual atmosphere (Barr, 18). This study, therefore,
will analyze the various Hellenistic texts that allude to the desire in Genesis
3 (e. g., Sir 15:1417; 17:7, 11 f.; Wis 2:23; Apoc Abr 23:1ff; Vit Ad 19:3; Philo,
Spec Leg 4:8485; Deca 173; Qu Gen I.4748; Opif Mundi 15765; Alleg Interp 2.5,
24, 38), and will then ask how these relate to Pauls interpretation in Romans 7.
Itzhak Brand (Bar-Ilan University)
Justice and Corruption in the Distribution of the Priestly Gifts and
Tithes: Between the Bible and the Sages
Thursday 15.00, Lecture Room A 119
The Bible knows two methods for the distribution of the priestly gifts (teru-
mot ) and tithes to the Priests and Levites. One is personal and direct from
the farmer to the beneciary (Num. 18:26, 31). The other method is public, in-
stitutionalized, and indirect from the farmer to the public treasury and then
from it to the beneciaries (Deut. 12:6, Neh. 12:44; Mal. 3:10). In Second Tem-
ple times, only the latter system was practiced. The talmudic halakhah rejected
it, however, and insisted that only the former method was valid. The tannaim
reinterpreted the biblical verses that supported the second method. In addition,
they elaborate various provisions that require terumot and tithes to be given di-
rectly by the owner of the eld to the Priests and Levites.
The lecture describes the tension between the biblical and talmudic regula-
tions and explains its source. To judge from the testimony of Josephus and
others, the formalized distribution was corrupt and unfair. The high priests and
their cliques seized control of the distribution system in order to enrich them-
selves and shortchanged the indigent Priests and Levites who needed these gifts
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in order to survive. The talmudic halakhah reacted to this situation by abol-
ishing the centralized method. It seems, however, that the personal and direct
method increased the clout of the farmers, who exploited their power to de-
mand benets from the recipients. The talmudic sages responded by setting
limits to the farmers ability to derive some payback for their priestly and leviti-
cal gifts.
Miri Brumer (Institute for Maritime Studies, University of Haifa, Israel)
Balm and Incense The Mystery of Drugs and Rituals
Ancient cultures discovered and utilized the medicinal and therapeutic values
of spices and drugs and incorporated the burning of incense as part of religious
and social ceremonies. Among the most important resinous drugs were the
balm of Gilead, S
.
ori, which in Hebrew has two meanings: medicine or healer
and the name of a certain plant resin.
The s
.
ori that was part of the choice products of the land, Jacob sends to
Joseph (Gen 43:11), must have been a native product of Canaan, unknown in
Egypt at the time. Jeremiah mentioned s
.
ori three times: lamenting over Egypt
(46:11), Babylon (51:8), and asked healing for his poor people (8:22), as this
fragrant oleorsin became symbolic for the power to soothe and to heal world-
wide in the ancient world. The phrase is there no balm in Gilead? has become
proverbial. s
.
ori were a major commodity in trade. Ishmaelite caravan carrying
balm and spices from Gilead to Egypt (Gen. 37:25) and Ezekiel listed it among
the exports from the land of Israel to Tyre (27:17). The Talmudic sags claimed
that s
.
ori is the sap that drips (nataf) from the tree of kataf, the rst ingredient
of the holy incense.
The current research describes the wide range of bioactive components in
the incense plants which help us understand almost all of their uses.. In this
paper I shall discuss the mystery of s
.
ori and explain some of the s
.
ori and the
incense uses in a scientic way.
Walter Bhrer (Universitt Heidelberg)
Die vorpriesterschriftliche Schpfungserzhlung Gen 2 f.: Diachrone
Auswertung ihrer intertextuellen Bezge
Die nicht-priesterschriftliche Schpfungserzhlung Gen 2 f. weist zahlreiche
motivische und sprachliche Berhrungen mit weiteren Texten des Alten
Testaments auf. Diese Bezge verweisen Gen 2 f. prima vista in deutlich sp-
tere theologiegeschichtliche Kontexte (deuteronomisch-deuteronomistische,
priesterschriftliche und sptweisheitliche Prgung) als klassischerweise
angenommen (Gen 2 f. als Teil des Jahwistischen Geschichtswerkes).
Allerdings knnen in dem uns berlieferten Alten Testament beinahe unbe-
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grenzt Bezge zwischen Texten hergestellt werden (Rezeptionsebene). Dies be-
sagt jedoch noch nichts hinsichtlich der relativ-chronologischen Anordnung der
jeweiligen Texte (Produktionsebene). Das Referat geht der Frage nach, ob die
Bezge zwischen Gen 2 f. und den genannten Textcorpora redaktionsgeschicht-
lich ausgewertet werden knnen, da sie auf bewusste Gestaltung der jeweiligen
Autoren zurckgehen, oder ob diese Text-Text-Bezge ausschlielich auf der
Ebene der Rezeption dieser Texte hergestellt werden knnen und als solche fr
diachrone Fragestellungen ausscheiden mssen. Damit wird einerseits ein Bei-
trag zur Frage der literarhistorischen Einordnung der nicht-priesterschriftlichen
Texte der Urgeschichte geleistet. Andererseits wird versucht, bislang vor allem
synchron arbeitende intertextuelle Anstze auch fr redaktionsgeschichtliche
Fragestellungen fruchtbar zu machen.
Inhaltlich steht dabei insbesondere das Verhltnis von Gen 2f. zur priester-
schriftlichen Urgeschichte im Vordergrund: Entgegen der Thesen verschiede-
ner gegenwrtiger Arbeiten kann ein literarischer Bezug von Gen 2f. auf die
Priesterschrift nicht nachgewiesen werden. Vielmehr erweist sich eine vorpries-
terschriftliche Ansetzung von Gen 2 f. als wahrscheinlich.
Mical Brki (Collge de France)
Esae 2 et 60 comme premier cadre du livre dEsae
Le chapitre 2 du livre dEsae commence par un titre semblable celui qui ouvre
le livre au chapitre 1 : parole quEsae vit propos de Juda et Jrusalem. Ce
second titre a sans doute constitu le commencement du livre un stade ant-
rieure de sa formation. A lautre extrmit du livre, le chapitre 60 est considr
comme le noyau partir duquel sest dvelopp le trito-Esae. Sa description
de la vision de gloire de Sion constitue une conclusion logique et vidente
lensemble du livre.
De nombreux auteurs ont mentionn les contacts smantiques entre ces
deux chapitres, principalement propos des versets consacrs au thme de la lu-
mire. Cependant, la comparaison dtaille de lensemble des deux chapitres r-
vle des liens smantiques bien plus nombreux ainsi que lutilisation commune
de mtaphores. Les grands arbres, les citadelles, les montagnes et les navires de
Tarsis, symboles de la dmesure au chapitre 2 deviennent au chapitre 60 des
lments constitutifs de la gloire de YHWH. De la mme faon, le terme gwn,
orgueil, utilis dans un sens ngatif propos de tyrans du chapitre 2, devient
de faon assez exceptionnelle, un attribut de YHWH, avec le sens cette fois
positif dorgueil au sens dhonneur.
Par ces correspondances, le chapitre 60 dcrit non seulement la monte des
nations annonce au chapitre 2 (v. 2) mais galement le renversement du pou-
voir annonc aux verset 11 et 17 : Lhomme orgueilleux sera humili, et lhau-
tain sera abaiss : YHWH seul sera lev ce jour-l. Les deux chapitres en-
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cadrent ainsi le livre dEsae de la mme manire que le font les chapitres 1 et
6566. Ils ont d constituer un premier cadre du livre.
Pernille Carstens (Department of Biblical Exegesis, University of Copenhagen)
The memory of Miriam cultural memory in biblical exegesis
Monday 14.30, Lecture Room E 004
There exists several and different traces of Miriam in the Old Testament and
in extra biblical material. Why have these traces survived and for what pur-
pose? Is it to underline a special kind of theological point? Who are the users of
the Miriam-tradition, and which social contexts is she a part of ? It seems that
Miriam is having an independent existence, and she is having a place in Israels
memory.
We can speak of use and reuse of texts and cultural artefacts as establish-
ing the memory, often using the palimpsest as technical term for the process.
Miriam as index seems to be the most fruitful way to describe how memory
works. The memory of Miriamis an index of leadership, healing, prophecy, iden-
tity, geography and sisterhood.
The paper has neither intention to reconstruct a kind of authentic tradition
of Miriam nor to reconstruct the origin. Memory work is about understanding
and creating the context for the traces, and memory research is an approach
taking advantage of different disciplines and discursive areas. To forget and
to remember is an active and ongoing process, and reects the needs in the
present.
David J. A. Clines (University of Shefeld)
Seven Interesting Things about the Epilogue to Job
In this paper I will draw attention to seven points in Job 42:717 that are not
usually noticed or satisfactorily explained. (1) How has Job spoken of Yhwh
what is right? (2) How does Job know Yhwhs evaluation of him? (3) Why is
Yhwh at risk of behaving outrageously? (4) Why should Jobs prayer here be
efcacious when his prayer in chap. 1 was not? (5) When are Jobs fortunes
restored? (6) What does the doubling of his possessions signify? (7) Why does
Job live 140 years after his dispute with Yhwh? The Epilogue will be shown
to be more subtle than is generally recognized, and the writing may be another
example of the false naivety in the Prologue I have argued for previously. The
paper will defend the view that the Epilogue is an indispensable element of the
Book of Job as a whole.
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Alessandro Coniglio (Pontical Biblical Institute in Rome)
The tabernacle of David that is fallen (Am 9:11): an exegetical study of
a moot expression
Am 9:1115 is an oracle of consolation: it is often regarded as an addition to
the original prophecies, because it speaks about a messianic hope of Davidic
restoration in a book which is centered on the Northern Kingdom of Israel,
according to the famous saying of Wellhausen: Rosen und Lavendel statt Blut
und Eisen.
My analysis would be limited to the rst expression of the oracle, in particular
to the mention of the Fallen Tabernacle of David. It is my opinion that the
skkat dawid should be read in the context of the rich building imagery of the
book of Amos. So it appears clear that it is not important to identify what is
meant by the Author (either Jerusalem, or the Temple, or the Davidic Dynasty,
etc.): more important is to understand the metaphor of the temporary and frail
structure (a Booth) of David in opposition to the stable and rm buildings of
the countries around Judah (the Pagan nations of Am 1, together with Samaria
along all the Book): fortresses, temples, houses, etc.
Through the study of the different building terms used in the Book of Amos,
I come to the conclusion that God is trying to show to the listeners of the
Prophet which is the constant logic of the divine action: to rise up whatever
was brought to the graves, just to use the words of the Canticle of Hannah
(1Sam 2:6). The Lord uses to lift up what is fallen, against the presumption of
what is, from a human point of view, great and powerful, and condent on its
own stateliness.
So the oracle is strictly consistent with the rest of the Book, nonetheless the
reference to the Davidic image, new in respect to what precedes it.
Johann Cook (University of Stellenbosch)
A theology of the Old Greek of Job
In a keynote paper presented at the IOSOT conference held in Ljubljana in
2007 I suggested that the time is ripe for the formulation of a theology of the
Septuagint. This paper will link up with that proposal and use the Old Greek
(OG) of Job as a case study. The following aspects of this book will be dis-
cussed:
1. Introductory issues concerning the OG of Job;
2. Prerequisites for a theology of the Septuagint;
3. The sovereignity of God as stressed by the translator of the OG of Job (Job
1 and the abridged speeches of Elihu);
4. Creational perspectives as expressed in LXXJob 28;
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5. The issue of resurrection and life after death in the OG of Job (chapters 14,
19 and 42).
Evangelia G. Dafni (Aristoteles Universitt Thessaloniki)
Menschenopfer im Alten Testament und Altem Griechenland
Wenn nach groen Erzhleinheiten gefragt wird, die von Menschenopfern im
Alten Testament handeln, dann werden Isaaks Opferung (Gen 22) und die Op-
ferung der Tochter Jiphtas (Ri 11), sozusagen eine Gegenerzhlung zu Gen 22,
herangezogen und diese beiden prgnanten Flle beilug mit Iphigenies Op-
ferung in Aulis verglichen, von der nicht nur in Homers Ilias sondern auch in
der gleichnamigen Tragdie des Euripides erzhlt wird. Thrasyboulos Stavrou,
ein berhmter griechischer Altphilologe, schrieb 1947, dass jede Untersuchung
der euripideischen Tragdie Iphigenie in Aulis auf die Analogien zwischen Aga-
memnon und Abraham, Klytaimnestra und Sara, Iphigenie und Isaak, dem
Greis und den Knechten Abrahams achten muss, die vom Entstehen beider
Kompositionen her gewollt sein sollte, whrend der Theologe Timagenes in
den 50er Jahren des vergangenen Jahrhunderts die Tochter Jiphtas als jdische
Iphigenie bezeichnete.
Dieser Beitrag handelt von der Frage: Was ist nun wahr oder falsch an die-
sen drei Erzhlungen, die wegen ihrer Qualitt und ihrer groen Wirkungsge-
schichte zur Weltliteratur gehren? Bzw. bestehen tatschlich motivliche oder
auch literarische Beziehungen und worin sind sie zu sehen?
Hagai Dagan (Sapir College, Israel)
A Murderous God
I wish to return to Exodus 4, 2426, where I plan to show the difculties which
traditional Jewish interpreters faced (mainly in the Middle Ages), trying to tackle
the remarkable story of God attempting to kill Moses (or his son), as is depicted
in these interesting verses. I intend to pinpoint these difculties through the per-
spectives of three eminent philosophers: Rudolf Otto, Martin Buber and possi-
bly Sigmund Freud. Their readings of the text at hand would enable me to give
a sharper denition of the image of God as a bad God, or as a God-Demon
who plays two roles at once; a Satanic one and a benevolent one. Indeed, this
Janus character can be shown already through previous studies concerning
Exodus 4 (referring to traditions of desert demons endangering travelers). How-
ever, I will argue that this double-faced God appears throughout the Bible, and
that Exodus 4 is merely one of its more radical appearances.
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Michael T. Davis (Princeton Theological Seminary)
The Captured God: The Ark Narrative(s) and Theologies of War in the
Ancient Near East
The capture and/or return of the image of a deity as a result of military
conict were particularly signicant political and religious events in ancient
Mesopotamia. Such events signaled the loss or gain of divine favor and political
hegemony in conicts between Assyrian and Babylon or with foreign powers
such as Elam. In this paper it is argued that these practices were not conned
to the great powers of the region. Rather, the practice can also be seen as part
of a widespread political/ideological and theological understanding of the legit-
imation of rule or hegemony in more localized conicts in Syria-Palestine and
South Arabia. The thesis of this paper is that the ark narrative(s) stands rmly
within this understanding. With this in mind, three instances of the capture and
return of representations of divinity will be examined: the ark narrative(s) in 1
Samuel 46; 2 Samuel 6, the return of Marduk to Babylon from Elam during
the reign of Nebuchadnezzar II (605562 BCE), and a bronze altar inscription
of Yitha mar Watar of Saba (early 8
th
century BCE) from South Arabia. The
capture of the ark and its deposit in the temple of the god Dagan not only
reects Mesopotamian practice, but also that of other smaller regional powers
distant in both cultural and geographical terms form Mesopotamia such as
the alliance led by Yitha mar Watar against Kaminahu in South Arabia and
the return of the god Aryanada. The ark narrative(s), then, presuppose(s) a
widespread common theology, not only of the divine image as a potent marker
of divine favor and presence, but also of war and the legitimation of rule or
hegemony over a region. This discussion will also draw out how each of these
three distinct cultures appropriates this common theology in terms of its own
distinct religious, ideological and political traditions.
Hans Debel (KU Leuven)
The Pentateuch in a new Era: The Challenge of Entangling Textual and
Literary Criticism of the Pentateuch
Since the unleashing of the famous storm in the seventies of the previous
century, the scholarly landscape of Pentateuchal studies is often perceived as a
chaotic proliferation of proposals that only agree in their rejection of the newer
documentary hypothesis. Upon closer consideration, however, one may dis-
cern a number of convergences among literary critics, which may lead the way
to a new synthesis on the growth of the Pentateuch. Without any pretence to
offer such a synthesis, the present paper aims to paint a brief overview of a
number of converging lines, more specically the focus on the Priestly source
and/or redaction as the Archimedean point of Pentateuchal criticism, the dis-
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solution of the link between patriarchs and exodus on the non-Priestly level,
the renewed conceptualisation of the Holiness Code and its incorporation into
the Pentateuch, and the increase of post-Priestly redactional strata, particularly
in the book of Numbers. In addition, it will also pay attention to recent devel-
opments within the textual criticism of the Pentateuch, where the Masoretic
Text often the sole point of departure for literary critics has come to be
understood as one textual witness among others, and where the boundaries be-
tween Scripture and Rewritten Scripture have become blurred. Proceeding
on the basis of this brief state of the question within both elds of study, this
paper will attempt to intertwine the disciplines of textual and literary criticism
as two slightly different perspectives that mutually contribute to a deeper un-
derstanding of the literary tradition from which the Pentateuch as we know it
crystallised.
Nancy L. deClaiss-Walford (McAfee School of Theology, Atlanta, GA USA)
Finding the Feminine in Psalms 90, 91, and 92
A number of Psalm scholars have posited a connectedness between Psalms 90,
91, and 92 that includes wisdom motifs, concern with the human condition, and
security in YHWH (e. g., Howard, Creach, and Zenger). Zenger, in fact, consid-
ers Pss 9092 to be eine Komposition that is linked by key-words motifs and by
questions in one psalm that are answered in a following psalm. In this paper, I
will build on thesendings and explore another dimension of connectedness be-
tween the three psalms: the rich feminine imagery and feminist concerns that
pervade and link them. First, I will examine the feminine imagery for God
such as God birthing the world (90:2); God covering and hiding the psalmist
with pinions/wings (91:4 contra LeMon); and God called El-Shaddai (91:1).
Second, I will explore the feminine imagery of humanity such as a heart
of wisdom (90:12) and the righteous being compared to the palm tree (tamar )
(92:12). And third, I will discuss topics mentioned in the psalms that, while
not exclusive to women, are of particular concern to them such as children
(90:16); the work of our hands (90:10, 17); fruitfulness and reproduction (90:5;
92:7, 1314); the tent, i. e., home and family (91:10); and the fragility/niteness
of life (90:912; 92:14).
I will conclude, based admittedly on a study of a very small segment of the
Psalter, that, while seemingly a masculine book its attribution to David;
its not-so-subtle masculine cues (enemies, swords, arrows, war, etc.); and its
depiction of God as warrior and king, the Psalter is a work for all humanity in
all times and all places. But we are only able to achieve such an understanding if
we are willing to pay attention to the nuances of the Hebrew language with its
rich imagery.
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Peter Dubovsk (Pontical Biblical Institute, Rome)
1 Kings 67: How many temples?
The purpose of this paper is to compare the Greek and Hebrew manuscripts
describing the Jerusalem temple. This comparative study raises the question
whether chapters 1 Kgs/III Reg 67 describe a temple that had remained un-
changed till its destruction in the 6
th
c. BC or whether the chapters describe a
temple that had undergone a series of reconstructions. Comparing the results
of textual criticism with ANE evidence as well as with a few notes mentioning
the temple in 12 Kings I will argue that the most appropriate way to read the
biblical text is not to take it as a coherent narrative but rather as a text containing
multiple textual strata. In other words, the biblical account describes not only an
old royal shrine but it also contains notes describing the later reconstructions of
the temple. In the nal version of the biblical account both the old royal shrine
as well as its later reconstructions are attributed to Solomon. Therefore in the
next step of my study I will offer the stratigraphy of chapter 1 Kgs 67. Based
on this diachronic division of the biblical text and other evidence I will attempt
to reconstruct the main phases of the Jerusalem temple.
Jan Duek (Charles University, Prague)
Chronology of the kings of Aram-Damascus: an assessment
The kingdom of Aram-Damascus which ourished in the southern Syria from
the 10
th
to 8
th
century BCE was an important and inuent neighbour of the
kingdom of Samaria-Israel. Both kingdoms emerged approximately in the same
period of time and were destroyed in the 2
nd
half of the 8
th
century during the
progressing conquest of the western territories by the Neo-Assyrian army.
Hebrew Bible attests to the existence of some of the kings of Aram-
Damascus who were often in conict with the kings of Israel and Judah. The
text of 1 Kings 11 to 2 Kings 16 reports some activities of the following kings
of Aram-Damascus: Rezon son of Elyada, Ben-Hadad (I?) son of Tabrimmon
son of Hezion, perhaps another Ben-Hadad (II?), Hazael, Ben-Hadad (III?)
son of Hazael, and Rezin.
Some of the Neo-Assyrian royal inscriptions of Shalmaneser III, Adad-nerari
III, Shalmaneser IV and Tiglath-pileser III written in 9
th
8
th
centuries BCE
also refer to some of the kings of Aram-Damascus. These kings are Adad-idri,
Hazael, Mari and Rah
.
ianu.
These sources are completed by some of the Old Aramaic inscriptions re-
lated to the kings of Aram-Damascus, as for example the dedicatory inscription
of Bar Hadad to Melqart, the stele of Zakkur from Hamat mentioning Bar-
Hadad son of Hazael, Aramaic inscription on ivory from Arslan Tash referring
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to Hazael, or the stele from Tel Dan probably written by some king of Aram-
Damascus whose name has been lost.
The interpretation of these sources by historians is not unanimous. The
ambiguity of some of these sources, and especially their mutual confrontation,
makes possible the existence of more than one hypothesis concerning the
chronology of the kings of Aram-Damascus. The aim of the proposed
paper is to assess some difcult points in the chronology of the kings of
Aram-Damascus and to propose a plausible solution of these chronological
problems.
Cynthia Edenburg (The Open University of Israel)
Gleaning at Gibeah: Sources and Purpose of the Story of the War at
Gibeah (Judg 20)
The story of the war at Gibeah in Judges 20 is one of the most elaborate battle
descriptions in the Bible, and involves a complex combination of tactics which
are shared with story of the conquest of Ai (Josh 78). These two battle stories
also share a similar structure and several literary formulations, some of which
are unique. The relations between the two stories has been much discussed,
but the debate has produced little consensus. In this paper I shall show that
the literary critical and intertextual analysis of all the elements of the two sto-
ries indicates that their interrelations reect a complex and protracted scribal
development and not a simple one-sided dependence. At the same time, close
examination of the material that is unique to the description of the battle at
Gibeah shows that it is based upon an extract from a poetic source, whose
original historic context is no longer known. This paper considers not only the
literary and diachronic implications of the sources for the composition of the
Gibeah narrative in Judg 1921, but also how the choice of sources upon which
the scribes drew helped them shape the purpose of the narrative as a whole.
Carl S. Ehrlich (York University, Toronto)
Moses the Lover in the Post-Biblical Imagination
Modern interpreters of the Hebrew Bible have drawn attention to the often-
times central role played by women in the story of Moses. This is particularly so
for the earlier part of the biblical narrative revolving around him. Indeed, the
preponderance of such stories is to be found within the rst couple of chapters
of Exodus, following which there are only isolated references to women in the
Moses narrative scattered throughout the four pentateuchal books in which he
is the central human gure.
What nearly all of these women from the Hebrew midwives through his
family members (both biological and adoptive) to the daughters of Zelophe-
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had have in common is that they stand in a non-sexual relationship to Moses.
But what about the other women if any in his life? Was Moses a saintly
and asexual being? Or did he share in those procreative passions that dene
our common humanity? While the Hebrew Bible does make brief mention of
at least one wife and two sons, its relative reticence on the subject of Moses
sexuality gives ample room for the development of colorful post-biblical tra-
ditions attempting to ll in the narrative blanks and provide motivations (i. e.,
back-stories) for biblical actions. Many of these traditions revolve around the
question of Moses sexuality, a subject that is of minor concern for the biblical
narrator, but plays an increasingly important role in rounding out the depiction
of Moses in post-biblical art and literature.
This paper will attempt to examine a selection of post-biblical traditions re-
volving ultimately around the question of Moses love life: from Hellenistic au-
thors through the Midrash up to more modern retellings in literature and lm.
Gran Eidevall (University of Uppsala)
Introducing Amos: A review of scholarly approaches to Amos 1:12
Until recently, scholarship on the book of Amos has retained a strong interest in
the eponymous prophet. Reconstructing his life, career, and message was often
seen as one of the main tasks of a commentary writer. As a consequence, the
superscription (1:1) was often primarily mined for biographical information.
The commentaries of Hayes (1988) and Andersen and Freedman (1989) pro-
vide examples of this trend. During the last decades, however, the quest for the
historical Amos has abated. Due to new trends, focusing on the book of Amos
(rather than the person), exegetes have asked new questions concerning Amos
1:12. While some scholars (e. g., Nogalski and Schart) have studied the books
introduction within the framework of the emerging Book of the Twelve, others
(e. g., Mller) have focused on its function within the nal literary composition.
On the basis of a review of previous studies, this paper addresses the following
issues: a) the information provided by the superscription (1:1), b) the intertex-
tual links of 1:12, with possible implications for the study of the diachronic
development of the Twelve, and c) the role of 1:12 as an introduction for read-
ers of the book of Amos.
Johanna Erzberger (Institut Catholique de Paris)
Law terms in the versions of Jeremiah and their distinct social environ-
ments
The meaning of the term torah in prophetic books last but not least regard-
ing the discussion of a mutual inuence of the formation of the torah and the
prophetic books has been widely discussed. Differences between the versions
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of Jer as between nomoi (pl.) and torah (sg.) in a text as central as Jer 31:33 have
been the object of controversial debates regarding their consequences for a dis-
tinct theology of both versions (f. e. concerning a possible different meaning
of the covenant). They have hardly ever been discussed regarding a broader
(text-)context. The deviate use of law terms might be highly signicant regard-
ing the texts versions social environments. The paper asks after orientations
of the social environments of the main text versions (Jer
MT
and Jer
LXX
) which
(among other signicant differences) a distinct use of law terms in both ver-
sions of Jeremiah is hinting at. The book of Baruch which obviously builds on
the book of Jeremiah and is often judged to have been in parts revised by who-
ever translated or revised the second part of the Jer
LXX
serves as an additional
reference point.
Erik Eynikel (Universitt Regensburg)
Are women stronger than death? Ecclesiastes doesnt think so.
The pericope Qoh 7,2329 is very much debated. Usually verse 26 is interpreted
negative: I nd: the woman is more bitter than death. An alternative interpre-
tation is to interpret mar here as strong (like in Ezek 3,14 and in the Ugaritic
and Aramaic language). But that alternative is often refuted because it would
not t the context. This paper will argue that there is good reason to interpret
mar here meaning strong. We can nd three levels in this periscope. 1. in v.
26a the traditional wisdom claiming with an aphorism that women are stronger
than death (because they are capable to survive themselves by giving birth to
children support for this we nd e. g. in 3 Ezra); 2. The misuse of this saying
in Qoh time (interpreting mar now as bitter) in order to speak negatively about
women in v. 26b; 3. vv. 2729 where Qoh draws his conclusion: he looked at
the lives of a thousand humans (adam not ish!) and he did not nd a woman
(alive); all are mortal. Therefore not a single woman is stronger than death. Ac-
cordingly he also refuted the misogynist use of this aphorism expressed in 26b.
This interpretation is consistent with Qoh.s interest not to say obsession
with death that is the ultimate truth that remains in life (see esp. Qoh. 12, but
also throughout the entire book).
Clarisse Ferreira da Silva (University of So Paulo, Brazil)
Family and Community in 4Q502
The very nature of 4Q502 has been puzzling the specialists since Maurice Bail-
let dened the document as a ritual of marriage at the time when it was rst
published by him in the Discoveries in the Judaean Desert series (Volume VII) in
1984. Joseph Baumgarten was one of the scholars who doubted this designa-
tion and perceived in the text a golden age ritual. Since then, other proposals
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to explain and name it properly have been raised. For example, Martnez and
Tigchelaar accepted Baillets title: 4QRitual of Marriage, while Wise, Abegg and
Cook called it A Liturgy of Thanksgiving. The text surely reects the joy of Gods
blessings that manifest through atonement, life and fertility. It also presents the
members of a community celebrating this feast (= ) in pairs: sons and
daughters, old men and women, young men and women, boys and girls,
and also adult men and youths. But the rst pair to appear a little separated
from those others is, actually, a man and his wife. And those are some of
the hints that point to the presence of men, women, and children, i. e., entire
families joining and rejoicing together as part of this community. What can we
learn today from this rich but partial and disrupted description because of
the precarious condition of the scroll of a special moment in the life of the
authors congregation? Does it talk about a peculiar community in Israel? Are
we allowed to grasp part of womens role in the family and in the community
celebrated in the document? Those are some of the question that we will debate
in this paper.
Ruth Fidler (The University of Haifa, Israel)
Call me no longer Naomi (Ruth 1:21) Naomi in the Amadeus Club
Recent commentaries on the book of Ruth still give some consideration to the
rabbinic interpretation of the name Naomi as a reection of the good nature or
good deeds of its bearer. Nevertheless, the context of Naomis saying quoted
above suggests that it is rather her fortune (or lack of it) which is the point of
reference in this Joban complaint. The name Naomi no longer suits one so
bitterly smitten by God.
In literary works from the neighboring cultures gures with names or titles
derived from
n m (M(n) are sometimes thought to be blessed with the special

favor, love, or even paternity of God / a god. If Ruth 1:21 were to be under-
stood as Naomis rebuttal of her afliation to such a prestigious group, this
would open thought-provoking links with the counterpart scene which marks
Naomis turn of fortune (Ruth 4:1417). Here Naomi again faces the women
of Bethlehem, nally living up to her old name, but the name-giving this time
concerns her adopted grandchild, born to Ruth and Boaz.
The proposed paper explores these links, including the name of the child
(Obed?) and its association with Davidic monarchs.
Israel Finkelstein (University of Tel Aviv)
Kuntillet Ajrud the Northern Kingdomin the South and the Origin of the
Wilderness Wandering Traditions
Tuesday 14.30, Lecture Room B 101
The paper will deal with the nds and date of Kuntillet Ajrud, with special ref-
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erence to its northern character. It will put the site on the broader geo-political
and historical situation in the south in the rst half of the 8th century BCE. The
paper will then turn to the early exodus and wandering traditions in the North,
which date to the rst half-to-middle 8th century, and to the place-names which
appear in the narrative and itineraries in Exodus and Numbers. While the latter
materials belong to Priestly layers in the Pentateuch, in the time of activity of
the Priestly scribes no knowledge of the desert could have reached Yehud. This
means that the Priestly materials are based on earlier sources. The lecture will
try to point out to such sources which date to the 8
th
and 7
th
centuries BCE.
The former may be connected to Kuntillet Ajrud.
Jennifer Finn (Ludwig-Maximilians-Universitt Mnchen)
The Development of the Mythological Messenger as Representative of
Historical Change in Ancient Mesopotamia
My paper argues that the messenger as an inuential character in Mesopotamian
myth developed as a direct result of the political and propagandistic interests of
the Ur III dynasty and its subsequent disintegration. The mythological messen-
ger during the Ur III period primarily human and associated with human in-
teraction, to whom the kings of Ur are often compared later morphs into
a primarily divine character whose contacts are also in the more intangible
(and more widely applicable) divine sphere. The move from a human-human
to divine-divine interaction of the messenger in the textual type is a devel-
opment that parallels the historical interests of the corresponding periods of
Mesopotamian history.
Stefan Fischer (Switzerland)
Song of Songs without Solomon ctional patterns in Songs of Songs
Song of Songs is read as a literary entity with Solomon as a legendary gure
whose perception has been shaped and changed during the centuries. Within
Song of Songs the literary gure of Solomon has been utilized for transmitting
the superiority of love. Solomon the doyen of wisdom and love making has a
prominent position in the opening of Song of Songs. Here the ctive situation
of a woman in his harem is sketched. The theme of love and lovemaking is set
right from the beginning. The cycles of desire move from a positive to a critical
position towards Solomon. The two gures of a female and a male lover shift
more and more away from their identication with Solomon and his bride. In
the end the love theme is taken up in the wisdom saying of 8:6.7. Here the
superiority of love is expressed in contrast to the strong terms of death, re
and water. It characterizes Song of Songs as poetry with a moral, expressed
in the shape of a classical wisdom saying. The development of the argument
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shows features of a literary work as it is known from ctional narratives. In this
paper patterns contributing to the ctional setup of Song of Songs are analyzed:
The long past time of Solomon is used to construct the negative background
scenario as it is also known from Ben Sira 47:19. Rapid changes of places with
no elapsed time, double perspectives, ash backs and slow motion are typical
features. The analysis shows that Solomon is part of the plot but not of the
story of Song of Songs.
Andreas Freye (Halle, Germany)
Die Pseudo-Moabitica Ein Skandal in der deutschen Altertumswissen-
schaft in den 1870er Jahren
Bei den Pseudo-Moabitica handelt es sich um Tontafeln, Tongefe und Ton-
guren die vor 140 Jahren pltzlich massenhaft im antiken Moab und in den
Antiquittenlden in Jerusalem auftauchten. Ihre Publikation im Jahre 1872 in
der Zeitschrift der Deutschen Morgenlndischen Gesellschaft durch den hal-
leschen Alttestamentler Konstantin Schlottmann fhrte in der Folge zum ers-
ten groen Skandal in der deutschen Altertumswissenschaft. Er nahm seinen
Ausgang im Jahre 1868, als in Diban im Ostjordanland erstmals ein auerbibli-
sches Zeugnis entdeckt wurde, das einen Teil der israelitischen Geschichte wie-
dergab die bekannte Inschrift des Knig Mesa von Moab (Mesa-Stele). In
der Folgezeit tauchten Tonwaren mit Inschriften und Zeichnungen auf, die fr
moabitisch gehalten worden. Da Preuen bereits beim Erwerb der Fragmen-
te der Mesa-Stele gegenber Frankreich zu spt kam, wollte man unbedingt
andere Altertmer aus dem antiken Moab fr die eigene Sammlung erwerben.
Aufgrund der groen Frsprache durch Konstantin Schlottmann und der Deut-
schen Morgenlndischen Gesellschaft wurde im Jahr 1873 schlielich eine um-
fangreiche Sammlung fr 20 000 Taler erworben. Der Ankauf selbst war nicht
unumstritten, gab es doch bereits im Vorfeld Stimmen, die die Moabitica als
moderne Flschungen ansahen. Mit der Zeit entwickelte sich so ein handfester
Skandal um ihre Echtheit. Erst die beiden baseler Professoren Emil Kautzsch
und Albert Socin vermochten im Frhjahr 1876 den Streit zu beenden, indem
sie eindrucksvoll die Moabitica als Flschungen entlarvten. Lediglich Konstan-
tin Schlottmann blieb zeitlebens bei seiner berzeugung. Heute existieren in
Berlin und Halle nur noch wenige Pseudo-Moabitica, der Rest ist zerfallen.
Ohne Zweifel ist der Groteil der Pseudo-Moabitica geflscht und wissen-
schaftlich gesehen wertlos. Daher geht es im Vortrag auch nicht um die Objek-
te an sich, sondern um die Menschen und die Geschichte des bis dato grten
Skandals in der deutschen Altertumswissenschaft. Diese Gesamtdarstellung hat
es bisher noch nicht gegeben.
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Judith Grtner (Universitt Osnabrck, Germany)
Deine Fremden oder deine Vermessenen (Jes 29,5)? das Ineinander
von Gericht und Heil im Arielwort (Jes 29,18)
Die Prophetie Jesajas zeichnet sich bereits seit ihren Anfngen durch ihre schil-
lernde Vieldeutigkeit zwischen Unheil und Heil aus. Ihre Gerichtsworte (z. B. in
Assurzyklus und Denkschrift) enthalten gerade nicht nur Unheil fr das Gottes-
volk, sondern erffnen aufgrund der Mehrdeutigkeit ihrer Bildworte zugleich
eine Heilsoption. Daher ist es nicht verwunderlich, dass die Einschtzung der
Prophetie Jesajas zwischen Gericht und Heil einschlielich des damit zusam-
menhngenden literarischen Wachstums eines Protojesajabuches seit je her in
der Forschung stark umstritten ist. So werden die Anfnge jesajanischer Prophe-
tie z. B. von Uwe Becker in seiner Monographie Jesaja. Von der Botschaft zum
Buch (1997) als Heilsprophetie eingestuft, whrend andere Exegeten wie Jan
Kreuch Unheil und Heil bei Jesaja (2011) und Jrg Barthel Prophetenwort
und Geschichte (1997) den Grundbestand als Gerichtsprophetie verstehen.
Diese Ambivalenz von Unheil und Heil ndet sich in besonders verdichteter
Form in den Gerichtsworten gegen Israel, die ab Jes 29 zum Assurzyklus zu-
sammengestellt worden sind. Hier entziehen sich die Bildworte in auffallender
Dichte einer eindeutigen Aussage gegen Israel. Stattdessen lassen sie aufgrund
ihrer Mehrdeutigkeit eine heilvolle Option fr Israel anklingen. Dieses Spezi-
kum jesajanischer Prophetie soll an der Frage nach dem Verstndnis des Ariel-
worts (Jes 29,18) aufgezeigt werden. Dabei legt das Paper den Fokus auf Jes
29,5. Denn durch die unterschiedlichen Lesarten der masoretischen Variante
deine Fremden einerseits und der LXX und der 1Qlsa
a
Variante deine Ver-
messenen andererseits stellt sich die Frage, wie die im Arielwort inhrente
Heilsoption fr Israel jeweils zu verstehen ist. Das Paper intendiert, die unter-
schiedlichen Leseperspektiven darzustellen, auf ihre redaktionsgeschichtlichen
und prophetentheologischen Implikationen hin zu diskutieren und die Bedeu-
tungen fr das Jesajabuch aufzuzeigen.
Anne E. Gardner (Monash University, Australia)
Mephibosheth: the Key to some Historical and Literary Difculties in 2
Samuel?
Scholars have drawn attention to a number of difculties associated with the
stories in which Mephibosheth features in 2 Samuel. Even his name is debated
as it is not the same in Chronicles which has two different versions of it. In addi-
tion, the placement of the story of his nurse dropping him when she was eeing
with him in 2 Samuel 4 has been disputed. Although the apologetic character of
the narrative in 2 Samuel 9 when David makes provision for Mephibosheth at
the royal table has been recognised, it has not been questioned whether David
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would have had to enquire whether there were any remaining offspring of Sauls
family. The timing of the event is suspect also. When the stories of Mephi-
bosheth in 2 Samuel 4 and 9 are considered individually, then in relation to
passages in later chapters of 2 Samuel where Mephibosheth is linked to Absa-
loms rebellion and his life spared by David on two occasions, a picture begins
to emerge of Mephibosheth as King designate after Ishibosheths death. Fur-
ther, it is noticeable through tracking the story of Mephibosheth that the same
defences of David that occur in the putative early document of Davids Rise
appear in the putative Succession document, leading to the suspicion that they
are not separate documents, rather that both are based on an Apologia made by
David himself late in his reign in response to accusations of blood guilt.
Michaela Geiger (Philipps-Universitt Marburg)
Gast, Gegner, Kompositgur Die Entwicklung des Boten Jhwhs
Die Entwicklung des Malak Jhwh entzieht sich einer einfachen Theo-
riebildung. Bisherige Anstze gehen von der theologisch motivierten
Ersetzung Jhwhs/anderer Gottheiten durch eine Botengestalt aus (Interpo-
lationstheorie; Baumgartner, Gunkel u. a.), unternehmen eine funktionale
Differenzierung verschiedener Botentypen (Meier/Greene) oder verorten
den Malak Jhwh literarkritisch im Kontext des Elohisten (Rttger) und
geraten durch neue redaktionsgeschichtliche Erkenntnisse immer wieder an
ihre Grenzen. In diesem Vortrag, der auf meinem Habilitationsprojekt basiert,
soll ein neuer Zugang zur Entwicklung des Malak Jhwh prsentiert werden,
der redaktionsgeschichtliche Analysen mit der narratologischen Lektre der
Botenerzhlungen kombiniert. Mit Hilfe der Figurenanalyse des Filmwissen-
schaftlers Jens Eder wird der Bote Jhwhs als Figur charakterisiert, der im Laufe
der Entwicklung immer weitere Figurenmerkmale und Handlungsrollen zu-
wachsen. Die Grundgur ist die des Gastes. Sie klingt bereits in Westermanns
abschlieender Deutung der Engel an, als Chiffre fr die Tatsache, dass wir
Menschen auf unserer Erde . . . nicht allein bleiben, sondern besucht werden.
Anhand der Botenerzhlungen in Ri 6,1124 und Ri 13,125 soll exemplarisch
gezeigt werden, wie im Laufe des redaktionsgeschichtlichen Wachstums dieser
Texte aus der Handlungsrolle des Gastes (Eder: Empfnger) ein Botschafter
(Eder: Auslser) und schlielich eine Kompositgur wird, deren schillernde
Identitt im Fokus der Erzhlung in Ri 13 steht.
Jaco Gericke (North-West University, South Africa)
A philosophical perspective on the concept of goodness in Genesis 1
This paper offers a philosophical perspective on the axiological assumptions
presupposed in the use of the concept of goodness as it occurs seven times in
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Genesis 1. Many readings of this chapter in the Old Testament either bracket
philosophical concerns related to the conceptual background or assign it what
is thought to be obvious utilitarian, moral, legal, aesthetic or theological conno-
tations. It is the contention of this article that these views fail to take seriously
the conceptual riddles inherent in the narratives folk-theory of value. Follow-
ing an initial overview of the relevant data and an outline of the problematic, G.
E. Moores open-question argument suggesting the indenable nature of good-
ness is brought to bear on the discussion. The presentation then goes on and
concludes with a descriptive conceptual clarication of the axiological assump-
tions in the text via relevant metaphysical, epistemological and moral categories
in contemporary philosophical value theory.
Erhard S. Gerstenberger (Philipps University Marburg)
Is the Psalter Really a Canonical Book?
Questions of Canonicism have to be handled with utmost care, because they
easily imply claims of absolute authority. Are the diverse collections of hymns
and prayers in the Old Testament which ended up as an impressive and very in-
uential book to be understood as an un-challengeable guide to believers faith
and behavior? Much evidence is to the contrary. (E. g.: Early canonical afrma-
tions focalize on the Pentateuch alone; later summarizing formulas concentrate
on law and prophets; the very contents and Sitze im Leben of the extant Psalms
for the most part deny canonical aspirations). Yet, how may we evaluate the the-
ological impact of collectors and redactors of psalmic texts on the nal shape
of their works? They certainly left their imprints on the manifold collections,
and a nal editor may have had clearer concepts of what 150 specimens (LXX
151; other editions vary in numbers) of Hebrew liturgical literature could mean
in the context of Scripture. Under which aspects, then, may the Writings be
considered canonical?
Jan Christian Gertz (Ruprecht-Karls-Universitt Heidelberg)
The Non-Priestly Version of the Miracle at the Sea (Exod 14):
A Pre- or a Post-Priestly Composition?
For abstract see Christoph Berner.
Annett Giercke-Ungermann (RWTH-Aachen, Germany)
Wirklichkeitserzhlungen im Zwlfprophetenbuch
Im Beitrag wird der Versuch unternommen, die Schriften des Zwlfpropheten-
buchs als Wirklichkeitserzhlungen wahrnehmen und nher zu beschreiben.
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Wirklichkeitserzhlungen stellen neben literarischen Erzhltexten (ktiona-
len Texten) einen weiteren Erzhltyp dar, deren entscheidendes Merkmal ihr
konkreter Bezug auf reelle Begebenheiten und Geschehnisse ist. Wirklichkeits-
erzhlungen haben sowohl konstruktiven aus auch referentiellen Charakter und
lassen auf Seiten der LeserInnen die Erwartung der Schilderung eines wirkli-
chen Geschehens entstehen.
Im Allgemeinen wird es jedoch vermieden, die prophetischen Texten in den
Schriften des Zwlfprophetenbuchs (mit Ausnahme des Jonabuches) als Er-
zhltexte zu bezeichnen. Zu gering scheinen die kohrenzstiftenden Gestal-
tungsprinzipien von klassischen Erzhltexten in den prophetischen Schriften
des Zwlfprophetenbuchs ausgeprgt zu sein. Zu gro scheint die Befrchtung,
den Texten damit eine Fiktionalitt zuzuschreiben, die diesen nicht entspricht
bzw. nicht in ihnen angelegt ist, haftet doch der Textsorte der Erzhlungen in
unserer Kultur der Geruch der Fiktion an.
Der Beitrag will daher den Fragen nachgehen, inwieweit die prophetischen
Schriften des Zwlfprophetenbuchs als Wirklichkeitserzhlungen (in Anleh-
nung an M. Martinez und C. Klein) nher beschrieben werden knnen, wo
dessen Grenzen erreicht werden und welchen Mehrwert eine solche nhere
Beschreibung der Schriften des Zwlfprophetenbuchs htte.
Susanne Gillmayer-Bucher (KTU-Linz, Austria)
Praise his holy remembrance (Ps 97:12)
Set in the middle of Pss 93100 Ps 97 continues the main theme of this psalm-
group: YHWH reigns. Despite the dominance of well known motives and
imagery e. g. YHWHs justice and righteousness, his manifestation in a theo-
phany, YHWHs supremacy, the salvation of the faithful and righteous; joy for
Zion and Judah Ps 97 adds new aspects to the main theme. One of the most
striking variations in Ps 97 is the lack of spatial details: YHWHs theophany
and also his thrones are only located in imagery and even heaven and earth
together with Zion are primarily introduced as actors participating in joy and
praise. The tension between allusions to powerful spatial images and the lack of
their traditional situatedness points to another metaphorical concept, namely
remembrance and praise as space-building agents. Accordingly, the invitation
to imagine space takes the place of a spatial description. It is not the perceived
space that matters here, but rather the (re)construction of an ideal spatial con-
cept (conceived space) of Gods reign. The empowering force enabling such a
(re)construction is joy. Several times Ps 97 emphasises joyful praise as the main
action the addressees of this psalm are invited to. Hence joyful proclamation
becomes a creative act.
In this paper I will show how Ps 97 picks up traditional motives, transforms
the underlying spatial and metaphorical concepts of Pss 93100 and adds the
space of remembrance (Gedchtnisraum) as a new space for Gods presence
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and reign. I will argue that Ps 97 becomes a point of intersection within Pss
93100 opening a new perspective and encouraging a relecture of the whole
psalm group.
Susanne Gdde (Ludwigs-Maximilians-Universitt Mnchen)
Drachenkampf und Stadtgrndung: der Kadmos-Mythos in Tragdie,
Historiographie und Kommentarliteratur
Der Vortrag vergleicht verschiedene Versionen der Grndung Thebens durch
Kadmos in unterschiedlichen Textsorten und geht dabei der Frage nach, wie
der Grndungsakt, der zunchst als berwindung von Gewalt markiert wird,
den potentiellen Rckfall in die Gewalt impliziert oder anders gesagt: als Sa-
krileg vorgefhrt wird. Es soll untersucht werden, mit welchem Interesse un-
terschiedliche Autoren (die Historiker Pherekydes und Hellanikos, der Tragiker
Euripides und die spteren Scholiasten) diesen Mythos erzhlen und in welche
kulturelle und religise Logik sie ihn einpassen. Nicht zuletzt soll die bisweilen
in diesem Traditionszusammenhang berraschend aufscheinende Vorstellung
einer Urschuld die Ttung des Drachens erfordert eine spte Shne ideen-
geschichtlich eingeordnet werden.
Alphonso Groenewald (University of Pretoria, South Africa)
Isaiah 1:1020 cult and/or ethics? Its redaction and composition
This text is one of the most signicant texts in the book of Isaiah from a his-
torical perspective, though it is one of the most disputed texts (Kaiser). One of
the major issues in explaining this text, which has also been discussed in other
studies, is whether this text is meant to reject sacrice in principle or whether it
is concerned with ethical regulations within a particular situation.
A second major issue in the interpretation of this text is the redaction and
composition of this text (Berges). The prophet Isaiah seems to have a more
traditional position regarding the temple, as well as its theology and cult. It is
therefore plausible that this text already presupposes the destruction of the tem-
ple. With 1:1820 the Isaiah tradents, who have identied themselves in 1:910
as the we-group with a prophetic claim, compel their target group to make a
decision for or against YHWH. The prophetic Torah of the we-group does not
consist of a radical dependence upon the cult, but rather its emphasis on the pri-
macy of ethics. The critique in 1:1017 of the excess of offerings and cultic zeal
shows implicitly the reaction of post-exilic Israel to its reality. The occurrence
of Hear the word of YHWH in 66:5 may indicate that the authors of 65f ori-
ented themselves toward 1:1020. The close ties existing between 1:1020 and
the cult critique in 58:114 may even indicate a common original milieu. This
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paper furthermore will also evaluate recent proposals regarding the redaction
and composition of this section.
Alexandra Grund (Philipps-Universitt Marburg)
Bemerkungen zu Unheilsprophetie und literarischer Tradition in meso-
potamischer und frher israelitischer Prophetie
Als Unterschiede zwischen israelitischer Prophetie und prophetischen Phno-
menen der Umwelt werden vielfach die auerhalb Israels fehlende Unheilspro-
phetie und die dort ausbleibende literarische Tradition genannt; in jngeren
Studien werden diese Unterschiede zu den Anfngen der Schriftprophetie gele-
gentlich als Mastab literarkritischer Scheidung zwischen frhester israelitischer
Heilsprophetie und literarischer Unheilsprophetie spterer Tradenten angese-
hen. Der Kurzvortrag diskutiert ausgesuchte Texte aus den Mari-Briefen (u. a.
aus ARMT XIII und XXVI) und aus den neuassyrischen Sammlungen aus der
Bibliothek Assurbanipals (u. a. aus SAA 9) im Blick auf in ihnen enthaltene
Unheilsansagen, im Blick auf ihre Literarizitt und auf beginnende Traditions-
bildung. Dabei wird den Umstnden der Aufzeichnung von Unheilsprophetien
und den Grnden fr die Sammlung und Tradierung prophetischer Texte nach-
gegangen und nach der Reichweite des Vergleichs israelitischer und auerisrae-
litischer Prophetie gefragt. Der Ertrag dieser berlegungen wird schlielich in
die Auslegung meist den Anfngen der Schriftprophetie zugerechneter Passa-
gen aus dem Hoseabuch (etwa Hos 5,86,6) eingebracht.
Nesina Grtter (Switzerland)
QuasiNahum: Doch nicht dasselbe mit fast den gleichen Worten?
Die Aussagen einiger Passagen des altgriechischen Nahumbuches unterschei-
den sich betrchtlich von denen des entsprechenden masoretischen Textes.
Am Beispiel von Nahum 1,122,1 wird aufgezeigt, wie die Analyse der
Differenzen der beiden Textzeugen Rckschlsse sowohl auf den kulturellen
Bezugsrahmen der bersetzung als auch auf die berlieferungsgeschichte des
(vor)masoretischen Textes ermglicht. Dabei gilt es die semantische Vieldeu-
tigkeit des Konsonantenbestandes genauso zu beachten wie die stilistischen
Feinheiten und zeitgenssische Wortbedeutungen im damaligen Griechisch.
Anselm Hagedorn (Heidelberg/Berlin)
On the Nature of Joel
In recent years the book of Joel has been described as being peripheral
prophecy (P. L. Redditt), a literary anchor for the Book of the Twelve (J.
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D. Nogalski) or as being the spearhead for a Joel-Corpus (J. Whrle) that
signicantly shaped the literary origin of the Minor Prophets. Most of these
charaterizations regard Joel as part of a larger redactional unit within the Book
of the Twelve. The occurrence of prominent features such the Day of Yhwh
seem to support such an approach. Several indications within the book itself,
however, suggest that Joel wants to be understood as book in its own right and
that connections of neighbouring books were only introduced at a relatively
late stage.
Our paper will undertake a literary critical diachronic study of the Book of
Joel, demonstrating how an original liturgy remembering the restoration after
a locust-plague is transformed into an announcement of an invasion of foreign
forces, before being later reshaped into an universal judgment of the nations
(Vlkergericht) before becoming a document of a universal (and ethnically di-
verse) community of Yhwh.
The paper will restate issues of my earlier study (Hagedorn, BZAW 414
[2011]) as well as present further developments.
Martin Hallaschka (Georg-August-Universitt Gttingen)
Haggai 12 and Zechariah 18 as part of the Book of the Twelve and as
part of the Latter Prophets
It has long been noted that the books of Haggai and First Zechariah have cer-
tain formal and thematic similarities. The sequence of chronological data which
refers to the reign of Darius I (cf. Hag 1:1, 15; 2:1, 10, 18, 20; Zech 1:1, 7;
7,1) and which is combined with the word event formula provides a framework
for Haggais and Zechariahs prophecies. According to the analysis presented
in this paper the formation of the Haggai-Zechariah-Corpus is not the work
of a single editor but of subsequent redactional processes. Yet, the core ma-
terial of Hag 12 and Zech 18 may have been joined together at a relatively
early point of literary growth. As recent analyses of the Book of the Twelve
(cf., e. g., Nogalski, Schart, and Whrle) have already shown, only few parts of
the Haggai-Zechariah-Corpus, such as the oracles dealing with the nations (cf.
Hag 2:68, 2122; Zech 2,1016; 8,2023), may be related to larger redactional
processes during the formation of the Twelve. In this paper I will therefore
argue that Hag-Zech was incorporated into the growing Book of the Twelve
at a rather late stage. Moreover, several sections such as Zech 1:16; 2:1016;
7:714 have references to Isaiah, Jeremiah, and Ezekiel. Thus, in a last step this
paper will move beyond the scope of the Twelve and ask for the relation of the
Haggai-Zechariah-Corpus to the Major Prophets.
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George Hatke (Institute for the Study of the Ancient World, New York Univer-
sity)
The Captured God: The Ark Narrative(s) and Theologies of War in the
Ancient Near East
For abstract see Michael Davis.
Trine B. Hasselbalch (Department of Biblical Exegesis, University of Copen-
hagen)
To make use and make sense of what is at hand. A look at the compo-
sition of meaning in 4QMMT.
Cultural memory can be contrasted to history, but also to ideology, dened as
ideas which have been settled by the author even before he begins his writ-
ing. Dead Sea Scrolls scholarship has been preoccupied with the history and
ideology of the Dead Sea Community, and has tended to read particularly the
so-called sectarian scrolls as historical or ideological documents. But in many
cases this literature re-uses texts, originating outside or within the Dead Sea
community. It makes use (and makes sense) of texts that were composed in
other places, at other times and for different reasons. In their new literary, so-
cial, historical contexts, therefore, these texts mean something different. Their
original meaning did not come attached to them, but new meanings emerged as
authors picked up pieces of text and readers met them in new settings.
In this presentation I want to search for traces of such processes in 4QMMT,
a text consisting of three different parts which seems to be drawn from differ-
ent contexts. The properties of 4QMMT has made it eligible for studies into
the history and ideology of the Dead Sea community, and varying solutions
have been offered, but still no consensus. Seemingly, the complexity becomes
an obstacle not least because ideological statements are taken at face value. A
different strategy would be to ignore the literal meaning of explicit claims made
in the text, and ask what it may have meant socially, to re-produce these claims
borrowed from elsewhere.
Elizabeth Hayes (Fuller Theological Seminary, USA)
What if the (Text)-world Has Happened to Sisera?: a Cognitive Stylistics
Analysis of Judges 45
Cognitive stylistics is an umbrella term for a collection of interpretive ap-
proaches that share an interest in the interaction between author, text and
reader. While traditional stylistics analysis and other literary approaches give
insight into the text itself, cognitive stylistics gives particular attention to how
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meaning is created during the reading process. Utilizing the story of Jael and
Sisera, this workshop will delve into several aspects of cognitive stylistics,
including text-world theory (Hayes, What it the (Text)-world Has Happened
to Sisera?: a Cognitive Stylistics Analysis of Judges 45), conceptual blending
(Vroon-van Vugt), and gure-ground theory (Vermeulen, Can You Figure?
Yael and Sisera in Judges 45) in order to examine the ways these approaches
contribute to a deepened understanding of the text. First, text-world theory
provides a principled way to track the readers construction of meaning as
the story unfolds. Next, conceptual blending explains how information in the
text is merged with a readers contextual information throughout the reading
process. Finally, the notion of gure-ground allows analyzing the storys
movement in terms of shifting the audiences attention, either following or
going against prototypes of language, such as word order, as well as culture,
such as female and male behavior. This trio of approaches to the story of Jael
and Sisera will provide fresh insight into the text and interpretation of Judges
45.
Raik Heckl (Institut fr Alttestamentliche Wissenschaft, Universitt Leipzig)
Harmonizing ideology, history and reality: The law of centralization in
the Pentateuch.
Apeculiar contradiction is to be noticed between the lawof centralization (Deut
12) and the altar law (Exod 20:2426). If Deut 12 is tradition critically directed
against different cultic places and their traditions, it challenges also the contents
of Ex 20:24 ff., which presupposes the existence of different accepted cultic
places. This paper investigates the hermeneutical concept that the last priestly
authors of the Pentateuch adhered to, when they brought both concepts to-
gether in one single corpus. Accordingly, this paper discusses indications within
and outside the Pentateuch, how the postexilic theologians tried to reconcile
the ideology of Deuteronomy with a very different history and religion history
as well as with a different reality since the 5
th
century.
Georg Hentschel (Erfurt)
Entrckung oder Himmelfahrt (2 Kn 2,115)?
Die einleitende berschrift (V 1a) spricht bereits von der Himmelfahrt Elijas,
die Jhwh bewirken wird. Warum nimmt der Erzhler damit einen wesentlichen
Teil der Spannung vorweg? Will er nur die nheren Umstnde zu schildern?
Die Prophetenschler in Bet-El und Jericho sprechen ebenfalls von der Ent-
rckung, die noch heute stattnden werde (V 3.5). Da auch Elischa davon wei,
ist es kein Wunder, dass Elija ihn nicht abschtteln kann (V 2.4.6). Warum ver-
sucht Elija berhaupt noch, Elischa loszuwerden? Wenig spter setzt Elija al-
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lerdings voraus, dass Elischa von der bevorstehenden Entrckung wei. Elija
fragt lediglich, was er zuvor noch fr Elischa tun knne (V 9ce). Ob Elischa
allerdings einen Anteil am Geist Elijas erhalten wird, ist davon abhngig, ob
er den Entrckten zu sehen vermag (V 10). Fr kurze Zeit entsteht hier echte
Spannung. Hat Elischa die Entrckung geschaut? Was er sah, wird nicht ge-
nannt (V 12a). Man kann dazu aber die berraschende Erscheinung von Wagen
und Rossen aus Feuer zhlen, die die beiden Mnner trennen (V 11b.c). Von
einer Entrckung ist allerdings nicht mehr die Rede. Elija fuhr selbst im Sturm-
wind in den Himmel auf (V 11d) Als Elischa ihn nicht mehr sah, zerriss er seine
Gewnder, hob den Mantel Elijas auf, trat an den Jordan und teilte mit dem
Mantel Elijas und unter Anrufung des Gottes Elijas das Wasser (V 12f.g.13.14).
Vom Geist Elijas sprechen erst die Prophetenschler wieder: Elijas Geist ruht
vollstndig auf Elischa und nicht nur zu einem bestimmten Anteil (V 15c). Die
Erzhlung stellt eine gewachsene Einheit dar. In ihrem Kern vermag Elischa
als Zeuge der Himmelfahrt Elijas dessen wunderbaren Durchzug durch den
Jordan zu wiederholen.
Innocent Himbaza (University of Fribourg, Switzerland)
What should be the aim of the textual criticism of the Hebrew Bible /
Old Testament?
It seems that nowadays scholars dont agree on what should be the aim the
textual criticism of the Hebrew Bible / Old Testament. Indeed, while the tradi-
tional aim is the recovering of the original text, this goal has been abandoned
since many years by some scholars (cf. Hans Debel, Rewritten Bible . . ., in: H.
von Weissenberg, et al. (ed.), Changes in Scripture, BZAW 419, 2011, p. 6591,
esp. p. 8485).
In 1978, Dominique Barthlemy (Etudes dhistoire du texte, OBO 21, 1978,
p. 368371) introduced the notions of critique textuelle interne (Biblical text
as found in Hebrew and ancient translation sources) and critique textuelle ex-
terne (conjectural emandations). Emanuel Tov has adopted this position (Tex-
tual Criticism of the Hebrew Bible, 3rd edition, 2012, p. 263268).
In 1992, again Dominique Barthlemy (Critique textuelle de lAncien Testa-
ment, OBO 50/3, 1992, p. vi, ccxxviiiccxxxii) proposed the Critique textuelle
reconstructrice (recovering the authentic text which can be edited as a text)
and the Analyse textuelle gntique (recovering the closest readings to the
archetyp. This approach does not establish a text). The double approach should
be applied as well to the Hebrew (in order to establish the classical tiberian text)
as to the other textual traditions like the Septuagint, since the discovering of
the Dead Sea Scrolls demonstrated the textual value of witnesses other than the
Masoretic Text. These kind of proposals are worthy to be known and discussed.
The workshop shall present different opinions and shall allow the partici-
pants to discuss them.
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Stefan Hhn (Johannes Gutenberg-Universitt Mainz)
Die Meister aller Handwerker in Erz und Eisen
Kupfer spielt in der Kulttradition des JHWH-Kultes eine zentrale Bedeutung.
Die Einrichtung des Tempel und des Ladezeltes wird dominiert von diesem
Material. Jachin und Boas, das eherne Meer oder der Nechuschtan sind zentrale
Artefakte aus Kupfer. Dieser Grundzug bleibt in der ganzen Knigszeit Judas
erhalten und selbst Darstellungen JHWHs bei Ezechiel setzen Erfahrungen in
der Metallbearbeitung voraus.
Nicht ganz unproblematisch steht dem die Beobachtung, dass sich im Kern-
land Judas keine nennenswerten Kupfervorkommen nden, gegenber.
Bisher wurde diese Diskrepanz so gedeutet, dass der JHWH-Kult Elemen-
te aus der Verehrung eines Sptbronzezeitlichen Metallurgengottes bernom-
men habe. Alternativ dazu wurde dieser Befund mit einer Herkunft des JHWH-
Kultes aus dem Sden und hier genauer mit einer Anbindung an die Kupfer-
sttten der Arava in Verbindung gebracht.
In diesem Vortrag soll ausgehend von paleokonomischen berlegungen
zur wirtschaftlichen Ausrichtung Bir es-Schebas im 8. und 7. Jh. eine Anbin-
dung dieser Tradition an das Heiligtum von Beerscheba zur Diskussion gestellt
werden. Traditionsgeschichtliche berlegungen zum Heiligtum in Beerscheba
sollen dabei ebenso zu Wort kommen, wie eine Evaluation der in Bir es-Seba
gemachten Funde im Kontext der regionalen konomischen Mglichkeiten.
Dirk J. Human (University of Pretoria, Pretoria, RSA)
The Psalter, canon and canonical context(s)
To address the theme of Psalms and Canon requires distinctive thinking on
both concepts. Terms like canon, canonicity, and canonical context(s) all im-
pact on the understanding of both single psalms and the Hebrew Psalter as a
whole. The research history of the Psalter illustrates that growth processes had
taken place in the development and genesis of the book: individual psalms have
grown into single texts, most often within various and different Sitze im Leben.
Single psalms grew or were grouped into smaller and larger collections, which
on their part developed into the whole of the book as collection(s). Redaction-
historically the Hebrew Psalter as a whole was then sub-divided into ve parts.
Psalms can thus be interpreted as single texts and groups on distinct diachronic
levels. Each interpretation of a text in these various literary contexts reects its
own signicance and meaning. The canonical context of a psalm or the book
as a whole inuences its understanding in both the Hebrew and Greek canons,
and in Judaism and Christianity.
In the reection on Psalms and Canon in the Hebrew Bible the following
aspects receive inter alia attention amongst others in this presentation: denition
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and understanding of the concept; the form, function and relevance of canon;
the relation of the Psalter to Torah, Prophets, and Writings, the role of psalm
headings; and the role of the David gure.
Johannes Hunter (University of Namibia)
Post-Colonial interpretation: A futile exercise?
In the endeavour to address the situation of the readers of the Bible inter-
pretive strategies in Biblical hermeneutics are ever-shifting. The new shift to-
wards Post-Colonial interpretation is yet another strategy which should be
addressed, both on its theoretical basis, if that can be established, and its practi-
cal implications, if those can be described. The paper addresses the textual value
of Post-Colonial interpretation of the Biblical text and evaluate this strategy
in terms of other interpretational strategies of the recent past.
Regine Hunziker-Rodewald (Strasbourg)
Elkana und Hanna (1 Sam 1)
In diesem Beitrag wird aus der Arbeit an einem entstehenden Kommentar der
Autorin zu 1Sam115 die Auslegung von 1Sam1,128 in Kurzformprsentiert.
Entlang der abgegebenen bersetzung mit Textnoten werden in einem ersten
Durchgang die Ergebnisse synchroner Analyse nachgezeichnet. Hierauf wird
der Text in seiner diachronen Dimension ausgeleuchtet. Im Sinne einer Synthe-
se sollen schlielich die Einsichten beider Analysen zusammengefhrt werden.
Die Auslegung sucht an erster Stelle die kommunikative Strategie im hebrisch
berlieferten Text zu ermitteln, so dass der sog. abstrakte oder ideale Leser fass-
bar wird. Am Verhltnis von abstraktem und konkretem Leser wird schlielich
in Auslegungs- und Wirkungsgeschichte die Mehrdimensionalitt und Sinnflle
von 1Sam 1,128 exemplarisch aufgezeigt.
Jeremy M. Hutton (University of Wisconsin-Madison, USA)
The Meaning of Tirgalt in Hos 11:3: A Cognitive Grammar Approach
In this paper, I develop and apply an innovative lexicographic methodology
based on principles of cognitive linguistics in order to determine the probable
semantic frame and prole of tirgalt in Hos 11:3. The two-part method devel-
oped here is dependent on and complementary with more traditional methods
of historical-critical and philological analysis: First, an exegetical reading of the
passage (MT) reveals several clues as to the underlying nature of the passages
imagery, thereby providing some constraints on interpretations of the mean-
ing of tirgalt. Many of the ancient versions allow the central metaphor of the
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passage to alternate between Isr:ri is Yn\ns Cniir and Isr:ri is : Br:s+
or Btrrr. By examining the overlap of the semantic domains proled in the
words renderings in the ancient versions and interpretations of Hos 11:15a*,
it is possible to establish the semantic frame proled by tirgalt as [Nro:+:i
C:rr]. The second part of the analysis comprises a survey of the methods of
neonatal care in the ancient Mediterranean world. Among the sources examined
here is the medical tractate Gynaikeia by the Greek physician Soranus (early 2nd
century cr), in which instructions to the midwife provide us with insight into
the basic structure of an experientially-motivated Gestalt of neonatal care in the
ancient Mediterranean world. Through consideration of this Gestalt s internal
structure, in combination with the lexical root of tirgalt, we may understand the
likely meaning of the word as to swaddle, closely synonymous with the verb
h
.
atal (e. g., Ezek 16:4), but bearing a slightly different event structure.
Jrg Hutzli (Universit de Lausanne, Switzerland)
Beth Peor and Baal Peor in the Hebrew Bible
In the book of Deuteronomy the name Beth Peor functions as the location of
Moses speech before Israels crossing of the Jordan (3:29; 4:46 [cf. across the
Jordan, in the valley opposite Beth-Peor] and the site of Moses burial (34:6;
mentioned here along with mount Pisgah). In Josh 13:20 Beth Peor occurs
again together with Pisgah. This short overviewshows that the name Beth Peor
is used in positive or neutral contexts. To these texts we may add the passage in
the Balaam story where Peor is a name of a mountain where Balaam watches
and blesses Israel (Num 23:28).
In other texts of the Hebrew Bible the name Peor has strong negative con-
notations because of Israels worship of the Baal of Peor (Num 25; 31:16;
Deut 4:3; Hos 9:10; Josh 22:17; Ps 106:2831). Some scholars see a strong
Deuteronomistic inuence in these passages and view them as late postexilic
compositions. Some even raise doubts whether a deity with the name Baal
Peor which is not attested outside the Bible ever existed. On the other hand,
several scholars regard information found in these texts as historically credible
and speculate about the nature of the deity in question (they see evidence of the
chthonic aspect of Baal).
This paper will add further evidence for the position that the texts mention-
ing the veneration of Baal Peor by the Israelites are scribal inventions stem-
ming from a late postexilic era. It will then investigate possible reasons for the
invention of the motif through careful analysis of the involved texts and their
juxtaposition with the positive Peor texts.
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Jonathan Jacobs (Bar-Ilan University, Israel)
The Leqah Tov Commentary on Song of Songs and its Place in the History
of Biblical Exegesis
Over the course of hundreds of years of biblical exegesis, no systematic literal
commentary was written on Song of Songs; the emphasis was always on allegorical
interpretations of the work. In my lecture I will address the commentaries of the
rst two pioneers to break out of the boundaries of allegory: Rashi and Rabbi
Tubia ben Eliezer, compiler of the Midrash Leqah Tov. The lecture will present
a comparison between their exegetical approaches and the uniqueness of each,
with an emphasis on the approach of R. Tubia, which has not been researched
to date. We will discuss the surprising similarity between these commentators:
both were innovative in proposing a commentary on the literal level of the
text, and there are several points of similarity even on the allegorical level of
their exegesis. It turns out that the credit for the groundbreaking rst literal
commentary on Song of Songs belongs not to Rashi, as is usually the case, but
rather to R. Tubia, and to his father, R. Eliezer.
While the two works share many similarities, there are also differences be-
tween them: Rashi wrote a methodological introduction to his commentary, in
which he set forth his new exegetical approach towards both the literal and the
allegorical level of the text. R. Tubia wrote no methodological introduction, and
his work does not achieve the same level of systematic interpretation of both
levels, nor does it differentiate as clearly between the two levels. We posit that
R. Tubia and his father, R. Eliezer, were inuenced by perhaps even belonged
to the Byzantine school of literal exegesis, and they should be regarded as the
rst commentators to propose both a literal commentary on Song of Songs and
an attempted systematic allegorical interpretation of the text.
John Jarick (University of Oxford, England)
Ecclesiastes Among the Comedians
This paper discusses afnities between the biblical book of Ecclesiastes in its
Septuagint guise and the concerns and phrasings of the ancient Athenian drama-
tists, particularly the writers of Old Comedy Aristophanes and Eupolis in the
5th century BCE and of New Comedy Menander, Diphilus and Philemon
in the 4th to 3rd centuries BCE (and with a brief glance also at the much later
satirical writing of Lucian of Samosata in the 2
nd
century CE). Readers of Ec-
clesiastes have been more likely to look to the tragedians and the philosophers
for resonances with the musings of the Jerusalem sage Qohelet, but the come-
dians also offer instructive evocations of the instability of human life and the
transience of human accomplishments. Just as there is a time to weep and a
time to laugh (Eccl. 3:4), so there is a close relationship between tragedy and
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comedy, and it is intriguing to explore the latter dimension in what some have
seen as the darkest book of the Old Testament. As well as providing a differ-
ent perspective on the same world with which the writers of tragedy deal, a
consideration of the creations of the ancient comedians can suggest a different
perspective on the work that is the book of Ecclesiastes, enabling the reader
to see comic elements within the depiction of Qohelet himself and a comedic
deftness in the words of pleasure (12:10) for which he was renowned.
Kristin Joachimsen (University of Tromso, Norway)
Remembering and Forgetting in Isa. 43, 44 and 46
In Biblical research, there is a big discussion about how the prophetic texts
came about. The focus on remembering and forgetting former and new things
in Isaiah 43:18-.19, 44:21 and 46:811 gives us in a profound way some hints
about something that has been going on. The former things have been variously
explained as referring to a close or distant past and including acts of YHWH or
the people, closer identied as certain historical events or theological traditions,
like, for instance Exodus or Cyrus or it has been given various metaphorical
interpretations. In this paper, I want to focus on how the current motifs work
in the texts at stake. Illustrated by Isa. 43, 44 and 46, it will be shown how
remembering and forgetting are two sides of a process which gives shape to
experience, thought and imagination in terms of past, present and future. This
will be related to memory studies, which deal with the relation of memory and
tradition, history and identity.
Wonjun Joo (Hannim Biblical Institute/Sogang University in Seoul, Korea)
The New Perspective to Dene the Structure of the Emphasis in BH
One More Decisive Formal Criterion
This presentation, developed from the dissertation published in 2009 in St. Ot-
tilien (ATS 87), will provide a new methodology to dene the emphasis more
accurately in the Biblical Hebrew clause.
Already in Biblical Hebrew grammars in 19
th
and early 20
th
century, i. e. Gese-
nius, Knig and Joon, the extraordinary concerns are found regarding how to
detect and/or dene the emphasis. And from that time the discussions about
the emphasis in BH on the syntactic level contains inevitably two aspects; one is
the formal markedness and the other is its interpretation. The formal side con-
cerns the distributional contrast, the usual vs. deviation, while the interpretation
mainly regards the deviating cases.
The relative recent and outstanding studies about that theme i. e., Muraoka
1985, Gross 1996, Van der Merwe 1999, and so on, show the tendency not to
argue the new way to detect and dene the markedness itself on the textual
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surface, but to concentrate the technical terms of the interpretation of the devi-
ating cases, i. e. emphasis vs. focus.
This study tries to overcome the recent nearly 30 years stagnation of the re-
searches substantially showing that the totally new way of dene the structural
markedness on textual surface; the holistic quantitative-structural analysis. Also
this presentation includes the re-examination of the representative Biblical ref-
erences recognized in the recent studies.
Jan Joosten (Strassburg)
The Interpretation and Afterlife of Classical Hebrew in the Second
Temple Period
For abstract see: Veronika Bachmann.
Danel Kahn (University of Haifa)
The Historical background of the composition of the First Speech of
Rabshaqeh (Source B1: Isa. 36: 137:9, 3638)
The biblical story of Sennacheribs campaign against Jerusalem has been dis-
cussed in numerous publications. The majority of scholars concur with the sug-
gestion of Stade, that the narrative was constructed by two different sources:
a chronistic record (2 Kgs 18: 1316 which is absent in Isa.) labeled A, and
two prophetic stories labeled B. Stades hypothesis was further rened in 1967
by Childs. The attribution of an exilic date for Account B2 is commonly ac-
cepted among many scholars. Others, date B2 to the seventh century BCE. Re-
cently, Naaman has forwarded a date and place for the composition of source
B2 based on the list of toponyms in 2 Kgs 19: 12, 13 to Babylonia after the
death of Nebuchadnezzar II either in the late years of the Babylonian Empire
or the early Persian Period. Baruchi-Unah, basing himself on Naamans sugges-
tions, rened these conclusions and dated source B2 to the last days of Judah.
The raison dtre of B2, according to Baruchi Unah was the Polemic concerning
Jerusalems Immunity to withstand the Babylonian siege.
Many Scholars have dealt with the authenticity of the Speech of Rabshaqeh,
and its date of composition. While several scholars claimed that the words of
Rabshaqeh were authentic, others claimed that it is exilic or post-exilic. How-
ever, Source B1 is rich in precise details. The names of Hezekiahs delegation is
mentioned, the titles of the Assyrian ofcial(s), the exact spot where they stood
to confront Hezekiahs delegation, as well as the details of Sennacheribs murder
and the participation of Taharqa, King of Kush in the struggle against the As-
syrians. It is my contention that source B1 was written during the early days of
Manasseh, King of Judah, advocating for a pro-Egyptian policy during a short
Kushite supremacy in the Levant (681676). This is one of several episodes in
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the Book of Isaiah, and in fact, one of the very few compositions in the whole
Bible, which can securely be dated the reign of Manasseh, a period lacking of
Biblical documentation.
Niranjan Kanmury (KU Leuven, Belgium)
Fire as a Two-edged Sword: A New Light on Isaiah 50:1011
Isa 50:1011 has recently attracted considerable scholarly attention, not only
because it is a response or supplement to the third Song of the Servant, but
mainly due to its interpretational ambiguities. This short pericope confronts the
exegete with problems on three levels. Firstly, scholars are very much divided
with regard to the composition and the redaction of the text. Secondly, there is
uncertainty as to the speaker (the subject) of these verses, and nally, also the
identity of the addressee remains unclear. Moreover, even with regard to the
authorship, opinions vary. Some scholars have argued on the basis of content
(Duhm) and language (Elliger and Westermann) that these verses cannot be
ascribed to Deutero-Isaiah, while others have argued for the unity of the text on
the basis of strophic arguments (P. van der Lugt), stylistical patterns (Melugin)
and thematic unity (Bruggemann).
In the scholarly literature not enough attention has been paid, however, to
the rich light terminology found in this short pericope. This paper will there-
fore focus on the light/re imagery in the text. On the one hand, a closer ex-
amination of the light/re metaphors in the text will allow for a more accurate
interpretation of this difcult text, solving a number of its interpretational dif-
culties, particularly the formulation of rhetorical questions. On the other hand,
it will be shown how the light terminology in these verses is in keeping with the
important light metaphors in the book of Isaiah, which will be an important
argument for the compositional unity of the text.
Magnar Kartveit (School of Mission and Theology, Stavanger, Norway)
Is genitive an appropriate term in the grammars of Biblical Hebrew?
Most grammars of Biblical Hebrew use the term genitive to describe con-
struct phrases, even if it is common knowledge that the language does not ex-
hibit genitive as a morphological category. The grammar by Joon and Muraoka
states that We shall employ the usual terms accusative, genitive, and nominative by
analogy with Latin. Although case endings have almost entirely disappeared
from Hebrew . . . all these originally morphological categories are now largely
syntactic ones, 2006: 410.
This paper will argue that since genitive as a morphological category is found
in other languages, but not in Hebrew, this expression is to be avoided. To
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use a morphological term for syntactic phenomena is confusing and blurs the
analysis.
I suggest that the construct state should be recognized as a morpheme in
its own right and that the construct phrases should receive an analysis with
due attention to all the elements in the phrase. For the morphology the terms
construct state and absolute state can be used.
The construct state is found in Hebrew with the same usages as in other
Semitic languages. The names nomen regens and nomen rectum are syntactic
expressions. The complex expressions can be called construct phrases, because
the morphological category construct state is the only distinguishing character
of these phrases. They may have different syntactic functions, both internally
and externally.
Edgar Kellenberger (Swiss Reformed Church)
Who is a pet ? The use of Ps 116:6 (shomer p
e
tam YHWH) in the Tal-
mudim and in the Cairo Genizah
The understanding of the rarely used lexeme pet (18 items in the Old Testament,
30 more or less fragmentary items in the non-biblical Qumran texts, never in the
Targumim, 15 items in the Talmudim, 8 in the Midrash Rabba) is controversial.
Which are the decits of a pet, and how are they rated? This paper begins with
a discussion of the occurences in the OT and at Qumran. Then I will compare
passages from the Talmudim and Midrashim and from the Cairo Genizah
noticeably all items of pet are OT citations demonstrating a special (legal or
magical) use. The use of Ps 116:6 in the contexts of procreation and birth seems
to be crucial.
The paper will be presented in German; a synoptical hand-out will give the
full text in German and English.
Martina Kepper (Philipps-Universitt Marburg)
Ab wann, wie lange und warum ist Gott ein eiferschtiger Gott?
In der Moderne ist man gewohnt, Gott keine Gefhlsregungen zuzuschreiben.
Falls berhaupt, wird das neutestamentliche Bild vom liebenden Gott, oftmals
zumlieben Gott verballhornt, eher akzeptiert als die gern als rein alltestament-
lich verrechneten gewaltttigen und negativen Beschreibungen Gottes. Am Bei-
spiel des Eifers / der Eifersucht Gottes soll exemplarisch die theologische
Funktion dieser Aussagen bechrieben werden.
Innerhalb des Alten Testamentes ist das Wortfeld eifern/Eifer/eiferschtig
rund 85mal belegt und beschreibt berraschenderweise vornehmlich eine Ei-
genschaft Gottes. Die Verwendung fr Gefhle im zwischenmenschlichen
Bereich ist marginal. Besondere Bedeutung erlangt der Begriff in dem
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theologischen Zentraltext des Dekaloges als Epitheton el qannah. Diese nur
6mal belegte und mglicherweise als Formel zu verstehende anthropomor-
phe Beschreibung Gottes wird einer erneuten redaktionsgeschichtlichen
Untersuchung unterzogen.
Die Ausfhrungen von Chr. Dohmen (ThLZ 46 / 1990, 289 ff.) haben vor
allem nach den religionsgeschichtlichen Grnden fr das Aufkommen dieser For-
mulierung gefragt und aufgezeigt, dass das Thema des eifernden Gottes im
Kontrast zu der Umwelt Israels steht, in der eher die Vorstellung vom Gt-
terneid gebraucht wird. Nunmehr soll gleichsam am anderen Ende der Ent-
wicklungslinie dem Umgang mit und der theologischen Weiterentwicklung die-
ses Epithetons nachgegangen werden. Vom Aufkommen der Formulierung im
Horizont eines sich ausbildenden Monotheismus wird die Verwendung inner-
halb des AT sowie der deuterokanonischen Schriften verfolgt mit dem Ziel, die
theologischen Grnde fr das Aufgeben dieser Vorstellung zugunsten eines lie-
benden Gottes bereits in vorneutestamentlicher Zeit zu zeigen.
Rainer Kessler (Philipps-Universitt Marburg)
Debt and the Decalogue
The proposed paper tries to demonstrate that the question of debt is present in
the Decalogue. It is included in the last (or the last two) commandments: You
shall not covet your neighbours house; you shall not covet your neighbours
wife etc. (Exod 20:17). Obviously, this commandment must have a meaning
that differs from the commandments not to commit adultery and not to steal.
The main tool to take possession of the goods of others besides stealing them
was debt. Lending goods or money forced people to hand over a pledge. In case
they were not able to pay the debt they lost elds and houses. Mic 2:12 where
the same word to covet is used as in the Decalogue is best explained by such
mechanisms of the old Israelite debt system: the rich and powerful who covet
elds do seize elds and houses because their former owners where not able
to refund their debt. What is true for mobile and immobile goods is also true
for persons. Neh 5:15 demonstrates that daughters and sons had to be given
away as slaves because people were having to borrow money. In dire straights,
it was also possible that a wife became the slave of another. In Elephantine the
case is documented that the wife of one man at the same time is the slave of
another. So the commandment of the Decalogue not to covet your neighbours
wife has nothing to do with sexual relations. It forbids the desire to make the
neighbours wife a slave in the own household.
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David W. Kim (Seoul National University)
Dual Community Policy: Women, Qumran, and Marriage
The Qumran community used to be comprehended as the group of male celi-
bates, but the traditional theory has been challenged with the perspective of the
existence of women in the last two decades. If the community included females,
how do we know? What were their roles or status in the community? How
did the androcentric community allow the opposite sex while they kept their
sexual purity? In Qumran studies the Essene identity is always one of the con-
tradictive subjects among readers. Previously, uncertainty and negativity were
predominant when viewing the feminine perspective of the ancient religious
community, but this article not only addresses the current position of the Qum-
ran feminist studies, but also argues the theory of a dual community policy
through a multi-methodological perspective for the original inux of women
into the androcentric movement.
Heerak Christian Kim (Asia Evangelical College and Seminary)
Understanding Zadokite Propaganda: Comparing the Septuagint and
the Hebrew Bible to Understand the Psalms of Solomons Intentional
Use of Old Testament Key Signiers
Translations can be strategic and purposeful, and in some cases, translations can
even be seen as a form of creating a new text. Thus, translations illuminate the
Sitz im Leben of the translators and their contemporaries, generally. Specically,
translations can elucidate particular ideological Tendenz of the translators and
his group, and, thus, can explain the translators value system. In this regard,
the Septuagints translation of the Hebrew Bible both informs and explains the
value systemof the translators, situated in the Late Second Temple Period. Thus,
analysis of Septuagints deviations from the original Hebrew version can explain
signicant realities at the time of the translator(s). In this light, I will examine
the translation of the word forest into Greek word, drumos, in the Septuagint
to explain the signicance of the deviations from the Hebrew original in the
Septuagint passages containing the word, such as Joshua 17:18, 1 Samuel 14:25,
2 Samuel 18:8, Isaiah 27:9, and Zechariah 11:2. I will then explain how this
signicance explains the strategic propaganda of the author of the Psalms of
Solomon. In the process of explanation, I will utilize the concept of key signier,
a literary device that I have coined in 2006, in the academic monograph, Key
Signier as Literary Device, and explain how drumos functions as a key signier in
the Psalms of Solomon.
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Sara Kipfer (Universitt Bern, Switzerland)
Die Darstellung der Josianischen Reformation im Zeitalter der Reforma-
tion und Gegenreformation (16./17. Jh.)
ber den Ikonoklasmus und das biblische Bilderverbot wurde sowohl im Be-
reich der Bildwissenschaft (Gottfried Boehm) als auch in der Bibelwissenschaft
(Herbert Niehr, Christoph Dohmen u. a.) intensiv nachgedacht. Doch wie wird
der Ikonoklasmus in den biblischen Texten beschrieben und in frhneuzeitli-
chen Kommentaren ausgelegt und in Bildern dargestellt? Dieser Frage soll an-
hand der sog. Josianischen Reform nachgegangen werden. Der Text in 2Kn 23
spielte zur Zeit des Bildersturms eine wichtige Rolle. Er erklrte, rechtfertigte
und begrndete die Bilderzerstrung. Darstellungen der Josianischen Reform
geben zum einen den unmittelbaren Ikonoklasmus in Zrich 1524 wieder, zum
anderen knnen sie aber auch stark historisierend sein, wie etwa die achteilige
Kupferstichserie von Philips Galle nach Maerten van Heemskerck, die verschie-
dene Szenen der Reform zeigt und vermutlich den Bildersturm von 1581 in
Antwerpen vor Auge hatte.
Johanna Klee (Theologisches Konvikt, Germany)
Diskursive Weisheit im Deuteronomium
Mit dem Verlust des Knigtums und dem beginnenden Monotheismus kam
es im antiken Judentum zur Zeit des Zweiten Tempels vermehrt zu theologi-
schen Debatten darber, welche Gren zur wahren Gottesfurcht fhren und
als Lebensorientierung dienen. Dabei waren es vor allem die ber Generatio-
nen hinweg tradierte, eher universal ausgerichtete Weisheitslehre einerseits und
die Tora, also das partikular verstandene und von Gott offenbarte Gesetz, an-
dererseits, welche miteinander in einen dynamischen Diskurs gebracht und von
verschiedenen schriftgelehrten Trgerkreisen in literarischer Form mehrdimen-
sional reektiert wurden.
Dieses komplexe Wechselverhltnis von Weisheit und Tora erkannte bereits
1873 der Leipziger Alttestamentler Franz Delitzsch in seinem Proverbienkom-
mentar. Seitdem wurde in einer Vielzahl vor allem jngerer Publikationen der
Einuss der Tora und dabei insbesondere des Deuteronomiums auf die
Weisheitsschriften festgestellt, wie u. a. in der Studie Hermeneutik der Tora
von Bernd U. Schipper (2012) oder in dem Sammelband Wisdom and Torah
von Bernd U. Schipper und Andrew Teeter (2013).
Scheint somit auf der einen Seite ein Diskurs von Weisheit und Tora inner-
halb der Weisheitsschriften ersichtlich, lsst sich dies auf der anderen Seite inner-
halb des Deuteronomiums noch nicht mit Gewissheit postulieren. Zwar votier-
te Moshe Weinfeld 1972 fr eine Entstehung des Deuteronomiums in weisheit-
lichen Kreisen des Jerusalemer Tempels, dies wurde jedoch oftmals hinterfragt
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und insofern redigiert, als dass z. B. Georg Braulik 1996 davon ausging, dass die
Weisheit im Deuteronomium in den sptesten redaktionellen Schichten als eine
Art hermeneutisches Konstrukt der Tora diene.
Innerhalb des Vortrages zur Diskursiven Weisheit im Deuteronomium soll
nun anhand der textuellen Kohrenz untersucht werden, ob sich auch in prg-
nanten Teststellen des Deuteronomiums wie Dtn 4 ein Diskurs von Weisheit
und Tora abzeichnet und wie dieser entfaltet wird, um die schriftgelehrte Her-
meneutik des antiken Judentums in ihren theologischen Debatten greifbar wer-
den zu lassen.
Johannes Klein (Fogarasch-Bern)
David und Michal (1 Sam 18f.)
Das David-Michal Thema (1Sam 18,2027; 19,1117; 25,44; 2Sam 3,1416;
6,16.2023) bildet einen Erzhlfaden, der sich quer durch die sog. Aufstiegsge-
schichte Davids (1Sam 16 2Sam 8) zieht. Innerhalb der Aufstiegsgeschichte
zeigt es punktuell die Entwicklung Davids und seines Verhltnisses zum Haus
Sauls auf. Intertextuell ergeben sich Parallelen zur Jakobsgeschichte, so dass
das Verhltnis der Identikationsguren David und Jakob beleuchtet wird. Dia-
chron scheinen diese Passagen den Transfer von berlieferungen und Identi-
kationen aus dem Nordreich Israel in das Sdreich Juda zu belegen.
Douglas A. Knight (Vanderbilt University)
Historiography, Ideology, and Cultural Memory
Historiographical discussions since the nineteenth century have fo-
cused on the problems of sources, evidence, comparative materials, so-
cial/political/economic factors, and religious interpretations, and historians
have often been quite condent that they can recover events, personages,
and processes and recount them in narrative form. Recent decades have seen
this condence shaken through fundamental challenges to the conventional
assumptions and methods of historians. Less considered, however, has been
the role of ideology in the double contexts of ancient history and modern
apprehension. For both the period under study and the work of the modern
historian, we need to press the questions: who benets? and how does
self-interest prejudice the evidence and the sources? The project of cultural
memory becomes complicated when ideological factors are considered since
what is remembered is not merely history or the cultures narrative of this
history but a rendition that at most stages in its development reects partisan
inuences and ulterior intents. Examples will be taken from the books of
Joshua and Judges.
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Gary Knoppers (University of Pennsylvania)
Ahab, Israelite Pawn of the Canaanite Jezebel?
This paper will complement the one delivered by Steve McKenzie on the com-
positional history of 1 Kings 21. The approach taken by this paper will be more
synchronic than diachronic, focusing on the roles played by Ahab and Jezebel
in defrauding Naboth of his vineyard and in orchestrating his death. It is often
said that the undoing of Naboth is primarily Jezebels fault. She is the real power
behind the throne, a scheming, domineering, and haughty Phoenician princess,
who neither exhibits any real understanding of native Israelite customs nor any
desire to become acquainted with them. For his part, Ahab appears as a weak
personality, unable or unwilling to act decisively on his own. Are these gener-
alizations merited or is there more to the story? How much do misogyny and
xenophobia factor in the propensity to blame Jezebel for Ahabs misdeeds? It
will be useful to compare and contrast the aborted negotiations between Ahab
and Naboth with the recounting of these negotiations by Ahab and the manip-
ulation of the legal process, which follows. My paper will explore the extent to
which Ahab is himself to blame for Jezebels actions.
Gary Knoppers (University of Pennsylvania)
Workshop Hebrew Text
Monday 14.30, Lecture Room B 101
With Gary Knoppers as chair, this workshop is concerned with the presentation
and discussion of text-critical editions of the Hebrew text that are currently un-
derway: Biblia Hebraica Quinta (Andrian Schenker, Fribourg), Hebrew University
Bible (Michael Segal), Oxford Hebrew Bible (Ron Hendel, Berkeley), Biblia Qum-
ranica (Armin Lange, Wien), and Samaritanus (Stefan Schorch, Halle-Wittenberg).
The editors of these projects will initially offer short descriptions of their respec-
tive projects. Then, in response, Emanuel Tov (Hebrew University) and Hugh
Williamson (Oxford University) will offer their evaluation of and reections on
this current research. Most of the time shall be devoted to plenary debate and
discussion. The workshop will be held in English, though use of the other two
languages spoken in the Congress is permitted.
It is in connection with this workshop that a thematic issue of the journal He-
brew Bible and Ancient Israel (HeBAI) is being offered as a complimentary gift by
the publisher, Mohr Siebeck, among the materials distributed to all participants
of the Congress.
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Christoph Koch (Ruprecht-Karls-Universitt Heidelberg)
JHWH und der Himmel in der Priesterschrift
Das Verhltnis zwischen JHWH und Himmel unterliegt in der alttesta-
mentlichen Literatur tiefgreifenden Transformationen. Der entscheidende
Einschnitt ist in der Zeit des Exils zu beobachten. Whrend in staatszeitlichen
Texten eine Zuordnung JHWHs zum Himmel meist implizit im Kontext
der Tempeltheologie erfolgt (Gen 28*; Jes 6*), ist in exilszeitlichen Texten
erstmals die Vorstellung von JHWHs himmlischem Thronen belegt (Ez 1*).
Diese Transformationen drften nicht allein der Dissonanzerfahrung von 587
geschuldet sind, sondern im Zusammenhang mit weltbildhaften Verschiebun-
gen stehen, die ihre wesentlichen Impulse der babylonischen Kultur verdanken.
So rezipiert Ez 1*, der exponierteste JHWH-Himmel-Text des AT, eine baby-
lonische kosmologische Tradition (KAR 307). P als ein traditionsgeschichtlich
nahestehender Literaturbereich hat insbesondere in Gen 1 ebenfalls babylonis-
che Vorstellungen rezipiert, geht aber in der konkreten Ausformung eigene
Wege. So zeigt sich P im Vergleich mit Ez scheinbar gleichgltig gegenber
der himmlischen Welt. Das bedeutet jedoch nicht, dass P JHWH vllig ortlos
denkt. Der Einbezug weiterer Texte zeigt, dass P die staatszeitliche Tempelthe-
ologie transformiert (die Beth-El-Erzhlung in Gen 28,1022* wird in Gen
35,1113 kosmologisch entschrft; die Prsenzvorstellung der Zionstheologie
wird mit Hilfe der Kabod-Theologie relativiert), ohne die Vorstellung der
Gegenwart JHWHs im Jerusalemer Tempel grundstzlich preiszugeben (Ex
25,8 f.; 29,45 f.). Betrachtet man P im Gesamtzusammenhang, so fgt sich
das Tempel-Konzept hinsichtlich einer zeitlichen (Schpfung und Tempel)
sowie rumlich-vertikalen (himmlischer und irdischer Tempel) Entsprechung
gut in altorientalische kosmologische Traditionen ein. In Verbindung mit
weiteren Hinweisen auf einen Gtterhimmel (Gen 1,26; 5,24) legen diese
Beobachtungen nahe, dass P im Hinblick auf den Wohnort JHWHs strker
dem altorientalischen Mainstream verhaftet ist.
Joe Kraovec (University of Ljubljana, Slovenia)
Redemption and Judgement in Ps 51:6 and Rom 3:4
The penitents confession in Ps 51:67 contains the word denoting Gods righ-
teousness (sdq) which designates Gods redemptive plan and delity to a faith-
ful people, Gods steadfast love. Verse 6b reads: lema an tisdaq bedobrek a tizkeh
besoptek a, which the RSV renders: so that thou art justied in thy sentence and
blameless in thy judgment. The bone of contention is the meaning of lema an.
The major dictionaries and grammars point to an association or connection be-
tween the two statements concerned. The history of the interpretation of the
conjunction in Psalm 51 shows that the link between them has been understood
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in two different ways: some maintain that the conjunction expresses the purpose
of the foregoing confession of sin, others that it introduces a consequence clause.
Martin Luther states that there are almost as many interpretations as were in-
terpreters. In this exploration of the meaning of the passage we shall therefore
repeatedly encounter the question: what can and what cannot be deduced from
the context of the psalm, of the Letter of Paul to the Romans 3:4 and from the
broadest context of the Bible? How far may we rely on thematic, linguistic, liter-
ary, and stylistic properties of the psalm? What is the bearing of this diversity of
opinion on the understanding of the verse and of the psalm as a whole? How
to explain the connection between the psalmists sin and the justication of
Gods treatment of him in terms of redemption and judgement in the broadest
Biblical context.
Joachim J. Krause
The Study of Intertextuality. Between Authorial Intent and Reader-
response Criticism: Josh 2 as a Case in Point
Intertextuality has become a veritable vogue word in more recent Hebrew Bible
scholarship. The notion that texts intentionally refer to each other and that ne-
glect of such references leads to an imperfect understanding of a given text
is increasingly taken into account, and rightly so. Indeed, the potential of this
perspective for our purposes is immense, especially in light of the major impact
of phenomena like redactional rearrangement, inner-biblical interpretation, and
Fortschreibung. At the same time, applying the perspective of intertextuality as
developed in the study of modern literatures to Hebrew Bible studies necessi-
tates a thorough methodological reection. In my view, a rst and most basic
distinction has to be drawn between intertextual relations intentionally estab-
lished by the author of a given text and others that originate merely with the
readers response.
A perfect case in point is provided by Josh 2. The story of Rahab and the
spies is replete with intertextual references of all sorts, from verbal quotations
to sublime allusions. Just which texts are alluded to remains disputed. A con-
vincing case has been made for an intertextual reference to Num 25:15 in light
of which the rescue of the spies by Rahab presents itself as a counterstory to the
seduction of the Israelites by foreign women. At the same time, an increasing
number of scholars posits an intertextual relationship between the spy episodes
of Josh 2 and Num 1314. Evidence for the latter claim is scarce, however. By
comparing both proposals, my paper will outline methodological guidelines for
the evaluation of proposed intertextual relations within the Hebrew Bible (in-
tertextual vs. systemic relations; criteria and categories of intertextual relations;
marking; direction of dependence, among others) developed in my doctoral dis-
sertation.
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Paul Kbel (Mnchen)
Lasset uns Menschen machen
Der Plural Lasset uns in Gen 1,26 ist eine crux interpretum. Ein Vergleich mit
V. 24f knnte darauf Licht werfen. V. 24 f.: Und Gott sprach: Die Erde bringe
hervor lebendiges Getier, ein jedes nach seiner Art. . . . Und Gott machte die
Tiere des Feldes . . .
Wenn man in Gen 1 die Verbindung eines Tatberichtes mit einem Wortbe-
richt sieht, wird man sich ber die Spannung zwischen der Anrede der Erde in
V. 24 und der Ausfhrung durch Gott in V. 25 nicht wundern. Anders ist es,
wenn man diese Hypothese nicht voraussetzt und mit Otto Kaiser die mythi-
sche Vorstellung von der Erde als der Mutter alles Lebendigen als Hintergrund
annimmt.
Dann ist ein Vergleich von V. 24 f. mit V. 11 f. aufschlureich. Auf den an die
Erde gerichteten Befehl in V. 11 folgt die Ausfhrung durch die Erde in V. 12.
Auch in V. 24 f. richtet Gott einen Befehl an die Erde, aber in dem Tatbericht V.
25 ist nicht diese, sondern Gott Subjekt des Handelns.
Kaiser sagt zu diesem Unterschied: Erschien es dem Priester im Fall der
Panzen in bereinstimmung mit der Beobachtung als tolerabel, die Erde auf
Gottes Anweisung selbst produktiv werden zu lassen, so hat er das Mytholo-
gem im Fall der Landtiere durch den Jahwes Schpfungshandeln betonenden
Tatbericht zerstrt (Die Schpfungsmacht des Wortes Gottes, IkaZ 30, 2001,
617, dort 10 f.).
Spielt dem entsprechend V. 26a auf den Mythos von der Erschaffung des
Menschen durch mehrere Gtter an, um durch den Singular in V. 26b die Tat
des Schpfergottes allein umso deutlicher hervorzuheben?
Anna Kurmangaliev (Ludwigs-Maximilians-Universitt Mnchen)
Hubaba and Gilgame: An interdisciplinary approach
Gilgame and Hubaba, one of the most important mythological poems from
ancient Mesopotamia, deals with the confrontation of Gilgame, king of Uruk,
and Hubaba, the keeper of the Cedar Forest. This poem will be discussed con-
sidering both textual and archaeological evidence. We will analyse how the ap-
pearance of the guardian is described in the Sumerian and in the Akkadian text
versions; furthermore, special attention will be drawn to the iconographic rep-
resentation of Hubaba and the geographical distribution of this archaeological
evidence in Mesopotamia. Finally, both textual and archaeological material will
be brought together in order to show how picture and text interact in the early
2
nd
millennium BC.
Bibliography:
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George, A. R. 2003, The Babylonian Gilgamesh Epic. Introduction, Critical
Edition and Cuneiform Texts, Oxford.
Sallaberger, W. 2008, Das Gilgamesch-Epos. Mythos, Werk und Tradition,
Mnchen.
Steymans, H. U. 2010, Gilgamesch. Ikonographie eines Helden, Orbis Biblicus
et Orientalis 245, Fribourg-Gttingen.
Antti Laato (bo Akademi University, Turku, Finland)
Two Cherubs in Hab 3:2?
Hab 3:2 is difcult to interpret. Its Hebrew text is corrupted in some way. The
Septuagint translation provides another interpretation. In this paper it will be ar-
gued that the Septuagint version does not represent substantially different text
than the MT. The MT version originally referred to two cherubs on the Ark of
Covenant, and its content was connected with the epithet of Yahweh: The one
who is enthroned over cherubim. Reference to the Temple of Jerusalem can
be found in Hab 2:20 and two cherubs seem to represent two personied pow-
ers, Deber and Resheph, who are angelomorphic gures in Hab 3:5. The two
in the midst of which Yahweh manifests his power were not clearly identied
in the text. Thus the text allowed of several non-normative interpretations so
that its rearrangement was required. Through the Massoretic punctuation the
original meaning of the text was hidden. A similar case can be found in Deut
32:8.
Christophe Lemardel (Ecole Pratique des Hautes Etudes, Paris)
Mary Douglas et la Bible : loubli de lanthropologie
De Purity and Danger dans les annes 60 Leviticus as Literature trente ans plus
tard, le parcours de lanthropologue britannique Mary Douglas peut sembler
tre le simple passage dun intrt quelque peu exotique pour la Bible un
vritable intrt intellectuel et scientique pour elle. En effet, aprs avoir choisi
les abominations du Lvitique comme exemple sa dmonstration sur les
notions de puret et dimpuret, lanthropologue en venait tudier lexemple
pour lui-mme. Mais y regarder de plus prs, on peut penser aussi quil ne sest
pas seulement agi dune volution, plus ou moins limpide, on peut mme penser
quil y a une rupture dans le parcours. Non seulement Mary Douglas a cess
dtre anthropologue en devenant bibliste, mais elle est totalement revenue sur
ses premiers pas pour en effacer les traces - lapproche littraire non dnue de
prsupposs thologiques stant substitue lanalyse fonctionnaliste tentant
dexpliquer les animaux purs et impurs.
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Niels Peter Lemche
Memory and History
After some years of intense interest, some may feel that the concept of cultural
memory has outplayed its usefulness. After all, cultural memory was not able to
provide a better insight into ancient Israelite2 history. Memory is not history,
and modern history does not claim to be memory. However, is the dichotomy
between history and memory relevant in an ancient connection? Is ancient, in-
cluding biblical historiography history or is it rather memory, understood as
the remembrance of the past nourished among the then intellectual elite of the
ancient society? The lecture will deal with this issue intending to create a differ-
ent environment for the study of biblical historiography. The discussion will be
based on a case study involving the Solomon tradition in the Old Testament.
Martin Leuenberger (Universitt Tbingen)
Jhwh als mlk rb: Groknig (Ps 48,3) Beobachtungen und Auswer-
tungen zur religions- und theologiegeschichtlichen Verortung des Zions-
psalms 48
Ps 48 stellt auch in jngsten Untersuchungen einen der hymnischen Kerntexte
der Zionstheologie dar, in dem sich zahlreiche einschlgige Motive ballen.
Nach wenigen einleitenden Bemerkungen zu Text, Aufbau und Entstehung
des Psalms sollen im vorliegenden Beitrag drei ausgewhlte Motive errtert
werden: in erster Linie und ausfhrlicher die singulre Bezeichnung Jhwhs als
Groknig, sodann knapper das Motivkonglomerat des Vlkerkampfs und
die Vorstellung der dauerhaft befestigten Gottesstadt. Die mehrfach konvergie-
renden Befunde erlauben es dabei, Ps 48* religions- und theologiegeschichtlich
zu prolieren und vergleichsweise przise im frheren 7. Jh. zu verorten. Auf
diese Weise lsst sich ein quellenmig solide greifbarer Ausschnitt der Zions-
theologie rekonstruieren und mithilfe vergleichender Seitenblicke auf weitere
ungefhr zeitgenssische Positionen, wie sie in atl. und epigraphischen Texten
dokumentiert sind in den theologiegeschichtlichen Diskurs der spteren K-
nigszeit um die Jerusalemer Tempeltheologie einzeichnen.
Yigal Levin (Bar-Ilan University, Israel)
By Whose God did Goliath Curse and Where did David Take his Head?
Three Notes on 1 Samuel 17
The story of the duel between David and Goliath is one of the best loved narra-
tives in the Bible. The tale of the young shepherd-boy, armed only with a stick
and a sling, taking on the fully armed and armored Philistine professional war-
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rior has inspired countless individuals, societies and even whole nations over
the ages. The story has been analyzed from literary, historical and even mili-
tary/strategic points of view. The fact that the Philistine is a heathen, while the
young Israelite goes to battle in the name of the Lord of Hosts, the God of the
armies of Israel (verse 45) adds signicance to the story: faith in God is more
powerful than any weapon or armor.
This paper is meant to discuss two issues:
1. In verse 43, Goliath is said to have cursed David beelohaw. The usual
translation of this term is by his gods, referring to the Philistines gods.
However, we wish to show that in many cases both within the Bible and in
Ancient Near Eastern literature, it is quite common for a person who wished
to either curse or to bless someone fromanother nation to evoke that nations
deity. So in this case, we see this as cursed David by his God.
2. According to verse 54, after dispatching Goliath, And David took the head
of the Philistine and brought it to Jerusalem, and he put his weapons in his
tent. Mention of Jerusalem is obviously out of place, and is usually con-
sidered either a late anachronism or forward looking. However a simple
emendation of the text shows that David brought both the head and the
weapons to Saul.
3. If time permits, I would also discuss my proposal to identify the maagal,
Sauls camp mentioned in verse 20, is to be identied with the recently exca-
vated site of Khirbet Qeiyafa.
Florian Lippke (University of Bern / Bible & Orient Museum, Fribourg CH)
I have set the LORD always before me (Ps 16:8). Divine-Human con-
stellations in Text and Image.
Themes/Topics attested on a plurimedial basis (such as text and image) are
highly relevant for the reconstruction of a religious symbol system. In order
to analyze the religious symbol system of the Southern Levant surrounding
cultures and their material legacy have to be taken into account. In particular
several examples of ancient media refer to the interaction of human and divine
exponents. In the present paper these interactions are interpreted as constella-
tions (in text and image). The position of the (divine, royal or simply human)
protagonists towards each other will be discussed. Egyptian, Aramean-Luwian
and Mesopotamian artifacts (from three millennia) connected to setting a deity
before ones eyes are presented. Among others, primary sources currently dis-
played at Bible+Orient Museum, Fribourg CH, will be included. The relevant
iconographic constellations will be compared with the Southern Levantine tex-
tual evidence from the 1st millennium BCE (Hebrew Bible, with an accent on
Ketubim). Therefore an analysis of the lexeme naegaed is inevitable. A plurime-
dial interpretation of naeged might be achieved by paying attention to the reali-
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ties in Ancient Near Eastern temple cult. The question arises, whether naegaed
comprises a distinct visual component: Various German bible-translations have
employed this notion for a long time thus matching unconsciously the icono-
graphic attestation (and constellation!) in a remarkable way. The paper argues
for a common theological concept in the ancient Eastern Mediterranean that
is precisely rendered with the caption I have set the LORD always before my
eyes and which also serves as a substrate for Ps 16:8a.
Christo Lombaard (University of South Africa, Pretoria, South Africa)
Late patriarchs and early canon
In this paper the implications a late dating of the patriarchs has for early forma-
tion are considered. The patriarchs are namely not considered to be either early,
pre-monarchical gures or later, purely literary gments of folk imagination, as
had been the dominant two trends in critical scholarship. Moreover, none of the
patriarchal gures are understood to be singular gures, but composite, from
the period roughly equivalent to the work of Hosea to the late Persian or early
Hellenistic period. The canon, formed post-exilicly, reects such processes.
Jaakko Lounela (Finnland)
Die Bewahrer der Traditionen
Es ist schwer zu verizieren, wie die einzelnen Personen hieen, die an der
Bewahrung und der Entwicklung der alttestamentlichen Tradition teilnahmen,
z. B. DtrN oder DtrP. Wenn man aber die parallelen Erzhlungen miteinander
vergleicht, kann man daraus schlieen, welche Gruppen die verschiedenen Tra-
ditionen bewahrt haben. Die Propheten betrachtet das Leben aus dem Blick-
winkel der Abjatariden und Die Schriften aus dem Blickwinkel der Zadoki-
den.
In Den Propheten ist David ein groer Krieger und der ideale Knig Is-
raels. Seine groe Snde ist der Ehebruch mit Batseba, Mutter Salomos. Salomo
nimmt sich viele Frauen, und als er alt wird, dient er ihren Gtzen. Gott straft
ihn darum und teilt sein Reich auf, so da Salomos Nachfolger nur ber zwei
von zwlf Stmmen herrschen.
Abjatar amtierte als Priester Davids, wurde aber nach Davids Tod von Salo-
mo abgesetzt und nach Anatot verstoen. Diese Stadt der Leviten lag nahe bei
Jerusalem und Rama Samuels. Zu den Nachkommen Abjatars gehrte u. a. der
Prophet Jeremias. Der ethische Monotheismus Der Propheten entspricht der
Einstellung der beiseitegesetzten Opferpriester.
Die Chronikbcher ehren David, beschreiben aber vor allem, wie er Bau-
material sammelte und Liturgie fr den Gottesdienst im Tempel gestaltete. Sie
erzhlen nichts ber Eli und erwhnen nur kurz Samuel und Abjatar. Sie ver-
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schweigen den Ehebruch Davids mit Batseba, die Geburt Salomos, die Kmpfe
um die Thronfolge nach David und den Gtzendienst Salomos. Jerobeam wird
schuldig erklrt fr die Teilung des Reiches, nicht Salomo. Die Chronikbcher
zhlen die Vorvter Zadoks auf von Aron und seine Nachfolger bis Ezra.
Nathan MacDonald (Cambridge, United Kingdom)
The Date of the Shema
It is widely accepted that some form of Deut 6.49 introduced the Ur-
deuteronomium as a succinct theological basis for the centralisation command-
ment in Deut 12*. The Shema, then, is at least as old as the Urdeuteronomium,
and perhaps older. I will seek to re-open the question of the Shemas date
developing the analysis of Timo Veijola. Veijola argued that Deut 6.5 was a
later Fortschreibung which he attributed to his Bundestheologischeredaktion
(DtrB). A re-examination of Veijolas grammatical argument for this position is
shown to rest on a false deduction from the standard grammatical treatments,
and that there is no ground for a literary-critical division within Deut 6.45.
This then raises the question of whether Deut 6.45 is a later theological
summary.
Christl M. Maier (Philipps-Universitt Marburg)
Geschlechterkonfusion in Israel und Juda. Zur Programmatik von Jere-
mia 2,14,2
Jeremia 2,14,2 bietet eine verwirrende Vielfalt von Adressierungen der H-
rerschaft, die abwechselnd als ehebrecherische Frau (2,2.1625.3337; 3,15.6
13), Erstlingsfrucht der Ernte (2,3), als einzelne mnnliche Gestalt (2,14 f.28;
4,1 f.), als Gruppe (2,413.26 f.2932; 3,12), als Tochter (3,19a) oder Shne
(3,1420.21 f.) angesprochen wird. Bisherige Interpretationen schlagen vor al-
lem zwei alternative Wege zur Ausung der Konfusion ein: Historisch-kritisch
arbeitende Studien nehmen den Wechsel der Adressierungen zum Anlass, Text-
passagen diachron zu unterscheiden und verschiedenen historischen Redesitua-
tionen zuzuordnen, wobei hug eine Datierung des Grundtextes in die josia-
nische Zeit vorgeschlagen wird (Biddle, Sweeney, Holladay). Feministisch ori-
entierte Studien deuten den Geschlechterwechsel synchron als bewusste Per-
spektivierung der Hrerschaft aus verschiedenen Blickwinkeln (Bauer, Husl,
Diamond/OConnor, Shields). Sie uern sich meist kritisch zur Ideologie der
Verfasser und zur sexualisierten Darstellung Israels/Judas.
Mein Beitrag schlgt ein methodisches Verfahren vor, mit dem die verschie-
denen metaphorischen Aspekte und Perspektiven des Textes in ihrem sozio-
historischen Kontext erklrt werden, um vor diesem Hintergrund die Voraus-
setzungen zu beschreiben, unter denen der Endtext in seinem dynamischen
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Gefge ernst genommen und interpretiert werden kann. Ein solches Verfah-
ren fhrt Beobachtungen aus methodisch unterschiedlichen Studien zusammen
und deutet Jer 2,14,2 zugleich in seinem literarischen Kontext als Einleitung in
verschiedene Themen, die im weiteren Verlauf des Jeremiabuches eine wichtige
Rolle spielen.
Michael P. Maier (Rom)
Festbankett oder Henkersmahlzeit? Die zwei Gesichter von Jes 25,68
Jes 25,68 gilt der modernen Bibelwissenschaft als eines der universalsten Heil-
sorakel im Alten Testament. Es verheie fr die eschatologische Zeit ein festli-
ches Mahl, das Jn\n den Vlkern der Erde bereiten werde, das Ende der Trauer
und geistigen Verblendung und die denitive Vernichtung des Todes. Die feh-
lende Vorgeschichte wird dabei gewhnlich durch das Vlkerwallfahrtsmotiv
ergnzt, wie es z. B. in Jes 2,15 bezeugt ist.
Umso befremdlicher ist, dass die alten bersetzungen der Septuaginta und
des Targums diesem Text eine entgegengesetzte, negative Deutung gegeben
haben. In ihrem Gefolge wurde er von der klassischen jdischen Exegese als
eine Gerichtsprophetie gegen die heidnischen Nationen verstanden.
Wer angesichts dieser widersprchlichen Auslegungsgeschichte den kurzen
Spruch unvoreingenommen liest, stellt bald fest, dass die entscheidenden Text-
signale ambivalent sind. Dies betrifft die Qualitt der Speisen ebenso wie die
Art der Abdeckung, die weggenommen wird, die Natur des Todes ebenso wie
die Identitt derer, die am Ende ein Danklied singen. Und auch die These, die
Vlker seien nach Jerusalem gepilgert, kann nicht mehr Plausibilitt beanspru-
chen als die umgekehrte, sie seien gekommen, um die Gottesstadt zu erobern.
Liegt der Heilsuniversalismus von Jes 25,68 also weniger in der Intention
des Verfassers als in der Erwartung seiner (nichtjdischen, christlichen) Le-
ser? Um einer Antwort nher zu kommen, gilt es, die textlichen Signale neu
zu sichten, zwischen dem tatschlichen Textbefund und den unausgesproche-
nen Annahmen zu unterscheiden und mit Hilfe der Intertextualitt bedeutungs-
volle Sinnkonstellationen aufzuspren. Auf diese Weise wird nicht nur eine
zentraler biblischer Text tiefer verstanden, sondern auch das hermeneutische
Bewusstsein geschrft werden, wie unterschiedliche Rezeptionsgemeinschaften
aus demselben Text unterschiedliche Bedeutungen gewinnen.
Angolwisye I. Malambugi (Mbeya, Tanzania)
Hebrew Grammar in an African Context
Those who teach or learn Ancient Hebrew in African Universities or Seminar-
ies will certainly concurs with me how it takes one to detect and feel some of
the convergences and also some of the divergences linguistic formations be-
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tween Hebrew Grammar and African Grammar. I had an opportunity in 1998
to present a short paper on Some Hebrew words found in Swahili language
at the Congress of the International Organization for the Study of the Old Tes-
tament which was held at Oslo, Norway. So that time besides teaching Hebrew,
I have continued doing the research on how to teach or Hebrew in an African
Context, especially among the Bantus. It has been a great challenge to venture
into this very interesting research.
I have discovered that when the students start to learn Hebrew Grammar, at
rst they feel very much discouraged especially when they see how the Hebrew
letters are formed or written. Due to the fact that they are quite different from
the Roman script which most of the African languages use. Generally it takes
them two to four weeks from the time they be begin to learn Hebrew then
they gradually reach to the conclusion that Hebrew Grammar is easier to learn
than for instance Greek. When asked why? They respond by saying that there
are some relatedness between their African tribal languages with Hebrew. So it
becomes a point for them as they get along striving for the pursuit of acquiring
Hebrew.
The basic linguistic concepts and phenomena indicate much materials to be
considered of signicance in the comparative study between the two family of
languages; that is the Semitic family of languages and the African especially the
Bantu family of languages. For the diversity of languages in Africa I shall often
times use Swahili a Bantu language and some Eastern, Central and Southern
African languages.
The terms of reference which makes easier for an African especially Bantu
speaking people to teach or learn ancient Hebrew language are like the translit-
eration, correlation, pronunciation, noun derivations, weak and strong verbs
formations, prexes and sufxes, some word meanings, mindset and so forth.
Albert Ngengi Mundele (The Catholic University of Eastern Africa, Kenya)
Lhermneutique africaine de lAncien Testament: chemins, ds et ten-
dances
La rception de la bible dans une culture a toujours t imprgne entre autre
par les moyens de communication en usage dans cette culture et au moment
de son arrive. Ainsi lhermneutique des textes bibliques dans une perspec-
tive africaine emploie-t-elle souvent des approches des sciences humaines: la
linguistique, la sociologie, lanthropologie, la psychologie, etc. . . . ces sciences
font dcouvrir la mentalit africaine sur la communication interpersonnelle et
communautaire du message.
En ce qui concerne les textes de lAncien Testament dont la similarit des
cultures avec les cultures africaines nest plus difcile ltablir, lhermneutique
africaine se prole fondamentalement comme une approche comparative.
Cependant plus que des simples correspondances de lhbreu, daramen ou
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du grec avec des langues africaines elle fait ressortir des lments de base
rcits, style, rhtorique orale, concept . . . qui offrent des cls de nouvelles
comprhensions des textes bibliques, et fait appliquer des principes pour la
meilleure lecture de la parole de Dieu par les africains.
De plus, la traduction des textes bibliques en langues africaines chemins
obligs- y apporte clarications dans le choix des concepts/mots mais aussi
laisse ouvert une interprtation multiple de la parole de Dieu.
Ainsi des concepts comme berit (hbreu), partenos (grec) ainsi que le systme
de conjugaison hbreu (qal, niphal, hil, hithpael . . .) ouvre un champ immense
pour une lecture africaine de lAncien Testament.
Cette contribution montre comment cette hermneutique sest effray le
chemin, les ds et les tendances quelle porte en elle-mme.
Leonard P. Mar (North-West University, Potchefstroom, South Africa)
Facing the deepest darkness of despair and abandonment: Psalm 88 and
the life of faith
Psalm 88 has been called an embarrassment to conventional faith. The psalm
certainly is quite unique when compared with other psalms of lament. It is im-
mediately noticeable that Psalm 88 lacks a developed petition, an expression
of assurance of being heard, or any vow of praise. The psalm is the desper-
ate scream of someone who seeks to connect with YHWH, but the sound of
YHWHs silence explodes in his ears. The psalmist nds himself in the deepest
darkness of abandonment and despair. Yet, his unanswered cry does not silence
the poet. YHWH may stay quiet, but not the psalmist. He continues to hurl his
cries into an empty sky, convinced that even in the face of YHWHs inatten-
tion, YHWH must still be addressed. Even when confronted with the reality
of death, death caused by YHWH, the poet sticks to his protest, to be met yet
again with more silence. YHWH doesnt speak, He doesnt act, He doesnt care.
The poet is ignored, snubbed, shunned, rejected. The last word he speaks is
darkness. His life of faith has ended in darkness. Nothing has changed, nothing
has been resolved, and life has been denied.
What should one do about this complete silence and this bottomless dark-
ness? What is this psalm doing in the Bible? What does this psalm say about the
life of faith? What should ones response be when facing this dark night of the
soul? Should one abandon God in the face of his desertion? This paper analyses
Psalm 88 with regard to its rhetoric and theological intent, arguing that Psalm
88 stands as a signpost for realism in the life of faith.
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Evelyne Martin (Universitt Bern)
Hand und Flgel ber die Austauschbarkeit von Anthropomorphis-
men und Theriomorphismen
In Studien zu alttestamentlichen Krper-Gottes-Konzepten liegt der Fokus
zumeist bzw. ausschliesslich auf dem Anthropomorphismus, auf der Men-
schgestaltigkeit Gottes, whrend Theriomorphismus, die Tiergestaltigkeit
Gottes in diesem Forschungsbereich kaum Bercksichtigung ndet. ber-
raschend ist dieser Tatbestand jedoch nicht, ist doch die Anzahl der
alttestamentlichen Theriomorphismen im Vergleich zu den Anthropomorphis-
men wesentlich kleiner. Dennoch stellt sich trotz geringer Belegzahlen von
Theriomorphismen nun die Frage nach dem Verhltnis von alttestamentlicher
Mensch- und Tiergestaltigkeit Jahwes.
In diesem Beitrag wird anhand der Krperteile Hand und Flgel beispiel-
haft die Relation von alttestamentlichen Anthropo- und Theriomorphismen
untersucht, wobei vor allem die den beiden Krperteilen gemeinsame Schutz-
funktion (z. B. Ps 17,8 versus Jes 49,2) unter Bercksichtigung von altorientalis-
chem Bild- und Textmaterial im Vordergrund stehen wird. Dabei soll vor allem
auch den Fragen nachgegangen werden, ob und inwiefern Morphismen aus-
tauschbar sind und welche Schlsse diese Ergebnisse auf das Verhltnis von
gttlicher Mensch- und Tiergestaltigkeit im Alten Testament und im Alten Ori-
ent zulassen.
Cosimo Masi (University of Florenz, Italy)
The opposition s
.
dyq / r in Biblical juridical texts: a semantic analysis
In the juridical texts of the Hebrew Bible a lexical opposition is sistematically
applied involving an adjectival form s
.
dyq and an adjectival form r. The se-
lected adjectives are pertinent to give expression to the verdict of a trial. It is
so shown in the texts that the two terms dene respectively a status of the per-
son. The semantic analysis concerning the involved adjectival forms leads to
the determination of a polar opposition: s
.
dyq / r: (being) in the right (being)
in the wrong. The selection of the two adjectives in verdicts formulas reects
the fact that the trial in the Biblical society, whose form is consistently brought
to light in the texts, is a procedure bringing to a solution a juridical controversy
between two sides. It is interesting to stress that the semantic contents of the
adjectives selected in the considered contexts are alien to notions of innocence
and guiltiness. The information that the verdict of a trial conveys does not in-
volve notions of such nature.
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Kyle McCarter
The Idiosyncracies of the Kuntillet Ajrud Inscriptions
This surprisingly rich corpus of Hebrew inscriptions, securely dated to the early
eighth century BCE, displays a number of idiosyncracies, which provide impor-
tant but sometimes perplexing clues to the Iron Age history of the site and its
political and religious context.
Steven L. McKenzie (Memphis)
Elijah, Ahab and Jezebel
This presentation will supplement my main paper at the conference. It will ex-
amine the characters of Elijah, Ahab, and Jezebel in light of the compositional
reconstruction 1 Kgs 21. The oldest part of the chapter is the Deuteronomistic,
anti-dynastic oracle in 21:17, 20b-22, 24, which originally followed directly af-
ter chapter 16. Following Cronauer (JSOTSup 224), the story in vv 116 is a
Persian-period composition based on the story of David and Bathsheba and
condemning foreign marriages la Ezra-Nehemiah. Other parts of the oracle
were added with vv 116 and subsequently, as Cronauer and White (BJS 311)
showed. The resulting portrait of Jezebel is extremely negative. Ahab is weak-
ened and operates in her shadow. Elijah is not the miracle worker of the sur-
rounding tales but a messenger like Ahijah and Jehu b. Hanani and in vv 116
patterned after Nathan.
Esias E. Meyer (University of Pretoria, Pretoria, South Africa)
Trading land for Holiness: The holiness code and the creation of the
Pentateuch/Hexateuch
Some scholars argue that in the process of the canonization of the Hebrew
Bible a Hexateuch was rst created. This happened in the Persian Period and
the Hexateuch was later modied by means of cutting off the book of Joshua to
form our current Pentateuch. This was apparently part of a process of identity
negotiation which attempted to redene Jewish identity in this period from
closely connected to living in the land to an identity associated with living the
Torah. One of the important questions is where the Holiness Code ts into this
process. Could the Holiness Code, for instance, have been part of a Hexateuch?
The paper attempts to offer a critical engagement with this question and some
of the most recent hypotheses on offer in Pentateuch scholarship.
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Noam Mizrahi (Tel Aviv University)
Reconsidering the Textual and Compositional History of Jer 10:116
The polemical oracle in Jer 10:116, which mocks that idolatry of foreign na-
tions while glorifying the universal dominion of the God of Israel, has captured
the interest of many critics for two main reasons. First, its theme and style are
unique in the book of Jeremiah, whereas they bear close afnities to similar
satirical descriptions by Deutero-Isaiah on the one hand and hymnal psalmody
on the other. Second, the striking differences between MT and the Septuagint
(and the closely related 4QJer
b
) rmly attest to its gradual literary growth. How-
ever, the relation between the two sets of data, i. e. the results of literary analysis
and the textual evidence, is by no means a simple correlation, and one must
question the common hypothesis that the available texts can be viewed as re-
ecting a simple, unidirectional development form one attested version to an-
other. The paper seeks to re-evaluate the conicting information and to offer
a new theory concerning the compositional history of the literary unit which
gives ample weight to the profound differences between the known witnesses.
This will be done through analysis of the structural integrity, thematic coher-
ence and theological messages of the constituent components that have been
integrated within the composite oracle but can still be distinguished from one
another on stylistic and form-critical grounds. An attempt will also be made to
reconstruct the specic ways by which they were interwoven and the potential
motivations for this literary process.
Aloo Osotsi Mojola (United Bible Societies, Africa Area)
The Old Testament/Hebrew Bible in Africa Challenges and Prospects
for Interpretation and Iranslation: a Bible Translators Perspective
The Old Testament/Hebrew Bible is much loved in Africa. It is however en-
countered almost exclusively in translation, either through translation in lo-
cal indigenous languages or translation in foreign non- local languages. The
source language Hebrew text is inaccessible to the vast majority of readers, in-
cluding Christian pastors or theological students who would naturally be ex-
pected to have access by virtue of their profession. Knowledge of the Old Tes-
tament/Hebrew Bible is thus mediated through existing translations and inter-
pretations, and through the popular or scholarly writings of OT/HB experts. In
Africa the latter is in very short supply. This paper is an attempt to engage and
reect further on some of the issues arising out of this situation with specic
reference to the work of Knut Holter and others, primarily in Interpreting the Old
Testament in Africa (Nairobi, Acton 2001) and Let My People Stay! Researching the
Old Testament in Africa (Nairobi, Acton 2006), among others. This situation and
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the challenges posed for a full and unencumbered encounter with the Hebrew
Scriptures and prospects for the future will be explored.
Monika Mller (Bielefeld)
Childhood in the Palace: Methodological and Terminological Consider-
ations
As potential royal brides or priestesses, royal daughters were important means
for their fathers to achieve their political ambitions. They were educated to live
a life at the highest social level, to represent their countries. But details of the
education of princes and princesses in the Bible remain mostly hidden from our
view, an extrapolation from information on the education of non-royal children
being not unproblematic. As a very special, larger form of houses, ANE palaces
were organized in a very complex manner, their inhabitants being subject to a
much more elaborate set of rules than family members in normal houses.
Based on biblical and extra-biblical material, this paper describes the factors
that determined a childhood in the palace and its differences from a childhood
outside. While biblical material illustrating the daily life of royal offspring is
quite rare, ANE sources help to shed light on this question. But it is often hard
to distinguish the age of the children, too, as the focus of the text is mostly on
their familial relationship to the king. According to ANEsources, also non-royal
children lived in the palace as sons and daughters of workers; unfortunately, the
evidence on details of their daily life is scarce as well.
This paper collects the biblical evidence on childrens lives in the palace and
compares it to some extant ANE material from Mari, Ugarit and Assyria with a
special focus on princes and princesses.
Katrin Mller (TU Darmstadt)
Die nf Gottes Theologische Aussage oder nichtssagendes Stilmit-
tel?
Im AT werden hug mit Hilfe von Anthropomorphismen Eigenschaften und
Taten Gottes dargestellt. Das AT spricht dabei aber nicht nur von ueren Kr-
perteilen Gottes, sondern nennt auch innere Komponenten, u. a. seine nf.
Dabei ist das Wort hug mit einem Sufx versehen und kann, ohne die Bedeu-
tung des Satzes oder den Bezug des Wortes zu verndern, mit einem Pronomen
wiedergegeben werden.
R. Lauha (Psychophysischer Sprachgebrauch im Alten Testament, 1983) ver-
neint, dass durch die Verwendung des Wortes anstatt des Pronomens oder eines
Sufxes am Verb eine zustzliche Information transportiert wird. Besonders in
poetischen und prophetischen Texten werde damit lediglich die doppelte Ver-
wendung des Sufxes vermieden oder der Metrik genge getan.
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Der Vortrag hingegen mchte aufzeigen, dass obwohl tatschlich eine prono-
minale Wiedergabe mglich ist, ohne den Bezug zu verndern, es einen Grund
fr die Wahl genau dieser inneren Komponente und nicht einer anderen oder
eines ueren Krperteils als Metonymie gibt: Die Aufgaben und die Rolle
der nf wird mitgehrt und vermittelt eine Aussage ber die Eigenschaften
Gottes.
Diese soll im Vortrag durch eine Analyse von entsprechenden Belegstellen
und deren Kontext unter Einbeziehung weiterer nf -Belege herausgearbeitet
und aufgezeigt werden.
Reinhard Mller (Ludwig-Maximilians-Universitt Mnchen)
Hte dich . . .! (Dtn 12,13). Die parnetische Erffnung des ltesten
Zentralisationsgebotes
Gegenstand des Kurzvortrags ist die formelhafte Wendung Hte dich
. . ., mit der das lteste Gebot zur Zentralisation des Opferkultes in Dtn 12,13
19* erffnet wird. Der Vortrag untersucht die Semantik und Pragmatik des
Ausdrucks und gibt einen berblick ber die lebensweltlichen Zusammenhn-
ge und literarischen Kontexte, in denen er geprgt und verwendet wurde. Im
Mittelpunkt steht die Frage, welchen Zweck die parnetische Wendung im Kon-
text des Urdeuteronomiums erfllt: Die Aufforderung zielt darauf, die Identitt
der Angeredeten an die Befolgung der Zentralisationsgebote zu binden. Wahr-
scheinlich ist diese Funktion der Wendung schon auf der ltesten literarischen
Ebene des Deuteronomiums auf die Identitt Israels als des Volkes Jahwes be-
zogen.
Nadav Naaman
A New Outlook at Kuntillet Ajrud and Its Inscriptions
Recently, a full report was published of all the archaeological excavation ndings
from Kuntillet Ajrud. In the lecture I will present in brief the main outlines of
the site and its ndings and discuss in detail the inscriptions unearthed there. I
will then examine the nature of the site and the contribution of the inscriptions
for the religion and culture of the Kingdom of Israel in the mid-eighth century
BCE.
Thomas Naumann (Siegen)
2Sam 13,122 Die Vergewaltigung Tamars: ein Desaster in der David-
familie
Der Beitrag stellt einige Ergebnisse aus der Kommentierung der Episode im
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Kommentarwerk IEKAT vor, das sich die Verbindung von synchronen, dia-
chronen und rezeptionsgeschichtlichen Zugngen zur Aufgabe gemacht hat.
In einem synchronen Zugang werden zunchst Elemente der narrativen Ana-
lyse von 2Sam 13,122 geboten, in einem weiteren Schritt werden die themati-
schen Aspekte eruiert, die sich aus dem greren Darstellungszusammenhang
der Davidberlieferung (und darber hinaus) ergeben. Sodann werden diachro-
ne Einsichten (historische, entstehungsgeschichtliche und rezeptionsgeschicht-
liche Erwgungen) fr die Kommentierung fruchtbar gemacht.
Viateur Ndikumana (Protestant Institute of Arts and Social Sciences, Rwanda)
Le Livre dEsther : Un recit au service de la purication de la Memoire
et de lideologie unicatrice
Actuellement, le rcit dEsther est lun des livres de lAT les plus lus au Rwanda.
Cette situation est vraisemblablement inuence par lhistoirede la rgion des
grands lacs marque par des conits lis la culpabilisation de tout un groupe
pour des faits avrs ou non ou des motifs personnels, aux reexes de survie
sur une terre trangre dans un systme politique nourri de complots et de
contre complots etaux questionnements sur les identits Selon lesspcialistes
de lAT (A. Lods, Jean Daniel Macchi) le livre dEsther est un rcit tiologique
expliquant lorigine de la fte de Pourim. Mais la question reste de savoir le motif
qui est derrire la lecture de linjonction deutronomiste du souvenir dAmaleq
(Dt 25, 1718) lors du Shabbat qui prcde cette fte dans la tradition juive. En
plus, les personnages ronds et plats en conit dans ce rcit ainsi que lhistoricit
improbable des vnements, poussent se demander si, au dpart, le rdacteur
ne voulait pas raconter un rcit qui redonnerait la place aux descendants de la
tribu de Benjamin. Dans un contexte o lon avait besoin de lunit de toute la
nation pour faire face lennemi commun, la mmoire collective se nourrissant
de ctions et de lgendes devait jouer un rle important. Ainsi, une lecture qui
trouve derrire le rcit dEsther lintention dexploiter la mmoire collective en
faveur dune idologie unicatrice peut tre propose.
Friederike Neumann (Universitt Gttingen)
Leben oder Tod? Zu Funktion und Theologie des Hymnus im kleinen
Hallel
Loben und nicht mehr Loben stehen einander gegenber wie Leben und Tod.
Der Lobpreis wird zum elementarsten Merkmal der Lebendigkeit schlecht-
hin., so formuliert es Gerhard von Rad in seiner Theologie des Alten Testa-
ments (Band I, 381). Beim Loben Gottes geht es um Leben und Tod denn
die Toten loben Gott nicht. Die Hymnen des kleinen Hallels am Ende des Psal-
ters (Ps 145.146150) bringen diesen Kontrast besonders zum Ausdruck: Das
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durch Jn\n-Lob geprgte Leben der Frommen auf der einen und das von Gott
veranlasste Zugrundegehen der Frevler auf der anderen Seite. In diesem Ge-
genber von Leben und Tod erhlt das Phnomen Hymnus eine besondere
Bedeutung und ist als theologisches Konzept zu verstehen, das in den letzten
Psalmen des Psalters greifbar wird.
Im Blick auf Funktion und Theologie des Hymnus sind als Charakteristika
dieser spten Hymnen die formale und literarisch hochwertige Durchgestaltung
der Texte und die hohe theologische Reexion zu erkennen sowie die Neigung,
auf die Schrift als Grundlage zurckzugreifen und sie vor allem als Legitimati-
on der theologischen Aussagen zu verwenden. Psalm 146 als ein Hymnus auf
das Leben, genauer: auf den Gott, der das Leben schenkt und bewahrt, soll
als Grundlage fr die Ausfhrungen dienen. Anhand des Erffnungstextes des
Hallels sollen in dem Beitrag die Charakteristika des Hymnus als theologischem
Reexionstext vorgestellt und davon ausgehend die Funktion und Theologie
des Hymnus im kleinen Hallel insgesamt in den Blick genommen werden. Es
wird zu erkennen sein, dass in dem schriftgelehrten Psalm 146 Jn\n-Lehre
und Jn\n-Lob ineinanderieen und so das lebenslange Lob des Beters (vgl.
V. 2) gestalten.
Ute Neumann-Gorsolke
Ist Sarahs Liebeslust zum Lachen? Anmerkungen zu Gen 18,12
Fast alle bersetzungen und Kommentare verstehen Gen 18,12 als rhetorische
Frage Sarahs: Und Sara lachte in ihrem Innern und sagte: Nachdem ich alt
geworden bin, sollte ich noch Liebeslust haben? (Elberfelder bersetzung).
Doch mit B. Jacob, der den Text von Gen 17 her liest, ist hier nicht von einer
Frage, sondern einer Aussage auszugehen: Nachdem ich alt/welk geworden
bin, ist mir Liebeslust geworden! Nimmt man diese grammatische Erkenntnis
ernst, zeigt V. 12 auf hintergrndige Weise Sarahs Vertrauen in die Sohnesver-
heiung. Ihr Lachen kann dann nicht als Skepsis oder Unglauben verstehen
werden, sondern eher als berraschte Reaktion ber ihre eigene Gefhlswelt.
Herbert Niehr
Kuntillet Ajrud and the Phoenician Overland Trade
In the wake of the recent Kuntilled Ajrud publication two authors A. Lemaire
and E. Blum have shown independently of each other that the inscriptions of
the site were written in two languages, in Hebrew and in Phoenician. In this
paper I want to take seriously the presence of Phoenicians in Kuntilled Ajrud
and to establish the framework for the Phoenician overland trade in the South.
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Svetlina Nikolova (Bulgarian Academy of Sciences, Soa)
The Oldest Translation of the Book of Jesus, Son of Sirach, and Develop-
ment of its Text
The oldest Slavic translation of the Book of Ben Sirach was made along with
the full translation of the Bible by one of the creators of the Slavic alphabet, St.
Methodius and his disciples between the years 882 and 884. The translations of
Old Testament books of the Bible are still very poorly studied. The least studied
among them is the Book of Ben Sirach, which is part of the text of the Bible
of the Orthodox Slavs. So far, the text of the full translation of this book has
not been published. However, it has been preserved in the Slavic manuscript
tradition both in full texts and fragments, the earliest of which date from the
11th century. During the last few years I have prepared the rst edition of the
full text of Methodus translation, spread among the Orthodox Slavs. The short
paper analyzes the texts which are extant in the Slavic medieval copies of the
translation from the period until the 15
th
century and their development after
the initial translation. A comparison is presented of the initial full translation
with the Septuagint text on which it is based. This oldest Slavic translation is
very similar to the so-called oldest Greek version G I, and therefore may be
useful in some respects in the study of the text of the Book of Ben Sira. An
overview is presented of the changes observed in the Slavic manuscript tradi-
tion of the translation until the 15th century. So far, this translation is not known
to biblical scholars who do not work in the eld of Slavistics and its text should
be included in the mainstream of research on the early translations of the Old
Testament.
Martti Nissinen (University of Helsinki)
Since When Do Prophets Write?
The traditional distinction between writing and non-writing prophets has
eroded signicantly in critical scholarship during the past decades. This has
happened hand in hand with the growing conviction that the biblical prophetic
books are the product of a long scribal process which distances the prophetic
gures from the textual product bearing their names. The question remains,
however, whether writing can be seen as belonging to prophetic activity,
independently from the issue of the authorship of the biblical prophetic books.
A survey of ancient Near Eastern and biblical texts demonstrates that in the
non-biblical Near Eastern sources, no single prophet can be found writing a
text, probably because prophets seem not to have belonged to people of whom
literacy was expected. It is evident, however, that the prophetic process of com-
munication sometimes included written media. In the Hebrew Bible, texts other
than Chronicles and, perhaps, Jer 51:60 do not presuppose prophets to repre-
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sent but a basic literacy. The verb ktb with a prophet as the subject does not indi-
cate that the prophet performs the act of writing but denotes the whole process
of textual production with several individuals participating in it. The prophetic
authorship of the prophetic books such as Jeremiah and Ezekiel rather high-
lights the agency of the scribes in the prophetic process of communication.
In Chronicles, nally, the scribalization of prophecy has reached the
point where visions and prophecies are referred to as scribal products, and
prophets have become their writers. These books are presented as inspired
history-writing, interpreting the omen constituted by the past itself.
Dany Nocquet (Facult de Montpellier)
Place et importance des tribus transjordaniennes dans le Pentateuque et
Josu. Une lecture de Nb 32 et Jos 22.
Cette tude sapplique montrer les diffrentes images des tribus transjorda-
niennes et de la Transjordanie qui traversent le Pentateuque et le livre de Josu,
images ngatives et positives.
Aprs avoir montr combien Nb 32 et Jos 22 sont une lgitimation de la vie
de la Diaspora en dehors de la Jude, ltude sintresse au fait quil sagit gale-
ment dune rexion sur la centralisation jrusalmite. Ces passages valorisent
le rle important et indispensable de la Diaspora lgard de la communaut
judenne elle-mme. Lapproche permet de sinterroger sur la thologie nova-
trice de ces passages ainsi que sur les milieux producteurs de ces textes et sur
leurs contributions la formation de la Torah.
James Nogalski (Baylor University)
Where are the Prophets in the Book of the Twelve?
In a 1921 article, Karl Budde argued that traces of a signicant redaction of ex-
cision could be detected in the Book of the Twelve that changed the character
of the scroll. Budde begins by analyzing passages in Hosea, Amos, and Micah
that contain biographical or autobiographical references about the prophet, but
Budde focuses upon the truncated nature of these accounts. He posits that, in
each case, introductory material that would have more fully set the stage for
these accounts has been eliminated from the transmitted text. From these ob-
servations, Budde argues that this feature is characteristic of the Twelve as a cor-
pus. In comparison to the other three prophetic scrolls, the Book of the Twelve
contains notably less biographical and autobiographical information about the
prophets. Budde places this attribute against the backdrop of the Samaritan
schism of the late fourth century B.C.E. when the decision by the Samaritans to
recognize only the Torah in their canon, gave impetus to those transmitting the
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prophetic corpus in Judah to highlight divine speeches by eliminating details
about the lives of the prophets.
Buddes argument for a redaction that systematically excised human mate-
rial from the collection to highlight divine speech never really gained traction
among Old Testament scholars. Nevertheless, Buddes foundational observa-
tion has not been invalidated. The Book of the Twelve contains a smaller per-
centage of biographical and autobiographical material than one nds in Isaiah,
Jeremiah, or Ezekiel. While skepticism regarding the role of this characteristic
in the development of individual writings (or in the Twelve as a whole) remains
warranted, this attribute deserves attention for the effect it has upon the reader
and upon the reading of the Twelve as a whole.
Urmas Nmmik (University of Tartu, Estonia)
Jacob at the Jabbok and royal ideology
Tuesday 14.30, Lecture Room E 006
Jacobs wrestling at the Jabbok with an unknown person belongs to the most
mysterious yet signicant episodes among the patriarch stories. Firstly, the pa-
per will underline the relatively early date of the oldest layer in Gen. 32:2233
in comparison to most of the material in the Jacob cycle. Secondly, the ques-
tion whether the growth of the text would have been possible already in the
monarchic period, particularly concerning Jacobs new name Israel and the liter-
ary connection of the episode to the beginning of Gen. 33, will be considered.
Thirdly, the struggle against the numinous person and other aspects will not
only be explained with the help of the newly presented thesis of notable par-
allels to the Gilgamesh tradition but examined on the background of Ancient
Near Eastern royal ideology.
Edouard Kitoko Nsiku (The Seed Company and Universidade Eduardo Mond-
lane)
Sigmund Freud and The Pentateuch: The way he read, the way he trans-
lated
Accused of being an atheist by Jews and rejected by Christians as the antichrist,
Sigmund Freud has been wrongly portrayed. Most of the people who have stud-
ied his works often ignore the fact that he regularly frequented a synagogue and
attended special lessons on the fundamental knowledge of the Pentateuch of-
fered by respectable rabbis in Vienna. The critical question that I wish to pose
with caution is: what did happen in the mind of this genius, which moved him
to be more aggressive with regard to the traditional religion of the Jews and, for
the most part, Yahweh, the God of the Pentateuch? Details obtained from my
analysis of the foundation of Freuds theory of psychoanalysis seem to indicate
that he was inuenced a lot by both the Pentateuch and Prophetic books.
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The present paper seeks not only to question Freuds entire theory, but also
to analyze the viewpoints of some psychoanalysts, philosophers and biblical
scholars in this regard. The contribution also aims to discover how Freuds the-
ory of psychoanalysis could continue to be one of the bases of the possible
reection on the value of the Pentateuch throughout the World and especially
in an African context.
Bustenay Oded (University of Haifa, Israel)
Your Father is an Amorite and your Mother is a Hittite (Ezekiel 16:3)
The paper centers on the metaphor in Ezekiel 16:3. This utterance refers to
Jerusalem and the inhabitants of Judah. The paper demonstrates that this pe-
culiar and rather intricate prophetical saying is based on accumulation of bibli-
cal traditions pertaining directly and indirectly to (1) certain comments in the
biblical traditions on the settlement of Israels tribes in Canaan; (2) a group in
Canaan designated Hittites and how the Judeans perceived them in Ezekiels
time; (3) Ezekiel unique perspectives on the history of Israel and its rebellious
character.
The essays arguments are based on (1) the prophets interpretation of
episodes and laws in regard to idolatry, adultery and mixed marriages; (2)
employing literary devices as a vehicle for conveying messages and a means
whereby the prophet comments on the severity of Jerusalems offence; (3)
associations; (4) parallels and similarities in customs and cultic ceremonies
between Israel and the Hittites, especially in source P.
The arguments as a whole offer a reasonable explanation for the feminine
imagery applied to Jerusalem and for the statement asserting Jerusalems innate
foreignness your father is an Amorite and your mother is a Hittite.
Caleb Ogunkunle (University of Ilorin, Ilorin)
A Comparative Analysis of the Right hand of Yahweh in the Psalter and
Yoruba Tradition
The Book of Psalms makes several references to the right hand of Yahweh
while His left hand is hardly mentioned. Also, in the Yoruba tradition so much
signicance is attached to the right hand to the point that majority of the people
frown at the use of the left hand. The purpose of this paper is to do a compar-
ative analysis of the signicance of the right hand among the Israelites and the
Yoruba people. A multiple method of historical, exegetical, survey and compar-
ative approaches is utilized. The analysis revealed that both the Psalmists in the
Psalter and the Yoruba people of Nigeria see the right hand as the place of hon-
our, respect and victory. In deed, an understanding of the importance attached
to the right hand has helped biblical students and scholars to appreciate the
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similarity that exist between the biblical Israelites and the Yoruba people in the
South Western part of Nigeria.
Daniel F. OKennedy (University of Stellenbosch, South Africa)
Prayer in the post-exilic prophetic books of Haggai, Zechariah and
Malachi
Some scholars (Johnson, Reventlow, Scharbert, Rhodes, Miller, et al) declare
that prayer, especially intercession, was an integral part of the prophets ministry.
It is also signicant that prayer was not neglected in the post-exilic literature of
the Old Testament/Hebrew Bible. Most of the longer prose prayers developed
during the post-exilic period (1 Chr 29:1019; Ezra 9; Neh 1; Neh 9; Dan 9;
etc.).
The question posed by this paper is: Does prayer play a prominent role in
the ministries of the post-exilic prophets Haggai, Zechariah and Malachi? One
would have expected a positive answer to this question. This paper illustrates
that there is no recorded prayer in these prophetic books and only a few indirect
references to prayer (cf. Zech 7:13; 8:2023; 10:6; 13:9). These passages do not
refer to the prophet as prayer, but to the interaction between YHWH and his
people. Zechariah 7:13 even states that YHWH will not answer the prayers of
his people. There may be different reasons for this lack of prayer references and
the other post-exilic prophetic literature provides more questions than answers.
The text of Isaiah 56:7, for example, describes the temple as a house of prayer.
We can probably say that prayer was not an integral part of the post-exilic
prophets Haggai, Zechariah and Malachis ministries. Prayer was overshadowed
by their proclamation of the word of God and their focus on the rebuilding of
the temple and post-exilic community.
Tallay Ornan
A Dusty Mirror: The Paintings of Kuntillet Ajrud and the Lost Palace of
Samaria
The paintings on the Kuntillet Ajrud pithoi and sherds are to be understood as
study sketches whose nal location would have been the walls of the sites build-
ings. Hence, only an examination of the various paintings as a whole both pot-
tery sherds and wall paintings not just of some selected motifs, would clarify
the main themes of the decoration of the buildings. This will shed light on the
royal association of the Ajrud imagery which, as in contemporary ancient Near
Eastern palace iconography, also included many religious motifs. Considering
the links of Kuntillet Ajrud with the Northern Israelite kingdom the fragmen-
tary, yet most valuable remnants from the site may provide a rare glimpse into
the dcor of the lost palace of Samaria.
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Wolfgang Oswald (Eberhardt Karls Universitt Tbingen)
Die regelmige Verlesung des Jeremiabuches als ffentliche Zentralver-
anstaltung im babylonierzeitlichen Juda berlegungen zu Jer 36
Die Erzhlung Jer 36 gehrt zu den vieldiskutierten des Alten Testaments, weil
man nach gngiger Auffassung hier einen Einblick in die Genese des Jeremiabu-
ches gewinnen kann. Der Text hat jedoch noch weitere Aspekte, so wird etwa
immer wieder berlegt, welche gesellschaftlichen Gruppierungen darin hervor-
gehoben werden: der Kreis um Schaphan, perserzeitliche Patrizier oder spte
Schriftpropheten. Ein Aspekt, der im Weiteren ein Schattendasein fhrte, wur-
de vor Jahren von Klaus Seybold vorgeschlagen: Jer 36 inauguriere die Sitte
der Verlesung des Jeremiabuches. Jngst hat Joachim Schaper Jer 36 mit Hab
2,2 und Dtn 1,5 in Verbindung gebracht und den rechtlichen Charakter einer
solchen Verlesung hervorgehoben.
Das Papier greift die genannten Anregungen auf und fhrt sie weiter. Zu-
nchst sollen einige Merkmale von Jer 36 herausgearbeitet werden, die den le-
gitimatorischen und paradigmatischen Charakter der Erzhlung unterstreichen.
Besondere Beachtung wird dabei der Aufforderung zur Verlesung des Jeremia-
buches und der Ausfhrung durch Baruch geschenkt (Jer 36,510). Dabei wird
sich zeigen, dass hier keine einmalige Angelegenheit im Blick ist, sondern eine
regelmige Praxis im Rahmen von Klagefeiern am zerstrten Tempel.
Ein kurzer Blick auf andere Texte mit Datierung in die Herrschaft von Knig
Jojakim (Jer 25; 26; 35; 45) soll das Bild ergnzen. Die geschichtstheologischen
Horizonte (Konrad Schmid) dieser Texte verweisen auf den Beginn der baby-
lonischen Herrschaft ber Juda. Was in diesen Kapiteln inauguriert wird, hat
Gltigkeit fr die Zeit der babylonischen Oberherrschaft.
Eckart Otto (Ludwig Maximilians-Universitt Mnchen)
The so called Canon-formula in Deuteronomy 4:2 and 13:1 and its
meaning for a canon-formation
The lecture follows the literary history of the canon-formula from its neo-
assyrian origins and its reception in the late pre-exilic Deuteronomy of the 7
th
century in Deut 13:1 to its reception in the deuteronomistic Deuteronomy in
the 6
th
century in Deut 4:2 (cf. Eckart Otto, Deuteronomium 111, Herders
Theologischer Kommentar zum Alten Testament, Freiburg-Basel-Wien 2012,
539544) and interprets its developments and changes of its function in the
postexilic relecture of Deuteronomy from the 5
th
4
th
centuries to the formation
of the canon.
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Simone Paganini (RWTH-Aachen, Germany)
Das Zentrum des Buches Jesaja Synchronie und Diachronie in der je-
sajanischen Komposition
Jes 3639 wurde innerhalb der Jesajaforschung des fteren stiefmtterlich be-
handelt. Dabei kommt diesen Kapiteln sowohl unter diachroner als auch unter
synchroner Rcksicht eine zentrale Rolle zu. Diachron untersucht verbinden
sie die zwei wohl unabhngig voneinander entstandenen Hauptteilen des
Buches (Jes 233 und Jes 4064). Synchron betrachtet liefern sie eine herme-
neutische Lesebrille, die hilft, die Botschaft des gesamten Buches zu verstehen
und um den inhaltlichen und zeitlichen Bruch zwischen 233 und 4064 zu
rechtfertigen.
Mika S. Pajunen (University of Helsinki)
The Early Reception of Chronicles and Its Inuence on the Formation
of Interpretive Traditions
It has often been stated that Chronicles is not only secondary to Samuel-Kings
chronologically but also in later inuence, and it is not at all rare for scholars
to wonder why Chronicles came at all to be included in the canon of the He-
brew Bible. But was Chronicles from the beginning only a counter-discourse in
the shadow of the dominant Deuteronomistic discourse represented by Samuel-
Kings or was it perhaps equally or more inuential at a certain time period than
its sources, and if so, could the differences in the traditions be a part of the rea-
son why both Samuel-Kings and Chronicles were included in the canon? These
questions will be approached in this paper by analyzing the earliest available
traditions making use of both Samuel-Kings and Chronicles, such as, Ben Sira,
the Greco-Jewish historian Eupolemus, and the Qumran manuscript 4Q381,
which preserves ve psalms deliberately written in the names of kings of Ju-
dah (viz., David, Hezekiah, Manasseh, Josiah and Jehoiachin). The authors of
these compositions, all deriving from the rst half of the second century BCE,
made judicious choices in which of the earlier traditions they chose to follow
and why. Where the earlier sources are in disagreement these authors usually
followed Chronicles, but sometimes neither source provided a satisfactory an-
swer to vexing theological problems, such as the death of Josiah. In such cases
these interpreters were forced to seek new creative ways to solve the problems
that are observable in still later traditions.
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Juha Pakkala
Textual Development within Paradigms and Paradigm Shifts
It is evident that the Hebrew Bible was continually edited by successive later
hands. Although there are some dissenting voices, this is implied by the differ-
ences seen in documented evidence. According to the conventional assump-
tion, the texts were mainly expanded in their transmission. This assumption is
evident, for example, in redaction criticism that seeks to reconstruct the dif-
ferent literary strata, all of which would be preserved in the nal texts. The
reason for always preserving the older text would have been the sacredness and
authoritativeness of the texts. Continuous expansions would have continued till
the freezing of the texts in the Common Era.
Although part of the documented evidence supports the assumption that
texts were almost exclusively expanded (e. g., MT/LXX Jeremia, the Samaritan
Pentateuch), some documented evidence implies more radical changes. In some
cases parts of the transmitted texts were rewritten, relocated, and omitted. Both
types of evidence have to be included in any model that seeks to understand
how the texts were edited.
The dichotomy of evidence and alternation between conservative transmis-
sion and more radical phases of transmission may be perceived from the per-
spective of paradigms and paradigm shifts. The conservative transmission by
expansions took place within the same ideological paradigm, while radical revi-
sions are probable in paradigmshifts. Within a paradigmthere was no interest to
challenge the textual tradition that legitimized and upheld the paradigm and its
order. With a substantially changed ideological environment, the conceptions
of the older paradigm became increasingly more articial. This would eventu-
ally lead to a paradigm shift and a radical revision of the texts. The development
of the Hebrew Bible took place within paradigms and paradigm shifts, or within
phases of conservative transmission and radical revisions.
Eric Peels (Theological University Apeldoorn, Netherlands)
But Fear not, O Jacob my Servant! The Place and Function of the Sal-
vation Oracle Jeremiah 46:2728 MT
In Jeremiah 46 MT, a double prophecy against Egypt (212; 1326) is con-
cluded, rather surprisingly, with a salvation oracle which is addressed to Israel
(2728). This passage evokes several questions regarding its originality and its
function in context.
With regard to the matter of originality, it should be noted that virtually the
same oracle is found in Jer 30:1011 MT. Some scholars think that the doublet
is more appropriate in that chapter, and that Jer 46 borrowed from Jer 30. The
majority of exegetes, however, argues the other way round. Since the passage is
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lacking in Jer 37 LXX (= Jer 30 MT), they claim that it was not in the Vorlage
from which the Greek translation was made. Consequently, these verses are
considered as a postLXX insertion in Jer 30 MT, so that the section Jer 46:27
28 is probably the more original one.
Closely connected to the matter of originality is the question concerning the
function of the salvation oracle in Jer 46:2728 MT. While the oracle partly ts
in with the preceding section (vs 27 links up with vs 26), there is a clear tension
between vs 28 and vs 26. This seems an indication that the closing vss 2728
were added to Jer 46 at a later stage; but for what reason? In this paper, I will
evaluate the different opinions concerning the place and intention of Jer 46:27
28, and I will present my case for the theological functionality of this oracle in
its present context.
J. Henk Potgieter (University of Pretoria)
The structure and discourse situation of Psalm 54
The paper proposes to analyse Psalm 54 from a poetic and argumentative per-
spective in order to determine its original and present (literary) argumentative
thrust and the strategy the author and the editors employed to render it an effec-
tive means of communication. This will entail a thorough poetic and structural
analysis and a description of the pragmatics of its form as a communication be-
tween a Davidic text and a post-exilic audience. It will be suggested that the
psalm was tailored for its present position to serve as an encouragement to the
faithful who were disheartened by the exploits of politically powerful people in
the post-exilic age.
Gert T. M. Prinsloo (University of Pretoria)
An intertextual reading of Habakkuk 2 and the anti-Babylonian oracles
in Isaiah 1323
Over the past number of years several publications drew attention to intertex-
tual links between the book of Habakkuk and the book of Isaiah. Although the
signicance of these links has been refuted by some, these studies suggest that
the book of Habakkuk is in some way related to an Isaiah of Jerusalem tradi-
tion circle and reinterprets the message of Isaiah in new political circumstances.
The implications of the intertextual links between the two books for the inter-
pretation of Habakkuk in particular have not been exploited to its full potential
yet.
This study takes intertextual links between the of Habakkuk (Habakkuk
12) and the anti-Babylonian oracles in Isaiah 1323 (Isaiah 13:114:27; 21:1
10) as its point of departure and notes the reluctance of Habakkuk to consis-
tently name the perpetrators of violence. In 1:5 they are identied as the
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Chaldeans, but elsewhere in the they are called the wicked (1:4, 13);
the treacherous (1:13); puffed up (2:4); an arrogant
person and their violent deeds are described at length (1:511, 1217; 2:520).
The basic premise in this study is that precisely these intertextual links be-
tween Habakkuk 12 and Isaiah 13:114:27 and 21:110 can become an im-
portant aid in the interpretation of the book of Habakkuk. Recognition of
specic links between the two textual corpora throws an alternative light on
the old question of the identity of the wicked in the book, questions redaction-
historical hypotheses regarding the growth and composition of Habakkuks
and makes an exilic setting for Habakkuk 12 a real possibility. After analysing
the most prominent intertextual links between the two books, I will defend the
point of view that Habakkuk might be deliberately vague about the identity of
the wicked because of their very real and dangerous presence in the concrete
living conditions of Habakkuks audience.
Gert T. M. Prinsloo (University of Pretoria)
From Desert Wasteland to Universal Adoration: Reading Book V of the
Psalter in its Canonical Context
Numerous recent studies on the Psalter argue that the Book of Psalms can be
read as a single, coherent, redactional and compositional unit. The present study
departs from this point of view and investigates the prole of Book V of the
Psalter in its canonical context. An overview of recent attempts to determine
the redactional and compositional prole of Book V will highlight some short-
comings in present approaches to read this section of the Psalter in its canonical
context. I will argue that a spatial approach to Book V will provide alternative
insights into the prole of the book on the one hand and its function in its
canonical context on the other. The occurrence of the metaphor of a road and
of a journey (cf. for instance Pss. 107:4, 7, 17, 40; 110:7; 119:1, 3, 5, 14, 26, 27,
29, 30, 32, 33, 35, 37, 59, 168; 128:1; 138:5; 139:3, 24; 143:8; 145:17; 146:9) at
strategic locations in Book V will be highlighted with reference to narrative the-
orys notion of narrated space and critical spatialitys insistence upon imagined
space as strategic location from where all spatial experience is appropriated and
transformed. I will argue that Book V of the Psalter can be read as a collec-
tion describing a journey from real and imagined exile(s) to true communion with
YHWH in real and imagined Zion via obedience to the Torah and personal piety.
Such a reading implies that the Book of Psalms in general and Book V in par-
ticular could be (and still is) appropriated, applied, and actualised by successive
generations of believers under different social-historical circumstances.
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Hans Rechenmacher (Ludwig-Maximilians-Universitt Mnchen)
und die Digital Humanities: Projekt Datenbank Potenzial
Thursday 14.3016.00, Lecture Room A 125
Der Workshop betrachtet in drei Einheiten zu je 30 Minuten jeweils mit Vor-
trag und Diskussion das Mitte der 1980er Jahre von Wolfgang Richter initiierte
Projekt Biblia Hebraica transcripta im Licht der aufkommenden Digital Hu-
manities.
Der erste Teil bietet einen reektierenden Rckblick auf die ersten Projekt-
phasen. Behandelt werden zunchst Fragen und Probleme der Kodierung und
Strukturierung bei der Texteingabe. Sodann wird gezeigt, wie die Texte mit den
Programmen SALOMO morphologisch und AMOS morphosyntaktisch ana-
lysiert und anschlieend in einer relationalen Datenbank reorganisiert wurden.
Weiter wird erlutert, welche Mglichkeiten das speziell fr die Suche in Baum-
strukturen entwickelte Retrievalsystem VENONA erffnete, wie versucht wur-
de, die satzsyntaktische Analyse zu automatisieren und schlielich wie mit Hilfe
der Web-Schnittstelle MultiBHt die Analysedaten im Internet zugnglich ge-
macht wurden.
Der zweite Teil fhrt ein in die Forschungsdatenbank BHtDB 3.0. Zunchst
wird gezeigt, wie die komplexen und groen Datenmengen der sprachwissen-
schaftlichen Analyse auf Wort-, Wortfgungs- und Satzebene in einer relatio-
nalen Datenbank abgebildet sind und wie daraus Phnomene der Satzfgungs-
und Textebene erschliebar sind. Sodann soll anhand ausgewhlter Beispiele
dargestellt werden, welchen Nutzen eine sprach- und literaturwissenschaftlich
orientierte Exegese aus einfachen und komplexen Abfragen und Berechnungen
des Datenbestandes sowie aus einer geeigneten Visualisierung der Ergebnisse
ziehen kann.
Der dritte Teil gibt einen Ausblick auf das langfristige Potenzial, das schon
die erarbeiteten Programme und strukturierten Daten in sich bergen und das
sich noch einmal immens weitet, wenn Verfahren einbezogen werden, die auf
Crowdsourcing und Data Mining basieren, um damit eine kollaborative For-
schungsplattformfr die alttestamentliche Wissenschaft vorzubereiten. Anwen-
dungen von social software werden derzeit in den Geisteswissenschaften wie
in der Informatik diskutiert und im Rahmen der Digital Humanities in in-
terdisziplinren Projektgruppen gefrdert. Text und Sprache des Alten Testa-
ments bieten ideale Voraussetzungen, um Verfahren des kollaborativen Arbei-
tens, der heuristischen und systematischen Berechnung des Datenbestandes un-
ter variablen Bedingungen, der statistischen Modellierung und Visualisierung
sowie der Verknpfung mit Datenbanken z. B. der Archologie, Kunstgeschich-
te und Musikwissenschaft zu entwickeln und zu erproben.
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Christian Riepl (Ludwig-Maximilians-Universitt Mnchen)
und die Digital Humanities: Projekt Datenbank Potenzial
Thursday 14.3016.00, Lecture Room A 125
For abstract see: Hans Rechenmacher.
Rodger Roberts (Calgary, Alberta, Canada)
Hypothesis On The Origins Of The Pentateuch/Torah
This presentation discusses a hypothesis about the origins of the Penta-
teuch/Torah taken from my forthcoming book, The Fundamental Question,
due to be published in Canada in the rst half of 2013. The hypothesis is a
minimalist theory lying between the positions of Dever, Mazar, and Finkelstein
on the one hand, and Van Seters, Thompson, Davies, and Lemche on the
other.
The biblical tradition began in the kingdom of Judah towards the end of the
8
th
century BC.
The biblical Exodus was modeled on a migration from Egypt to Judah of
Libyan-Egyptians (known as the Libu/Livu) around 725 BC.
The biblical Moses/Moshe (Maasha) was based on a 23
rd
Dynasty Libyan-
Egyptian leader from the Maasha (Meshwesh) tribal group who were living in
the eastern Nile Delta at the time.
The tribe of Levi and its priestly elite emerged from the aristocratic
Libu/Livu peoples and priests of Amun in the immigrating group.
Monotheism was introduced into the kingdom of Judah in two stages:
Henotheistic Yahwism during Hezekiahs reign (ca. 726697 BC).
Full Monotheistic Yahwism during Josiahs reign (ca. 640609 BC).
Hezekiah introduced this new composite state religion, formulated by the
wealthy and educated Libyan-Egyptian immigrants, to unite his subjects against
a potential Assyrian invasion. At that time, the population of Judah consisted
of native Judahites (25 %), refugees from the kingdom of Israel who had
recently ed south during the Assyrian invasion of their country (67 %), and
immigrants from Egypt (8 %). Hezekiah used the new religion to integrate
three potentially divisive elements of ethnic afliation, namely, (i) ancestral
lineage; (ii) nationality; and (iii) religion, by combining them into the biblical
ideal of a single national identity.
The Pentateuch/Torah was written in the 7
th
century BC to support the in-
troduction of Monotheistic Yahwism into Judah.
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Chris Rollston
Kuntillet Ajrud at a Crossroads of Script and Language
The focus of this presentation will be the diversity that the inscriptions from
Kuntillet Ajrud reect, and the importance of these data for understanding of
the scribal art.
Thomas Rmer (Collge de France, Paris)
References to the Pentateuch as a canon in the Prophets and Writings.
This paper starts with the assumption that the Pentateuch gained authoritative
status for rising Judaism in the second half of the Persian period. The question
therefore is whether we can nd allusion to the Pentateuch as a canon in
the Nebiim and the Ketubim. Texts such as Josh 1, Ps 1, 2 Kgs 2223 will be
examined in this light.
Alexander Rof
Writing, Interpolating and Editing: 2 Samuel 24 and Chronicles 21 as a
Case Study
In 2 Samuel 24 one notes contradictions concerning the duration of the plague.
In addition, there is a divergence about the aetiology of the altar: angelophany
or a command of the prophet? These all point at vs. 16 as being interpolated
in the text. This verse aimed at emphasizing the Lords compassion. Thus one
detects here a primary story and its interpolation. A later editor, whose work
is extant in 1 Chronicles 21 and in 4Q51, readjusted the congruence of the
narrative.
Benedetta Rossi (Pontical Urbaniana University, Rom)
Die Frbitte am Ende des Reiches Juda. Die prophetische Frbitte im
Jer-Buch
Der folgende Beitrag behandelt das Thema der prophetischen Frbitte im Jere-
miabuch. Am Ende der Zeit Jerusalems und des Reiches Juda wird dem Prophe-
ten Jeremia dreimal (7,16; 11,14; 14,11) die Frsprache verboten. Trotz alle dem
wird der Prophet in der Sptzeit (vgl. 2Makk 15,4) als einer der groen Frbit-
ter Israels erwhnt. Die Spannung zwischen einem Versuch (z. B. Jer 4,10; 5,36;
14,13) und des deutlichen Verbots der Frbitte ist ein Merkmal des Jer-Buches,
das dem Thema der Frsprache einen eigenen und besonderen Raum widmet.
Als Angelpunkt unserer Forschungsarbeit behandeln wir Jer 14,115,9. In die-
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sem Abschnitt wird der Zusammenhang zwischen Verbot (14,11) und Frbitt-
versuch (14,13) dargestellt. Der uerste Versuch des Propheten hat keinen Er-
folg, im Gegenteil, er ruft eine harte Reaktion des Herrn hervor, so dass die
Zwecklosigkeit jeder mglichen Frsprache klar zum Ausdruck kommt (15,1).
Mit Hilfe der exegetischen Analyse der Belege, in denen die Frsprache zu
Wort kommt, mchten wir im Jer-Buch die Entwicklung des Themas auf dem
Hintergrund einer neuer Auslegung des Frbittverbots darstellen.
Jurie le Roux (University of Pretoria, Pretoria, South Africa)
The canonical Abraham is a compromise
If the canon of the Pentateuch is a compromise between different views and
theologies, this is also reected in the Abraham narratives (Gen 1225), espe-
cially in the narrower and broader views about Yahweh. Typical of the latter is
Yahwehs concern for Ishmael in Genesis 17. This illustrates that his blessings
transcend the borders of Israel. Other nations can also experience Yahwehs
blessings. The universal trait of the priestly authors in Genesis 111 is being
continued in this chapter. Although the covenant, which Yahweh concluded in
Genesis 17, has Isaac as focal point, the nations were not excluded. They were
also blessed.
There was, however, a narrower view restricting the people of Yahweh to
the descendants of Abraham, who were oppressed in Egypt, who were brought
out of the land of oppression, who experienced Yahweh at Sinai and entered
the promised land. The people who reected during the exile/post-exile on
the true Israel thus found an answer in Genesis 15: all those who shared the
historical link between Abraham and Moses were part of Israel.
A typical feature of the formation of the canon of the patriarchs is thus the
fact that contrasting views were blended into a unity. However, the different
voices can still be heard and must be taken into account.
Harald Samuel (Gttingen)
Pan-Levitism?
Recent years have seen a revived interest in social groups of ancient Israel and
Judah. Priests and Levites serve without doubt as the most prominent exam-
ple. The recent engagement with the topic and welcome multiplicity of schol-
arly voices, however, bear a phenomenon which may be called Pan-Levitism:
Levites are held responsible for the redaction of almost every book of the He-
brew Bible and they are seemingly involved in virtually every major event of
Israels history.
A counterpoint to that trend should be a sober analysis of the sources, of
their signicance as well as their limitations. Before an all-too-simple transla-
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tion of literature into history, understanding of the literary developments is
urgently needed.
In my paper I want to outline a general view of the different biblical ap-
proaches to the levitic question and their relationship to each other. It appears
that the rst faint traces from pre-exilic times can be found in the books of
Genesis and Exodus, yet they tell us next to nothing about the identity and
functions of the Levites. A more elaborate picture is drawn in the several layers
of Deuteronomy, though again basic questions do not receive a satisfying an-
swer. The by and large younger texts in Numbers reveal a polemic dissociation
from Deuteronomic positions. The Levite texts in the remaining books of the
Enneateuch correlate to the priestly view, while Chronicles and Ezra-Nehemia
for the most part already presume it in a non-polemical way. Only Ezekiel takes
a special role. Whether real historical events always stand behind the detectable
literary controversies, is unclear. Even if the answer is yes we do, however dis-
appointing it may be, not know which they are.
Paul Sanders (Protestantse Theologische Universiteit, Amsterdam, The Nether-
lands)
Scapegoats and Substitutes in Hittite Texts and in the Hebrew Bible
Ancient Hittite texts describe how people can avert the anger of the gods. They
can transfer their sins or uncleanness to other living beings: animals or humans.
These beings have to be sent away in order to carry off the evil, or they must be
killed. Hittite uses different terms for such scapegoats or substitutes (especially:
tarpallis, nakkussis, puhugaris), but the terms express similar ideas. The idea of
substitution plays a role in the Hittite laws as well: a person can escape capital
punishment if a sheep is killed in his place.
Although several hittitologists have pointed to the relevance of these data for
the exegesis and theology of the Hebrew Bible, most Biblical scholars overlook
them. However, there are some exegetical studies in which the Hittite evidence
is discussed in connection with the ritual of atonement in Leviticus 16 and the
idea of substitution in the Servant Song of Isaiah 53.
In my paper I show that the Hittite ideas about the possibility of averting the
anger of the gods are relevant not only for the exegesis of some isolated biblical
passages but for the theology of the Hebrew Bible as a whole.
Markus Saur (Kiel)
Er wog ab und prfte und berichtigte viele Sprche . . . Tradition und Re-
zeption innerhalb des Koheletbuches
Das Koheletbuch gibt nicht nur in den beiden Epilogen am Ende des Bu-
ches, sondern auch an zahlreichen Stellen innerhalb des Buchkorpus zu er-
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kennen, dass Kohelet und der Trgerkreis des Buches in bestimmten Weis-
heitstraditionen verankert sind. Das gilt einerseits fr das sprachliche Prol
des Koheletbuches, das stilistisch und semantisch von einem charakteristisch
weisheitlichen Repertoire geprgt ist. Es zeigt sich andererseits aber auch auf
der theologischen Ebene, dass Kohelet keineswegs am Rand der alttestamentli-
chen Weisheitsliteratur steht: Innerhalb des Koheletbuches liegt vielmehr eine
bestimmte Form konsequenter Weiterentwicklung tradierter Weisheitskonzep-
tionen vor. Anhand einiger Beispiele soll versucht werden, die Tradition, aus
der das Koheletbuch schpft, etwas genauer zu prolieren. Dabei wird vor al-
lem auf sprachliche und theologische Parallelen zwischen dem Koheletbuch
und berlieferungen aus dem Bereich der Spruchweisheit zu achten sein. Da-
von ausgehend soll versucht werden nachzuzeichnen, in welcher Weise Kohelet
berliefertes rezipiert und auf welche Weise und mit welcher Absicht er seine
Traditionen kreativ fortschreibt und weiterentwickelt. Es wird zu zeigen sein,
dass das Koheletbuch nicht als Ausdruck einer Krise der Weisheit verstanden
werden kann, sondern als ein Text zu lesen ist, der das berlieferte Weisheits-
denken vor dem Hintergrund neuer Herausforderungen zu reformulieren ver-
sucht. Das Koheletbuch wrde, so verstanden, in einer Reihe mit anderen lite-
rarischen berlieferungszusammenhngen der Hebrischen Bibel stehen, die
ebenfalls durch aktualisierend-fortschreibende Rezeptions- und Traditionspro-
zesse gekennzeichnet sind.
Aaron Schart (Universitt Duisburg-Essen)
Source criticism in Malachi and the redaction history of the Twelve
The source criticismof Malachi still presents some open questions. If one would
better understand the development of this last writing of the Twelve, one would
at the same time have better access to the last redactional layers within the book
of the Twelve as a whole. A sound foundation to start from is the consensus
that the writing comprises a set of 6 disputation speeches that share the same
structure: A speaker representing the divine voice refutes arguments of differ-
ent groups against God. However, the arguments are difcult to comprehend
in three respects. First, they are so different
in formal and conceptual aspects that it is unlikely that they originate from the
same author. Secondly, it is not always clear how the arguments contribute to
the refutation of the initial accusation of the opponents. Third, the transition
from one argument to another often lacks logical coherence. This probably is
so, because the original speeches were reworked by latter redactors. Some verses
are already widely accepted as being secondary, e. g. Mal 1:11; 3:14; 3:7a; 3:22;
3:2324. J. Whrle (2008) Abschluss des Zwlfprophetenbuchs, has proposed
a new view of the redactional process. This paper supports this view, evaluates
the arguments, and renes his hypothesis.
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Eben Schefer (Pretoria)
Reecting on (non-)violence in the book of Deuteronomy
In recent Pentateuchal scholarship, the book of Deuteronomy is allocated a cen-
tral place, not only with regard to the history of the origin of the Pentateuch, but
also in constructing the theology of the Pentateuch, even the Tanach at large.
From the perspective which advocates the thematic study of the pentateuchs
life-related themes (amongst others human rights, poverty, sexuality or the
possession of land), the issue of violence constitutes a particular problem. The
paper explores the inner debate on violence within Deuteronomy within its con-
temporary context (synchronically as well as diachronically), as well as in terms
of its reception in scholarly commentaries in the (post-)modern world. After an
overview of the book as a whole, special attention will be paid to Deuteronomy
13 (the demand to killing even the own son in case of idolatry) and Deuteron-
omy 20 (uncritical positive prescriptions for warfare).
Johannes Schiller (Karl-Franzens-Universitt Graz)
Prophet am Ende. Auf den Spuren Jeremias in Jer 19,121,10
Whrend Jer 19 regelmig im Rahmen redaktionsgeschichtlicher Studien zum
Jeremiabuch auftaucht (seit W. Thiel gelten V.113 als exemplarisch fr die
Behandlung analoger Texte des Buches Jeremia) und im Kontext der religions-
geschichtlichen berlegungen zu Tofet und Molek eine wichtige Rolle spielt,
ist das Kapitel nur selten fr sich untersucht worden. Eine genaue sprachliche
Analyse (siehe meinen ersten Versuch in ZAW 123, 2011) bringt demgegenber
Hinweise, dass die Zeichenhandlung sich primr nicht als Produkt dtr Ree-
xion der Zerstrung Jerusalems versteht, sondern ursprnglich auf das Tofet
bezieht.
Dass es sich lohnen knnte, im Kontext der Konfessionstexte nach sprachli-
chen Kennzeichen jeremianischer Autorschaft (H.-J. Stipp) zu suchen, bestrkt
auch fr Jer 20,718* die vom Mainstream (vgl. zuletzt ausfhrlich die Studie
von Bezzel, BZAW 378) abweichende Perspektive des Propheten vor dem Un-
tergang.
In Jer 21,110* schlielich wird der Beginn der Katastrophe greifbar eine
Interpretation im Blick auf die in den vorhergehenden Kapiteln zunehmende
militrische Gefahr erscheint gegenber der gngigen Verortung im nachexili-
schen Diskurs eine durchaus plausible Alternative.
Das angekndigte Unheil ber Jerusalem und seine Stdte (vgl. 19,15) ist
in 20,16 als schon im Gang bendlich zu erkennen. Whrend ringsum bereits
Grauen herrscht (vgl. 20,4.10), richtet sich der Blick auf das Schicksal Jerusa-
lems. Der Untergang der Stadt ist angesichts der bermchtigen Belagerer un-
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ausweichlich, und die bedingungslose Kapitulation ist der einzige Weg, dem
sicheren Ende zu entgehen.
Katharina Schmidt (Ludwigs-Maximilians-Universitt Mnchen)
Gilgame and Hubaba one of the most important mythological poems from
2
nd
millennium BC.
Bibliography:
Mnchen.
Uta Schmidt (Justus-Liebig-Universitt Gieen)
Jesaja 4955 als Zukunftskommunikation Eine textpragmatische Les-
art
Die Kapitel 4955 des Jesajabuches entfalten Zukunftsvorstellungen. In groer
Bildervielfalt und schneller Abfolge von Szenen wird die Vernderung ausge-
malt, die Jhwh verheit. Charakteristisch fr die Texte ist dabei der Anredecha-
rakter. Zwar bleibt in vielen Textpassagen mit Ausnahme der Zionstexte
die Position der Adressat/innen offen, nimmt aber durch die stndige Anrede
eines Gegenbers dennoch groen Raum ein. Auch die Position der Sprechin-
stanz ist im Text nicht eindeutig zu fllen: Jhwh-Rede und die Rede eines pro-
phetischen Sprechers gehen oft ineinander ber und werden nur in zwei ebed-
Jhwh-Texten eindeutig von der des Gottesknechts abgelst. Doch analog zur
Adressat/innenposition wird die Aufmerksamkeit auch auf die Sprechinstanz
durch ungewhnlich viele sprachliche Verweise gelenkt. Die solcherart vermit-
telten Inhalte sind nur in geringem Mae durch argumentative oder narrative
Muster verknpft, vielmehr assoziativ miteinander verwoben.
Der Kommunikationscharakter von Jes 4955 stellt im Vortrag den Aus-
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gangspunkt dar, von dem aus sich die Texte als Zukunftskommunikation er-
schlieen lassen. Gezeigt werden soll, wie in der Kombination aus der Art der
Kommunikation (dem Wie) und deren Inhalt (dem Was) die Botschaft der
Jesajakapitel ber eine vernderte, von Jhwh versprochene Zeit entfaltet wird.
Die Bestimmung von Kommunikationsmustern ermglicht, unterschiedliche
Arten der Zukunftsansage zu differenzieren und in ihrem Verhltnis zueinander
zu analysieren. Sie erlaubt auerdem, die Vielfalt der Themen, die sich kaum zu
kohrenten Linien vereinigen lsst, anders zu erfassen. Zukunft wird dabei (un-
ter Aufnahme und Weiterentwicklung der Vorstellung der gefllten Zeit von
G. v. Rad) als eine Mehrzahl unterschiedlich qualizierter Zeiten verstanden. In
der Analyse von Kommunikationsmustern und den darin vermittelten Inhalten
soll im Vortrag die Zukunftsankndigung in Jes 4955 neu erschlossen werden.
Hans-Christoph Schmitt
The Non-Priestly Version of the Miracle at the Sea (Exod 14): A Pre- or
a Post-Priestly Composition?
For abstract see Christoph Berner.
Sarah Schulz (Friedrich-Alexander-Universitt Erlangen-Nrnberg)
Kein Knig in Israel Redaktions- und kompositionsgeschichtliche
berlegungen zu Ri 19
Ri 19 integriert den ltesten Kern der sogenannten Anhnge zum Richter-
buch (Ri 1721). Die literarhistorische Beurteilung dieses Kapitels stellt folglich
die Weichen fr die weitere Literargeschichte des gesamten Richter-Schlusses.
Der Beitrag analysiert die Komposition der literarisch grtenteils einheitlichen
Erzhlung Ri 19.
Besondere Beachtung erfahren dabei die Eckpunkte der Erzhlung (V.1a;
V.30a), die sie als geschlossenen und strukturierenden Text ausweisen. Als sol-
cher steht Ri 19 in einem greren literarischen Zusammenhang und drfte
somit eher spten Entstehungsdatums sein.
Die Analyse des Textkorpus zeigt dessen Intention auf, die Orte Bethlehem,
Juda und Gibea, Benjamin anhand der Vergleichsgre Gastfreundschaft zu
kontrastieren. Hierdurch wird eine prodavidische und antisaulidische Leseper-
spektive fr die folgende Epoche des Knigtums erffnet. Diese Tendenz er-
zeugt der Verfasser nicht zuletzt durch literarische Bezugnahmen auf andere
alttestamentliche Texte (Gen 18 f.; 1 Sam 11,7), die darber hinaus eine wichti-
ge kompositionsgeschichtliche Funktion erfllen, indem sie die Erzhlung im
Enneateuch positionieren.
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Suzana Schwarts (University of So Paulo, Brazil)
Sterility and the Hebrew Bible
This paper focuses on the concept of sterility as idealized in the Biblical text
and exemplied in the stories of Sarah and Abraham, Rebecca, Leah, Rachel
and Jacob. My analysis of these stories leads to the hypothesis that sterility is
one of the foundational themes of Israels ancient past, by condensing some of
the main obstacles inherent to the emergency of a people who believe to be
guided by God. This new perspective on sterility was achieved by focusing on
the spectrum of meanings of the Hebrew root qr, which includes infertility and
uprooting; these, added to famine in the land, are experiences that will shape
the religious conscience of Israel. This approach amplies the perception of
sterility in the Hebrew Bible, as it emerges from the text as a liminar state of
deprivation , in opposition to the contents of the divine oath to the patriarchs
(progeny and land). But even while enclosing lack of productivity, weakness and
death, with their obvious negative value, Biblical sterility is not a closed circle,
but a space open to potentiality, where divine revelation occurs. God reveals
himself through sterility and in sterility. The originality and the notion of speci-
city in the biblical idea of sterility lie in this cyclical trait, which breaks the
circumscription and negative orientation of sterility. The Bible presents steril-
ity as a transitory state, an area for individual and corporate transformation of
status. In an ideological system, such as ancient Israels, where contractual re-
lations replace natural relations, sterility functions as a powerful symbol of the
relationship among men and between men and God. And this may be the rea-
son why sterile matriarchs traditions were continually reinterpreted, from the
10th century BCE. until the 1st century CE, and could be adapted to new con-
texts and make sense to distinct communities, particularly in times of crisis and
transition.
Stefan Seiler
Texte im Dialog: zur intertextuellen Interpretation biblischer Texte am
Beispiel von Ps 67,18 und Num 6,2227
Durch intertextuelle Lektre biblischer Texte knnen sich fr deren Verstnd-
nis neue, sinnerweiternde Perspektiven ergeben. Dies soll am Dialog zwischen
Ps 67 und Num 6 aufgezeigt werden. Dabei favorisiert der Referent ein syn-
chrones Modell. Zugrunde gelegt wird ein kommunikativer Textbegriff, der die
verschiedenen Textwelten untereinander, aber auch mit den Rezipient(inn)en
ins Gesprch bringt. Dabei ergeben sich vielfltige Problemstellungen, etwa im
Blick auf die Allusionskompetenz der Leser(innen) oder auf die Frage der Deut-
lichkeit der Referenzsignale.
Beim intertextuellen Diskurs zwischen dem hymnischen Erntedanklied Ps
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67,18 und dem aaronitischen Segen im Kontext von Num 6,2227 fllt auf,
dass Num 6 betont auf die Israeliten beschrnkt und entsprechend partikular
zu verstehen ist (V. 23.27). In Ps 67 sind mit der Wir-Gruppe zwar auch die
Israeliten gemeint, der hier erbetene Segen hat aber Auswirkungen auf die an-
deren Vlker. Eine Untersuchung der Struktur des Psalms unterstreicht diesen
Befund. Der Fokus auf Israel ist in diesem Psalm gegenber Num 6 zwar nicht
aufgehoben, aber theologisch erweitert.
An diesem und anderen Texten lsst sich zeigen, dass intertextuelle Bibellek-
tre in der Schrift selbst angelegt ist und insofern als eine ihr adquate Lesart
betrachtet werden kann. Da sich auf diesem Wege neue Sinngehalte erschlie-
en lassen, kann man folgern: Texte haben keinen einmalig zu erhebenden
Sinn, vielmehr lassen sich im Zuge intertextueller Lektre neue, unterschiedli-
che Sinnhorizonte ermitteln. Die Forderung nach einer begrndeten Bezugnah-
me auf andere Texte verhindert dabei eine beliebige Sinnpluralitt oder unbe-
schrnkte Polyvalenz.
John Van Seters
Memory and Tradition: The Patriarchs and the Creation of Identity.
In his book on tradition, the distinguished sociologist, Edward Shils, discusses
the relationship of memory to ones ancestors, rst of all to ones immediate
family and my extension, ones more distant ethnic and national forefathers,
especially as it has to do with the construction of identity.
Shilss observations have particular relevance to the Old Testament treat-
ment of the fathers of the people, especially the patriarchs. Such reections
can deal with both negative images of the forefathers, such as those who came
out of Egypt and in some of the Jacob tradition, or the predominantly positive
tradition of Abraham. Remembering Abraham is a prominent theme in both
the Yahwist and in Second Isaiah, and particular attention will be given to this
theme
John Van Seters
Who wrote the Pentateuch? The Romantic Myth about Authors and Ed-
itors
The concept of authorship is held by some European scholars of the Pentateuch
to be a product of the Romantic Movement in the 18
th
and 19
th
centuries
and as such it viewed as inappropriate to use the term author for writers in
antiquity. This claim is made in spite of the fact that ancient poets, dramatists,
historians and other writers have been regarded as authors since hoary antiquity.
The notion that authorship is an invention of Romanticism is, however, worth
examining because a large part of the present problem results from the anachro-
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nistic application of Romantic authorship and editorial practice to biblical liter-
ature. The paper with examine rst the ancient notions of authorship, based
upon the Latin auctor, in contrast to Romantic innovations of authorship and
their anachronistic application to antiquity. It will likewise consider the Latin
derivations for redaction (redigio) and editing (editio), and their application to
the production of books from the Renaissance onwards, along with the quite
distinctive invention of a new type of editor, as collector of oral traditions, in
the Romantic period. It is the anachronistic application of this understanding
of editor to Pentateuchal literature that has done the most damage to biblical
studies for the last two centuries.
Marco Settembrini (Facolt Teologica dellEmilia-Romagna Bologna, Italy)
Daniels Apocalypse through Repetition
The paper focuses on repetition as the major literary device which makes Daniel
712 an apocalypse. By comparing how the three initial visionary scenes of ch.
7 are resumed, modied and expanded in the following chapters, it shows how
readers understand that the message they receive is heavenly and nevertheless
bound to shape their history.
The hybrid beasts pictured in ch. 7 are rst replaced by an ordinary ram and
a goat in ch. 8, until they give way to the appearance of distinct kings whose
acts are thoroughly detailed in ch. 11. The son of man-like gure opens up
the view onto a group of righteous men who undergo humiliations and death
(weak and mortal as they are, they are verily descendants of Adam) but are
made to shine like stars in the heaven (thus showing the original kingly glory of
Adam). In order to help believers to see how what they are told concern their
own earthly life, even the circumstances in which Daniel receives his revelations
are increasingly closer to ordinary experience (not anymore in the night, by a
river of re, but at daylight, at the bank of well known streams of water).
As the central position of ch. 9 (anked by chs. 78 and chs. 1012) suggests,
special revelations are indeed granted when the faithful strive to understand
old prophecies. Ancient sages study traditional oracles and, by using a highly
sapiential technique such as repetition, compose an apocalypse.
Amnon Shapira (Ariel University, Israel)
The Rape of Dinah
Ill study this text from the standpoint of Inner-biblical-interpretation (M.
Fishbane), and as an example of Intertextuality (J. Kristeva, following M.
Bachtin). This method reveals that the literary design, and the Hebrew language
of the Bible, are much more sophisticated than we had imagined.
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I will demonstrate this by using two different strategies to analyze the story
of Dinah.
The story is well known. The interpretation is revolves around the question
of who is right: Simeon and Levi, in their violent impulsiveness to the rape of
their sister? Or Jacob, the father, who restrained his response. The question is
whether the text itself shows us the solution?
Ostensibly, the brothers approach seems right, as the chapter ends with their
rhetorical question: Should our sister then be treated like a whore? But com-
paring the conventional (Christian) distribution of chapters of the Bible, and
the (Jewish) distribution to Sedarim [chapters], reveals that the story of Di-
nah did not begin or end with Dinah, but begins and ends with Jacob, and with
a more positive context. Hence, the moral judgment leans by way of the text
itself, from the brothers towards Jacob.
The second strategy is the Connotative Reading of the Bible. That is in
order to understand the meaning of a word in Hebrew, we must examine all of
its ocurrences in the Bible. And sometimes, such examination reveals a different
connotation than that of the lexicographer. A review here indicates that Jacob
kept silent (ve-heherish Yaakov) is not passive (as Meir Sternberg claimed),
but active another indication of a positive attitude of the biblical text towards
Jacobs response.
Fanie Snyman (University of the Free State, Bloemfontein, South Africa)
To take a second look at Malachi the Book
Viewing the different units that make up the book it seems as if the different
units are time and again structured in a twofold way. After a cursory over view
of recent research on the composition of the book, the book is investigated
on a unit-by-unit base to reveal the twofold structure. This investigation views
the text from a literary point of view taking the nal form of the text as the
point of departure paying especially attention to literary devices (inclusio, chi-
asm) employed in the text. For instance, Mal 1,25 deals with the respective
fates of Jacob/Israel and Esau/Edom; Mal 1,62,9 is divided in two distinct
parts (1,614; 2,19). This paper argues that all the different units of the book
(1,1; 1,25; 1,62,9; 2,1016; 2,173,7a; 3,7b12; 3,1321, 3,2224) are struc-
tured in such a way as to display a double or twofold structure. Furthermore,
the macro-structure of the book also reveals a twofold division. In the end some
results emanating from this investigation will be drawn.
Izak J. J. Spangenberg (University of South Africa)
Daniel and Sirach: Children of their times
It is common knowledge amongst Old Testament scholars that the book of
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Daniel and the book of Sirach originated during the second century BCE. The
book of Daniel is dated between 167 and 164 BCE, while the book of Sirach
is dated to 180 BCE. Although written in the same period and probably by
scribes who had the same training and cherished the same religious convictions,
the two books differ substantially. They reect different understandings of what
wisdom entails and how wisdom is able to save those who adhere to its prescrip-
tions. In Daniel wisdom is associated with stories and the ability to expound
dreams and visions. In Sirach it is associated with the ability to live wisely ac-
cording to the covenantal order. The paper would like to take the following
aphorism as point of departure: Theologians do not create their environment;
they are created within it (Chester Gillis). It would like to illustrate that, al-
though both books originated in the same century and in the same scribal cir-
cles, the different environments had an impact on the respective authors. This
resulted in two different literary genres which we today classify as apocalyptic
and sapiential. The two genres, however, do not subvert each other but each
in its own way promoted the conviction that wisdom is important for survival.
Herbert Specht (Bad Wrishofen, Germany)
Die Jakoberzhlung der Priesterschrift
Welches Licht wirft P auf Jakob/Israel? Ist Jakob der Mann des Segens (W.
Gro) oder reektiert P in der Zeichnung Jakobs die Existenz als Fremdling
(J. Whrle) der Juder in Babylon? Oder gibt es ein Drittes?
Betrachtet man den Ausgangspunkt in Gen 35, 11f, so wird zunchst die
Mehrungsverheiung breit ausgefhrt; zugleich wird von Gott das Land nicht
mehr nur verheien, sondern gegeben (Perfekt). Konsequenterweise lsst sich
Jakob in 37,1 nieder in dem Land, in dem sein Vater als Fremdling geweilt hatte.
Muss das fr P nicht heien, dass der Leser (und Gott) von Jakob erwarten
kann, dass er in dem gegebenen Land bleibt? Doch Jakob zieht nach gypten!
Warum? Wie soll der Leser diesen Vorgang bewerten?
Im Fortgang der P-Erzhlung kommt es zur aberwitzigen Situation: Gott
hat offensichtlich seinen Teil des Segens (Mehrung) eingelst. In Ex 1, 17 P
wird dies nachdrcklich herausgestellt. Aber eben die Mehrung wird zum Pro-
blem und von gypten mit harter Unterdrckung beantwortet! Die implizite
Begrndung des Textes, so meine These, lautet: Diejenigen, an denen sich der
Mehrungssegen auswirkt, leben im falschen Land!
Wieso aber hat Jakob die Landgabe nicht ernst genommen? Auf welche Stim-
me hat Jakob gehrt? Im paper wird die These geprft, ob Gen 45, 1621 zu
P gehrt und gar der entscheidende missing link fr die Jakobserzhlung der
P darstellt. Land Kanaan und Land gypten stehen sich gegenber; Jakob
hat die Wahl, der verlockenden Stimme des Pharao (der das Beste gyptens
in Aussicht stellt) und der Stimme Gottes bzw. El Schaddais (35,11) zu folgen.
P erzhlt erneut durchsichtig auf die Situation Judas am Ende des Exils. Soll
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man auf die Angebote und Annehmlichkeiten in Babylon eingehen, oder den
mhsamen Weg zurck in das von Gott gegebene Land auf sich nehmen?
Teresa Stanek (Adam Mickiewicz University, Poland)
Liturgical Division of the Torah as the Unit Delimitation Tool. Prelimi-
nary Remarks
Beside of oldest division known as petucha and setuma, the book of the Torah
was divided (in a few variants) for the purpose of liturgical reading in synagogue.
Those divisions are considered to be late, and by scholars quite often recounted
as more or less accidental. In consequence, they do not awaken much interest in
biblical scholarship. The concept behind the Palestinian order sometimes is the
subject of interest of Christian scholars, but the Babylonian order (according to
my knowledge) is treated only homiletically.
In my opinion the Babylonian order is purposeful, both on the level of the
parashot and the aliyot. This division offers interesting concept, particularly
on the didactic but also on the theological level. Up to now I analysed seven
parashot (ca. 1520 % of the Torah) from the literary and theological point of
view (Bereshit, Gen 1:16:8; Lekh Lekha, Gen 12:117:27; Shemot, Ex 1:16,1;
Vaera, Ex 6:29:35; Bo, Ex 10:113:16; Jithro, Ex 18,120,23; Mishpatim, Ex
21:124:18). Those analysis prove that this division is carefully thought out.
In the proposed paper I would like to present general structure some of
those analysed parashot from the literary point of view and underline the mes-
sage they convey. In my opinion this division can very well serve as the unit
delimitation tool.
Hans U. Steymans
Der Weg vom Mythos zur (historischen) Wissenschaft bei Ernst Cassirer
und seine Bedeutung fr die Altorientalistik
Der Begriff Mythos verbindet sich in unterschiedlichen Epochen und Wissen-
schaftsdisziplinen mit unterschiedlichen Storichtungen von der Mythenalle-
gorese ber Konzepte des symbolischen Denkens bis hin zu strukturalistischen
und psychologischen Deutungen. Viele dieser Zugriffe sind geistesgeschicht-
lich deutlich in der Moderne verankert. Eine umfassende Theorie des Mythos
bzw. der Mythologie, die dem Phnomen aus der Perspektive der antiken Kultu-
ren selbst gerecht wird, scheint bis heute ein Desiderat zu sein. Der Workshop
konfrontiert eine einschlgige moderne Mythos-Theorie diejenige von Ernst
Cassirer mit Fallstudien aus der altorientalischen und griechischen Kultur (zur
Funktion der Gttin in der neuassyrischen Knigsideologie, zur Rolle des my-
thologischen Boten in Mesopotamien; zur Ikonographie von Humbaba und
zum thebanischen Grndungsmythos). Dabei soll die Frage zentral sein, inwie-
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fern Mythos, Geschichte und Religion Ausdruck der Selbst- und Weltdeutung
von Eliten sind und inwiefern politische Interessen die berformung der Ge-
schichte im Mythos steuern. In eher theoretischer Hinsicht wre die Reichweite
des Symbolbegriffs fr das Verstndnis der Mythen in der Antike zu diskutie-
ren.
Hermann-Josef Stipp (University of Munich)
An empirical example for the nal touches to a biblical book: The Ma-
soretic Sondergut of the book of Jeremiah
The book of Jeremiah is a natural candidate for studying editorial processes
in Biblical times, since it has come down to us from antiquity in two differ-
ent editions, namely, the Masoretic text (JerMT ) and the Old Greek, i. e. the
original translation of the book into Greek (JerG). The two editions vary sig-
nicantly in size and arrangement: the Old Greek is about one seventh shorter
than the Masoretic edition; it diverges in its macro-structure, and in addition
also in certain details of its micro-structure. Moreover, there is a growing con-
sensus that JerG is a fairly reliable translation of a Vorlage which represented
an altogether earlier phase of the growth of the book. The distinctive linguistic
peculiarities setting the Masoretic Sondergut apart from the rest of the book
the pre-Masoretic idiolect place this conclusion on a solid basis.
The comparison of the two textual witnesses therefore enables us to mon-
itor ancient editorial processes in action. Interestingly, the deviations between
the two text forms in several respects challenge traditional assumptions as to
the nature of editorial activities in biblical times. First, even though the Ma-
soretic pluses display a signicant linguistic and stylistic coherence, demanding
the conclusion that they derive from a very limited number of hands, they are
highly diversied in their conceptual makeup. The modications are of a mostly
localized and isolated kind, which makes it very hard to pinpoint overarching,
unifying editorial intentions. Second, a notable share of the additions is merely
formulaic in kind, comprising names, liations, titles et cetera, so that as a result,
we observe a striking disproportion between the volume of the alterations and
their impact on the meaning of the text. For purposes of redactional criticism,
one cannot avoid the admission that among the Masoretic pluses, only the larger
additions would be identiable without the support of JerG, whereas the bulk
of the material is not.
Hermann-Josef Stipp (University of Munich)
Jeremias Heilswort fr Zidkija in Jer 34,15
Zu den rtselhaften Passagen des Jeremiabuchs gehrt das deuteronomistisch
gerahmte Heilswort in 34,15, in dem der Prophet dem letzten vorexilischen
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Knig von Juda whrend der Belagerung Jerusalems ohne Begrndung wrdi-
ge Begrbnisfeierlichkeiten verheit. Problematisch daran ist weniger, dass Je-
remia ein solches Orakel verkndet haben soll, denn dies steht im Einklang mit
weiteren Hinweisen auf eine gewisse Nhe zwischen dem Propheten und Zid-
kija. Der Erklrung bedarf vielmehr, warum das Heilswort in die berlieferung
einging, obwohl die biblische Tradition das Bild des hochgradig diskreditierten
Herrschers ansonsten fortschreitend verdunkelt hat.
Die Aufnahme der Heilszusage in das Buch lsst sich leichter motivieren
auf der Basis der von verschiedenen Indizien gesttzten Annahme, dass die dtr
Redaktion von Jer *2644 unter den Deportierten in Babylonien gearbeitet hat
(nachdem die dtr Schicht in Kap. *125 in Juda entstanden war). Jer 34,15 wird
verstndlich mit der Hypothese, dass die babylonischen Behrden bei Zidkijas
Tod trotz seiner drakonischen Bestrafung nach der Einnahme Jerusalems
im Interesse eines gedeihlichen Verhltnisses zu ihren judischen Geiseln eine
standesgeme Totenfeier fr den entthronten Davididen tolerierten. Die dtr
Redaktion modizierte die Erinnerung an ein entsprechendes Orakel Jeremias
derart, dass sie es als Glaubwrdigkeitsnachweis fr ihren prophetischen Spre-
cher nutzen konnte.
Die Hypothese der exilischen Heimat der dtr Redaktion von Jer *2644 ver-
mag somit zu erklren, warum das Heilswort fr Zidkija als berliefernswert
betrachtet wurde, whrend der Passus umgekehrt den babylonischen Ursprung
des zweiten Buchteils weiter erhrtet.
Blaej trba (Badn, Slovakia)
One prophet like Moses within the Hexateuch
K. Schmid (2007) showed that the redaction of Deut 34 took up the important
themes of Pentateuch story: Patriarchs (v. 4), prehistory (v. 7) and the story of
Moses (vv. 1012). D. Markl (2011) and S. Gesundheit (2011) attempted to clar-
ify tension between Deut 18,18.20 and 34,10(12). Merkls study underlines that
Moses prophetic role has structural importance for the Deuteronomy and the
decisive hermeneutical relevance for Moses prophetic succession. Gesundheit
reads the last verses of Torah with the Middle Ages Jewish exegetes who stress
incomparability of Moses and Torah, the superiority of the promise of the land
over Joshuas conquest. Bright examples of those who argue for Jeremiah as the
prophet like Moses are G. Fischer (2011) or R. Achenbach (2011). Although
some of these scholars suggest (rightly) even Jesus from Nazareth as tting to
the category of the prophet like Moses, recently only J.-P. Sonnet (2011) pro-
posed a reading of Deut 34,9 that introduces Joshua, the prophet like Moses.
Other scholars disagree.
Our paper will present some arguments to support the thesis that Joshua like
Moses is the prophet whom the Lord knew face to face. This new reading of
Deut 34,912, without denying the greatness of Moses, reckons with other face-
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to-face texts, nds its support within the installation of Joshua by Moses (31,7
8) and by YHWH (31,23) and is basically conrmed in the narrative Josh 16.
Misunderstandings regarding this thesis come also from overlooking several
different and important roles of Joshua within the book of Joshua.
Joanna Tyrnvuori (University of Helsinki)
The Sea and the King: The Northwest Semitic Combat Myth in Biblical
Poetry
Remnants of the Northwest Semitic combat myth, the myth of the storm gods
battle with the sea, have been read into texts of the Hebrew Bible ever since
Herman Gunkel proposed his Chaoskampf hypothesis in the late 19
th
century,
proposing that certain Biblical passages owed inuence to the Babylonian epic
Enuma Elish. The oldest traditions of the combat myth have been traced to the
Old Babylonian period, especially to the kingdom of Mari, where we nd men-
tion of the king of Mari being awarded with the weapons which, according to
an Aleppan prophet, the storm god had used in defeating the sea. The Ugaritic
Baal-Cycle also features a famous attestation of the myth.
Many of these proposed remnants or allusions to the myth in the Hebrew
Bible can be found in Biblical poetry, both in psalms and in poetic fragments in
prophetic and prosaic texts. Especially in the psalms, there seems to be a curious
connection between kingship and the sea, the monstrous enemy of the storm
god in the ancient myth. While these psalms often seem to extol the kingship
of Yahweh, it has been suggested that many of the characteristics of Yahweh
were shared by the god and the earthly king in the pre-exilic period. Could this
special connection between the king and the sea in Biblical poetry be due to the
inuence of the Northwest Semitic myth, which had been associated with the
legitimation of kingly rule ever since the Old Babylonian period?
Vered Tohar (Bar-Ilan University, Israel)
Biblical elements in four print editions of the Hebrewanthology Hibbur
ha-Maasiyot from the beginning of print in Italy
Hibbur ha-Maasiyot is an Italian anthology of Hebrew legends from the 16
th
and 17
th
centuries. The anthology is available in four print editions: Ferrara
1554, Venice 1599, Venice 1605 and Verona 1647. Despite the use of print tech-
nology, the editions are not identical to each other. The frequent publication
of the collection attests to its popularity. It is part of a group of works which
evince a leisure culture and a demand for texts that are separate from practices
of prayer and Torah study yet preserve contents that are in line with Jewish
tradition. The legends come from different sources: early Hebrew narrative tra-
dition (the Bible and rabbinical literature), as well as foreign sources. My lecture
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will focus on the relations between the tales and the Bible, which are created
through the following elements: (1) Insertion of a Biblical verse as a rhetorical
device of argumentation. (2) Placing a Biblical verse as a prologue or epilogue.
(3) Expanding a Biblical story. (4) Placing a Biblical gure into a new context.
(5) Placing a Biblical scene or motif into a new context. Those phenomena will
be demonstrated by means of two tales from the collection: Thy righteousness
shall go before thee and The incredible behavior of Elijah. The relations be-
tween those medieval legends and the Bible, which are overt or concealed, attest
to a culture that strives to recreate itself while preserving its roots and sources.
William A. Tooman (University of St Andrews)
The Hermeneutics of Legal Exegesis in Ezekiel 46.115
Ezekiel 46.115 offers a series of ordinances for the prince and the people, re-
garding the gates, minor offerings, and festivals. The resonances between these
ordinances and the laws of Sinai, in particular, are well known (e. g., Numbers
2830). This paper looks beyond the specic similarities and differences be-
tween the Torah of Moses and Ezekiels Torah of the Temple to examine: (a)
the direction of dependence between Ezek 46.115 and related scriptural texts
(including laws of the Torah), (b) the features of the older laws that cued in-
stances of interpretation or rewriting, (c) the exegetical choices revealed in acts
of rewriting or interpretation, and (d) the hermeneutical commitments under-
lying these choices. The aim is to present a portrait of the legal reasoning on
display in Ezek 46.115 and to clarify the relationship of the Law of the Tem-
ple to other scriptural ordinances.
Ronald Troxel (University of Wisconsin-Madison)
Eschatology in the Book of Joel
Even before Maurice Vernes propounded arguments that Joel 34 are late ad-
ditions to the book, Vatke and Wellhausen opined that in them the day of
the Lorr foresook the historical moorings it had in chapters 12 and became
a raried form of eschatology. Once Verness argument was accepted, Duhm
and Jepsen used literary criteria to nd that eschatological motifs in chapters
12 were insinuated by the author of 34, whom they considered an apoca-
lypticist. Plger and H. P. Mller subsequently reached the same conclusion,
based on postulates about the rhetorical situation the prophet Joel addressed.
Although more recent scholars nd eschatology native to chapters 12
(Whrle, Jeremias, A. K. Mller, Dahmen), judgments that chapters 34 carry
a more pronounced eschatology (Jeremias, Beck) or even an apocalyptic
perspective (Barton) persist. The aim of this paper is to evaluate the bases for
such judgments, with attention to what the term eschatology means. In what
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ways does the eschatology of Joel 34 differ from that in Joel 12, and do those
differences make the eschatology of the second half of the book more radical
than the rst?
David Toshio Tsumura (Japan Bible Seminary)
Ellipsis, Double-duty, or Verticality? The vertical grammar of parallelism
in the text of Habakkuk
The grammatical relationship between two parallel lines has often been ex-
plained in terms of ellipsis (i. e. gapping) and/or a double-duty function of some
elements in one of the parallel lines. For example, Ps 18:42 has been taken as an
example of verbal ellipsis and translated as follows:
y
e
aww
e
w
e
n-ma
al-YHWH w
e
l o an am
They cried for help, but there was none to save;
they cried to the LORD, but he did not answer them. (RSV, ESV; also NRSV,
REB, JPS)
M. Dahood lists this passage as an example of Ellipsis: double-duty verbs.
However, he explains that the Most High Yahweh, his interpretation of l-
YHWH, is the direct object of the verb y
e
aww
e
in the rst line (Psalms III
[1970], p. 435). Thus, he suggests this parallelism is an example of what I call
vertical grammar ; see Tsumura, The Vertical Grammar of Biblical Hebrew Paral-
lelism, JBL 128 (2009), 16781.
While ellipsis and double-duty phenomenon may be complementary, the idea of
vertical grammar is entirely different concept in the linguistic analysis of poetry. I
would like to demonstrate verticality in poetic parallelism using several texts from
Habakkuk: e. g. Hab 1:7b, 16a, 2:1b, 8a, 18, 19a, 3:6a, 8a, 13b, 16a, etc.
W. Dennis Tucker, Jr. (Baylor University Waco, TX, USA)
Psalms 135136 and the Relecture of Texts and Traditions
Psalms 135 and 136 make explicit use of the canonical history of Israels ori-
gins. In addition to these traditions, however, the two psalmists also allude to
other texts and traditions that contribute to a nuanced perspective concerning
Israels past. James Sanders has suggested that canonization takes places when a
story, idea, or text passes the immense barrier from a rst telling to a second,
and further, that the repetition of material indicates the need present in the
latter moment, but also, and perhaps more importantly, the power of the ma-
terial repeated. [James A. Sanders, From Sacred Story to Sacred Text (Philadel-
phia: Fortress, 1987), 16, 22.] Somewhat similar to the anthological style of late
prophetic books (e. g., Joel), these psalms referencea number of earlier texts
and traditions, moving them from a rst telling to a second, in an attempt to
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address existence in Yehud under foreign empire. The texts employed and the
arguments made in both psalms will remain the focus of the present study.
Frank Ueberschaer (Theologische Fakultt Zrich)
Ben ha-melek an Ofcial Title or a Familial Position?
Many seals were found with inscriptions mentioning a ben ha-melek. The
OT scriptures also record several appearances of bene ha-melek. What are
the implications of this term: does it deal with only a familial position? Or was
it an ofcial designation complete with duties, authority, and power? Or is it
some combination of both: a familial term that becomes an ofcial title by the
ofcial nature of the kings family? This paper will consider the archaeological
and textual evidence together in order to unfold the connotations carried by
this designation.
Werner Urbanz (Linz)
Das Ezechielbuch als schriftgelehrte Prophetie? berlegungen zu Pro-
duktion und Tradition einer Prophetenschrift
Der Begriff der schriftgelehrten Prophetie ist seit einigen Jahren in die alt-
testamentliche Forschung gerade im Blick auf das Jesaja- und Jeremiabuch
eingebracht worden. Diese Diskurse fragen konkret nach den Mglichkeiten
von Textproduktion und -tradition im exilisch/nachexilischen Judentum und
deuten damit auch einen Wandel im Verstndnis der schriftlich berlieferten
alttestamentlichen Prophetie und des Phnomens eines Prophetenbuches an.
Die Frage ist nun ob und wie man den Begriff der schriftgelehrten Pro-
phetie auch auf das Ezechielbuch anlegen und welche Konsequenzen daraus
hinsichtlich der Enstehungszusammenhnge des Buches gezogen werden knn-
ten.
Im Beitrag werden zunchst die inhaltlichen Bedeutungsaspekte des Begriffs
der schriftgelehrten Prophetie untersucht um danach mit den bisherigen Er-
klrungsmodellen zur Buch- und Textformierung des Ezechielbuches ins Ge-
sprch gebracht zu werden. Berhrungspunkte mit Fragen der Prophetiefor-
schung werden eingewoben. Damit sollen Perspektiven fr die rekonstruieren-
de Rckfrage nach den sozialgeschichtlichen Hintergrnden und Diskursen des
Buches gewonnen werden, besonders auch Hinblick auf die Deutung der Ver-
ortung in exilisch-, perserzeitlich oder hellenistischen Epochen.
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Peet J. van Dyk (Department of Biblical and Ancient Studies, Unisa)
In search of Eden: A cosmological interpretation of Genesis 23
Once it is accepted by exegetes that the Garden in Eden does not refer to a
historical locality many scholars quickly lose interest in the imagined setting
for the Garden narrative in Genesis 23. This disinterest leaves two important
questions unanswered: 1) Should the garden setting be regarded as completely
ctitious without any pretension of referring to a real place (like the setting in
Alice in Wonderland), or does it refer to an assumed real setting (like the setting in
modern historical ction)? 2) If it is accepted that the Garden in Eden refers to
an assumed real setting, where is this setting to be located in historical or in
mythical space? The purpose of this presentation is to challenge past attempts
to locate the assumed setting of the Garden in Eden in known historical space
(e. g. in the area between the Euphrates and Tigris Rivers, or somewhere on the
eastern steppe), or the notion that the described locality of Eden is either too
vague, mistaken or conicting to get any clarity on its precise setting. It is ar-
gued that a cosmological interpretation of Genesis 23 shows that the assumed
locality of Eden was well-known to the inhabitants of the Ancient Near East
as being the mythical space on the eastern horizon where heavens, earth and
underworld meet.
Willie van Heerden (University of South Africa)
Ecological interpretations of the book of Jonah tendencies and a few
suggestions
Extant ecological interpretations of the book of Jonah have focused on (a) el-
ements of nature (nonhuman characters) and the role these elements play in the
narrative; (b) an anthropocentric bias which the text and its readers have not es-
caped. An awareness of this bias would enable readers to notice how elements
of nature that feature in the text have been downplayed or misunderstood in
the past. A hermeneutic of suspicion and retrieval (or suspicion, identication
and retrieval as proposed by Norman Habel) requires this double focus. How-
ever, Bible readers often adopt a narrow view of this dual task, which ironically
has kept certain matters of ecological import largely out of view, for example
the interrelations between human characters in the narrative. My paper is an at-
tempt to test the validity of the above claims by, rst, giving a brief overview of
extant ecological interpretations of the Jonah narrative, and secondly, highlight-
ing features of the text that serves as a contribution to the growing number of
ecological interpretations of the Jonah narrative. My reading of the text will in-
clude a discussion of how the response of a single human being precipitates an
environment that impacts on fellow members of the earth community, includ-
ing other human beings. Attention will also be given to how the intricate web
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of relations created by the author on the lexical, stylistic, and structural levels
offers material for an ecological interpretation of the narrative.
Arie van der Kooij (Leiden University)
Isaiah 6:13 Hebrew Texts and Ancient Versions
In preparing the Isaiah volume for the Biblia Hebraica Editio Quinta, Isaiah 6:13 is
one of the passages that is taking a lot of thought. The ancient versions display
an interesting variety of interpretations but, notably, do not support the exegesis
of the text which is fairly common to modern commentaries. The differences
concern in particular the meaning of (be)shalleket the versions do not reect
the notion of trees being felled , and that of massebet they do not seem to be
familiar with the idea of stump. This paper will provide a brief discussion of
the ancient versions, and of the famous Isaiah scroll (1QIsa-a) as well, in order
to see in which way and to which extent these ancient witnesses may be helpful
for solving the text-critical and lexical problems of the verse.
Peter van der Veen (Johannes-Gutenberg-University Mainz)
Israel between Egypt and Canaan: Does an Egyptian Pedestal Relief
Shake the Foundations of Ancient Israels Ethnogenesis?
Until recently most scholars agreed that a people called Israel listed in the -
nal stanza of the Israel-Stele of Pharaoh Merenptah (12131203 B.C.) indeed
was the only reference to biblical Israel in Canaan in the available Egyptian
records. Based on a careful examination and subsequent 3Dscanning of Berlin
pedestal relief M 21687, the lecturers now believe that its third fragmentary
topographical name likely represents the earliest known reference to Israel in
Canaan. Its mention alongside Ascalon and Canaan puts substantial esh to
the bones of their theory. The early (non-Ramesside) name forms of all three
toponyms imply that the relief must have been carved several decades if not
even over a century prior to Merenptahs reign. While Peter van der Veen will
provide a succinct overview of his detailed analysis of the relief in question,
Wolfgang Zwickel will examine its consequences for the history of ancient Is-
rael. For could it be that both Israels ethnogenesis, as well as its earliest Iron
Age material remains in the central highlands of Canaan must now be dated to
before 1250 or even 1300 B.C.? With other words, will this pedestal relief shake
the very foundations of our previous historical reconstructions of Israels earli-
est past?
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Jrn Varhaug (University of Stavanger, Norway)
Why the God-Sons-Episode in Genesis 6:14 is Plausible as Motivation
for the Deluge Story
Several scholars regard the god-sons-episode in Genesis 6:14 as an interlude
between the previous Eden cycle and the following deluge-story without any
clear connections to the previous and the following texts(Wellhausen, Gunkel,
Smend, Eissfeldt, Catusso, Kvanvig and others). Two arguments have been
pointed out by Claus Westermann against this opinion, [1] that the episode is in-
troduced by wayhi ki which is a standard introduction to major stories, an indica-
tion that this is where the deluge story starts, [2] and that the episode includes a
see- took-consequence chain which links it to other stories of guilt and pun-
ishments. However, there is also a third, more important, reason to reconsider
this. The language used to describe the god-sons and the man-daughters is sim-
ilar to language used in issues concerning occupant soldiers and local women in
the authors/redactors contemporary world. Such amorous relationships were
regarded as abominable by the Israelite population, especially when the power
of the occupants were declining, and would serve well as a motivation for a
major punishment. The Old Testament texts used in the presentation to sup-
port this opinion are Psalm 82; Psalm 29; 1 Samuel 28; Judges 5; Judith 11 and
Ezekiel 37. If the god-sons-episode is the motivation for the deluge according
to the ancient scribes, that may also have consequences for how we consider
the relative chronology in the origins of the Primeval History.
Karolien Vermeulen (Belgium)
Can You Figure? Yael and Sisera in Judges 45
For general abstract see: Elizabeth Hayes.
Miranda Vroon van Vugt (Tilburg University, Netherlands)
Conceptual blending in Judg 45
For general abstract see: Elizabeth Hayes.
Andreas Wagner (Universitt Bern)
Anthropomorphismus bei Deuterojesaja
Die anthropomorphen Konzepte unterschiedlicher alttestamentlicher Bcher
und Texte unterscheiden sich. Der Anthropomorphismus der Priesterschrift
ist nicht derselbe wie der Anthropomorphismus des Amos. Im Zentrum des
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Vortrages steht eine Annherung an den spezischen Anthropomorphismus
von Jes 4055.
Sigmund Wagner-Tsukamoto (University of Leicester)
The City Metaphor and Rising Pluralism in Genesis: An Institutional
Economic Perspective
The paper traces changes to the city metaphor in Genesis in relation to the
depiction of pluralism as an interaction condition. A key thesis is here that al-
ready the city in Genesis ultimately reects urbanism in a modern understanding,
specically so: big size/large scale group interactions; value diversity/value de-
cay; multi-cultural interaction contexts; etc.
The paper projects the analysis of the city metaphor and pluralism to ques-
tions of the institutional economic organization of societal interactions: Did a
parallel rise of the city and pluralism in Genesis reect the switch from lowly
economized modes of institutional organization to highly economized ones?
The paper examines various cost effects in this regard, i. e. attack/defense costs
and transaction costs, which can explain such a switch in societal organization.
Nili Wazana (Hebrew University of Jerusalem, Israel)
It is Me they have rejected as their king (1 Sam. 8:7): the biblical anti-
monarchical viewpoint in relation to Neo-Assyrian dominance
The anti-monarchical attitude is a distinctive biblical idea unparalleled in ancient
Near Eastern literature. The writers of the anti-monarchical passages them-
selves are aware of the uniqueness of this position, depicting the peoples will
to appoint a king as the outcome of their longing to be like all other nations
(about me) (Deut 17:14; 1 Sam 8:4). What is the source and the raison dtre
of the anti-monarchical standpoint? The paper will argue that it is grounded in
ideological reactions to Assyrian royal propaganda. This viewpoint goes hand
in hand with depicting Sennacherib in a divine position, presuming to control
life and death, promising the Judeans to lead them to (another) promised land
upon surrender (2 Kgs. 18:3132), and patterning the relations between God
and Israel after the model of a king and his vassal. The anti-monarchical atti-
tude is thus a reaction to royal images of the Assyrian king, as propagated by
the Assyrian rulers and understood by a vanquished people.
Wilhelm J. Wessels (University of South Africa)
The blame game: Prophetic rhetoric and ideology in Jeremiah 14:1316
There are clear signs in the book of Jeremiah of conict between the prophet
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Jeremiah and other prophetic groups in the Jerusalem setting. Some of the more
prominent passages reecting this conict are Jeremiah 23:940 and 2728.
However tension between the prophets also surface in Jeremiah 14:1316. The
aim of this paper is rst to address the clash in ideological viewpoints between
the prophetic parties, but also to analyse the rhetoric employed in this passage.
The view promoted in this passage is that of Jeremiah as the true prophet blam-
ing the opposing prophets for the devastation that will strike Jerusalem and its
inhabitants. The false prophets are blamed for prophesying untrue messages to
the people. The root of the falseness lies in the fact that they were not commis-
sioned to act as prophets and therefore what they proclaim in YHWHs name is
utter lies. The rhetoric of this passage is effectively employed to undermine the
proclamation of the false prophets by announcing that they will suffer the con-
sequences of their own false proclamation. The rhetoric is also employed to
create aversion towards the shalom ideology amongst its supporters. Jeremiah
appeals to the imagination of the inhabitants of Jerusalem by painting gruelling
pictures of the consequences they will suffer by adhering to false prophecy.
Anne-Mareike Wetter (Universiteit Utrecht)
Women Countering History Reading Esther and Judith as instances of
Kontrapsentisches Gedchtnis
The books of Esther and Judith share a number of characteristics in terms of
plot and themes. In both works the Jews or Israelites are threatened with an-
nihilation, and in both, a female savior ensures their deliverance. Signicantly,
both also employ vocabulary associated with the Deuteronomist concept of
holy war (e. g., the ban, rest from enemies, terror of YHWH/the Jews). In-
triguingly, their historical backgrounds differ vastly: Esther was likely written in
a Diaspora setting, where the loss of political power was a reality and the loss of
religious identity a constant threat, while Judith can be dated to the Hasmonean
kingdom, when the Jews had regained a signicant amount of political power
and were forcefully reasserting their religious identity.
The narrative of Esther much like the conquest narratives of Dtr, Joshua
and Judges has been construed as an instance of kontraprsentisches
Gedchtnis or counter-history (Assmann) a ctional text describing the
almost grotesque revenge of an oppressed people against their oppressors.
This paper explores in how far the same reasoning applies to the book of
Judith, featuring similar themes and vocabulary, yet written at a time when the
real oppressors had been vanquished and the formerly oppressed had regained
a position of power. How kontraprsentisch is the textual violence in this
case? A second, related issue concerns the question how the gender factor
gures into the interpretation of both narratives. Does the fact that the savior
is a member of the weaker sex underline the kontraprsentischen (and thus
ctional) character of the texts?
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Alexa F. Wilke (Gttingen)
Praying Prophets
Prayers do not belong to the original prophetic genre. Nevertheless, they are
frequent and play an important role in the corpus propheticum. By interacting
with their context and with the reader/listener, and due to their boldness, these
prayers give unique theological evidence.
Nowhere else than in the prophetic prayers do OT writers dare to address
God as enemy (Is 63 f.) or as a deceitful brook (Jer 15), to compare him with
a helpless helper (Jer 14) or to challenge his divinity (Hab 1).
Only prayers suggest to those living under the judgment to rejoice in the
turn of the divine wrath (Is 12), to sing the praise of the rescued (Is 25 f.), or
to move back, by reading/listening, from imminent death to the land of the
living (Is 38) or into the temple (Jon 2). Thus the prophetic prayers are not only
hermeneutical keys to the understanding of their context, but they involve the
reader/listener with these written dialogues. They allow them to anticipate the
expected salvation but also to engage through the reading process itself in
the requested conversion (Dan 9) and open up new perspectives of liberation
from guilt and judgment (Hos 14 and Mi 7).
As late additions into the prophetic books, the prayers witness an ongoing
theological discussion. Their function is to interpret, update, contradict or in-
tensify their context and to incite prayer.
Azzan Yadin-Israel (Rutgers)
The Hebrew Bible and the Rabbinic Corpus
For abstract see: Veronika Bachmann.
Tomohisa Yamayoshi (Tbingen)
Eine berlegung zur Wurzel MS und ihrer literarisch-theologischen
Funktion im deuteronomistischen Geschichtswerk
Die hebrische Wurzel MS ist im DtrG insgesamt 13mal ausschlielich als Verb
belegt (Ri 9,38; I Sam 8,7[bis]; 10,19; 15,23[bis].26[bis]; 16,1.7; II Reg 17,15.20;
23,27) und gewhnlich mit verwerfen bersetzt. Hinsichtlich ihrer Grundbe-
deutung setzt sie aber nicht unbedingt die Bewegung eines Objektes voraus,
sondern bezeichnet als Gegenbegriff zu BH
.
R das Fehlen einer Beziehung
und sollte besser mit auer Acht lassen wiedergegeben werden.
Im DtrG wird die Geschichte des Knigtums Israels und Judas mit dem Ter-
minus MS theologisch gedeutet und zusammengefasst. So ist zu Beginn des
Knigtums von der Auerachtlassung Gottes durch Israel die Rede (I Sam 8,7;
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10,19). Der Thronwechsel von Saul zu David wird dann mit der Aueracht-
lassung Sauls (I Sam 15,23.26; 16,1) oder Eliabs, des lteren Bruders Davids
(I Sam 16,7), durch Gott begrndet. Und am Ende des Knigtums wird mit
der Auerachtlassung durch Gott auf das Nordreich (II Reg 17,15.20) sowie
auf das Sdreich (II Reg 23,27) Bezug genommen. Der Terminus MS ist fr
die Deuteronomisten ein wichtiger, aber negativer roter Faden, mit dem eine
Erklrung gefunden wurde, warum die Geschichte Israels so gelaufen ist: die
Auerachtlassung durch Gott bedeutet das Ende der Geschichte.
William Yarchin (Azusa Pacic University)
Why Were the Psalms the First Bible Chapters to be Numbered?
It is striking that, in both the Christian and Jewish manuscript traditions, the
Psalms were the rst to receive numbers while other chapter-divisions in the
First Testament remained unnumbered. Ancient Christian scholars attributed
psalm-enumeration to the Seventy, but modern scholars leave the matter
largely unaddressed. The predominant assumption has been that numbering
the Psalms was the practice of ancient Jewish scribes, but the actual manuscript
landscape shows a very different reality. First: psalm-enumeration appears
in late antiquity exclusively as a Christian practice, reected in early papyri,
codices, and literary sources. Secondly: every indication from rst-millennium
Jewish sources suggests that ordinal reference to the Psalms was not practiced
among Rabbanite Jews. In this paper I review the evidence and offer expla-
nations for the earlier Christian and later Jewish practices of numbering the
psalms. For Christians from the educated classes of Greco-Roman society
the Psalms may have served as the Christian paedagogical counterpart to the
classical lyric epic tradition which often numbered literary sections. Christian
adoption of the codex format further solidied psalm-enumeration which also
served liturgical and homiletic needs. Centuries later, as Karaites distinguished
their own scriptural literary practice from Rabbanite Judaism, they adopted
the codex format from the surrounding Muslim context and the attendant
ordinal referencing for their canonical liturgical compendium. Against this
background beginning in the 11
th
century, psalm-enumeration was introduced
into the Hebrew manuscript tradition, addressing ambiguities inherent in a
numberless scripture-reference system of line-citation when it is applied to
highly formulaic liturgical compilations like the Psalms.
Molly M. Zahn (University of Kansas)
What makes an Editor? Modes of Scribal Activity Witnessed at Qumran
An answer to the question posed by this workshop, what do we really know
about editing, depends on how the term editing is understood. A more neu-
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tral formulation might ask what we really know about the composition and
transmission of texts in ancient Israel and early Judaism (with the caveat that
composition and transmission are overlapping rather than separate processes).
The manuscript nds from Qumran provide an unparalleled body of evidence
for approaching this question by allowing us to document, rather than merely
hypothesize, multiple stages of composition and transmission. They show that,
at least in the late Second Temple period, composition of new works frequently
involved extensive use of one or more existing texts. On the other hand, the text
of new compositions, as well as that of earlier works, was not xed. Texts were
often changed intentionally, in major and minor ways, as new copies were made.
These textual variants and potential sources are witnessed both for texts that
later ended up in the Hebrew Bible and for texts that did not. Though even in
the case of the Qumran manuscripts many difcult questions of interpretation
remain, they advance our understanding of the textual processes pertaining to
biblical texts far beyond what is possible through traditional literary-historical
analysis of the Bible. This paper will survey the range of Qumran evidence for
scribal activities of various kinds, and then consider our best options for con-
ceptualizing and labeling these phenomena.
Ida Zatelli (University of Florence, Italy)
Performative Use of the Verb in the Third Person with Substitute Sub-
jects of the First Personal Pronoun in Ancient Hebrew.
Recent studies have shown that the verb in Hebrew (as in other Semitic lan-
guages) can assume performative values not only in the canonic rst person
forms of the perfect. There is evidence of an ample use both in the imperfect
and in the participles, of which especially the occurrences with pronominal sub-
jects in the rst person have been taken into consideration. The present work
analyses some signicant examples of the performative use of the verb in the
third person with subjects such as nafi, my longing, my spirit, my soul;
ruh
.
i, my spirit; libbi, my mind, my heart; leoni, my tongue, etc., that, in
fact, substitute the rst personal pronoun. This phenomenon usually occurs in
specic linguistic and literary contexts, and is a signal of the particular semantic
value of the expressions considered.
Markus Zehnder (Ansgar Teologiske Hgskole / Universitt Basel)
How Many Gods? Pluriformity within the Realm of the Divine in the
Hebrew Bible
It is often taken for granted that orthodox Yahwism, at least fromthe period of
the Exile onward, only knows One God in the strict sense of the phrase, much
like postbiblical rabbinic Judaism. It will be argued in the paper that this view
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has to be modied considerably. The paper will focus on one of the aspects
that speak against a narrow interpretation of Gods oneness: the description of
two important salvic gures, the Son of David and the Son of Man. A close
reading of texts describing their respective ofce shows that both gures are
understood in terms that suggest a divine status that goes well beyond the po-
sition entertained by angelic beings. In the process, it is necessary to introduce
a denition of the concept of divine status that is adequate to the biblical ma-
terial by being based on this material itself, as opposed to categories foreign to
it, categories that rely too heavily on general philosophical concepts or religio-
historical parallels. The understanding of the pluriformity within the realm of
the divine proposed in this paper has consequences both for the debate on
monotheism in the Hebrew Bible and for the interpretation of Christological
concepts found in the New Testament.
Anna Elise Zernecke (Johannes-Gutenberg-Universitt Mainz)
Whats in a Name? Names and Titles of Deities in the Hebrew Bible and
the ancient Levant
Proper names are usually to be distinguished from common nouns by the way
they refer to the person or the object respectively: whereas common nouns clas-
sify the designated object, personal names function as labels without semantic
value. This basic rule of linguistic onomastics is valid for ancient Northwest-
semitic proper names, though most personal names can be understood. But the
designations of deities in the ancient Levant and the names and titles of the God
of the Hebrew Bible are a different matter. Many of them are more than mere
labels. Sometimes, they even cannot be distinguished from common nouns, the
prime example for this phenomenon being El, the designation of a deity well-
known in Ugaritic and other texts and the common noun god. The paper
explores selected designations of the God of Hebrew Bible and of ancient lev-
antine deities using categories of linguistic onomastics. A special emphasis lies
on the use of Elyon, Most High, in Biblical texts, and on the changes of the
intelligibility of the designations for God in the history of transmission of the
Biblical text.
Gioele Zisa (Ludwigs-Maximilians-Universitt Mnchen)
Gilgame and Hubaba, one of the most important mythological poems from
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2
nd
millennium BC.
Bibliography:
Mnchen.
Wolfgang Zwickel (Johannes-Gutenberg-University Mainz)
Die Ortsnamen der Prophetenbcher
Konkretes Wissen um entfernt liegende Lnder, Landschaften und Orte ist kei-
ne Selbstverstndlichkeit, schon gar nicht in der Antike. Angesichts dieser Tatsa-
che verwundert es etwas, dass das topographische Wissen der Autoren der bibli-
schen Prophetenbcher bislang nur selten nher betrachtet wurde, obwohl sich
vor allem in den Fremdvlkersprchen ein breites und erstaunlich exaktes to-
pographisches Wissen ndet. Das Wissen um fremde Regionen kann dank mili-
trischer Operation, Handelsttigkeiten, diplomatischer Aktivitten oder durch
Flchtlinge vermittelt werden. In der Regel kennen die biblischen Autoren nur
ihre eigene unmittelbare Umgebung; schon weiter entfernt liegende Orte in der
eigenen Heimat sind in der Regel nicht mehr bekannt. Dieser Sachverhalt ist
nicht weiter verwunderlich, da die Verfasser biblischer Texte sich wohl kaum
nher mit Topographie beschftigt haben. Im Vergleich mit dem Wissen der
Autoren um ihre eigene Heimat sind die Kenntnisse ber entferntere Regionen
jedoch erstaunlich genau. Dies fhrt zu berlegungen, woher die einzelnen Ver-
fasser ihr Wissen haben knnen. Die auffllig gute Kenntnis von auslndischen
Ortslagen und Landschaften drfte ihren Hintergrund in der genauen Beobach-
tung der weltpolitischen Lage durch die Jerusalemer Verwaltung gehabt haben.
Die Autoren der Prophetenbcher drften Zugang zu dem dort festgehaltenen
Wissen gehabt haben.
Der Vortrag ist gleichzeitig ein Beitrag zur Prsentation des Neuen Herder
Bibelatlas.
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Wolfgang Zwickel (Johannes-Gutenberg-University Mainz)
Israel between Egypt and Canaan: Does an Egyptian Pedestal Relief Sha-
ke the Foundations of Ancient Israels Ethnogenesis?
For abstract see: Peter van der Veen.
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IOMS Abstracts
Elvira Martin Contreras (Spain)
The Nun-like Sign in the Masora of the Cairo Codex of the Prophets: Use
and Function
Monday 13.15
The exact role of this symbol and its masoretic term is still unknown, although
some authors consider it another way of expressing the phenomenon ketib-qere
(A. Dotan, Masora, 1971, p. 616; I. Yeivin, Introduction, 1980, pp. 5253; E.
d. F. Francisco, Manual da Bblia Hebraica. Introduao ao Texto Massortico. Guia
Introdutrio para a Biblia Hebraica Stuttgartensia, 3
a
ed. Brasil, 2008, pp. 191192; E.
Tov, Textual Criticism, p. 59; Himbaza 2000).
In the Cairo Codex of the Prophets (C) this sign occurs more than ve hun-
dred times while its presence in the other main masoretic codices is scarce or
null. In the present study all the occurrences are analyzed in order to dene its
use and to explain its function in the context of this Codex.
Aron Dotan (Israel)
An Ancient Tradition of Verse Count of the Entire Bible
Monday 11.45
The Masoras accepted count of 23204 verses in the entire Bible is corroborated
by modern computer counts as well. Beside it there is another count which
shows a total reduced by some hundreds verses, which is in clear contrast to
the data of the masoretic genuine count. This other count turns out to be of
ancient origin, going back to the second century C.E., around the time of the
canonization of the Hebrew Holy Scriptures. The paper examines Talmudic
sources for evidence following the process of the gradual acceptance of books
into the Canon of the Holy Scriptures. It then attempts to synchronize it with
the ancient enigmatic count of verses which may have been based on a more
limited Canon of Scriptures.
Edson de Faria Francisco (Brazil)
Mistaken Realization of Masoretic Annotations from Leningrad Codex
B19a to the Biblia Hebraica series: General Remarks
Tuesday 09.00
Since the publication of the Biblia Hebraica (BHK) (19291937), the annotations
of the masora parva and masora magna of the Leningrad Codex B19a (L) have
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204 IOMS Abstracts
been realized, wholly or partially, in the Biblia Hebraica series. The BHK realizes
only the masora parva and the Biblia Hebraica Stuttgartensia (BHS) (19671977)
realizes the masora parva, but in corrected and normalized realization and the
masora magna in a separate volume, the Massorah Gedolah iuxta Leningradensem
Codicem B19a, in corrected and normalized realization too. Currently, the Biblia
Hebraica Quinta (BHQ) (2004) reproduces both the masora parva and the ma-
sora magna of Codex L, in an essentially diplomatic representation, aiming at
being faithful to its source. However, one can see that not always the masora
realization of Codex L has been carried out accurately, and errors, omissions, ad-
ditions and erroneous deciphering can be found in the three editions of Biblia
Hebraica series and also in the Massorah Gedolah. Not always these works reect
what is actually in the masora of Codex L.
This brief study intends to comment and to show, through selected exam-
ples, terms, expressions and masoretic notes reproduced erroneously in BHK,
BHS or BHQ. The lecture will point at the possible causes of such inaccura-
cies and comment on possible corrections. In addition to the three editions, the
lecture will address the Massorah Gedolah and several cases of mistakes that are
found in it too. The communication will emphasize that it is important that the
terms, expressions and annotations of the masora of Codex L should be real-
ized correctly, for two important reasons: 1. to be an important testimony of
the ample activity of the Masoretes, as seen in Codex L and 2. the usefulness
of the masora for modern biblical research. The lecture completes the topic
Reproduo Inexata de Anotaes Massorticas (Inaccurate Realization of
Masoretic Annotations) of the chapter Cdice de Leningrado: Firkowitch I:
B19a (Leningrad Codex: Firkowitch I: B19a) from the forthcoming Lexicon
Masoreticum: Lxico de Terminologia Massortica Tiberiense. The Lexicon Masoreticum
is the current postdoctoral work of this author to the University of So Paulo
(USP), to be published in the future.
Viktor Golinets (Germany)
Variations of Vocalization within the Tiberian Masoretic Tradition and
in Comparison with other Textual Traditions
Tuesday 10.30
There are many cases within the Tiberian masoretic tradition where the same
word is vocalized differently, although neither the semantics of the context nor
the morphosyntax seem to demand any vocalization variation. Sometimes this
variation pertain to phonology, sometimes the meaning of the passage is in-
volved. An example for the latter case is Dt 6:16, where the word is vo-
calized as a noun, while in Dt 9:22 and Dt 33:8 the word is regarded as a
place name. While this word, which seems to have the same meaning in all three
instances, is understood in two ways within the Tiberian masoretic tradition, the
masoretic understanding of this word is also at variance with other textual tra-
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IOMS Abstracts 205
ditions. The Targums render as a noun in all three cases. The Septuagint
seems to understand as a place name in the rst two instances.
This lecture aims to evaluate these and other cases of vocalisation variance
in the Tiberian masoretic tradition in comparison with other textual traditions
of the Hebrew Bible.
Lea Himmelfarb (Israel)
Rabbi Samsom Raphael Hirschs Use of the Biblical Accentuation in his
Bible Commentary
Tuesday 10.00
The present paper focuses on the explicit relationship between the punctuation
method of Biblical accentuation and the Biblical commentary by Rabbi Samson
Raphael Hirsch (18081888).
Rabbi Samson Raphael Hirsch expressed his immense admiration for the
interpretive implications of the Biblical accentuation system. Verses in which
the accentuation system is mentioned by this commentator are examined in or-
der to nd out whether Rabbi Hirsch accurately utilized the accentuation rules
and principles for dividing the verse. Or maybe his knowledge of the accents
methodology was insufciently grounded, and he drew erroneous conclusions,
and, in point of fact, incorrectly relied upon the accents in his commentary.
The choice of examples represents different aspects of Rabbi Hirschs
methodology and fall into three categories: 1) mention of the accents as
authoritative support; 2) interpretation that is contrary to the accents; 3)
interpretation that follows the accents.
The examples are verses from the Twenty-one Prose Books and from the
Three Poetical Books Psalms, Job, and Proverbs.
Raymond de Hoop (Holland)
The T
e
amim and the Theory of Relativity
Monday 09.45
In his study on the Tiberian Masora, Israel Yeivin formulated the principle that
the separating value of an accent depends on the context, formed by the totality
of all the accents in a verse. This implies that an accent like for instance geresh
could have a stronger separating value in a long clause, than on the other hand
a zaqeph in a short phrase. In my paper I will argue that Yeivins theory should
be taken more seriously than usually happens. Scholars tend to accept Yeivins
thesis concerning the accents in several respects, but seem to forget that he did
not see their values as xed. In descriptions of the t
e
amim or in exegetical studies
the function of atnach is generally described as the main divider within a verse,
next to silluq, the nal accent in a verse. Even though this might quite often be
to the point, in a number of cases it is beside the mark. In case the atnach is
applied in a long series of accents it might have a similar separating value (and
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thus function) as for instance zaqeph or revia. The acknowledgement of this
principle is of great importance for the use of the t
e
amim in the exegesis of the
Biblical text. In my paper I will discuss a number of examples to demonstrate
what this relative value of the t
e
amim might imply.
Franz D. Hubmann (Austria)
Irregular Letters in Medieval Tora Scrolls and Manuscripts: A Provi-
sional Report of Work in Progress
Monday 12.45
The appearance of certain irregular letters in distinctive words of medieval Tora
Scrolls and Manuscripts is a well known phenomenon. However, a closer look
at the collected data from various manuscripts, reveals a great variety. This fact
can be seen not only in different Tora Scrolls but also in the Tora-Codices.
The great difference in the data may be due to local scribal traditions or the
provenance of the manuscript. It may also be an indicator of an earlier or later
date of the manuscript. In order to bring some light to this phenomenon, it
would be reasonable to collect the data and to compare them rst. Through this
procedure we may get to a more or less basic system of placing such irregular
letters in the text which can serve as point of departure for further comparisons.
Special attention must be paid to those manuscripts which show corrections of
regular letters into irregular ones (as an example I will present the Tora-Scroll
BSB 487 from Munich), or as in the case of codices have marginal notes that
postulate an irregular letter (reference will be made to Cod.hebr.19 of the NB,
Vienna). The presented paper will contain rst some sample-forms of these
irregular letters in the manuscripts at our disposition; secondly, a provisional
collection and comparison of the data exemplied on the book of Genesis and
thirdly, some examples of the possible meaning of this peculiar type of marking
certain letters/words which may be gleaned from contemporary commentaries.
Yosef Ofer (Israel)
Masora as Error Correcting Code
Tuesday 09.30
Error Correcting Code (= ECC) is a mathematical technique for reliable trans-
mission of information over a noisy communications channel which is liable
to introduce errors. ECC is a subset of information theory, which is concerned
with creating far more sophisticated and efcient methods for ensuring a high
probability that messages will be decoded correctly even if errors (at a reason-
able level) occur during transmission.
At rst glance, the Masora seems to carry out exactly the same function in
relation to the biblical text that ECC does for transmissions: it represents ad-
ditional data appended to the original text, in different forms (Masora Magna
and Masora Parva), facilitating transmission of the original text from genera-
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IOMS Abstracts 207
tion to generation along with a mechanism for correcting errors that occur in
the process of copying manuscripts. However, closer inspection reveals some
differences between these two areas. For instance, ECC as applied to commu-
nications is concerned with chance errors, which are completely content-blind,
whereas scribal errors are content-dependent: a scribe may replace a certain
word with another one with a similar meaning; he may use plene instead of de-
fective spelling; he may add or omit conjunctive waw, and so on. The Masora
therefore focuses especially on protection against this sorts of errors.
The lecture will present weak Masora mechanisms which failed, and contrast
them with a protective mechanism which achieved great success Maimonides
codication of the tradition concerning open and closed portions (textual
units), and the graphic form in which the biblical songs appear. We posit that
Maimonides success was due not only to his stature in the Jewish world, but
also and perhaps more importantly to the successful ECC method which
he adopted. We also discuss structural aspects of the Masora which aided the
mass dissemination of the biblical text set down by the Masoretes, overcoming
the problem of scribal errors, and prevailing over other textual traditions which
competed with the Masoretic text.
The lecture is based on cooperation between me and Professor of Mathe-
matics Alex Lubotzky.
Josef M. Oesch (Austria)
Historical Sketch of the Representation of Petuha and Setuma in Hebrew
Bible Manuscripts with Special Emphasis of the Pentateuch Texts
Monday 10.45
1. Origin, content and function of the terms petuha and setuma.
The terms petuha and setuma were handed down in connection with the
rules for copying Tora scrolls in a halakha, which forbids the exchange of these
two entities. Comments on their content and the function, however, are not to
be found, and neither are their various signications claried.
From a later assignment of a function to them (give Moses time for reec-
tion) we can see that they were originally elements of oral texts, that is, shorter
(setuma) and longer pauses (petuha). In order to represent them in a written
text, smaller and larger spaces in a line were chosen; thus the terms setuma
(congested line) and petuha (open line).
2. The ndings in the manuscripts of the Dead Sea
This representation of shorter and longer pauses in a text can be observed
as early as in the manuscripts of the Dead Sea. Even though no unied method
of marking has yet been developed there, that method, which is described in
the later treatise Sefer Tora, is already strongly represented. We can also nd
remarkable similarities in the textual structures when these old texts are com-
pared to medieval manuscripts.
3. From the standardization of texts to the oldest biblical codices
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208 IOMS Abstracts
After the textual standardization two not quite identical systems of marking
were established for petuha and setuma: The scriptural system according to
Sefer Tora/Soferim II and the Mishne Tora of Maimonide on the one hand
and on the other hand that of Soferim and the rules of Jacob ben Asher. Both
systems can be found in medieval codices and Tora scrolls. Even though they
do not evince a totally unied picture of the tradition of petuha and setuma,
they still contain a remarkable degree of concordance.
4. Unication in the representation and tradition of petuha and setuma
Both in medieval Tora scrolls (for example Munich BSB 487) and in Pen-
tateuch codices (Vienna NB Codex Or. 19) we can see an attempt to unify
these varying structural devices and varying structures. There we can recognize
the wish to conform to the rule of the pre-mentioned halakha in the process of
copying, in order to produce Tora scrolls which are suitable for recitation dur-
ing worship in a synagogue. This striving for unication came to an end in the
rules of Shulhan Aruch concerning the representation of petuha and setuma.
5. Signication and role of the petuha and setuma in present-day editions of the
Bible and their weight in interpreting the texts
While petuha and setuma are used in todays Tora scrolls according to the
prescription of Shulhan Arukh, scholarly editions of the Bible tend to follow
the precepts of Mamonide in their markings, if they nd their way into the lay-
out of the text at all. In single instances, however, the various editions contain
remarkable differences and inconsistencies. In interpretations these markings in
handed-down texts may nd growing attention, but before they are established
in the scholarly world, a method of structural critique (delimitation criticism)
will have to be found.
E. John Revell (Canada)
The Vowels and the Accents of the Masoretic Text
Monday 09.15
The Masoretic Text is usually spoken of as a uniform, self-consistent work.
However, a number of scholars have remarked, of certain passages, that the
vowels do not seem consistent with the accents. As far as I know, the only
one who has carried this beyond casual remarks is Yohanan Breuer, who offers
some two dozen examples in his article Dissonance between Masoretic Accen-
tuation and Vocalization in Verse-division of the Biblical Text. However, the
problem is even more extensive than that. This paper ask what can be learned
from this situation.
The most obvious case of such inconsistency is the marking of 20 or so
pausal forms with conjunctive accents. One tradition could not combine these
two unless the value of at least one of them had been lost. Consideration of this
question leads to important conclusions, such as the voweling of the text must
have been established rst, and the accents added later.
Other features of voweling mark the ends of minor units within those
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IOMS Abstracts 209
marked by pausal forms. The ends of such units are usually marked with
a disjunctive accent, occasionally with a conjunctive, leading to the same
conclusions as with pausal forms. In a few cases, the word marked as a unit by
the voweling is divided between two units by the accentuation (Ps 10:15). In
these cases, the Greek translation, the earliest, follows the voweling, supporting
the view that the accentuation was a later addition.
There are other forms of inconsistency, down to the occasional variation
between an accent or maqqef in marking a word with qames or holem, or with
segol or sere in a closed nal syllable. Such inconsistencies are not common,
but they occur throughout the text, and so ought to receive more consideration.
Some speculations on their origin are offered.
Paul Sanders (Holland)
Poetic Layouts in the Oldest Masoretic Codices of the Hebrew Bible
Monday 10.15
In many ancient Hebrew manuscripts, we nd eye-catching text layouts for Bib-
lical poetry, especially the books of Psalms and Proverbs, the poetic parts of Job,
and some other poetic texts. In these sections, there is at least one blank space
within most lines. In some manuscripts, virtually all the blank spaces, which
are of varying width, occur between the end of a colon and the rst word of
the following colon. Such text layouts can be labelled as colometric. In other
manuscripts, however, many of such blank spaces do not occur at the ends of
cola but between words that are part of the same colon. These text layouts are
only pseudo-colometric.
Unfortunately, these colometric and pseudo-colometric text layouts have not
been studied extensively. I have recently nished my complete analysis of the
poetic text layouts in Berlin Or. Qu. 680 (Paul Kahles Ec1) and the famous
Aleppo Codex. I will discuss them in an article in the volume Have a Break
(edited with Raymond de Hoop, Pericope series, publication expected in 2013
or 2104).
In my paper, I will for the rst time present a survey of the nal results
of my analysis of the poetic layouts in Berlin Or. Qu. 680 and in the Aleppo
Codex. As I will show, the poetic text layouts in the Leningrad Codex (Len.
B19
A
) are commonly only pseudo-colometric. Therefore, I have not selected
this manuscript for an extensive analysis. In Berlin Or. Qu. 680, however, most
poetic texts appear to have an appropriate division of the text that indicates
clearly how the copyist delimited the cola. When writing the consonantal text
of the famous Aleppo Codex, Shlomo ben Buyaa also wanted to indicate where
the cola ended by inserting blank spaces, but in Psalms, Job and Proverbs the
columns were not wide enough to position two long cola on the same line and
to leave a space blank between them. Therefore, he could not always indicate
clearly which colometric division of the text he had in mind.
In my article, I will also compare the distribution of the Masoretic (Babylo-
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210 IOMS Abstracts
nian and Tiberian) accents, the distribution of the pausal forms, and the much
older poetic text layouts in fragmentary manuscripts from Masada and Qum-
ran. To what extent do these divisions of the poetic texts correspond to the
division, by means of blank spaces and line breaks, in Berlin Or. Qu. 680 and in
the Aleppo Codex? And how can the divergences be explained? In some cases,
deviating divisions will appear to be due to a different interpretation of the text.
Scholars who are willing to give their reaction to my paper will receive the
text of my paper before the Munich IOMS meeting if they ask for it by e-mail
(psanders@pthu.nl).
Benjamin Ziemer (Germany)
Who Counted First the Letters of the Tora?
Monday 12.15
The number given for the letters of the Tora in Codex L, 400,945, is far beyond
reality. This seems to be typical for most reported letter counts before and even
after Norzi. But, according to the famous Baraita in Qid. 30a, the Soferim
had counted the letters of the Tora even much earlier. Indeed, some statistical
ndings to be presented suggest that already the proto-rabbinic text was based
on exact statistics on the number of letters of each book and the total numbers
of each letter of the alphabet in the Tora.
Assuming this, the question will be discussed if some Masoretes knew the ex-
act number of letters too. According to Norzi the Tora has to contain 304805
letters. However, the Codex L, with its independent orthography sometimes di-
vergent from its own Masora, has exactly 304,850 letters in the Tora, according
to Computer counting. The differences in plene / defective writing between the
early Tiberian manuscripts increase at the end of Deuteronomy more than
15 differences between Codex A and Codex L are to be found in Deuteron-
omy 2834. Despite the fact that the vocalization, accentuation and Masora of
Codex L are copied from Codex A or a manuscript very close to it, the letters
seem to reect an independent manuscript tradition, perhaps as old and good
as that of Codex A and perhaps with its own antique counting tradition.
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IOQS Abstracts
Marty Abegg (TWU)
A Generative Syntactic Analysis of the Dead Sea Scrolls: Initial Results
with a Focus on the War Scroll
Tuesday 14.30, Lecture Room: A 014
Morphologically tagged data bases and concordances of the Qumran corpus
have existed in some form for nearly 20 years. By contrast, in the last sev-
eral years, research in biblical Hebrew has pushed on to syntactically-tagged
databases: the Emdros database of the Werkgroep Informatica of the Vrije Uni-
versiteit in Amsterdam and the Andersen-Forbes Analyzed Text of the Hebrew
Bible are but two examples. Five years ago, linguist Robert Holmstedt (Univer-
sity of Toronto) and I begun discussing the possibility of a new approach. First,
we proposed a project that would cover all ancient Hebrew in the rst mil-
lennium B.C.E. Second, our project would not been designed as a stand-alone
database, but would be native to the Accordance Bible software and thus could
be run in conjunction with a host of other ancient texts and data bases. Third,
our database would be focused very tightly on clause syntax and would not ad-
dress the semantic or discourse-pragmatic features of the Hebrew texts. And
fourth, our approach to the parsing and analysis of the syntax would be unique
in its generative syntactic theoretical orientation. We now have a working data
base of several major Qumran texts and a functional application that together
are producing very promising results. This paper will demonstrate the types of
syntactical queries we are able to make of the data and show how the results
will greatly assist our understanding of Qumran Hebrew and thus the texts the
Qumran corpus.
Samuel L. Adams (Union Presbyterian Seminary; Richmond, Virginia)
The Relevance of Post-colonial Theory for Understanding the Dead Sea
Scrolls
The use of post-colonial theory in biblical studies has become more widespread
in recent decades, but this type of approach has played little role in the evalu-
ation of the Dead Sea Scrolls. This paper will consider whether post-colonial
ideas are a useful means of understanding the thought-world of these texts,
particularly sectarian documents. An introduction to the post-colonial concept
of hybridity will set the table for our examination of key passages from the
scrolls. Specically, we will consider the relationship between the colonial power
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212 IOQS Abstracts
and subject peoples and the manner in which the colonized translate and even
transgress the restrictions imposed upon them (with brief attention to such crit-
ics as Edward Said, Homi Bhabha, and Gayatri Spivak). This focus on hybridity
will allow us to examine more carefully the situation of otherness from imperial
power structures in certain texts, especially those concerned with sectarian iden-
tity and withdrawal from the society. Uncertainty over the specic context for
historical allusions in the scrolls is a hindrance to such an inquiry. Yet references
in the Habakkuk Pesher reect an awareness of imperial rule (e. g., 1QpHab
9:47 and the issue of taxation), and this paper will do a post-colonial reading
of key passages in this regard, including those that mention the Kittim.
We will also explore the implications of surrendering ones nancial
resources and personal autonomy in a sectarian context (in the Community
Rule and Damascus Document). Passages on this topic benet from the
sociological study of sectarian identity, but post-colonial ideas about imperial
power structures and hybridity are also pertinent. Those who identied with
the group(s) described in the scrolls did not simply dene themselves against
competing sects, but they cultivated a zone of holiness for communal life in
an imperial context. This paper will consider the helpfulness of post-colonial
criticism for examining such a dynamic.
Ana Barbulescu (University of Bucharest)
World Reconstruction in the Damascus Document
What I propose in an analysis of the Damascus Document from the phe-
nomenological perspective developed by Berger through his sociology of
knowledge. In accordance with this approach any social reality is a constructed
reality, for every human individual the world being seen as a taken for granted
reality bearer of a taken for granted knowledge.
However, sometimes a deviant version of the symbolic universe comes to
be shared by groups of inhabitants becoming, as it happens in the Qumranic
texts, the carrier of an alternative denition of reality.
Applying this theoretical construction to the Damascus Document, I am
interested in identifying, in which way its author used the natural logic and the natural
taxonomy of their formal symbolic world in order to legitimate their alternative symbolic
construction?
Moreover, the survival of a social construction, a world in Bergers terms,
depends upon specic social process, processes that reconstruct and maintain
the particular world in question, the interruption of this social processes threat-
ening the reality of the world in question. In other words, each world requires
a social base for its continuing existence, a social base conceptualised by Berger
as plausibility structure.
Following this conceptual construction, what are the dimensions on which the au-
thor of the Damascus Document reconstructs the plausibility structure of their world? And,
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IOQS Abstracts 213
if the case, what are the common grounds they share with the Rabbis in reconstructing the
plausibility structure of a Jewish society that chose/has to live without the Temple?
Moshe J. Bernstein (Yeshiva University)
Rhetorical and Poetic Features in the Genesis Apocryphon
Wednesday 9.00, Lecture Room B 106
The Genesis Apocryphon has been studied over the ve and a half decades
since its publication as targum, midrash, rewritten Bible, parabiblical text, bibli-
cal commentary, and as a mlange of sources and traditions. We have focused
generally on what the Apocryphon does, on the way that it functions, and on the
biblical or post-biblical texts to which it is related, rather than on what it is. We
have simply failed to pay sufcient attention to the Apocryphon as itself. The
one way that it has rarely been approached is as a literary artifact from antiquity.
The Genesis Apocryphon is a narrative told with a certain degree of literary
artistry, more vividly than the biblical original, with rst-person narrative and
occasionally vivid dialogue, moving scenes between husbands and wives, and a
variety of other narrative details that contribute to its structural unity and that
have no parallel in the biblical original.
This paper continues a series that I have presented since 2009 devoted to
studying a broad range of the literary features of the Apocryphon. Employing
both of the descriptive terms in my title somewhat loosely, I shall present a vari-
ety of observations on the literary style of the Apocryphon. Although poetry is
generally characterized by terseness, while rhetoric is often quite the opposite,
each of these terms characterizes a literary aspect of the Apocryphon. And, al-
though the two sections of the Apocryphon are quite reasonably identied as
deriving from different sources, I shall demonstrate that in the employment of
rhetorical and poetic techniques there is a not a great dichotomy between the
sections of the Apocryphon.
Kipp Davis (Universitetet i Agder)
The Social Millieu of the Jeremiah Scriptures in Second Temple Judaism:
New Light from the Schyen Collection and the Evidence for Multiple
Literary Editions at Qumran
There is evidence for at least two literary editions of the Book of Jeremiah (or
portions of Jeremiah) in the Qumran Scrolls, and their assigned paleographical
dates suggests that there may have developmental provenance among those
who wrote and collected the scrolls. In particular, the oldest of these MSS, 4Q70
(4QJera) contains a peculiar, large marginal insertion that possibly attests to
this (frg. 4 = col. iii 6ag; Jer 7:298:3). A new, unpublished fragment from
the Schyen collection containing a possible alternative version of Jer 3:1519
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should now be included in this discussion, and invites new consideration of the
presence and meaning of the Jeremiah scriptures in the Qumran caves.
This paper seeks to explore methods for assessing the relationship between
the variations and material features observed in the Qumran Jeremiah MSS and
theories about the history and identity of the collecting communit(ies), com-
monly identied with the Yah
.
ad Essenes. This paper seeks to explore methods
for assessing the relationship between the variations and material features ob-
served in the Qumran Jeremiah MSS and methods for identifying the collecting
communit(ies), commonly designated, but not necessarily limited to the Yah
.
ad
Essenes. Does material philology provide insight into the presence of Jeremiah
scrolls in the Qumran caves? To what extent and under what conditions should
other so-called parabiblical Jeremianic traditions (e. g. in 4QApocryphon of
Jeremiah AC) be included to supplement the discussion of Jeremiah scrip-
tures? This paper seeks to provide some traction for further discussion of
Jeremiah and the social world of Qumran through some preliminary consid-
eration of these questions.
Hans Debel (Leuven)
Moving Beyond the Deadlock of Rewritten Scripture: Composition and
Reception, Once Again
Sunday 16.00, Lecture Room B 106
Research into Rewritten Scripture compositions seems to have reached a dead-
lock. On the one hand, scholars have pointed out that issues of composition
need to be carefully distinguished form a texts reception, and emphasise that
only criteria pertaining to the realm of composition should govern decisions
on whether a certain text is to be viewed as a new edition of a text or as a
new composition along that text. On the other hand, it needs to be realised that
the decision whether or not a text was to be considered scriptural did not be-
long to the author, but to the believing communities who read the texts, even
if certain authority-conferring strategies may have facilitated this process. As
a result of these different perspectives, the boundaries between Scripture and
Rewritten Scripture have become blurred, as in the sliding scale or spectrum
envisioned by George Brooke and Sidnie White Crawford. Such an approach,
however, cannot solve the fundamental problem with the concept of Rewrit-
ten Scripture, which presupposes a body of Scripture that is being rewritten
and thus from the outset mixes up composition and reception. In an attempt
to move beyond this deadlock, the present paper will advocate a more rigid
distinction between both. Using the Pentateuch as an example, it will elaborate
upon Brookes proposal that Grard Genettes concept of hypo- and hyper-
texts drawn from literary theory provides a more fruitful way to conceptualise
the literary growth of ancient texts. Moreover, it will also suggest that such a
conceptualisation better allows for the integration of recent literary-critical in-
sights into the textual growth of the scriptural texts. As a corollary, it will also
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be argued that speculations on a texts authoritativeness should be reserved ex-
clusively for the realm of reception, and that we do well to altogether discard
the term Scripture from our discussions on the literary chain of composition.
Devorah Dimant (Haifa)
Pesharim Terminology in Hodayot
It is now fashionable to approach many Qumran texts from a diachronic per-
spective. Underlying sources and stages of editorial activity are terms that hold
the day. While such an approach is important and productive, it must be supple-
mented by the synchronic perspective, which is at present somewhat neglected.
The lecture will review key terms known from the pesharim but scattered in
various contexts of the Hodayot from such a synchronic perspective. It will
show that both types of compositions employ the same cryptic nomenclature
drawn from biblical prophecies and that both adopt the same interpretation of
the prophetic passages.
Torleif Elgvin
A New Small-Sized Scroll of Ruth from Qumran, Liturgical Power, and
the Way of the Megillot Towards Canonisation
The paper presents a new fragment of Ruth (Ruth 2:12) from The Schyen
Collection, a small-sized scroll from the mid- or late Herodian period. A scribal
variant shows afnities with the so-called Qumran scribal school.
The paper will interact with previous suggestions on genre and usage of
small-sized scrolls: Milik (liturgical usage); Tov (small scrolls can be community-
related, para-biblical, or excerpted biblical texts); Elgvin (use by itinerant preach-
ers and teachers). Another small-sized scroll in The Schyen Collection may
bear on the issue. It is written in such a tiny script that liturgical use or public
reading is not possible. Further, small-sized textiles from Cave 1 that proba-
bly served as scroll wrappers suggest that small-sized scrolls were among those
considered worthy of carefully prepared storage in this cave.
Tov suggested that 4QCant
a,b
from the rst century BCE represent ex-
cerpted versions of an already complete book of Canticles. When redaction-
and recension-critical tools are combined with the physical evidence of
4QCant
a,b
, it seems more probable to see in these two scrolls stages in the
literary growth of individual songs into the later canonical composition of
Canticles that still had not reached its nal form. Scrolls such as 4QJoshua
a
,
4QJer
b,d
, Schyen Jeremiah, and 1QSam preserve earlier literary versions of
scriptural texts, thus conrming redaction-critical hypotheses on the literary
development of biblical books. The same may be the case for 4QCant
a,b
.
The Schyen fragment is the third example of a small-sized scroll of Ruth
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from the middle or late Herodian period (with 2QRuth
a
and 4QRuth
b
). Small-
sized scrolls also exist of the Song of Songs (4QCant
a
, 4QCant
b
, 6QCant) and
Lamentations (4QLam, 5QLam
a
) from the mid-rst century BC onwards. This
evidence may suggest the use of these three megillot in liturgical reading to-
wards the end of the second temple period, perhaps connected to the same
festivals they later are attached to Shavuot, Pesah, and tishah beav. Accord-
ing to ritual studies, liturgical performance is instrumental in creating new iden-
tity and conveying authority, both to persons and artifacts. Similar to the case
of the Book of Psalms, liturgical usage of the megillot would convey authority
to these texts. Thus, liturgical usage of small-sized megillot scrolls would bear
weight in the process that ultimately led to their inclusion in the collection of
authoritative scriptures.
The Book of Ruth is probably a fourth-century text advocating a softer rela-
tion to neighbouring peoples than that of Ezra-Nehemiah. In the late second
temple period this text would act as a liturgical voice speaking for an active role
of women in society and an open relation to other peoples.
Philip Engmann (University of Ghana)
The Effect of Qumran on Old Testament Text-Critical Methods
The discovery of the Dead Sea Scrolls (DSS) have introduced several changes
to OT text-crtitical methodolgy such as a replacement of the three-recensions
local texts theory with Emanuel Tovs ve groupings theory; a re-thinking of
some of the external and internal text-critical rules or guidelines (e. g., prefer-
ence for MT), etc. In general, prior to the discovery of the DSS, the dominant
text-critical method could be described as an absolute recensio one. However,
since the discovery of the DSS, stematological recensio seems to be more dom-
inant; a methodology that scholars such as Emanuel Tov subscribe to. Using
this post-qumran text-critical stematological recensio method and other post-
Qumran methodological changes, this paper will textually re-analyse three key
variant witnesses for the closing verse of the Song of Moses (Deuteronomy
32:43), i. e., the LXX, MT and DSS. This verse is relevant for Old Testament
textual critics because of the signicant variations in these textual traditions.
Comparing the LXX version to the MT for example reveals four cola present
in the LXX, but absent in MT; and two cola present in DSS 4QDeut
q
which
are absent in MT. Using the guideline of eliminatio parallelismi causa, this pa-
per suggests that the variant poetic structures (or lack of them), could serve as
a possible guideline to discovering a more original text. In the commentary of
BHQ for Deuteronomy 32:43, an emendation (following van der Kooijs analy-
sis) is suggested, which is based on DSS. This paper offers an alternative to this
emendation.
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Yoram Erder (Tel Aviv University)
What does the Karaite Biblical Exegesis from the Gaonic Period Teach
Us About the Essence of the Qumran Sect?
As early as 1910, Soloman Schechter noticed that the copy of the Damascus
Document he had found in the Geniza was known to the Karaites. With the
discovery of the scrolls in the Judean desert, it was specically the scholars
who had thought that the Karaites wrote the document who began to examine
Qumran halakha in light of the Karaite halakha.
My research into Karaite manuscripts written in Judeo-Arabic, which ear-
lier research did not have access to, has shown that the Karaites were well ac-
quainted with Qumran halakha, yet utilized it only when it coincided with their
own point of view.
In light of these discoveries, it is worthwhile to consider whether Karaite
literature can shed any light on current debates among scholars regarding the
nature of the scrolls and their authors, despite the fact that research of this type
cannot be as precise as the study of the halakha. Naftali Wieder made an impor-
tant contribution in his studies during the 1950s and 1960s to understanding
the Qumran scrolls in light of the Karaite writings. However, this branch of
research has not developed since then despite the publication of the scrolls and
the opening of the Firkovich collection to the community of scholars after the
fall of the Soviet Union.
As I will show, the study of the scrolls in light of Karaite writings demon-
strates that the scrolls were indeed written by a specic sect that secluded itself
in the Judean desert. (the desert exile, 1QM, I:2, and 1QS VIII:1316). Fol-
lowing these discoveries, we will examine the following questions:
The purpose of leaving for the desert
Were the commandments observed in the desert?
The role of the Moreh Zedek, and how to interpret this term.
The division of roles between the Moreh Zedek and Messiah (CD xix: 35XX: 1).
Ulrich Dahmen
Bausteine qumranischer Theologie: Theologische und lexikographi-
sche Erkenntnisse aus der Arbeit amTheologischen Wrterbuch zu den
Qumrantexten
Wie die vielen Theologien des Alten Testamentes zeigen, gibt es sehr unter-
schiedliche Mglichkeiten, die Theologie des AT, der einzelnen Bcher oder
der einzelnen Epochen zu erheben und darzustellen. Die Arbeiten in diesem
Metier zeigen, dass es auch spezielle theologische Ansichten einzelner jdi-
scher Gruppen oder Judentmer gibt. Diese theologischen Ansichten sind
als Expression einer gruppenspezischen Theologie anzusehen. Die Arbeiten
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am ThWQ haben gezeigt, dass auch die Gemeinde von Qumran eine Theologie
entwickelt hat, die von tiefer Spiritualitt geprgt ist.
Der Vortrag setzt sich aus zwei Teilen zusammen. Im ersten Teil (Fabry)
sollen Schwerpunkte qumranischer Theologie aufgewiesen werden, indem die
semantische Entwicklung exemplarischer anthropologischer, ekklesiologischer,
kultischer und theologischer Begriffe dargestellt wird.
Im zweiten Teil (Dahmen) sollen Perspektiven aufgezeigt werden, die sich
aus der lexikographischen Arbeit ergeben: (a) Eine przisere Erfassung dessen,
was sectarian Literatur ausmacht. An einigen Beispielen kann gezeigt wer-
den, dass z. B. fr ShirShab eine sectarian Entstehung plausibler ist, und dass
4QInstr wahrscheinlich sectarian2 redaktionell berarbeitet wurde. (b) Die le-
xikographische Arbeit ermglicht, die groen und weitgehend vollstndigen
Qumran-Schriften theologisch zu kommentieren (vgl. ansatzweise A.R.C. Lea-
ney [NTL, London 1966]). (c) Die Erfahrungen mit dem ThWQ fhren zum
Postulat, in naher Zukunft ein Theologischen Wrterbuch (mindestens) zur tan-
naitischen Literatur zu entwickeln, um die semantische Fortentwicklung der Be-
grifichkeit bis ins Mittelhebrische und Mischnisch-Hebrische sprachlich und
theologisch verfolgen zu knnen.
Heinz-Josef Fabry
Bausteine qumranischer Theologie: Theologische und lexikographi-
sche Erkenntnisse aus der Arbeit amTheologischen Wrterbuch zu den
Qumrantexten
For abstract see: Ulrich Dahmen.
Daniel K. Falk (University of Oregon)
The Qumran Tellin as Ritual Artifacts
Most of the scholarship on the Qumran Tellin has focused on the content of
the texts, and secondarily the physical format, in relationship to rabbinic norms.
Consequently, there has been almost no attention paid to certain oddities of
their physical characteristics that have no counterpart in rabbinic Tellin. In par-
ticular, the verso of many of the Tellin is laid out in various ways that appear
chaotic. There seem to be some sort of guiding aestetic, but it completely disre-
gards the content of the texts and dees easy explanation. This paper will focus
on the physical features of the Tellin as ritual artifacts apart from the usual
assumptions about their use and signicance. I will seek comparators among
the amulets of various kinds in antiquity, and use of bound ritual texts in dif-
ferent cultures, drawing on archeological and anthropological data. The goal is
to highlight more clearly the bizarre format among some of these texts, and to
propose some possible new analogues for shedding light on their meaning.
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Ida Frhlich (Pzmny Pter Catholic University Budapest)
Qumran texts and cultural memory
Qumran texts do not contain clear historical references, and they do not speak
much about the history of the group that backgrounded them. At the same
time Qumran writings reect a keen interest in history as it is manifest from the
phenomenon of the repeated retellings of biblical historical tradition in Qum-
ran texts, and the frequent references (with symbolical names) of the Qumran
pesharim to historical events and persons. It is beyond our depth to understand
Qumran attitude to history when using the methods of modern historiography.
Underlying principles of these texts become much clearer when approaching
them with the methods of investigating cultural memory. Aims, purposes, and
methods of the authors of the ancient Near Eastern texts, and the principles
they approached to the past were very different from those of modern his-
toriographers. Historical events were evaluated from an ethical point of view.
Qumran texts CD II, 2III, 12, 4Q180 and 4Q181, and the Qumran pesharim
will be examined as key texts.
Ananda Geyser-Fouche (Pretoria)
Chronicles and Qumran
Renewal in thought was brought about by impulses from the philosophical do-
main on studies of language and texts. It opened up new ways for the under-
standing and interpretation of texts. Concepts such as intertextuality, mas-
ter narrative and contra narrative have begun to play a major role in litera-
ture studies and related discussions. This paper will use some postmodern liter-
ary theories from Jean-Franois Lyotard to compare a selection of texts from
Chronicles and from Qumran.
According to Chronicles David received his instructions directly from
Yahweh, and he established the temple and cult ceremonies just like Moses had
received the Ten Commandments and had established the tabernacle and the
ark in the desert. The Chronicler does not want Abraham and Moses covenant
with Yahweh to overshadow the image of David. What they represented
didnt correlate with the ideal gure created in the person of David. Abraham
sacriced in Shechem and Moses in the Tent of Meeting, but he was never
in Jerusalem. Most of the Qumran or Qumranic manuscripts mount polemic
against the priestly establishment in Jerusalem.
This paper will focus on Chronicles, 4Q216 as well as other Qumran texts
that refer to Moses and David. In Chronicles David is idealised and in Qumran,
Moses. It seems to correlate with the different traditions and contexts: in line
with each communitys place of worship. This seems to boil down to the powers
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behind Chronicles in contrast to the powers behind the Qumran community
in comparison to a David against Moses or the temple cult against the Torah.
This study hopes to address the different master- and contra narratives and also
reect on the powers behind the different texts.
Matthew Goff (Florida State University)
The Myth of the Watchers: The Category Myth, the Dead Sea Scrolls
and 1 Enoch
The Aramaic manuscripts from Qumran constitute our earliest textual wit-
nesses for sections of 1 Enoch. This has put this text and in particular the
Book of the Watchers (1 En. 136) at the center of Qumran studies over the
past generation. Scholars of the Dead Sea Scrolls commonly refer to the core
story of the Book of the Watchers, the descent of the watchers to earth (1 En.
611), as the myth of the watchers. Qumran scholars understandably use
the term myth as a synonym for stories transmitted in the ancient literature
we study. Some experts have attempted to elucidate the Book of the Watchers
through comparative mythology. Hanson and Nickelsburg, for example, turned
to Hittite and Greek mythology to interpret Watchers. To my knowledge,
there has been little effort to apply to the scrolls theoretical approaches to
myth that have been developed in anthropology and religious studies. For
example, Lvi-Strausss structuralist approach could illuminate key contrasts
and oppositions to frame the watchers myth as an etiology of demonic forces
in the world. Mary Douglass symbolic anthropology can show how the Book of
the Watchers reies a cultural taboo against the consumption of blood to resolve
the punishment of an unsanctioned sexual union between angels and humans.
Bruce Lincolns approach to myth, which emphasizes power, can unearth the
books political dimensions. By examining such approaches this paper explores
how the critical study of myth can contribute to how we can interpret the
myth of the watchers.
Liora Goldman (Haifa)
Redening the Damascus Document as a Thematic Pesher
This paper revisits the question of the Qumran pesher genre and the admoni-
tions in the Damascus Document. The well-constructed admonitions section
comprises ten symmetrical literary units that employ an array of hermeneutical
devices such as quotations, allusions, and pesharic exegesis of various biblical
texts linked together on the basis of conceptual and linguistic parallels. A lit-
erary and interpretive analysis reveals the existence of a broad layer of implicit
pesharim that serves as a platform and framework for the explicit pesharim. In
light of this, I suggest that CD be redened as belonging to the pesher genre.
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IOQS Abstracts 221
The admonitions constitute thematic pesharim organized around various ele-
ments relating to the communitys formation and separation from the House
of Israel on the basis of its divergent interpretation of the biblical ordinances
and serve as a polemical preface to the laws and regulations. The diversity and
richness of the material demands a reexamination of the pesher genre, the cus-
tomary notion that it consists of a xed formula of a direct quote, copula, and
pesharic interpretation ignoring those built around uncited texts or texts that
are merely alluded to, embedded in an epithet given to a gure or a group, or
combining direct citation and allusion. This broader denition of the genre in-
dicates that CD comprises a sophisticated example of a thematic pesher.
Pieter B. Hartog (KU Leuven)
Pesher and Discourse
The study of discourse, authority, and power structures has come to occupy an
important place in Jewish Studies. Research into this area has fruitfully been
executed on Rewritten Bible texts (Najman 2003) and sectarian literature (New-
som 2004). However, the Qumran commentaries have as yet not been subjected
systematically to this type of investigation (but cf. Jokiranta 2005; 2008).
Inspired by studies on discourse in commentaries by classical scholars (Most
1999; Sluiter 1998, 1999, 2000), this paper aims to illustrate how a discourse-
focused approach may shed new light on the Pesharim and further our under-
standing of these Qumran commentaries. Consequently, it aims to show how
a discourse-informed approach towards the Pesharim provides an important
bridge between philological and textual investigations of these texts on the one
hand and social-scientic approaches on the other.
In particular, this paper focuses on one prominent aspect of discourse in
commentaries, namely, the way in which commentaries legitimise themselves by
presenting themselves, other commentators, their base text, and the community
in which they originate in a particular manner. This type of discourse shall be
discussed and illustrated by means of a close-reading of 1QpHab II 110; VI
12VII 8; 4QpNah 34 ii 310; and 4QpPs
a
II 1320. Special attention shall
be paid to the implications of the explicit Teacher discourse in 1QpHab and
4QpPs
a
(cf. Jokiranta 2006; Garca Martnez 2010) and the absence of explicit
references to the Teacher of Righteousness in 4QpNah.
Paul Heger (Toronto)
Were Women Members of the Eda-Yahad?
Qumrans prohibition on participation in the Passover meal by females of all
ages and by males under twenty (11Q19 XVII, 4Q265), and the admission cele-
bration exclusively for men over twenty (CD XV), leads the author to hypothe-
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size that Qumran adopted the features of the census and joining the congrega-
tion in the desert as a model for their organization. Since only men over twenty
were counted in that census, paid a half-shekel, and became full members of
the Eda, with all its rights and obligations (Num 1:18, inter alia), Qumran pro-
ceeded likewise, and only men over twenty became members of the exclusive
Eda, named Yahad, by the conducting of a ceremony and the payment of a half-
shekel (4Q 159, 11Q19 XXXIX). Younger men and women were members
of the Qumran community but not of the Eda, the Yahad group; thus, they
neither enjoyed all its privileges nor were required to full all its obligations.
Scripture does not specify which precepts women must full and from which
they are exempted, but it is evident that women are not obligated to perform
all commands; Qumran followed this principle. The study disputes Schullers
conicting statement that women were members of the Eda and studied the
Hagi, as well as her interpretation of 1QSa I, particularly v. 11 on the topic of
the woman witnessing against her husband. Biblical and rabbinic passages (b.
Pesah
.
. 91a) are quoted in support of the proposed thesis.
Matthias Hopf (Augustana Theologische Hochschule, Neuendettelsau)
4QCant
b
ein dramatischer Text
4QCant
b
ist eine bemerkenswerte kleine Schriftrolle: Schon allein mit ihrem
ungewhnlichen Text-Layout und den auf ihrem Rand zu ndenden Schriftzei-
chen hebt sie sich von der Masse der Qumran-Zeugen ab. Hinzu kommt der
Umstand, dass auf dieser Rolle von wirklich geringer Gre augenscheinlich
nur der Text dieses einen biblischen Buches aufgezeichnet ist und das ganz
offensichtlich in einer ausgewhlten, mglicherweise gar zensierten Fassung
des masoretischen Hohenlieds.
Angesichts dieser Besonderheiten drngt sich die Frage auf: Welchem Zweck
diente eine so ungewhnliche Rolle mit jenem fr biblische Verhltnisse un-
gewhnlichen Text? In diesem Beitrag wird versucht, unter Anwendung u. a.
moderner literaturwissenschaftlicher Dramentheorien darauf eine Antwort zu
geben. So soll beleuchtet werden, wie der Aspekt der Performanz als herme-
neutischer Schlssel zum Verstndnis von 4QCant
b
fungieren kann. Die Arbeit
reiht sich damit ein in den Kreis anderer performativer Deutungen biblischer
Texte, wie sie z. B. von K. Baltzer, H. Utzschneider und S. A. Nitsche vorgelegt
wurden.
Konkret wird dabei zunchst die von E. Tov vorgeschlagene Rekonstrukti-
on einer Prfung und Kommentierung unterzogen sowie 4QCant
b
unter ma-
teriellen und inhaltlichen Gesichtspunkten ausgewertet. Auf dieser Basis soll
dann demonstriert werden, dass in der Schriftrolle vermutlich ein Textexemplar
mit performativ-dramatischem Hintergrund vorliegen drfte (wobei natrlich
kurz auf die Frage einzugehen sein wird, was berhaupt einen dramatischen
Text ausmacht). Besonderes Augenmerk wird in diesem Zusammenhang auch
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darauf gelegt werden, in welchem Verhltnis die genannten (vermutlich paleo-
hebrischen) Randzeichen zum Textinhalt stehen knnten und welche Rolle das
besondere textliche Layout spielt.
Jutta Jokiranta (Helsinki)
Ritual Theories fromCognitive Science of Religion: What Do They Make
Us Think?
Cognitive science of religion is a new eld of study that has begun to illumi-
nate how human innate capacities and constraints inuence human behavior,
including religious beliefs and conduct. Several theorists attempt to make sense
of ritual behavior, bringing forward questions like: Do rituals have an inner
grammar that participants intuitively understand and follow? How does ritual
frequency or infrequency change the mode of transmission of religious tradi-
tions? How does ritualization differ from routinization? Why are there rituals
in the rst place? What do the rituals do?
In this paper, I shall focus on this last aspect. Whereas popular understand-
ing of rituals is that this form of behavior is something irrational or ineffective,
ritual theorists pay closer attention to the way in which actions and their conse-
quences are related in ritual activities. The very idea of rituals can be argued to
be that they are effective: rituals heal, sanctify, transform, ratify, and unify. The
focus is on embodied cognition rather than symbolic meanings. I will study the
covenant admission in 1QS 13 from the perspective of ritual efcacy and dis-
assembly the various parts present in this form of the text: where does efcacy
lie and how is the participant transformed?
John Kampen (Methodist Theological School in Ohio)
Sectarianism and Wisdom: A Comparative Study of Instruction, 1QS,
and Matthew
This paper evaluates three texts related to a wisdom tradition in Second Tem-
ple Judaism on the basis of criteria developed for the evaluation of sectarian-
ism by Stark and Bainbridge, adapted for Qumran texts by Jutta Jokiranta and
others. While Instruction has been widely regarded as a non-sectarian composi-
tion, that judgment has not been unanimous. Attempts to identify the raz nihyeh
with a specic content such as Torah have not been convincing. The manner
in which the BN MBYN grows in understanding and acquires wisdom sug-
gests being a member of a group engaged in that process. Utilizing the pro-
posed central criteria of tension for evaluating this composition could be an
important advance in understanding the enigmatic nature of the composition
related to issues of composition and social location. Such an analysis proceeds
in full knowledge of the difculties involved in connections of literature and so-
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cial organization. Considerable work has already been completed on 1QS from
this standpoint. Here the connection with wisdom is highlighted by the recent
study of Ian Scott on the word truth. The gospel of Matthew also betrays
evidence of this wisdom tradition and has been regarded as sectarian by some
scholars (Overman, Saldarini, Sim, etc.). The connection of the particular kind
of wisdom to found in this composition with Instruction has been studied by
Macaskill. In employing the criteria used for the evaluation of sectarianism to
these texts, the paper provides a different lens for viewing issues concerning
the nature and development of wisdom in the Second Temple era.
Reinhard G. Kratz (Universitt Gttingen)
Keynote Lecture: Sources, Fragments, and Supplements: Biblical Criti-
cism and the Dead Sea Scrolls
Biblical scholarship that is generally committed to a religious community, has
often difculties applying the general principles and methods of historical crit-
icism to the collection of its holy writings, be it the Hebrew Bible or the
Old and New Testament. Because of this and because the condence in the
possibility of biblical criticism to reach reliable results has in comparison to
previous generations of scholars declined sharply, biblical scholarship more
and more feels the need for external and empirically reliable evidence. The dis-
covery of the Dead Sea Scolls 65 years ago has given us in abundance such
empirical evidence. The paper will illuminate the various aspects and possibili-
ties of a comparison and will focus on the literary- and redaction-critical issues.
We will address the question what insights biblical criticism can gain from the
manuscripts from the Dead Sea and, conversely, what Qumran scholarship can
learn from biblical criticism for the analysis of the scrolls. As example we will
use the Temple Scroll because it is a text where both directions of research can
be illustrated well.
Die Bibelwissenschaft, die meist einer religisen Gemeinschaft verpichtet
ist, tut sich nicht leicht, die blichen Methoden der historischen Kritik auf die
Sammlung ihrer heiliger Schriften, die Hebrische Bibel oder das Alte und
Neue Testament, anzuwenden. Darum und weil das Zutrauen in die eigenen
Mglichkeiten der Bibelkritik, zuverlssige Ergebnisse zu erzielen, gegenber
frheren Forschergenerationen stark gesunken ist, besteht in der Bibelwissen-
schaft ein groes Bedrfnis nach empirischer, externer Evidenz. Der Fund der
Handschriften vom Toten Meer vor 65 Jahren hat uns solche empirische Evi-
denz in Hlle und Flle beschert. Der Beitrag wird die vielen Felder und Mg-
lichkeiten des Vergleichs beleuchten und sich dabei auf die literar- und redak-
tionskritische Forschung konzentrieren. Es wird sowohl die Frage behandelt,
was die Bibelwissenschaft von den Texten vom Toten Meer lernen kann, als
auch umgekehrt gefragt, was die Qumranforschung mglicherweise von der
Bibelkritik fr die Erschlieung der Texte vom Toten Meer lernen kann. Als
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Beispiel soll vor allem die Tempelrolle dienen, an der sich die Frage in beiden
Richtungen gut diskutieren lsst.
Armin Lange (University of Vienna)
Methodology in the Textual Criticism of Allusions and Quotations in the
Qumran Scrolls
The textcritical study of quotations and allusions to the Hebrew Bible is an un-
derresearched and underdeveloped eld. This all the more regrettable as the
textcritical evidence of these quotations and allusions provides precious spot-
lights on a period from which few textual witnesses to the Jewish scriptures
survive. Variant readings from quotations and allusion do not only preserve
original readings but also illuminate the textual histories of the Greek and He-
brews texts of biblical books through their secondary readings.
Normal textcritical rules do not apply to the study of the biblical text pre-
served in quotations and allusions. The alluding or quoting text (posterior text)
updates, harmonizes, and interprets the alluded or quoted text (anterior text).
Some changes affect grammar, style, and structure. Other changes include ab-
breviating or expanding the anterior text. All this serves the integration of the
anterior text into the context of the posterior text. Because we are dealing with
compositions using biblical texts we want to develop a new set of textcritical
rules for their study.
Drew Longacre (University of Birmingham)
Scribal Treatment of Defective Exemplars: Not Just a Modern Dilemma
The tasks of ancient copyists and modern editors are normally worlds apart, but
when handling physically defective exemplars, these two worlds converge to a
large degree. Modern scholars are accustomed to dealing with manuscripts rav-
aged by time, but it is easy to forget that manuscripts were also often damaged in
antiquity. When ancient copyists encountered lacunose or illegible texts in their
exemplars, they were forced to take on an essentially editorial role. By looking
at selected examples from biblical and non-biblical Qumran scrolls (with
particular reference to 1QIsa
a
and 4Q252), I intend to illustrate three method-
ologies scribes utilized in these situations. First, they could insert blank space
in the new copies corresponding to the defective text and leave the resulting
text untouched. Second, they could insert blank space in the new copies corre-
sponding to the defective text and then attempt a full or partial reconstruction
of the missing text based on whatever text remained legible in the exemplar,
memory, and/or contextual clues. And third, they could attempt a full or par-
tial reconstruction of the defective text without inserting corresponding blank
space before proceeding. Acknowledgement of these scribal practices has the
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potential to illuminate numerous difcult textual problems in Dead Sea Scrolls
studies.
Corrado Martone (University of Turin)
The Long Way to Uniformity: Theory and Practice in the History of the
Stabilization of the Biblical Text
Some fty years ago Dominique Barthlemy published a seminal study on
the XII prophets Greek scroll from Nahal Hever. The main conclusion of
Barthlemys detailed and thorough analysis is that this scroll is the proof of
the end of the Hebrew Bibles textual pluriformity as witnessed by the Qumran
manuscripts. After 70 CE the biblical text would become xed and the XII
Prophets scroll is the missing link (the chanon manquant ) between pre-masoretic
uidity and masoretic uniformity. In this paper I will analyze some passages
from the XII Prophets Greek scroll from Nahal Hever and from other
biblical texts from the Judean Desert so as to try to ascertain and evaluate the
possibility (and methodological legitimacy) to draw general conclusions from
particular cases.
Hindy Najman (Yale)
What is in a Name? Rethinking the Designation of the Scrolls and their
relationship to the corpus of the Hebrew Bible
The starting point of research and teaching of many Dead Sea Scrolls is fre-
quently the title given to the text. My paper considers the ways in which the
designation of texts has determined and shaped research and interpretation. In
particular, I want to consider the Genesis Apocryphon, Pseudo Ezekiel, Pesher
Habakkuk, the Songs of the Sabbath Sacrice, Damascus Document and the
Temple Scroll. We have learned to decompose these texts into strata, and to
reconstruct sources, but we have done this in light of names that presuppose
an alreadyauthoritative canonical corpus. Yet it is now clear that the scrolls were
composed prior to canonization of the Hebrew Bible and at a time of textual
polyformity. What makes texts into unities? How might we re-name these texts
and mark their relations to textual traditions in light of textual uidity?
Bilhah Nitzan
Pesher and Midrash in Qumran Literature
The genres of pesher and midrash involve homiletic exegesis of biblical sections
intended to adapt ancient writings to the reality and understanding of later read-
ers. However these are not identical in purpose and form. The pesher is guided
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IOQS Abstracts 227
by an ancient prophetic annunciation that is interpreted in terms of realization
of actual events of later or eschatological generations, whereas the midrash is
focused on an halakhic or ideological message conrmed by biblical proof text.
These different aims are expressed in different literary forms.
The literary format of the Qumran pesher includes: (a) a prophetic verse or
verses; (b) a technical formula using the term pesher or an identical pronoun; (c)
description of actual or eschatological event. The literary format of the midrash
is: (a) an halakhic or ideological message; (b) technical formula as it is writ-
ten or as it was said, followed by a biblical proof text; (c) clarication of the
connection between the leading idea and the proof text.
In light of the distinction between these literary methods with regard to pur-
pose, content and form, their characteristics are investigated in the three liter-
ary genres dened by J. Carmignac as continuous pesharim, isolated pesharim,
and thematic pesharim, accepted by most of the Qumranic scholars. Detailed
investigation of examples taken from these three genres reveals that the content
and form of the isolated pesharim should be dened as halakhic or ideological
homiletic sections of the midrash genre.
In light of the detailed differences in purpose and form between the Qum-
ranic midrash and pesher, their chronological history is offered in this paper.
Simone Paganini (Aachen)
Das Jubilenbuch als Erzhlung: die Rolle des Mose
Wie schon im Deuteronomium spielt Mose auch im Jubilenbuch als autoritati-
ver Sprecher und Offenbarungsmittler eine entscheidende Rolle. Doch es gibt
nicht nur Parallelen. Vielmehr erlaubt uns die narratologische Analyse von Jub
1, die besonderen Merkmale seiner Gestalt im Jubilenbuch zu erkennen. Auf
diese Weise wird ein Vergleich zum biblischen Portrt des israelitischen Fh-
rers mglich. Zugleich fllt auch auf die Kontraste und Auseinandersetzungen
innerhalb der jdischen Gesellschaft des Zweiten Tempels ein neues Licht.
Andrea Ravasco
Methods in the Reconstruction of 4QSam
a
: From Herbert to DJD XVII.
The Case of 2 Sam 19:10
The publication of the Scrolls of Samuel, in particular 4QSam
a
, has suffered;
the rst editor of 2 Samuel, E.D. Herbert (1997), applied a new method in re-
constructing 4QSam
a
; on the other hand, A. Fincke (2001) proposed a method
specially based on an Hebrew back version of the Lucianic Recension. Lastly,
DJD XVII (2005) presents a reconstruction that has been questioned by schol-
ars both for paleographical and grammatical aspects.
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Using 2Sam 19:10 as an exemplar, this paper presents a comparison and
discussion among these different methods in reconstructing 4QSam
a
.
Bennie H. Reynolds III. (Millsaps College)
Category Error? Demonologies of the Dead Sea Scrolls
Jewish literature of the Hellenistic Period bears witness to a proliferation of an-
gel/demonologies. And the Dead Sea Scrolls now constitute the single largest
data set for understanding this development within Jewish worldview(s) of the
late Second Temple Period. In this paper I attempt to reconstruct a portion
of the metaphysical world imagined by some Hellenistic Jews. I focus on the
concept of demon and ask if it might reasonably represent the world they
imagined or if, instead, it constitutes a convenient (or even necessary) imposi-
tion of later Christian notions onto a Jewish world in which Christianity did
not exist. I choose my test-cases from various adoptions and adaptions of the
Watchers Myth in texts like 4Q510, 11QPs
a
, and 4Q177. I draw on important
descriptive work that has already been performed on the demonologies of the
Dead Sea Scrolls, but suggest that we may yet sharpen our methodologies for
studying otherworldly beings within their native metaphysical landscape(s) in
the ways that the elds of Assyriology and Egyptology have done. I draw on
work from these cognate elds in order to propose fruitful future avenues for
research on the metaphysical landscape(s) of Hellenistic Judaism.
Larry Schiffman (Yeshiva University)
How to Study a Non-biblical Dead Sea Scrolls Text
This paper deals with the fundamental methodological issues presented to one
who seeks to study a Dead Sea Scrolls text in the present state of the editions
available to us. It seeks to place our work in the wider context of humanities
research as a whole as well as in the framework of research on ancient texts.
The paper begins by discussing restudy of the manuscript evidence, moves
through methods for reconstruction and analysis, and then to the wider ques-
tions pertaining to the interpretation of texts within the Qumran collection.
Topics touched upon include biblical sources, implied exegesis, sectarian and
literary character, and the wider relationship of texts to the historical issues con-
cerning the histories of Judaismand Christianity. The paper will evaluate various
methodological approaches and point towards the needs to widen the horizon
of our research as the eld of Dead Sea Scrolls continues to advance.
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Alison Schoeld (Denver)
Producing Sectarian Spaces: Critical Spatial Theory and the Case of the
Yahad
Critical spatial studies have brought some needed balance to previous emphases
on historical time in biblical and related studies, or, as Edward Soja describes,
a necessary theoretical rebalancing of spatiality, historicality and sociality as
all-embracing dimensions of human life (Thirdspace, [Malden, Mass.: Blackwell,
1996], 10). The study of historical time has overwhelmingly dominated Scrolls
scholarship, and further studies are needed on the spatial existence of the Yahad.
Indeed, as David Harvey recognizes, not even time can be assigned meaning
independent of material processes and its spatial results (The Condition of Post-
modernity: An Enquiry into the Origins of Cultural Change [Oxford: Blackwell, 1989],
2034). In forming a discrete identity, the Yahad produced alternative priestly
spaces through various spatial practices. The result was a new regimented space
that, as a human product, in turn reected, or re-presented, the very society that
produced it. This brief study addresses the sect from the perspective of one di-
mension of the Yahads spatial existence, namely experienced or lived space and
examines the spatial praxis of these sectarians primarily reected in the Serekh
texts, and related penal codes, in conversation with the production of space in
4QMMT.
Annette Steudel (Gttingen)
Rewriting a Genuine Qumran Composition the Relationship of D and
S
Recently I have argued that the Damascus Document is a rewriting of the Com-
munity Rule (RevQ 100, 2012, 605620). Large parts of D follow the textual
structure of 1QS VVII. The long Fourth Admonition in D is in basic parts
an elaboration of 1QS V,17a. The reference to 1QS VVII skips the middle
part of D, and continues directly in CD XV (1QS V,7b). From there it can be
traced, almost verse by verse, until the end of the Penal Code in D. Reference to
1QS VVII thus covers nearly the whole composition of D. It is lacking only in
Ds large middle part, apart from its edges, and in the beginning and end of D,
which parallel sections of 1QS IIV. An interesting role in the further develop-
ment of D is not only played by the Book of Jubilees, but also by 1QS VIIIIX,
which might have been composed by S as a reaction to Ds rewriting of 1QS
VVII, but it also inuenced D.
Going one step ahead in my IOQS-paper, I will present further discussion of
the 4Q-material, including a textual synopsis. The observation that D rewrote
S, but S also inuenced D, will be considered as a model for the literary relation-
ship of other, namely biblical, texts.
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Samuel Thomas (California Lutheran University)
Subjunctive Worlds: Metaphor and Ritual in Qumran Liturgical Texts
Interdisciplinary advances in the study of metaphor have begun to reshape con-
temporary understanding of language, cognition, and experience. The elds of
cognitive linguistics and performance studies have produced new insights that
can relate protably to the study of the Dead Sea Scrolls. In particular, together
the works of Sweetser, Lakoff and Johnson, and Fauconnier and Turner yield
a framework to think about the uses of metaphor in ritual/liturgical texts from
Qumran; the work of Seligman et al. on ritual (as the creation of a subjunctive
world) serves as a helpful complement. This paper proposes a model for read-
ing passages in the War Scroll, the Hodayot, the Songs of the Sabbath Sacrice, and the
Songs of the Sage, and concludes with reections on some of the methodological
gains, and pitfalls, of this kind of theoretical approach.
Eibert Tigchelaar (Leuven)
Sociolinguistics and Which Dead Sea Scrolls?
The two 1999 articles by Schniedewind (anti-language) and Weitzman (holy
language) gave two different sociolinguistic approaches to the Hebrew of the
Dead Sea Scrolls, and their proposals are referenced by scholars to explain ei-
ther archaisms or (innovative) idiosyncracies, both on the scribal, morphologi-
cal, and lexical-semantic level. As such, their approaches complement observa-
tions or suggestions made by Emanuel Tov on a Qumran Scribal Practice and
by Devorah Dimant on the special vocabulary of Qumran community texts.
This survey will critically discuss cases where scholars correlate linguistic fea-
tures in the Dead Sea Scrolls with the special character of the religious commu-
nity believed to have authored or copied them. In particular it will look at the
distribution of some of those linguistic features in the entire corpus.
Marcus K. M. Tso (China Graduate School of Theology, Hong Kong)
Virtue Ethics in 4Q298 and Galatians 5: How Virtues are Chosen for Pro-
motion in Early Jewish and Christian Communities
Building on the authors doctoral research on ethics in the Qumran Community,
now published in Marcus K. M. Tso, Ethics in the Qumran Community: An Inter-
disciplinary Investigation (Tbingen: Mohr Siebeck, 2010), esp. 18087, this paper
further explores 4QCrA Words of the Sage to the Sons of Dawn (4Q298) from
the perspective of virtue ethics, comparing the sectarian virtues promoted in
this text with those found in Galatians 5 (esp. vv. 1326). Contemporary virtue
ethicists are interested in topics such as human nature, the telos of human be-
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ings, and the appropriate virtue(s) as the means to achieve that telos. This paper
interprets the assumptions about these matters contained within these texts,
and pays particular attention to the sources of the specic virtues they mention.
Such sources include their use of Hebrew Scriptures, the distinct self-identity
of each group, their shared Hellenistic culture milieu, and their eschatological
expectations.
Shani Tzoref (IAA, Jerusalem)
Continuity and Discontinuity in Exegetical Re-presentations of Gen-
tiles in the Qumran Pesharim
This paper investigates various modes of scriptural interpretation reected in
portrayals of Gentiles in the Qumran Pesharim. The relevant texts have been
discussed previously in isolation, in commentaries on the individual passages.
There have also been some important broader studies devoted to specic ex-
egetical tropes and expressions, such as the use of the epithets Kittim and
Lebanon, the phrase festivals of the Gentiles, and the application of biblical
prophecies concerning Assyria to Babylonia. In this study, I apply the meth-
ods employed in those previous studies to examine some additional tropes, e. g.,
the application of prophecies concerning Gentiles to the pesherists Jewish op-
ponents. More signicantly, I place the primary texts and the existing isolated
studies in conversation with one another. This more expansive approach in-
troduces new perspectives for the consideration of both Qumran exegesis and
the attitudes of the Community towards Gentiles. I focus on continuity and
discontinuity: how do the pesherists adhere to the sense and message of their
base-texts, and how and via what methods do they seem to depart from the
scriptural lemma and context. Emphasis is placed upon exegetical traditions,
including inner-biblical exegesis, as a mechanism for enabling innovative con-
temporizing interpretation. This paper is part of a collaborative analysis of the
pesharim and the prophets that I am conducting with Anselm Hagedorn, for a
thematic issue of DSD on the Hebrew Bible and the Scrolls, focusing on the
methods and approaches of both corpora and asking how both disciplines can
mutually benet from each other.
Elisa Uusimki (Helsinki)
Why does Material Reconstruction matter? The Case of 4QBeatitudes
The method of material reconstruction has been applied to some of the frag-
mentary Dead Sea Scrolls in the recent decades, but plenty of work remains
to be done. This paper presents the rst reconstruction of the wisdom text
4QBeatitudes (4Q525). The manuscript consists of approximately fty mostly
small fragments. In spite of the fragmentariness, the largest twenty pieces or
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so are extant enough to allow observing corresponding damage patterns and
other breaks in the leather that are relevant for the reconstruction. Based on
identifying various recurrent damages, vertical and diagonal ones in the rst
place, it will be argued that the leather scroll was originally c. 20 cm high (ex-
cluding upper and bottom margins) and c. 200 cm long (excluding the rst and
last side margins). The scroll comprised of four sheets that included altogether
thirteen columns. It will be demonstrated that the reconstruction method is of
primary importance for studying the content of 4Q525 in two respects. First of
all, 4Q525 reworks Proverbs 19, and determining the order of the fragments
with references to Proverbs is crucial for understanding the type of scriptural in-
terpretation found in the text. Second, the placement of the series of macarisms
and the description of curses (frgs. 2 ii and 15 respectively) has signicant im-
plications for analyzing the social function of 4Q525, because these elements
serve as social markers affecting the group identity of the intended audience.
Hanne von Weissenberg (Helsinki)
Authoritative Texts: Clarifying a Fuzzy Concept
Concepts are the constituents of thoughts. (Stanford Encyclopedia of
Philosophy)
Our understanding of the development of the Hebrew Bible has changed radi-
cally in the past decade or so. New theories are only being developed, but some
of the central issues include textual pluriformity and the active role of scribes.
The new evidence has resulted in debates about how we should describe the
texts and the phenomena we are investigating. How do the categories and the
language we use shape our thinking?
Recently, scholars have begun to use the term authoritative instead of bib-
lical or canonical for texts that were gradually gaining a special status in the
late Second Temple period. The concept authoritative texts is a welcome at-
tempt to acknowledge the pre-canonical state of textual instability and the lack
of a xed collection. However, it is not clear how it is used by the modern schol-
ars, how it is linked to other related concepts such as sacred or scriptural, or
how it might have been understood by the ancient producers and users of the
texts.
Fuzzy concepts can be characteristic of scientic disciplines in situations
where a new theory is emerging. We are clearly dealing with a fuzzy concept
when talking about authoritative texts it all depends on what one means
by authoritative and text. The goal of this paper is to operationalize this
central concept by using the method of concept analysis, rened with insights
from new concept theories that draw from the interaction of philosophy and
cognitive science.
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Anneli Aejmelaeus (University of Helsinki, Finland)
Lectio difcilior and the Difculties of the Critical Text. Case studies from
the Septuagint of 1 Samuel
Friday 12.00, Lecture Room A 016
This paper will discuss a few cases from the Greek text of 1 Samuel in which the
decision of the editor concerning the critical text is very difcult. Lectio difcilior
is one of the rules often referred to in the discussion of text-critical problems.
The case studies concerning actual problem cases of the editor of the critical
text of the Septuagint of 1 Samuel will also demonstrate the usefulness or
uselessness of such rules.
James K. Aitken (University of Cambridge, United Kingdom)
The signicance of Egyptian translations for the study of the Septuagint
Saturday 10.00, Lecture Room A 017
While the Septuagint has sometimes been placed within the context of other an-
cient translations and translators, the most obvious comparative source, trans-
lations from Demotic into Greek, have been far less utilized. This is despite
the fact that they come from the same region and reect similar linguistic prob-
lems, translating from a different language family into Greek, as well as being
contemporaneous with some Septuagint books. This paper will lay out the evi-
dence for Greek translations of Demotic works, note aspects of the translation
techniques employed, and then compare to the Septuagint. It will conclude with
some wider socio-historical implications that this could have for understand-
ing the place and origins of the Septuagint.
Seth A. Bledsoe (Florida State University, United States)
Strange Interpretations in the LXX Proverbs
The Septuagint of Proverbs presents an exceptionally difcult problem when
trying to assess its relationship with the Masoretic text. The numerous pluses,
minuses, and syntactical and lexical changes have led some scholars to suggest
that the translator had an exegetical agenda. The value of the Greek text then
is not limited to text-critical or linguistic analyses, and can be seen as interpre-
tive commentary. If examined closely, one can recognize certain interpretive
features that speak to the motives of the translator and his/her context. This
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paper seeks to identify one of these features. In MT Proverbs many verses por-
tray the stranger (Heb. ) and the foreigner (Heb.) negatively. This is
usually done by means of antithetical parallelism, whereby the terms are con-
trasted with recognizably positive ones, usually friend or neighbor. Else-
where they may appear in a proverb whose meaning depends on the terms
undesirable quality. However, when we look at the LXX of Proverbs, nearly
every verse containing or has been altered. Many times the translator
has rendered the terms with Greek words that are not usually associated with
these particular Hebrew lexemes. Or, the syntax of a proverb has been changed,
giving it a more positive or neutral meaning. It is my contention, therefore, that
the Greek translator of Proverbs has consistently modied verses containing
the Hebrew terms stranger and foreigner in order to eradicate any negative
connotation associated with them. Moreover, the identication of this interpre-
tive feature provides further understanding into the possible social background
of the translation. Because the LXX Proverbs betrays a sympathetic view of
the stranger and foreigner, this suggests that the translation was produced
in a diaspora community whose members themselves identied with the social
category stranger/foreigner.
Eberhard Bons (University of Strasbourg, France)
The senses of the noun in the Book of Judith
The word is considered to be a vox biblica, i.e. a word which does
not occur in writings outside the biblical literature or in literature inuenced by
it. However, in the translated books of the Septuagint the word is attested only
14 times. To this might be added a handful of quotations in books not available
in Hebrew. The Book of Judith employs three times in quite dif-
ferent contexts: war (Jdt 5:1), sin (Jdt 5:20), eating (Jdt 12:2). The purpose of
this paper is to shed more light on the specic use the Book of Judith makes of
this noun. What does the word mean in its respective contexts? To what extent
is this use inuenced by the translated books of the Septuagint? Furthermore,
the question arises whether this specic linguistic feature enables us to get fur-
ther criteria relating to the origin of the Book of Judith: Does it represent a
translation from a Hebrew Vorlage or was it originally written in Greek?
Andrew Bowden (Ludwig-Maximilians Universitt Mnchen, Germany)
Ouk epithymseis: Examining the Role of Desire in 4 Maccabees and its
Signicance for the Interpretation of Romans 7:7
Pauls reference to desire in Romans 7:7 (ouk epithymeseis) is generally recognized
as bearing striking similarity to 4 Maccabees 2:5, where the identical phrase
appears. Aside from casual, surface remarks from interpreters of Romans, the
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possible signicance of this shared phrase, as well as an examination of epithymia
in 4 Maccabees, has yet to be probed in depth (See, e. g., R. Jewett, Romans
(2007), 446. Perhaps the most detailed discussion about the connection between
Rom 7:7 and 4 Macc 2:5 may be found in J. G. Janzen, Sin and the Deception
of Devout desire, Encounter 70 (2009): 2961, esp. 4043). Once this is done,
one is able to recognize unique aspects of Pauls use of epithymia in comparison
to one of his Jewish contemporaries. Therefore, the goal of this paper will be
to examine the reference to desire in 4 Macc 2:5 and to understand how the
term ts into the argument and context of the discourse. It will be helpful to
examine the use of desire throughout 4 Maccabees (1:3, 23, 3134; 2:16; 3:2,
1116; 5:28), in order to build a complete picture of how desire relates to the
discourses overarching scheme and purpose. After this is done, we will be ready
to take a fresh look at the phrase ouk epithymeseis in Rom 7:7, noting not only the
similarity to 4 Macc 2:5, but (more importantly), reecting on why the shared
terminology is signicant and whether the authors understandings of desire is
harmonious.
Reinhart Ceulemans (Gttingen, Germany)
Theodoret and the Antiochene text of the Psalms
In his monumental study of the text of the Greek Psalter (1907), A. Rahlfs con-
vincingly showed that the vulgar text of the Psalms the text that was used
in Byzantium, rose to great popularity and pushed aside all other texts from
the 6
th
century onwards was rooted in the Lucianic recension. Nonetheless,
he was unable to distinguish the original Antiochene layer from the later vul-
gar text. This shortcoming results mainly from the unreliability of his way of
access to the Commentary on the Psalms of Theodoret of Cyrrhus (5
th
c.), the
most importance witness to the Lucianic text. The editions of this commen-
tary by J. Sirmond (1642) and J.L. Schulze (1769) that were used by Rahlfs are
proven by more recent research to contain a younger and untrustworthy text,
and not Theodorets original commentary. Not having been able to isolate the
Lucianic text from the vulgar one, Rahlfs saw no other solution than to identify
both texts with one another in his critical edition of the Greek Psalter (1931),
although he himself realized that this was not entirely correct.
In view of these observations, one can expect that a critical analysis of the
text of the Psalms used by Theodoret in his commentary that is carried out
on the basis of the manuscripts of this commentary themselves and not of
unreliable editions, will allow for improvement upon Rahlfs work. In this pa-
per, I wish to show this and prove that such a renewed critical investigation of
Theodorets text will bring us closer to distinguishing the Antiochene text of
the Psalms from the vulgar Byzantine one. To this, I will discuss a number of
citations by Theodoret of the biblical text. For these readings, I will show how
the available editions of Theodoret fail to offer the correct text of the commen-
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tary and how Rahlfs would have reached different insights if he would have had
a critical edition of Theodoret at his disposal. In my conclusion, I will project
these results upon the question how the Lucianic text can be distinguished from
the younger vulgar one that developed out of it.
Petr Chalupa (Palacky University, Olomouc, Czech Republic)
Erzhlung und Gesetz im Esterbuch
In welchem Verhltnis stehen im Esterbuch die Erzhlung und das Gesetz?
Der Beitrag erforscht einerseits den Einuss der verbindlich formulierten Ma-
nahmen (des Gesetzes) auf die Erzhlung, andererseits verfolgt er Motive fr
das Erzhlen. Beides ist nicht nur im Masoretischen Text aber auch in der
Septuaginta-Version und im sogenannten A-Tekst untersucht worden. Der Au-
tor fragt, ob es zu nderungen im Verhltnis zwischen Erzhlung und Gesetz
in beiden griechischen Versionen kommt. Das Ergebnis zeigt, dass wechselsei-
tiges Verhltnis zwischen Erzhlung und Gesetz im Esterbuch gibt. Aus dem
Erzhlten ergibt sich ein Gesetz, das gltige Gesetz gibt Impulse fr das Erzh-
len. Dabei sind die beiden griechischen Versionen weniger als der Masoretische
Text an Gesetzen und Anordnungen interessiert.
Mario Cimosa; Gillian Bonney (Pontical Salesian University Rome, Italy)
Hope in the LXX Version of Job and in Some Texts of the Fathers of the
Church
The object of our paper is to analyse the language and the content of hope
in some parts of the Greek text (LXX) of the Book of Job which are more
frequent in some Fathers and Christian writers of the Church. The scope is to
verify whether it is also possible to speak of a tendency in the Greek translation
to believe in a life after death
Johann Cook (University of Stellenbosch, South Africa)
Between Text and Tradition An Exegetical Commentary on LXX
Proverbs
This paper demonstrates research done in respect of the commentary on LXX
Proverbs and will deal with the following aspects:
Discussion of the criteria of the SBL commentary series,
The translation technique followed by the translator,
Typical textual issues in LXX Proverbs such as inter- and intra textual relation-
ships,
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A pilot study of the formulation of a theology of LXX Proverbs with the com-
mentary of specic passages (e. g. Proverbs 9) as point of departure.
S. Peter Cowe (University of California, Los Angeles (UCLA), United States)
The Strata of the Armenian Version of Cantica Examined for Contrasting
Translation Technique and Witness to their Greek Parent Texts
As the Armenian Version of Scripture was translated in the early 5
th
century CE,
it represents a text form only slightly later than that of the great Greek uncial
manuscripts. Similarly, issues of language comparability and fairly predictable
approaches to translation generally render retroversion quite sound, thus rein-
forcing the versions utility for the textual criticism of the Septuagint.
Cantica belongs to a sub-section of books where previous scholarship has
identied the two strata of the version (Arm1 and Arm2) as relatively distinct
enterprises rather than the norm of an original rendition followed by a signi-
cant redaction. In 1924 Oskean described the form exhibited by the standard
Zohrabian edition (Venice, 1805) as Arm2, arguing that the one he discovered
in a Vienna manuscript represented Arm1. Building on further manuscript col-
lation in preparation for a critical edition of the book together with the growing
corpus of studies on the characteristics differentiating the translation prole
of the two strata, this paper supports the conclusion of two largely discrete
translation projects, but demonstrates that the order of the layers of tradition
should be reversed. In contrast, it argues that, as Cox found in Ecclesiastes, the
primary focus on the target language and its idiom and attention to semantic
delity and contextual lexical choice embedded in the Zohrabian text mark it
out as belonging to Arm1, while the more literal model employed in the Vienna
manuscript and its family typied by a verbatim approach involving stereotyp-
ing and calquing suggests it should be classied with Arm2.
The paper will defend the above conclusions with textual examples of each
of the phenomena, highlighting retroversions of Greek readings absent from
the apparatus of the Rahlfs and Treat editions, the neologisms created by the
translator of Arm2 in parallel to those devised by the literalist Greek translator,
and advancing the hypothesis that the identication of the Zohrabian edition
with Arm1 in Cantica and Ecclesiastes (in contrast to its afliation with Arm2
in several other books examined) can be plausibly explained by positing that its
base manuscript (V1508), a full Bible, in this section rests on a part-Bible of the
wisdom books which evinced that textual complexion.
Wilson Angelo de Cunha (LeTourneau University, United States)
A Discussion of LXX Isaiahs Historical Background
The present paper will discuss a few passages in LXX Isa that clearly refer to
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persons or events in the time of the translator. More specically, the paper will
explore references to the Oniads in the text of the LXX. In his now inuential
work, I. L. Seeligmann (The Septuagint Version of Isaiah: A Discussion of Its Prob-
lems, 84) uncovered a reference to Onias III in Isa 8:8. The present paper will
argue that Isa 24:16 also refers to Onias III. This passage proclaims hope to
the godly in the singular (MT = righteous). Elsewhere in the translation,
the translator employs the plural godly for MTs singular righteous raising
questions about his employment of singular godly in Isa 24:16. As it will be
seen, it turns out that godly is a veiled reference to Onias III, a man described
as godly in 2 Macc 3:1. Furthermore, the paper will also discuss a few other
passages (cf. e. g., Isa 25:5) where Onias IV and his group are presupposed.
Lorenzo Cuppi (University of Bologna, Italy)
Using translations of a translation: the Septuagint of Prov. 8.31 as a case
study
The Greek translation of the book of Proverbs, is well known to biblical schol-
ars for both its peculiar literary Greek, and its ad sensum renderings, which often
make difcult to recognise which is the underneath Hebrew text. Being a trans-
lation from the Hebrew language, the Septuagint of Proverbs was nonetheless
in its turn translated in several ancient languages and dialects. As it is proved
for other books of the Old Testament and for the New Testament, also in
Proverbs the Pre-Nicene translations in particular (Latin and Sahidic) prove
sometimes to preserve readings which are not preserved by the Post-Nicene
Greek manuscripts. These readings may occasionally represent a different, if
not better, Hebrew Vorlage in comparison with the Masoretic Text.
This complex situation is here elucidated by the case found in Prov. 8.31
where both the Latin and Sahidic show a line which has been only recently
partially recognised also in a Greek papyrus. Particular attention is given to the
problem of restoring the Greek text and its Hebrew Vorlage, and how these nd-
ings should be treated when editing a critical/diplomatic text and its apparatus.
The author nally attempts some exegetical and theological inferences.
Paul Danove (Villanova University, PA, United States)
A Case Frame Description of the Usages in the Septuagint
This paper resolves the occurrences of in the Septuagint into twelve
usages characterized by distinctive Case Frame descriptions. The introductory
discussion develops the semantic and syntactic criteria for identifying verbal
usages and the distinguishing grammatical characteristics of . The discus-
sion then investigates each usage sequentially. These investigations identify the
semantic, syntactic, and lexical requirements of all occurrences of with
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each usage, clarify potential interpretive difculties, and propose procedures
for developing working translations that clarify the interpretive constraints of
with the usage.
Kristin De Troyer (St. Andrews, Scotland, United Kingdom)
A (Preliminary) Report on the Schyen Exodus Papyrus
In this report, I will rst shortly present the codicological aspects of the
manuscript; then, I will give a survey of the pluses, minuses and variants of the
text of the manuscript in relation to the Old Greek text; next, I will evaluate
some of the possible pre-hexaplaric variants in the light of the readings of the
Early Jewish Revisors and nally, I will compare and contrast the variants with
the Exodus texts as found among the Dead Sea Scrolls.
Marieke Dhont (Catholic University Leuven, Belgium)
Parallelism in LXX Job
On the basis of the numerous qualitative and quantitative differences between
the Old Greek text of the LXX and the Hebrew text of MT, LXX Job has tra-
ditionally been considered to be a very free translation. However, the different
aspects of this freedom have not yet been studied thoroughly. Moreover, if we
agree with i.a. Konkel (2011:140), LXX Job is a literary creation in its own right,
of which literary aspects can henceforth be studied in se. Nevertheless, this the-
sis has not been studied systematically either. In this regard should moreover be
noted that since the LXX remains a translation after all, these features cannot
be discussed disregarding the Hebrew text completely, as has sporadically been
done in the past (e. g. Gammie 1987:1331; Gerleman 1946).
Against this background, it is interesting to note that, precisely on the
crossroads of the abovementioned quantitative and qualitative translational
differences, the translators handling of parallelism is situated. Driver and Gray
(1964:lxxv), for instance, already remarked that the LXX translator of the
book of Job often destroyed the poetical structure of the book by depriving
one parallel line of its fellow. Yet, much more can be said: when studying the
translators handling of parallelism, it is striking that not only quantitative, but
also a number of qualitative differences between the Hebrew and the Greek
text can be explained on the basis of the use of this literary feature in Greek.
Therefore, the aim of this paper is to demonstrate that the different ways
in which the translator of Job handled parallelism function as a relevant aspect
to characterize the freedom of LXX Job as a translation, while simultaneously
illustrating that the Greek text reveals poetic features of its own.
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Ccile Dogniez (Centre Lenain de Tillemont, CNRS, Paris IV-Sorbonne,
France)
Dire le lien dans la Bible grecque : quelques observations sur lexpres-
sion de lattachement et de la proximit
partir dexemples prcis et de lanalyse des contextes dans lesquels appa-
raissent certains verbes exprimant ces notions dattachement et de proximit,
nous chercherons examiner dans cette tude comment les diffrents traduc-
teurs de la Septante ont rendu en grec, tant du point de vue du lexique que de la
technique de traduction, cette catgorie psychologique et/ou spatiale, pour dire
de manire spcique le lien dhomme homme et dhomme Dieu.
Natia Dundua (Frankfurt, Germany)
The Textual Value of the Old Georgian Version of Ecclesiastes
Ecclesiastes will be the rst Goettingen Volume for which the Old Georgian
Version was collated as a daughter version. Our paper briey describes the task
of collating this version and an assessment of these data for the history of the
textual transmission of the Greek Ecclesiastes.
Gunnar Magnus Eidsvg (University of Stavanger, Norway)
The Paleo-Hebrew tetragram in 8HevXIIgr
The usage of the divine name was in transition in the third and the second
centuries BCE. Documents form Elephantine and Wadi Daliyeh indicate
that the tetragram was pronounced in the fourth and third century while the
manuscripts from the Judean desert display a growing reluctance to pronounce
the divine name. When it comes to the LXX/OG some manuscripts from the
Judean desert supplements the fragmented picture painted by the papyri from
Egypt.
Rylands papyrus 458 (2. century BCE) Empty space left for the divine name
4QLXXLev
b
(1. century BCE) IAO
Papyrus Fouad 266 (1. century BCE) tetragram in square letters
8HevXIIgr (1. century BCE 1. century CE) Paleo-Hebrew tetragram
Papyrus Oxyrhynchus 3522 (1. century CE) Paleo-Hebrew tetragram These,
and a few other manuscripts, have led scholars to discuss the original usage in
the LXX/OG. The IAO in 4QLXXLev
b
seems old, but what about the tetra-
gram? It appears in documents that are revisions, but should the tetragram be
regarded as part of the revision process? This paper attempts to answer one as-
pect of this question by comparing 8HevXIIgr to the OG. Is the Paleo-Hebrew
tetragram in 8HevXIgr part of the revision or is it inherited from the OG?
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The paper will have three parts:
1) A study of what kind of tetragram the Vorlage of the OG had.
2) A study of the rendering of the divine name in the OG, especially the usage
of composite names.
3) A study of the usage of the tetragram in 8HevXIIgr.
On the basis of these parts I will present my conclusion.
Philip Engmann (University of Ghana)
Textual Analysis of the Closing Verse of the Last Song of Moses (Deut
32:43)
The concluding verse of the last Song of Moses (Deut 32:43) is relevant for
Old Testament textual critics because of the signicant variations in the textual
traditions for this verse. Comparing the LXX version to the MT reveals four
cola present in the LXX, but absent in MT; and also two cola present in DSS
4QDeut
q
which are absent in MT. In rst instance, this paper examines in detail,
the differences between the LXX, MT and DSS versions of this verse. It details
which colons are present in which OT witness(es) and absent in others, and the
effect that these pluses and minuses have on the overall poetic structure of the
song in the various versions. The paper suggests that this poetic structure or
lack of it could serve as a possible guideline to discovering a more original text.
In the commentary of BHQ for Deut 32:43, an emendation is suggested,
which is a synthesis of the LXX, MT and DSS versions. This paper offers an
alternative to this emendation, particularly with respect to the suggestion that
the third and fourth colons of the LXX are an expansion and corruption. Fol-
lowing Emanuel Tovs suggestion of the probable primitivity of the LXX text,
the paper argues that an emendation which is more inclusive of the LXX text,
might be more representative of the original text. Specically, the paper argues
for the inclusion of the retroverted third, fourth and sixth colons of the LXX
verse.
A. J. Forte (Pontical Biblical Institute, Rome, Italy)
The Vetus Latina version of Ecclesiasticus (Sirach): Problems and possi-
ble solutions
The Gttingen edition of Joseph Ziegler (Septuaginta: Vetus Testamentum Grae-
cum Auctoritate Academiae Litterarum Gottingensis editum XII.2: Sapientia Iesu Filii
Sirach [Gttingen: Vandenhoeck & Ruprecht, 1965]) contains in small print the
so-called Greek II text, for which there is often no Latin equivalent. The same
phenomenon exists for the Greek II texts assembled in O. Wahls Sacra Parallela.
As editor of the second half of Sirach (2552) for the Vetus Latina Institute, I
am not infrequently at a loss as to how to explain the origin of an Old Latin
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text that seems to have no apparent relationship to Zieglers Septuagint text.
In confronting the question of the Latin texts Greek Vorlage, one is often un-
able to present a clear and precise explanation for the Latin translators text. Is
the Latin translation at times simply a free interpretation of the Greek text or
did the Latin translator appropriate elements from some Hebrew text and/or
produce a text that comes from a Greek Vorlage that is no longer extant? It is
often the case that elements of the Antiochian recension are revealed through
the Latin translation. More often than not, however, resignation to the fact that
the Greek text translated is no longer extant has resulted in formulations in the
critical apparatus such as the following: interpres latinus reddisse videtur quod in textu
suo graeco legerat; quomodo textus latinus intellegendus sit, non cognosco.
In my paper I will present several concrete examples that will clarify the prob-
lematic. For example, at Sir 27,11 (LXX) we read , while the
Vulgate (Sir 27,12) reads homo sanctus. Among the long list of patristic witnes-
ses, there is only one text from Ambrose that translates literally our LXX text,
: narratio iusti [Ps 36,64,7 (123,17)]. No other Latin patristic
text or reading from a Vulgate manuscript contains a text that resembles in any
way our Greek text. For example, Klostermanns edition of Origens Commentary
on Matthew, [Mt 13,4 (190,5)], reads as follows: sapiens sicut sol permanet, de incon-
stantia autem peccatoris ita: insipiens autem sicut luna inmutatur (
). The Greek and Latin
texts, however, do not coincide.
The same questions about the relationship between the Greek and Latin ver-
sions will be addressed by Sr. Bonifatia Gesche. Although her work on Esdras
for the Vetus Latin Institute deals with a very different text and includes pro-
blems that are foreign to Sirach, the editors of both Sirach and Esdras ask the
same fundamental questions about the relationship between the Latin version
and its Greek Vorlage.
Chris Fresch (University of Cambridge, United Kingdom)
The Peculiar Occurrences of in Septuagint Genesis and Exodus
The study of translation technique in the Septuagint is a eld rich with details
that offer us a fuller understanding of the translators and their communities.
Not only is their appreciation of Greek grammar and understanding of the He-
brew Scriptures revealed in their choices, but also the rhetoric of their day.
The use of , in particular, is a curious matter. In Genesis, it only occurs
inside of direct speech. Upon closer investigation of the Hebrew, one discovers
that, aside from one instance, is not a lexically motivated translation. The
situation in Exodus is similar. is used in direct speech; however, there are
a few occurrences in which is used in narrative. In Exodus, is not a
lexically motivated translation.
In order to understand these uses of , one must rst consider its dis-
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course pragmatic function to mark inferential development. is consistently
used in places where thematic development is observable, most notably in sit-
uations of changes in time (signaled in Hebrew by ) and changes in mood
(indicative imperative). Thus, is used to make explicit that what fol-
lows should be regarded as an inferential development on the theme-line. This
suggests, contrary to claims made by the Finnish school, that the translators
were aware of the immediate context. Regarding the restriction of to direct
speech, I propose, following work by Aitken on direct speech in the Greek Pen-
tateuch, that it may have been a rhetorical feature of the Greek of the time to
embellish direct speech. With reference to some differences between Genesis
and Exodus (and taking one discussion of Aitkens as a cue), it is suggested that
the translator of Exodus may overextend his desire to use a high level of literary
Greek, sometimes seemingly and awkwardly forcing into the text.
Peter J. Gentry (Louisville, United States)
Did Origen Use the Aristarchian Signs in the Hexapla?
Septuagint scholars have debated for over a hundred years as to whether Origen
actually used Aristarchian signs in the Fifth Column of the Hexapla or whether
the signs were rst inserted into a recension of the Fifth Column. A denitive
answer to this question can be given by carefully tting together data from (1)
colophons, (2) geography, (3) history, (4) analysis of use of Aristarchian signs
and (5) analysis of the textual history of the materials in question.
Bonifatia Gesche, o.s.b. (Abbey Mariendonk, Germany)
Die altlateinischen bersetzungen des Buches Esdras A in ihrer
Beziehung zur griechischen Vorlage
Obwohl die altlateinische bersetzung eines biblischen Buches per denitionem
auf der LXX oder einer ihrer Rezensionen basiert und sich meist sehr eng an
der Vorlage orientiert, wird man doch immer wieder mit aufflligen Divergen-
zen zwischen berlieferter Vorlage und den vorliegenden bersetzungen kon-
frontiert. Woher stammt der lateinische Text? Diese Frage stellt sich notwendig,
wenn man von der zuvor genannten Voraussetzung ausgeht. Als Grnde fr
dieses Phnomen kommt in Frage, dass es sich um eine freiere bersetzung
z. B. aus stilistischen Grnden handelt, um innerlateinische Fehler oder um be-
wusste nderungen. Dabei wird kontrovers diskutiert, in wieweit es vorstellbar
ist, dass die lateinischen bersetzer Angleichungen an den hebrischen Text
vornahmen. Da es sich auch bei Esdras A um einen bersetzungstext han-
delt, muss man diese Mglichkeit erwgen. Der Annahme einer Angleichung
an den hebrischen Text steht die Hypothese gegenber, dass die bersetzung
auf einer nicht berlieferten griechischen Vorlage beruht, wie man es z. B. fr
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das Buch Jesus Sirach gut zeigen kann. Das wrde bedeuten, dass man in der al-
tlateinischen bersetzung Spuren des ursprnglichen griechischen Textes oder
seiner Rezensionen, vor allemdes antiochenischen Textes ndet. Jener steht mit
seinen Angleichungen an den hebrischen Text und seinen stilistischen Glt-
tungen an einer Schlsselposition. Oft stellt er die Vorlage fr die lateinische
bersetzung oder berarbeitung dar, so dass sich gerade durch seine typischen
Charakteristika die Frage verschrft, ob die Divergenzen zur LXX durch eine
nicht berlieferte Vorlage in der Art des antiochenischen Textes oder durch in-
nerlateinische nderungen zu erklren sind. Durch die Neuentdeckung einer
lteren, bis dahin unbekannten Version der altlateinischen bersetzung wird
noch einmal neues Licht auf diese Fragen geworfen, um die es in diesem Vor-
trag gehen soll.
W. Edward Glenny (Northwestern College, St. Paul, United States)
Translation Technique in the Minor Prophets
To date there is no comprehensive study of the translation technique in the
LXX-Minor Prophets (LXXMP). However, there have been several studies of
the translation technique in individual books and of other different aspects of
the translation of the LXXMP. The purpose of this paper is to survey several
important studies related to the translation technique employed in the LXX
MP and to compare the ndings and summarize the discussion. Some of the
aspects of the translation that will be considered are the translators respect for
his source text, the evidence for obscurities in the source text, and whether the
translation was inuenced more by misunderstandings and errors or by readings
and interpretations current in the milieu of the translator.
Jouni Harjumki (University of Helsinki, Finland)
The Armenian 1 Samuel
The Bible was translated into Armenian in the early fth century. The base
text for the Armenian translator of 1 Samuel was Lucianic with a Hexaplaric
element. The textual character of this book is quite well understood and it is
not necessary to go into detail here. What has been lacking, however, is a study
on the translation technique of the book in question.
In my paper, I give examples of readings which are found in the Armenian
tradition only, and which do not derive from textual variants or differences
between Armenian and Greek. Among the possible features studied are variety
in vocabulary use and interpretive readings. I then compare the ndings with
translation technical studies done on other biblical books. Doing so we may
nd differences in approaches used by translators of different books.
The study of the Armenian Bible is still in dire need of critical editions and
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comparative studies on the different translators. This paper bridges one small
gap in the latter area by examining the decisions made by a translator of a his-
torical book and then comparing them with what we know about other biblical
books.
Robert J. V. Hiebert (Trinity Western University, Canada)
A Genetic Commentary on the Septuagint of Genesis
The goal of the SBL Commentary on the Septuagint (SBLCS) project is to
elucidate the meaning of a text at its point of production, in distinction from
the meaning(s) it may have acquired during the course of its subsequent re-
ception history. The former approach entails conceptualizing a Septuagint text
as compositionally, though not semantically, dependent on its Vorlage. SBLCS
commentators seek to identify the strategies and norms by means of which the
translated text was produced. This paper will explore the kinds of results that
SBLCS methodology yields for the book of Genesis.
Jan Joosten (University of Strasbourg, France)
Legal Hermeneutics and the Tradition Underlying the Septuagint
Ever since the publication of Zacharias Frankels ber den Einuss der palstinis-
chen Exegese auf die alexandrinische Hermeneutik (1851), scholars have tended to
view the legal interpretations of the Septuagint in light of Rabbinic halakha.
This approach, interesting and fruitful as it may be, has at times had the unfortu-
nate effect of obscuring the inner coherence of the Septuagints legal hermeneu-
tics. Although it is likely that the translators, in legal passages, used an interpre-
tive tradition, this tradition appears in places to have been rather different from
that of the Rabbis. The problem will be illustrated with a few examples, notably
the law on the Hebrew slave in Exod 21:211.
Edgar Kellenberger (Evangelical-Reformed Church, Swiss)
Die griechischen und syrischen Erzhlvarianten in Bel et Draco als
Hinweise auf den Charakter des berlieferungsprozesses
In Weiterfhrung meiner Papers zu Dan 16 (Ljubljana 2007) und zu Susan-
na (Helsinki 2010) sollen die beiden griechischen Fassungen und die Peschitta
zu Bel et Draco miteinander verglichen werden. Dabei fallen neben eher
formalen Unterschieden in Wortschatz und Syntax auch inhaltlich relevante
Erzhlvarianten auf, wie dies in dieser Hugkeit nur in wenigen andern B-
chern des griechischen Kanons zu beobachten ist. Die oben genannten drei
Fassungen offenbaren Verschiebungen des Erzhl-Interesses, was sich eben-
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falls in den handschriftlichen Varianten der lateinischen berlieferung nach-
weisen lsst. Diese Phnomene sind mit der Annahme von Abschreibern und
redaktionellen Vernderungen nicht gengend erklrbar. Stattdessen favorisiere
ich als Erklrungsmodell ein (lange andauerndes) Ineinander von schriftlicher
und mndlicher Weitergabe.
There will be given a hand-out with the entire German and English text of
this paper.
Anna Kharanauli (Tbilisi I. Javakhishvili State University, Georgia)
Die Textkritik der Altgeorgischen bersetzung von kleinen Propheten
Kampf gegen Stereotypen; Methodologische Fragen zur Forschung des
textkritischen Wertes der Tochterbersetzungen)
Im Jahre 1959 an der Universitt Mnchen habilitierte Julius Assfalg im Fach
Philologie des Christlichen Orients. Die Habilitationsschrift befasst sich mit der
altgeorgischen bersetzung der Propheten Amos, Michaeas, Jonas, Sophonias
und Zacharias (diplomatische Edition und die Textanalyse). Diese bislang nicht
verffentlichte Arbeit stellt eine sorgfltig durchgefhrte Untersuchung dar, die
zur seiner Zeit neue methodische Fragestellungen aufwarf. Nach mehr als 50
Jahren ist es aber nun erforderlich, einige von J. Assfalg besprochenen Fragen
neu zu bearbeiten.
Im Vortrag werden am Beispiel der Kritik von Assfalgs Habilitationsschrift
einzelne Themen und Probleme hervorgehoben, die die Verwendung der Toch-
terbersetungen in der Bibeltextkritik betreffen:
1. berwindung der stereotypischen Anschauungen;
2. Benutzung von den bersetzungstechnischen Merkmalen und den sprachli-
chen Eigenschaften bei der Bewertung der Varianten;
3. Bercksichtigung der Textgeschichte der Tochterbersetungen;
4. Herstellung der Statistik von den parallelen Lesarten.
In Bezug auf altgeorgische bersetzung von kleinen Propheten wird insbeson-
dere das Problem des lukianischen Textes und des sog. lukianischen Minuskel-
handschriften beleuchtet.
Jong-Hoon Kim (Busan Presbyterian University, Korea)
Die Textformen der hellenistisch-frhjdischen Zeit ausgehend vom
Habakkuk-Text der griechischen Zwlfprophetenrolle aus Nah
.
al H
.
ever
Nachdem die griechische Zwlfprophetenrolle aus Nah
.
al H
.
ever (8H
.
evXIIgr)
fragmentarisch gefunden worden war, wurde der Text der Rolle zuerst von D.
Barthlemy erforscht. Aufgrund seiner sorgfltigen Untersuchung identizierte
Barthlemy die Textform der Rolle mit der sog. Kaige-Renzension, einer gem
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den hellenistisch/frhjdischen Auslegungsprinzipien auf die Ausgangssprache
oberchlich gezielte Bearbeitung der sog. Ur-LXX. D. h. Die Kaige-Rezension
war nicht erst im 2. Jh. n. Chr., wie Thackeray meinte, sondern sptestens schon
im 1. Jh. v. Chr. vorhanden, weil die Rolle selbst zwischen 1. Jh. v. und n. Chr.
datiert wurde. In diesem Zusammenhang geht es beim vorligenden Beitrag um
die Textformen der hellenistisch/frhjdischen Zeit. Es ist schon bereit be-
kannt, dass verschiednen Texttradition des AT in diesem Zeitraum nicht nur
vielfltig sondern auch exibel koexistierten. Insbesondere wollte der Beitrag
beweisen, wie jene Vielfltigkeit und Flexibilitt aus dieser Zwlfprophetenrolle
erkannt werden knnen. Anders als die Meinung von Barthlemy zeigt das Er-
gebnis der Untersuchung anhand vom Habakkuk-Text, dass der Text der Rolle
klar eine Mischform der verschiedensten Texttraditionen ist. D. h. als die Rolle
abgeschrieben war, war der Proto-MT noch nicht berwiegend war, sondern
verschiedene Texttraditionen koexistierten nicht nur vielfltig sondern auch e-
xibel.
Arie van der Kooij (Leiden University, The Netherlands)
On the Use of in the Septuagint
In the Septuagint, the term conveying the meaning of foreigner,
alien, is used in a way different from Greek literature in general. Excepting
Pentateuch and Joshua, as well as Greek Sirach, it functions, in nearly all in-
stances, as rendering of the Philistines / Philistia. As to the question of how
to explain this phenomenon, scholars have advanced various theories the most
well-known being the one proposed by De Vaux. In his view, in the Hellenistic
era the people living in the area of the Philistines were foreigners in being inhab-
itants of Greek cities. Due to historical circumstances, the foreigners were also,
as he puts it, les rpresentants et les propagateurs de lhellnisme. The focus
on Hellenism is also typical of recent scholarship on the topic. Since scholars
often refer to 1 and 2 Maccabees in this regard, in this paper particular attention
will be paid to the usage of and related terms in these books. It will
be argued that although the notion of Hellenism is apparent, it is only part of
the picture. In addition, it will be asked whether the way the term is employed
in both books help us understand its presence in most of the translated books
of the Septuagint.
Thomas J. Kraus (Independent scholar / University of Regensburg)
Harry Potter Septuaginta Mythologie: Der Basilisk Fabelwesen, K-
nig der Schlangen, Inkarnation des Bsen oder was?
Die Septuaginta weist in Psalm 90,13 und Jes 59,5 mit ein merkwr-
diges Lexem aus, dem im hebrischen Text etwas Kriechendes bzw. Schlangen-artiges
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gegenbersteht. Dieser Beitrag diskutiert, wie der Basilisk in die Septuaginta ge-
langen konnte, welche Vorstellungen hinter diesem merkwrdige Wesen stan-
den, was sich Menschen frher unter diesem vorstellten und wie die weitere
Bedeutungs- und Rezeptionsgeschichte des Basilisken bis in die Gegenwart hin-
ein verliefen.
In den Mittelpunkt gestellt werden vor allem der gesamte Kontext von
Psalm 90 sowie dessen immense Beliebtheit im Christentum der ersten Jahr-
hunderte. Steht die Setzung von womglich im Zusammenhang
der Verstrkung bestimmter Tendenzen im Lauf des bersetzungsprozesses
dieses Psalms?
Siegfried Kreuzer (Protestant University Wuppertal/Bethel, Germany)
Old Greek und Semi-kaige. Zum Problem einer sog. hebraisierenden Be-
arbeitung in den nicht-kaige-Texten
Seit der bahnbrechenden Arbeit von D. Barthlemy, Les Devanciers
dAquila, 1963, ist die Existenz einer hebraisierenden Bearbeitung, der sog.
kaige-Rezension, im Zwlfprophetenbuch und insbesondere in den sog.
kaige-Abschnitten von Samuel und Knige weithin anerkannt. Anerkannt ist
auch, dass in den kaige-Abschnitten weithin der Antiochenische Text der beste
Zeuge fr die ursprngliche Septuaginta ist. Wie verhlt es sich jedoch in ande-
ren Textbereichen? Gibt es auch hier eine formal-hebraisierende (isomorphe)
Bearbeitung und welche Bedeutung haben entsprechende Beobachtungen fr
die Frage nach dem ltesten Septuagintatext und seiner bersetzungstechnik
sowie fr die Klassizierung der Handschriften? Die Frage wird anhand von
Texten aus den Geschichtsbchern und den Psalmen errtert.
Nathan LaMontagne (The Catholic University of America, Washington, United
States)
Revisiting the Manuscript Families of Judges
The last century has not seen a great deal of work done on the LXX texts of
Judges: the number of contributions to the eld is less than a dozen. Pretzl,
Soisalon-Soininen, and Barthlemy are the most notable. These three scholars
have produced works which have led to what is now generally considered a
consensus on the central issue, the relationship of the A text to the B text. The
consensus reached is that A and B are substantially identical, being independent
revisions of one original translation. The evidence for this however is not as
strong as it should be, and in the years since these great European scholars have
published, there has been some signicant work done by American scholars
suggesting otherwise which has largely gone unnoticed. As the world of LXX
studies is advancing, studies in Judges have been lacking or incomplete because
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there is not yet a good critical text of the book. In order to prepare the way
before the Gttingen edition, it is necessary to revisit the idea of revision and
these manuscript families in Judges in the interest of establishing a basis for a
critical text.
Philippe Le Moigne (Universit Paul-Valry, Montpellier III, France)
Potique du nominatif absolu dans la LXX dsae
On se propose de rchir sur les cas de nominatif absolu dans la LXX dsae.
Il sagit tout dabord de dnir le phnomne, en le distinguant bien des cas de
propositions nominales. On propose alors une typologie de cette tournure, en
insistant sur les aspects potiques, et en se demandant pourquoi le traducteur y
a recouru, au dtriment de faons de faire plus traditionnelles. On sinterroge
la fois sur les lments qui, dans le texte, source, ont pu donner naissance
une telle construction, et sur leffet que peut revtir, sur le lecteur, cette quasi-
anacoluthe.
Sven Lesemann (Christian-Albrechts-University Kiel)
Zum Verhltnis von Intertextualitt und bersetzungstechnik am Bei-
spiel der griechischen Texttraditionen zum Richterbuch
Die in den vier + zwei Handschriftengruppen zum griechischen Richterbuch
bezeugten Texttraditionen lassen im Wesentlichen zwei Haupttextformen von-
einander unterscheiden: Die sog. A-Gruppe der hexaplarischen (/ origenia-
nischen), antiochenischen (/ lukianischen) und koine-Tradition sowie die B-
Gruppe der kaige-Tradition. Darber hinaus ist bei der antiochenischen (/ lu-
kianischen) und kaige-Tradition jeweils eine Nebentradition bzw. Handschrif-
tenuntergruppe nachweisbar. Jede dieser vier + zwei Texttraditionen lassen im
Umgang mit dem biblischen Text mehr oder weniger ausgeprgte theologische
Schwerpunkte erkennen, die Einuss auf die jeweilige bersetzungstechnik ha-
ben knnen. Gleichwohl partiell eine wechselseitige Beeinussung wahrschein-
lich zu machen ist, tritt das theologische Programm der einzelnen griechischen
Texttraditionen zum Richterbuch zumindest mit Blick auf Ri
LXX
68 deutlich
hervor. Der Vergleich mit rabbinischer, patristischer und parabiblischer Rezep-
tion ermglicht dabei gelegentlich einen Blick auf die Entstehung von Lesar-
ten im Kontext der frhen Schriftauslegung und Interpretation. bersetzung
als Interpretation beruht so zu einem gewissen Grad an intertextueller Partizi-
pation. Varianten und Lesarten sind dann nur teilweise bersetzungstechnisch
motiviert. Das griechische Richterbuch ist in seiner Pluralitt als biblischer Be-
zugstext traditionsschpferisch und mag darin bisweilen ber die hebrische
Vorlage hinausgehen.
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250 IOSCS Abstracts
Johan Lust (Catholic University Leuven, Belgium)
Aquila and Textual Criticism, with samples taken from Ezekiel
Scholarly contributions on Aquila and his Greek Bible translation are not nu-
merous. This is mainly due to the fact that the relics of his work are not very
substantial. One of the most recent monographs on the subject, if not the most
recent, is the doctoral dissertation by K. Hyvrinen written in 1977 under the
supervision of I. Soisalon-Soininen. It is remarkable that the bibliography listed
in his work comprizes 30 items only, among which hardly three deal specically
with Aquila.
It is often said that the extreme literalness of Aquilas translation results in a
ridiculous and at times almost nonsensical translation. The main example given
in this context is his rendition of the nota accusativi et by the the preposition sn.
D. Barthlemy sought to demonstrate that in these instances sn is used, not as
a preposition, but as an adverb. Be this as it may, the main intention of Aquila
appears to have been to render each word and each element of the Hebrew
text as faithfully as possible. When the Hebrew uses the nota accusativi he feels
obliged to signal this in his translation. This makes his work most useful for the
textual criticism of the Hebrew Bible. It is my intention to illustrate this with
some samples, mainly taken from Ezekiel. An interesting one can be found in
Ezek 28:1416 where Aquila goes against the Masoretic Text, supporting the
Septuagint to a certain extent.
Ekaterina Matusova (Russian State University for the Humanities, Moscow, Rus-
sia)
Die hebrische Interpretation des Deuteronomiumund die Komposition
des Aristeasbriefes (Deuteronomy, reinterpreted and rewritten, and the
composition of the Letter of Aristeas)
1.Deut 30,3 enthlt die folgende Wendung: . Diese
Wendung ist mehrmals im hebrischen Text benutzt, und in den meisten Fllen
als Allusion auf die genannte Stelle in Deuteronomium. In der Septuaginta wird
diese Wendung unterschiedlich bersetzt: in Deut. als deine Snden heilen,
aber in der Mehrzahl der anderen Stellen als die Gefangenen zurckbringen
(-[-]) . In einigen dieser Stellen lsst auch
schon der hebrische Wortlaut verstehen, dass die Verfasser unter dieser Wen-
dung deutlich die Gefangenen verstanden. Die Targums zu Deuteronomium
zeugen davon, dass es in der jdischen Tradition zwei Interpetationen von Deut
30,3 gab.
2. Ich meine, dass, trotz der uns durch die LXXueberlieferten Tradition, dem
Hellenistischen Judentum auch, und einige Zeit vielleicht nur, die andere Inter-
pretation bekannt war. Philon von Alexandria, der in Praem. 163166 Deut
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30 110 bearbeitet, zeigt, dass er den Text im Sinne von die Gefangenen
freimachen versteht. Genau dieselbe Lexik nden wir auch im Aristeasbrief,
wenn der Verfasser ber die Befreiung der Gefangenen Juden an der Schwelle
der bersetzung des Gesetzes spricht.
3. Der reworked Pentateuch von Qumran (4Q158, 364367) zeugt von
der Tendenz, den Text des Pentateuchs so zu berschreiben, dass die Teile,
die sich auf dasselbe Thema beziehen, zusammengesetzt werden. Dieselbe Ten-
denz lsst sich sowohl in einigen prophetischen Passagen die sich auf die genan-
nte Stelle in Deut. beziehen, als auch in Philon vermuten: Kapitel 30 bern-
immt die Idee des Kapitels 4, in dem beide ber die Wunder und Ereignisse
sprechen die von Gott als Folge dem jdischen Volk gegeben sein werden,
wenn es sich entscheidet dem Gesetz, inmitten der Heiden, wieder zu folgen.
Nur untermauert Kap. 4 den Respekt vonseiten der Heiden vor der Weisheit
und Klugheit der Juden, wenn Kap. 30 von der Befreiung der Gefangenen und
Zurckwanderung ins Heilige Land spricht. Diese Themen kommen wie bei
einigen Propheten, so auch in Philon zusammen.
4. Die Vermutung, dass diese umfassende Interpretation von Deut. und diese
bersetzung von Deut 30,3 schon im zweiten Jahrhundert vor Christus vorhan-
den waren, lsst die seltsame Kombination von Themen im Aristeasbrief per-
fekt erklren: die (vom historischen Standpunkt unerklrliche) Befreiung von
einhundert tausend gefangenen Juden in gypten, die traumhafte Reise nach
Jerusalem, der riesengroe Respekt der Griechen vor der Weisheit der jdischen
Weisen, all diese Ereignisse, die das Ankommen des neu bersetzten Geset-
zes (dem die Juden vermutlich folgen werden) begleiten, erklren sich als lit-
erarische Bearbeitung des nach der Traditionen des reworked Pentateuchs ver-
standenen Deuteronomium.
John D. Meade (Phoenix Seminary, United States)
The Signicance of Ra 788 for a Critical Edition of the Hexaplaric Frag-
ments of Job
Ra 788 (Tyrnavos 25) is a tenth century Greek catena manuscript containing the
book of Job and the three Solomonic books. Dieter and Ursula Hagedorn were
not aware of it and therefore it was not included in their magisterial work Die
lteren Griechischen Katenen zum Buch Hiob or the Nachlese. Before commenting
on the hexaplaric fragments, it is necessary to determine the manuscripts place
in the stemma. This paper seeks to show that 788 is a member of oldest Greek
catena (Hagedorns ) and in particular that it is the ancestor of the important
ms 250. Once its place in the manuscript stemma has been determined, the pa-
per will comment on the signicant hexaplaric fragments within the manuscript
in comparison with the recent dissertations on the hexaplaric fragments of Job
by Nancy Woods and John Meade.
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252 IOSCS Abstracts
Michal N. van der Meer (Rijksuniversiteit Groningen, The Netherlands)
Conquest, Construction, Context: Literary and Textual History of Joshua
2
Ever since Samuel Holmes (1914) identied the recurring pluses in MT-Joshua
2 as elements of a re-edition of the Hebrew book of Joshua, scholars have stud-
ied the quantitative variants between the MT and LXX of Joshua in light of the
presumed process of literary editing of biblical books evidenced by the oldest
textual witnesses (Dead Sea Scrolls and Septuagint, see, e. g. Tovs discussion of
the The Growth of the Book of Joshua in the Light of the Evidence of the
Septuagint, 1986/1999). Whereas the extant Qumran scrolls for this chapter
(i. c. 4QJoshb and XJosh) do not lend support for such a thesis, the character
of the Greek translation is more ambiguous and judged as either witness to the
process of reformulation of the book or rather straightforward rendering and
hence witness to a deviating, shorter Hebrew Vorlage. In this paper I will read-
dress this issue in the light of a literary-critical analysis of the book in its own
right.
Martin Meiser (Saarland University, Saarbrcken)
Die Entstehung der Septuaginta im Rahmen frhjdischer Literaturge-
schichte
Seit lngerem kommt in der Forschung in den Blick, dass sich, die Tendenzen
des Aristeasbriefes aufgreifend, die Frage nach der Veranlassung der Septua-
ginta i.W. auf die Entstehung des Pentateuchs bezogen hat, die Frage nach der
bersetzung der ihm folgenden Bcher aber eigene Aufmerksamkeit verdient.
Der vorliegende Beitrag konzentriert sich auf die sog. vorderen Propheten
versucht, die Septuaginta dieser Bcher in die frhjdische Literaturgeschich-
te des 3. und 2. Jhdts. einzuzeichnen. Gibt es Analogien der Wahrnehmung
biblischer Gestalten z. B. zwischen Sir 4449 und der Septuaginta? M.E. steht
die bersetzung dieser Bcher in Verbindung mit literarischen Tendenzen, die
Geschichte Israels als konstitutiven Teil der neu um die Verehrung des einen
Gottes und um seine Thora konzentrierten Identitt Israels zu begreifen.
James A. E. Mulroney (University of Edinburgh, United Kingdom)
The translation technique of Hebrew interrogatives
The translation of the LXX/OG has many stereotypical features, as explained
by Tov (1997). Translators would almost always translate a certain word, or set
of words, in a particular way. Can the same be said of Hebrew interrogatives? In
particular the Greek interrogative translates more regularly than any
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IOSCS Abstracts 253
other interrogative. It is also much more frequent in the LXX/OG texts than
in the Greek literature that precede it. It appears to be a less frequent form for
marking interrogation in classical Greek. It is only found compounded in the
NT as , and found in both respects throughout Christian literature. But it
only translates just over 65 % of the time; the rest of the time it translates a
range of other Hebrew words (i. e.: , , , , ,). Likewise,
is translated the rest of the time by a number of different compound and sim-
ple inter-rogatives (i. e.: , , , to name a few). Compared to the
translation of other Hebrew interrogatives throughout the Greek OT (i. e.:
, , ,), how does this evidence explain the phenomenon of stereotyping,
and in particular the use of ? Are the variations throughout the LXX/OG
books determined by: a desire to stereotype these translation elements, trans-
lator style, Greek grammar, or a combination of these factors? This paper will
endeavour to provide an introductory explanation of how these details provide
further insight into translation style within the corpus of the LXX/OG. Due to
the prospective size of this study it may be relegated to just the Pentateuch or a
micro-corpus such as the Twelve.
Takamitsu Muraoka (Leiden University, The Netherlands)
Passivization in Septuagint Greek
This paper will address a range of issues arising from the process of passivi-
sation. They will be looked at from the perspective of the diverse underlying
structures in the active voice. The entire Septuagint will be looked at.
Abi Ngunga (St Andrews Church in Peterhead, Scotland, United Kingdom)
in the Old Greek of Isaiah
Nearly six decades ago, it was claimed that the theology of in the Old
Greek of Isaiah is an important subject that should deserve une tude spciale
et approfondie (Coste, 1954). In the absence of such a study since then, the
present paper seeks to reconstruct the conception that the person responsible
for this important Jewish document had of . Without seeking to offer an
exhaustive account of this theme within this piece of literature, a brief survey of
its use throughout this text will be carried out nevertheless, while the paper will
primarily focus on its occurrence in a few selected passages. It shall be demon-
strated that the translators various exegetical manoeuvres in his rendition of
this term in these texts read in their given contexts served for the benet of the
injured Jewish community in Alexandria longing for redemption. Besides this,
the outcome of this study shall also lend signicant support against a growing
sceptical opinion among scholars about the commonly held view that considers
the translation as the work of one translator.
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254 IOSCS Abstracts
Staffan Olofsson (Gothenburgh University, Sweden)
The translation of and the unity of the LXX Psalms translation
Some LXX books are translated by more than one translator or parts of the text
have been the subject of a revision that comprises the equivalents employed, as
e. g. Ezekiel, Jeremiah. However, there is an unanimous opinion that the book
of Psalms is translated by a single translator. This can be substantiated by the
fact that no signicant differences in the vocabulary or style within the Psalter
have been detected. I will not dispute this opinion, but I have found one in-
teresting case of diversity of equivalents. There seems to be a contrast, which
reects a conscious choice, between the rst book and the four subsequent
books in the Psalter in the translation of . is almost the only
counterpart of in the books 25, which is not the case in the rst book,
that is divided between and . This technique is interesting,
since it concerns a central Hebrew term in the book of Psalms and in the MT as
a whole. Furthermore, as counterpart of is infrequent outside
the Psalter, although is a common expression in poetry, e. g. Job, Psalms,
and Proverbs, and an important antonym to . Thus, this technique may have
some repercussions on the description of the LXX Psalms translator.
Patrick Pouchelle (University of Strasbourg, France)
The Use of Nouthet and Cognates in the Old Greek of Job, A Resis-
tance to a Famous Lexical Choice of the Septuagint
The rst aimof this paper is to demonstrate that the Old Greek of Job (OGJob)
has systematically translated yasar/msar by noutheto/nouthtema. This demon-
stration looks over the work of Origen who mixed the Septuagint text of Job.
Indeed, the OG Job is shorter than the Hebrew Job. Therefore, Origen lled
the gap with another translation, the so-called asterisked material which used
paideo to translate yasar, and nouthet o to translate bn.
By choosing nouthet o and cognates for translating yasar, OG Job breaks the
systematic relationship between paideo and yasar, which comes from the Pen-
tateuch and is found up to the free translation of Proverbs. The second aim of
this paper is to determine the reason of this choice. By analyzing briey the use
of noutheto in Greek Literature as well as in the papyri and inscriptions, it will be
stated that this Greek lexeme shares the same semantic eld as yasar, merging
oral and physical reproach, on the contrary to paideo which never conveys the
nuance of physical reproach, neither in Greek Literature nor in papyri and in-
scriptions. Assuming that OG Job knew at least the Greek Pentateuch, it will be
said that he has deliberately chosen a better Greek rendering. The same concern
will be observed in other authors, such as Josephus.
Therefore, it will be concluded that this choice may have some theological
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IOSCS Abstracts 255
impact. By denying the right of paideo to translate yasar, OG Job has not only
rendered more precisely the Hebrew thought for Native Greek Speakers, but
he has avoided what could be a misreading for them: God is not an educator
but an admonisher.
William A. Ross (Westminster Theological Seminary, Philadelphia, United
States)
Lexical Possibilities in LXX Research: Revision and Expansion
J. A. L. Lees 1970 thesis A Lexical Study of the Septuagint Version of the Pentateuch
remains a landmark in LXX studies, and its conclusions regarding LXX Greek
and dating of the Greek Pentateuch have come to be taken largely for granted.
As Trevor Evans has recently observed in the BIOSCS, however, Lees linguis-
tic method remains undeveloped, despite its potential (2010). This paper aims
to pursue inroads to more exhaustive lexical studies in the LXX, mindful of
Evanss observation of the difculties inherent in lexical research. With the in-
creased amount of Koine Greek data accessible in digital format, especially via
the Words from the Sand project based at Macquarie University, the time is
right for further work in LXX lexical studies. Admittedly, it is the task of nding
valid lexical examples with which to conduct such a study that proves difcult.
Yet it is this task and the criteria by which it is completed that are essential for
this avenue of study to bear fruit. Therefore, Lees test cases regarding seeing
and donkey words in the Greek Pentateuch will be reexamined, with specic
attention to whether Lees results deserve renement. Additionally, the paper
will aim to isolate a larger pool of semantic elds that involve datable changes
in Koine vocabulary during the early post-classical period (Evans, 2010). Fi-
nally, space permitting, this paper will continue to work towards the application
of lexical studies to other corpuses in the LXX, which were translated at a time
for which our lexical data remains somewhat lacking.
Barbara Schmitz (University of Wrzburg)
Wer ist Dir gleich unter den Gttern? (Ex 15,11 LXX). Das Gottesbild in
Ex 15 (LXX) und seine Rezeption im Buch Judit
Das Buch Judit zitiert an zwei Stellen (Jdt 9,78; 16,2) den Beginn des Mose-
hymnus (Ex 15,3
LXX
). Whrend Deborah Gera die LXX- und die MT-Fassung
von Ex 15 in den Blick genommen (BIOSCS 40 [2007] 107120) und Lerry
Perkins seine Anfragen an das meist aus Ex 15,3
LXX
abgeleitete friedliebende
Gottesbild geuert hat (BIOSCS 40 [2007] 121138), ist meines Erachtens die
Fragestellung jedoch auf den gesamten Hymnus Ex 15,118
LXX
auszuweiten; es
ist zu fragen, ob der entscheidende Mehr-Wert nicht im Zitat, sondern viel-
mehr im gesamten Hymnus fr die gesamte Juditerzhlung liegt. Daher soll das
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256 IOSCS Abstracts
Gesamtkonzept von Ex 15,118
LXX
in den Blick genommen und seine Funkti-
on fr die Juditerzhlung eruiert werden. Dabei stellen sich zwei grundlegende
Fragen:
Welche Akzente setzt der Mosehymnus in der LXX-Fassung gegenber der
MT-Fassung?
Welche Funktion und Bedeutung hat die Einspielung des gesamten Hymnus
Ex 15,118
LXX
ber das Zitat von Ex 15,3
LXX
fr das Gebet der Judit in Jdt 9
und ihren Hymnus in Jdt 16 sowie fr die Juditerzhlung insgesamt?
Dabei zeigt sich, dass der Hymnus Ex 15,118
LXX
fr das Juditbuch program-
matische Funktion hat und einen Deuterahmen fr die Juditerzhlung vorgibt.
Dies kann nicht nur im Hinblick auf das Motiv des Herr-Seins, des Knigs, der
Hand etc. sowie das Bild der Feinde u. a. plausibel gemacht werden, sondern
erweist sich vor allem im Gottesbild. Das Gottesbild der Juditerzhlung so
meine These ist durch Ex 15,118
LXX
entscheidend geprgt worden und ber-
nimmt aus Ex 15
LXX
die Frage nach der Rettung des Volkes und die darin zum
Ausdruck kommende Ambivalenz von Gottes barmherzigen Zuwendung zum
Volk Israel und dem zur Rettung des Volkes notwendigen Einsatz von Gewalt.
Diesen in Ex 15
LXX
begonnenen Diskurs von Zuwendung und Gewalt nimmt
die Juditerzhlung auf und fhrt diesen in in eigener Weise fort.
Daniela Scialabba (University of Strasbourg, France)
What does the noun mean in Judith 5:20?
In Judith 5:20 the Ammonite ofcial Achior concludes his discourse to
Olophernes as follows: If there is any in this people and they
sin against their God . . . then we can go up and defeat them. The modern
translations of the Septuagint render the word in different ways:
error (Brenton and Biblia Griega Septuaginta), oversight2 (NRSV), neg-
ligence (NETS), colpa (Bibbia di Gerusalemme, 2008), Unachtsamkeit
(Septuaginta Deutsch). No doubt these translations diverge considerably.
Therefore, the question arises whether we have criteria which enable us to
determine the sense or the senses of the ignorance in question. What are the
Israelites supposed to ignore or not to be aware of ? The purpose of this paper
is to shed more light on this issue against the background of Judith 5 and other
biblical and non-biblical texts.
Michael Segal (Hebrew University of Jerusalem, Israel)
The Masoretic and Old Greek Versions of Daniel 4: A Reevaluation of
the Textual Evidence
In recent decades, scholars have recognized the contribution of the evidence of
biblical textual witnesses for understanding the literary development of scrip-
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tural compositions. Large-scale differences between the versions, when they
exist, allow us to untangle the various threads from which biblical literature was
woven, at least the nal stages of its composition. Among these various com-
positions, chapter 4 of Daniel presents one of the most pronounced examples
of extensive differences between textual witnesses, and therefore serves as an
important example of the intersection of textual and literary criticisms. This pa-
per will analyze the two primary textual versions of chapter 4 the Aramaic
Masoretic Text and the Old Greek translation in order to uncover the literary-
textual history of this section. This avenue of inquiry has been the topic of some
recent studies, but the precise relationship between them is still an unresolved
issue. In the rst section of this study, I will suggest that we can reconstruct
an original form of this chapter, from which each of the versions developed,
and will try to show that this putative original is both structurally and themati-
cally coherent. In the process of doing so, a new solution will be offered to an
interpretive crux in the chapter. The next section of the paper will clarify the ex-
egetical and literary functions of some of the secondary elements in each of the
textual witnesses, tracing their growth. Finally, new evidence will be introduced
for the existence of a Semitic (presumably Aramaic) Vorlage of the Old Greek
version, based upon its suggested use as a source for parabiblical compositions
from Qumran.
Marcus Sigismund (Protestant University Wuppertal/Bethel, Germany)
Der antiochenische bzw. lukianische Text im Buch Josua
LXX
und seine
Bedeutung fr die lteste Septuaginta eine Reevaluation
Das Josuabuch partizipiert als erstes Buch jenseits des Pentateuchs bezglich
seiner gesamten Textgeschichte sowohl an Eigenheiten des Pentateuchs als
auch auch der folgenden Geschichtsbcher. Das gilt besonders auch fr
die Septuagintaversion des Josuabuches. Einen wesentlichen Bereich der
Textberlieferung stellt der sog. antiochenische bzw. lukianische Text dar.
Im Unterschied zum Pentateuch kann fr das Josuabuch von der Existenz
einer antiochenischen, traditionell als lukianisch bezeichneten, Textform
ausgegangen werden (so insb. Pretzel und Rahlfs; vorsichtiger Hautsch und
Margolis). Umstritten ist jedoch die Einordnung dieser Textform. Neuere
Forschungen weisen darauf hin, dass zwar eine eigene Textform vorliegt,
die traditionell mit dem Exegeten und Mrtyrer Lukian verbunden ist, dass
aber die Besonderheiten dieser Textform nicht notwendig auf eine Rezension
durch Lukian zurckgehen mssen, sondern bereits wesentlich lter sind
und an die ursprngliche Septuaginta zurckreichen. Diesbezgliche ltere
Beobachtungen werden fr zahlreiche biblische Bcher besonders durch die
biblischen Texte aus Qumran gesttzt und haben insbesondere fr die Samuel-
und Knigbcher zu einem neuen Bild der Textberlieferung gefhrt. Das
bedeutet, dass auch fr das Buch Josua die Textberlieferung neu zu prfen ist.
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258 IOSCS Abstracts
Der Vortrag berichtet von einem Forschungsprojekt zum Buch Josua, in des-
sen Zentrum die kritische Reevaluation der Textformen und die Neubewertung
der Textgeschichte auf Basis elektronisch gesttzter Methoden stehen. Exem-
plarisch sollen in diesem Vortrag die seitens der lteren Forschung zusammen-
getragenen textlichen Charakteristika der antiochenischen Handschriften- bzw.
berlieferungsgruppe systematisch gesammelt und unter Bercksichtigung so-
wohl der neueren Forschungsergebnisse als auch der aktuellen elektronischen
Methoden, deren Mglichkeiten und Grenzen zuvor kritisch zu errtert sind,
neu diskutiert werden. Abschlieend ist nach den textgeschichtlichen Konse-
quenzen der so gewonnenen Erkenntnisse zu fragen.
Seppo Sipil (Finnish Bible Society, Finland)
How to Find out the Transgressor? A Textual Problem in Josh 7:1418
In chapter 7 of the Book of Joshua we encounter the rst setback during the en-
trance to the Promised Land. After successful capture of Jericho, the Israelites
attacked Ai, but failed to conquer it. The reason for the failure was that the
Lord was angry, because an individual had stolen things devoted. Verses 14
18 explain how the people found out the transgressor. The MT includes well-
known and widely discussed oddities in these verses. The instructions in verses
1415 and the way people executed them in verses 1618 do not match in de-
tails. Verses 1618 include terminological inconsistencies and the ancient wit-
nesses do not match. These things form the basics of the textual problem. My
paper analyses the problem, suggestions how to solve it, and what are the con-
sequences if we accept one suggestion or another.
Raija Sollamo (University of Helsinki, Finland)
Reexive pronouns in the Greek Pentateuch
There are two phenomena that make the usage of the reexive pronouns in-
teresting in the Greek Pentateuch. One is the contrast between Greek and He-
brew, while Hebrew has no reexive pronouns, i.e. it does not make a differ-
ence between usual personal sufxes and reexive sufxes. Accordingly, it can
be anticipated that if the translators strictly followed the syntax of their Hebrew
parent text, they apparently did not consider the Greek alternatives between
usual forms of the personal pronouns and rarer forms of reexive pronouns.
The other interesting viewpoint is to study whether the reexive pronouns ap-
pear with equal frequency in different persons and in different cases. The third
detail which might be challenging for me in this connection is to see how the
manuscripts and editors distinguish between spiritus asper and spiritus lenis in the
third person forms, such as and and . The appearance of
an epsilon is a clear sign of the reexive pronoun in the third person, such as
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IOSCS Abstracts 259
, , etc. In my paper I intend to shed light on the usage of reex-
ive pronouns in the books of the Pentateuch. There appear circa 200 cases in
the Greek Pentateuch. Thus, they form a suitable collection to be discussed in
one congress paper.
Gert J. Steyn (University of Pretoria, South Africa)
Septuagint Quotations from the Twelve Minor Prophets in the Gospel
according to Matthew
From approximately 32 occurrences in the New Testament, explicit quotations
from the Twelve Minor Prophets (12P) are largely to be found in Pauls Let-
ter to the Romans (6 times), Matthews Gospel (10 times), Luke-Acts (6 times),
and the Johannine Literature (6 times). Most studies on the explicit quotations
in the New Testament occupied themselves in the past mainly with their ap-
plication and reinterpretation within the context of the New Testament document.
Recent research on especially the Antiochene text, an upsurge in text critical
investigations with the aim to establish the similarities and differences amongst
existing LXX witnesses in the quest for the LXX text form at the authors time
of writing, as well as debates on the Old Testament Canon of the New Testa-
ment writers, begs for new investigations on the quotations from the 12P.
It is against this backdrop that this paper intends to investigate the LXX
text form of each of the ten explicit quotations from the 12P in Matthews Gospel. The
quotations were taken from the books of Hosea, Jonah, Micah, Zechariah and
Malachi. Only three of them belong to the so-called Fullment Quotations.
Several questions arise: Why were only these ve prophets used? Were these
quotations taken from a so-called Testimonium Sammlung, or from other early Jew-
ish and early Christian traditions, or fromMatthews own rst hand engagement
with his Scriptures? But even more important for this study: Can we identify an
early text form of the LXX that underlies these quotations?
This research connects with my recent publications on the text form of the
Isaiah Quotations in the Sondergut Mattus [G.J. Steyn, The Text Formof the Isa-
iah Quotations in the Sondergut Mattus compared to the Dead Sea Scrolls, Ma-
soretic Text and LXX, in: J. Cook & H.-J. Stipp (eds), Text-Critical and Hermeneu-
tical Studies in the Septuagint (VT.S 157; Leiden: Brill, 2012) 427446] and on the
Torah Quotations common to Philo of Alexandria and the Gospels of Mark
and Matthew (G.J. Steyn, Torah Quotations common to Philo of Alexandria
and the Gospels of Mark and Matthew. Journal of Septuagint and Cognate Studies
45 (2013), 110). It forms part of a major Synopsis project on the quotations
in the New Testament where manuscripts are compared with manuscripts and
not printed modern text editions with each other.
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Miika Tucker (University of Helsinki, Finland)
Using Recurring Hebrew Phrases to Evaluate a LXX Translation: Jer
11:114 as a Case Study
The Septuagint renderings of recurring Hebrew phrases that are found in dif-
ferent biblical books have been used as a means to characterize a translation
and to identify its relationship to the translations of other books. The trans-
lation of the Pentateuch, for example, is thought to have been used as an ex-
ample by later translators of other books. Deuteronomistic phrases occur in a
wide array of biblical texts and usually occur more than once. Within the text
of the book of Jeremiah, numerous deuteronomistic phrases have been identi-
ed, and they therefore provide a good opportunity to evaluate the character of
Jeremiah LXX as a translation and its relationship to the translations of other
deuteronomistic books. My paper will consider the value of comparing trans-
lations of recurring Hebrew phrases in an attempt to determine the relation-
ship between the translations of various books. I will use Jer 11:114 as a case
study in an attempt to identify any precedent translation that the translator of
Jeremiah LXX might have used to make his translation of this passage.
Romina Vergari (University of Strasbourg, France)
Steps towards a Contrastive Semantics of the Septuagint Lexicon. A case
study
In the paper a corpus-based analysis of the word will be presented.
The data should be regarded as the preliminary results of the current research
project Corpus-based and computer-assisted analysis of a portion of the Biblical Greek
lexicon (University of Strasbourg), concerning the semantic domain of law in
Biblical Greek. The project strives to strengthen approaches to Biblical lexicog-
raphy, through adopting perspectives and methods developed within Lexical
Semantics and Digital Humanities areas of research.
The description of the meaning of will be addressed contrastively,
i. e. by investigating its distribution within a corpus consisting of Septuagint
versions (limited to Gen, Exod, Lev, Num, Deut, Isa), Septuagint original com-
positions in Greek (limited to 24 Macc, Wis, Sus, Bel), and Hellenistic Greek
texts independent from the Jewish literature (limited to the works of Polybius,
Menander and Herodas). The corpus, thus arranged, is meant to represent dif-
ferent dimensions of variation, among which the main ones taken into account
will be: original Greek and translational Greek, prose and poetry, texts with a
Jewish cultural and religious background and texts produced as part of a Hel-
lenistic culture independent from it.
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Anssi Voitila (University of Eastern Finland, Joensuu, Finland)
The Future Indicative as Imperative in the Septuagint
Everyone who has read the text of the Septuagint must have recognised that the
IND.FUT, as an equivalent of the Hebrew yiqtol, has often an imperative sense.
This use of the FUT is also attested in the Classical and Hellenistic Greek. In
fact, it is well attested in other Indo-European languages, too. In this paper, I
shall examine the phenomenon in the Septuagint and in the Greek material and
discuss their differences and similarities. This use of the IND.FUT is much
more common in the Septuagint than is customary in the texts directly written
in Greek. The imperative sense of the FUT is explained as a situation in which
the speaker has authority over the addressee, so the second-person IND.FUT
is interpreted as a command (Bybee, Pagliuca & Perkins 1991:28): you will do
as you are told! This explanation of the phenomenon seems, at least partly,
suit the data of the Septuagint: God given orders through Moses to the people.
Nevertheless, we do not encounter this use of the FUT in the Greek law texts.
Georg Walser
The two versions of Gen. 47:31
The text of Gen. 47:31 exists in two distinctly different versions, one preserved
in the Masoretic text and one in the Septuagint, which is also quoted in the New
Testament, Heb. 11:21. Westermann concludes in his commentary on Genesis
(1986) that we no longer know the meaning of the phrase, and Sarna points
out in his commentary on Genesis (1989) that it is not clear whether it is a
token of gratitude to Joseph or an expression of thanks and praise to God.
In one of the most detailed recent commentaries on Hebrews Grsser (1997)
states that Mysteris ist der Zusatz . in V 21b, der aus
Gen 47,31 LXX stammt. . . . Die Handlung als solche ist nicht eindeutig. But
not only is the action of Jacob ambiguous, the context of his action is not the
same in Genesis and Hebrews. Moreover, the interpretations of Gen. 47:31 in
the early post Second Temple Jewish communities as well as in the early Church
are varied to say the least, but interestingly enough, there are clear afnities be-
tween the early Jewish interpretations of the text and those found in the early
Church. Unfortunately, however, these early Jewish interpretations have hith-
erto not been taken into account when discussing the text of Gen. 47:31. Hence
it is suggested in the present paper that taking these early interpretations into
account could help to shed some light on the text and interpretation of Gen.
47:31.
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Jason M. Zurawski (University of Michigan, United States)
From Musar to Paideia, From Torah to Nomos: How the Translation of
the Septuagint Impacted the Paideutic Ideal in Hellenistic Judaism
This paper looks at the Septuagints potential impact on the understanding of
paideia and the connection between paideia and the Mosaic Torah in the Hel-
lenistic diaspora. Here, I will briey examine the Hebrew concept of musar, a
term many have at times associated with instruction or education but more
properly denoting some form of chastisement or reproach, often by the deity
and frequently with the purpose of bringing about a change in the recipient.
The term, so prominent in texts like Proverbs or Deuteronomy, was nearly uni-
versally translated with the Greek paideia, leading, I suspect, to a fundamental
shift in meaning, both to the original Hebrew concept, now more congruent
with the Jewish Hellenistic world of thought, and to the meaning of the Greek
term, which could then take on the disciplinary nuance of the Hebrew idea not
originally inherent. Of immediate relevance here is the translation of the He-
brew torah with the Greek nomos. Many experts today would agree that the term
torah in the Hebrew Bible is more accurately translated along the lines of in-
struction rather than law, but the usual translation of the Septuagint as nomos,
solidied what was perhaps once an educational term with a juridical one, an
historical irony which would allow Jews of the Hellenistic diaspora such as Philo
of Alexandria to imagine a connection between this Mosaic nomos and the un-
written nomos phuseos, a signicant move designed to show that the Jews did not,
as was often argued by their gentile neighbors, follow some strange, particular-
istic lawcode designed for a small minority. Instead, they, via the Mosaic law,
followed the universal law of nature, just as the philosophers had hoped.
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Ohad Abudarham (Ben Gurion University)
Yemenite Recension in Western Manuscript
Friday 10.30
It is well known that the various manuscripts of the Targumim of the Five
Scrolls are divided into two primary families: a Western family, comprising
manuscripts that were written in Europe and North Africa, and a Yemenite fam-
ily, exclusively comprising manuscripts of Yemenite provenance. The present ar-
ticle challenges this sharp division by presenting a unique Western manuscript
which has adopted a clear Yemenite recension for at least two Targumim of
the Five Scrolls. A close comparison reveals unprecedented resemblance be-
tween manuscript Firenze Biblioteca Medicea Laurentiana Plut III.1 and the
Yemenite textual tradition. Various explanations have been proposed so far in
order to determine the origin of the Yemenite version, but given the new ev-
idence it seems preferable to assume that the emergence of the Yemenite re-
cension did not take place in Yemenite or Babylonian regions, but rather in the
West.
Moshe Bernstein (Yeshiva University)
Finish, Complete and Destroy: Biblical Hebrew Killah in Targum On-
qelos to the Pentateuch
Thursday, 15.00
One of the often-asserted hallmarks of targum Onqelos to the Pentateuch is
the claim of its consistency in choosing Aramaic equivalents for Hebrew roots.
It is only a pattern of consistency that enables us to draw any inferences at
all about the subtleties of targumic interpretation when Onqelos deviates from
it. This essay endeavors to examine one small piece of the larger picture of
targumic consistency, the way in which Onqelos handles the biblical Hebrew
verb when it appears in the Piel. Onqelos renders (Piel) with Aramaic
in an overwhelming number of its occurrences in the Pentateuch. This is
the case whether means destroy or nish, complete, exhaust. When we
nd such strong consistency of pattern in Onqelos, the apparent exceptions to
the rule must be studied with an eye to discerning what generates them. The
results of such an examination will provide insight into Onqelos translational
and exegetical technique as we observe that the apparent exceptions also appear
to follow a pattern. If time allows, our results for Onqelos will be contrasted
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with the parallel data in the other pentateuchal targumim and targum Jonathan
to the Prophets.
Pere Casanellas (Universitat de Barcelona)
The use of the expressions spirit of prophecy and holy spirit in the
Targum, and the dating of the Targums
Thursday 11.30
Among the different expressions used by the Targum to translate the Hebrew
word meaning spirit the expressions prophetic spirit and holy spirit stand
out. In an article of 1970 Peter Schfer observed that Targum Onqelos used
nearly exclusively the expression spirit of prophecy while Targum Neoti and
Fragmentary Targum used only the expression holy spirit; Pseudo-Jonathan
used both. He stated also that the expression spirit of prophecy usually has
a basis on the Hebrew text (i. e. the word spirit) while the expression holy
spirit does not usually have this basis. Finally, he expounded that the expression
spirit of prophecy has a clear relation to prophetism, while the relation of holy
spirit to prophetism only appears clear thanks to the Midrash. His conclusion
was that the expression spirit of prophecy is older than holy spirit and that
this helps to date Targum Onqelos before the Palestinian Targums. We will
summarize some criticism that already Domingo Muoz Len and Alejandro
Dez Macho made on the article by Schfer and we will add our contribution
based mainly on the study of Targum Jonathan (which Schfer did not take
into account) and also on the other Targums. We will see that while in Targum
Onqelos there is only one instance of the expression holy spirit there are eight
in Targum Jonathan (a Targum of similar dating), all of them with a basis in
the Hebrew text and most of them with a clear relation to prophetism (contra
Schfer), and we will propound which is the rule that explains the use of one or
the other expression in Targums Onqelos and Jonathan, which has nothing to
do with the antiquity of each one of the two expressions. We will explain also
the semantic contexts that explain the use of one or the other expression in the
other Targums.
E. Giralt-Lopez (Universitat de Barcelona)
The Figure of God in the Targum To Amos
Thursday 17.30
The main feature of Judaism is its Monotheism. God as the Creator, the Only
God, the Judge; the image of the Congregation of Israel as the Chosen People
that lives far from the Lord and His Law; the importance of keeping the Law to
be near God; the role of the prophet in the conversion of Israel and in the fulll-
ing of the Law, and the announcement of the comming of the last days and the
arriving of the Messiah are topics interpreted particularly by targumists, which
use a specic vocabulary, characteristic expressions and paraphrases explaining,
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completing or giving a doctrinal intention that the interpreters of the MT con-
sider necessaries to get a correct update of the biblical text, and that contribute
to give particular characteristics to the aramaic interpretation. In this way, we
will delay in the application of some of the rules of the hermeneutic and rab-
binical method derash, that offers a detailed image of the gure of God.
Leeor Gottlieb (Bar Ilan University)
Composition of Targums after the Decline of Aramaic
Thursday 12.30
It is quite natural to expect Aramaic Targum to be a translation into the vernac-
ular, intended to bridge the gap between the Aramaic speaking masses and the
original Hebrew text of biblical books. It is for this reason that many Targums
which exhibit clear features of lateness have been traditionally dated by scholars
up to the eighth century. This date is the latest many scholars felt comfortable
with in regard with the use of Aramaic as a living language, before it was swept
away by Arabic, in wake of the Islamic conquests of the seventh century. How-
ever, various scholars of Targum of the past generation have made persuasive
arguments for a date later than the eighth century for Pseudo-Jonathan and sev-
eral Targums of the Writings. These arguments include linguistic conclusions,
historical information and allusions embedded in the Targums, and cases of
literary dependence on late works. The amount of data of this nature that has
accumulated justies a re-evaluation of the assumption that the eighth century
is indeed a signicant watershed for the composition of Aramaic Targums and
that an Aramaic speaking environment is necessary for the continued compo-
sition of Targums. In this paper, I shall attempt to describe a possible raison
dtre for the composition of Targums after the decline of Aramaic as a spoken
language throughout most of the Jewish world.
Gudrun Lier (University of Johannesburg)
Dating and Authorship of Targum Jonathan to the Prophets: Making
Sense of Rabbinic Commentary in the Bavli and Targum Malachi
Thursday 17.00
Targum Jonathan has embellishments that scholars have taken to be of
legendary character such as at Targum Malachi 1:1 where Codex Reuchlinianus
claries the term in MT with the addition whose name is Ezra the
scribe. B. Megillah 15a appears to assert this claim when it observes that
Malachi is a pseudonym for Ezra. In a previous paper, I have argued that
by ascribing to Ezra direct association with the biblical gures of Baruch (at
b. Megillah 16b) and Malachi (at b. Megillah 15a), sages propagate the idea of
continuity between biblical Israel and post-biblical Judaism. Here, the Bavlis
commentary is directly in line with mishnaic reasoning processes in Pirkeh
Avot, namely to establish the link between the teachers of tradition and to
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present them in pairs to warrant cogency (cf. b. Gittin 59a; b. Gittin 90a;
b. Bava Batra 15a). When therefore, the Bavli (b. Megillah 3a) ascribes the
entire corpus of Targum Jonathan to Jonathan ben Uzziel of the rst century
(noted to be the most distinguished pupil of Hillel) and further, in various
other comments, identies Rav Joseph bar Hiyya (an Amora of the fourth
century, who was head of the school at Pumbeditha) as authority for rendering
the Prophets into Aramaic; the Talmud gives the impression of a coherent
objective. This paper seeks to demonstrate how rabbinic commentary in the
Bavli concerning the date and authorship of Targum Jonathan to the Prophets
follows mishnaic reasoning processes as illustrated in Pirkeh Avot, that is,
to assert authority in line with the tradition of the fathers. Thereby rabbis
essentially ascribed authoritative status to Targum Jonathan during the age of
formative Judaism.
Lawrence Lincoln (Universiteit Stellenbosch)
An Analysis of the Use of Woman as Metaphor in TargumQohelet 7.26
29
Friday 12.00
The Hebrew text of Qohelet is a complex and controversial book that falls
within the genre of the wisdom tradition. It deals with a number universal-
istic philosophical elements common to wisdom thought across the Ancient
Near East. This paper will focus on Targum Qohelet (TgQoh) and will exam-
ine how these four verses from chapter seven were adapted by the translators
to conform to typical Targumic characteristics of the genre. It will be demon-
strated that the Aramaic translators introduced a number of additional explana-
tory materials thereby altering the literary purpose and message of vs. 7:2629,
regarding the status of women in the base text. The Targumist did this by us-
ing selected literary devices, one of which was metaphorical refrains based on
stock biblical imagery in order to heighten the value and impact of the changes
wrought on the original text. All the major components from Hebrew Qohelet
appear in the Aramaic version, but these have been ltered through the lens of
rabbinical exegetical methodology and Jewish theological concepts. Therefore
TgQoh maintains the original references to women, but these are utilized in
TgQoh in metaphorical contexts with a number of expansions and explanatory
elucidations in order to alter the original meanings on women, to those that
would align themselves with the basic rabbinic values of righteousness, devo-
tion to Torah and piety.
Eveline van Staalduine-Sulman (Vrije Universiteit Amsterdam)
Agricultural Parables in Matthew and Targum Jonathan
Thursday 12.00
Nearly all agricultural images in Matthew are somehow related to the Hebrew
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Bible. In most cases the text of the Hebrew Bible sufces as background of
the parables in Matthew. That means that Jesus did not just describe what he
saw on the elds of Israel, but based his teaching on Scripture. The scribes and
priests must have understood him perfectly. In some cases it is helpful to con-
sult the Targumic version of the Hebrew Bible. It presents Scripture in the way
it was read and explained at that time. Images are replaced by normal language
and often resemble the use of images in Matthew. Some parables may even be
read as allegories, like the Parable of the Mustard Seed, an allegory on the reign
of the Davidic king, and the Parable of the Wicked Tenants. For Targumic re-
search the results mean that the imagery of Matthew can be taken as Jewish
exegesis, used in the time of origin of TJon. For New Testament scholars the
results mean that TJon can be used as part of the explanation of the Matthean
parables, even though it may be written down in a later period. It also means
that imagery in Matthew must be taken as typically Jewish imagery, although it
is also Christological or Christian imagery.
Dmytro Tsolin (University of Ukraine/Hebrew University of Jerusalem)
Sentence Structure in the Paraphrased Hebrew Poetry in the Targums
Wednesday 11.30
The translation of biblical poetry in the targums has unique character: on the
one hand, it exhibits a tendency to imitate ancient Hebrew poetry (the paral-
lel verse structure, use of chiasm in architectonics, etc.); on the other hand, it
possesses elements of original, distinctive poetical forms which have some re-
semblance to other poetic traditions of the period of Late Antiquity. It means
that in the targumic translation of Hebrew poetry we can distinguish at least
two stratums of the text: a) the literal translation and b) the additional material,
which may be poetical, quasi-poetical or non-poetical. These two stratums inter-
act differently in the two main groups of the targums. In the ofcial TO and
TJ the extra lines interweave smoothly with the almost literally rendered original
poetical lines, and additional passages are designed as imitation of the Hebrew
verse structure. However, there is another tendency in the Palestinian targums
and TPsJ, where the literal translation is lost in abundance of the supplementary
materials (which is mostly non-poetical). The syntactic aspect is basic for main-
tenance of the parallel verse structure, the chiasm and other poetical devices
of Hebrew poetry in the targums. Therefore implementation of new syntactic
elements in the targumic translation of Hebrew poems was caused, rst of all,
by the interpretation character and liturgical usage of the targums. One of the
most representative features of the interpretive syntax of the targumic poetry
is the frequent usage of subordinate clauses, which appear as poetical extra
lines in the carefully rendered poetry or in the quasi-poetical and prosaic ele-
ments. Their main functions are: explaining one of the members of the original
sentence; giving comments in according to the haggadah; adding circumstan-
tial details; as the protasis in the conditional sentences, which were created in
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the targumic translation instead of simple sentences, etc. In other words, the
additional subordinate clauses were necessary when the translators wanted to
broaden the original text, to give more details on some subjects or to explain
some obscure words, and sometimes to strength poetical expressivity. In the
Palestinian targums and PsJ (versus TO and TJ) this interaction between the
two stratums is not so sequential, nor so strong depended on the original syn-
tax and poetical forms. In these quasi-poetical paraphrases of Hebrew poetry
the subordinated clauses appear in the similar functions (see the above), but in
a more free manner and often in the prosaic or pseudo-poetical context. Some-
times they are the parts of well-designed imitation of the parallel verse structure;
in other cases they may be included in the complicated comparative construc-
tions. In the case of sophisticated translation of Hebrew poetry the additional
subordinate clauses make parallel pairs like A/B || A1/B1, where A and A1
are the main literally translated clauses, but B and B1 the added subordinated
ones; so two parallel sentences in coordination or apposition become two com-
pound sentences. Or all the four elements are absent in the original text (sup-
plementary verse structure). Since parallelism membrorum is possible rather in
apposition than in subordination relationships of two linesclauses, in the tar-
gums additional subordinate clauses are not so numerous. The dominating cor-
relation between the additional lines-clauses in a parallel verse is coordination
or apposition. It testies adherence of the targumic translation methodology to
the basic principle of parallelism membrorum at the syntax level. So in the Tar-
gum Onqelos we can nd two types of the modied parallel verse constructions
instead of A||A1 of the Hebrew original: a) with additional subordinate clauses
A/B || A1/B1, and b) with supplementary coordinate or apposite clauses A|A1
|| B|B1 or A|A1|A2|A3 (A lit. translated line-clause, A,B additional clauses,
| coordination or apposition, / subordination). So, in the targumic quadru-
plet verse form we nd a crossparallel structure with the subordinate clauses:
the literally translated clauses are syntactically parallel to each other, as well as ad-
ditional subordinate ones. Such verse constructions is typical for well-designed
paraphrased verse structure in the targums. In those cases when the additional
clauses are well-tted for the poetical form, their word order is subjugated to
the metric structure: they are short, frequently with ellipsis of one of the mem-
bers. The shortness makes possible to preserve the metric/rhythmic structure
of the verse, so the metre of both the main and the subordinate clause does
not exceed 6 stressed units, as a rule. But this metric rule does not work if the
subordinated clause is a part of inserted prosaic or quasi-poetical passage. As
well as in the Hebrew poetry, the emphatic word (OSV, AVS. etc) order is used
in additional and paraphrased clauses; some cases the use of casus pendens are
also attested. For example, casus pendens appear in 2 paraphrased lines in the
Blessings of Jacob (TO Gen. 49:21, 27) and 1 time in the paraphrase in the
Song at the Sea (Ex. 15:18). It should also be noted that a general tendency,
which is inherent in both groups of the targums, is to broaden the texts with a
prophetical meaning or passages which may be interpreted as prophetical ones
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(e. g. the Jacobs Blessing, the Moses Song); on the contrary, the short passages
with obscure meaning are tted to the haggadic tradition of interpretation by
adding newelements and paraphrasing the original text (e. g. the Lemekhs Song,
the Song of Well, etc.).
Guiseppe Veltri (Universitt Halle)
Keynote Lecture: Targum studies and language concepts in Rabbinic
Judaism: a Reappraisal
Friday 09.00
Talmud Bavli/, Rosh Ha-Shanah/ 26a-26b, tells the story of the rabbis puz-
zlement over several biblical and Rabbinic understanding. It tells the story of
nding explanations of incomprehensible phrases by listening to the people
on the streets, and is but one example for such /vox populi/ /vox traditio-
nis/. It points to one of the most important, yet most underestimated facets
of tradition: the ignorance that supplements knowledge. It is ignorance that se-
cures the transmission of the original text, as only the ignorant will refrain
from mending/altering/updating the text. Although the rabbis were far away
from developing viable theories of philology, these examples hint at their con-
cepts of languages nature. The lecture gives a snapshot on Rabbinic concept
of language and targumic studies, on the Rabbinic method to understand the
translatability of the tradition into the present and on the canonization of the
present understanding for future generation (the example of Onkelos).
Malka Zeiger Simkovich (Brandeis University)
Abraham as Witness to Eschatological Judgment in Pseudepigraphic,
Christian, Rabbinic and Targumic literature
Thursday 10.30
In pseudepigraphic literature such as the Apocalypse of Abraham and the Testa-
ment of Abraham, Abraham is given access to a scene depicting the divine judg-
ment of souls in the afterlife. Given that these texts were popular in Christian
circles in the rst ve centuries of the common era to the extent that references
to the trinity and Jesus advent was interpolated into them by scribes prior to
their being sent into circulation, it isnt surprising that the motif of Abraham as
witness to divine judgment made its way into early Christian literature such as
Luke 19, and Christian apocalyptic literature such as the Apocalypse of Peter.
What is more surprising is that, while rabbinic literature virtually ignores the
existence of pseudepigraphic texts, motifs from the pseudepigrapha nd their
way into rabbinic exegesis. Among these are the themes that Abraham was pro-
vided a vision of the divine judgment of souls and of the end-time. These motifs
appear in Genesis Rabbah as well as in Targum Pseudo-Jonathan on Genesis
15. The latter source is particularly interesting in that it contains polemical un-
dertones which may reect an awareness of popular early Christian interpreta-
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tions of Genesis 15, in which Abrahams faith prior to his circumcision earns
him divine reckoning to righteousness, and that the Covenant of the Pieces
is typologically signicant in its foreshadowing the advent of Jesus. Pseudo-
Jonathan adopts Genesis Rabbahs interpretation that this covenant foreshad-
ows the coming of Four Kingdoms who will oppress the Jewish people, and
adds that in the making of this covenant God also warns Abraham of the Is-
raelites slavery in Egypt. Pseudo-Jonathan also links this covenant with Abra-
hams vision of the eschatological end-time. Pseudo-Jonathan thus effectively
depicts Abraham as patriarch of the Jews who transcends the boundaries of
time while negating the Christian claim that Jesus resurrection heralded in a
new covenantal era which rendered Gods covenant with the Jews null and void.
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Yury Arzhanov (Ruhr-Universitt-Bochum, Germany)
The database Glossarium Grco-Arabicum
The database Glossarium Graeco-Arabicum has been prepared at the Univer-
sity of Bochum since 1994 under the guidance of Prof. G. Endress. It makes
available the les of a lexical project, intended to open up the lexicon of the me-
dieval Arabic translations from the Greek. It contains images of the le-cards
(ca. 80 000) which have not yet been published in the analytical reference dic-
tionary A Greek and Arabic Lexicon (Leiden: Brill, 1992 ff.), and comprises
Arabic roots from the letter Jm to the end of the Arabic alphabet.
Marilyn Burton (University of Edinburgh)
Cognitive Methodology in the Study of an Ancient Language: Impedi-
ments and Possibilities
Fundamental to any cognitive approach to semantics, or indeed linguistics in
general, is the use of data collected from native speakers. This poses an obvi-
ous problem when we address the semantic analysis of ancient languages, for
which the kind of data usually gathered for a study based on cognitive princi-
ples is simply not available. This has led to the wholesale rejection of cognitive
methodologies by scholars such as Francesco Zanella as inappropriate for the
study of dead languages. However, where suitable data are available, a cogni-
tive approach is widely acknowledged to be superior in many ways to more
traditional structuralist and generativist methodologies. Indeed, cognitive the-
ory has been called by semanticist Dirk Geeraerts the most productive of the
current approaches to lexical semantics.
The question, then, which will be addressed in this paper, is whether a cog-
nitive approach to dead languages is in fact hopeless, or whether, in the words
of van Keulen and van Peursen, our lack of native speaker input challenges the
biblical or Semitic scholar to discover signals that reveal the process of commu-
nication
This paper will examine those attempts made so far within biblical se-
mantics and related elds to compensate for the lack of available native speaker
input, and propose some new avenues for exploration.
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Reinier de Blois (United Bible Societies Global Bible Translation)
The Semantics of Hebrew Prepositions
The Semantic Dictionary of Biblical Hebrew (SDBH) is an ongoing lexico-
graphical project that was started in 2003. By 2013 about 50 % of all Biblical
Hebrew lexemes have been dealt with. When the theoretical framework behind
this dictionary was established, much attention was given to the semantic clas-
sication of verbs, nouns, adjectives, and certain adverbs. Other word classes,
such as prepositions, received little attention. This paper will make a rst effort
to correct that omission, by making an inventory of the different meanings and
usages of the Hebrew prepositions, primarily using Ernst Jennis magnicent re-
search in this area, and investigating how they t into the theoretical framework
underlying SDBH.
Mats Eskhult (Uppsala University)
The Biblical correspondences to Syriac mekk el
In the Syriac Old Testament, the particle mekkel (< men and obsolete k=el from
the measure of) primarily equals Hebrew (we)att a and Greek () . The
translators are liberal in using mekkel : in about one tenth of the passages it has
no counterpart in the masoretic text. Similar to Hebrew (we)att a, also Syriac
mekkel in the function of an expletive now introduces a transition to some-
thing new, or which is more common a conclusion from what has been
stated; in the former case, the Biblical Aramaic counterpart is kean, in the lat-
ter case, it is kol-q obel (= ke-loq obel ). In the New Testament, Syriac mekkel of-
ten enough corresponds to Greek still and, when negated, to or
no longer, no more. Only occasionally mekkel translates , which
means that mekkel in the function of introducing a conclusion is employed for
both () nally, and for therefore, as well as for and/or
accordingly. The paper will discuss the above state of affairs.
Sargon Hasso (Coordinator of ISLP Computational Lexicography Group)
Evaluation of Software Tools for Producing a New Comprehensive
Syriac-English Lexicon
Falla (Falla, 2005) laid out the structure of a typical entry for a Syriac Lexicon as
part of his conceptual framework for a new comprehensive Syriac-English Lex-
icon. To create an implementation of this data entry schema for practitioners
to compile such a lexicon, we evaluated two available software tools designed
for this purpose: SILs Field Language Explorer (FLEX) (Moe, 2007), an open
source tool, and TLex (Joffe & de Schryver, 2010), a commercial tool. In this pa-
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per, we present the results of the evaluation based on how successful we were
in implementing Fallas full specications. We have drawn on experience and
lessons learned from an early effort by De Blois (De Blois, 2010) during our
evaluation. We also present our ndings on these tools other capabilities which
are considered non-functional, e. g. usability, maintainability, scalability, in addi-
tion to other functional capabilities that are important to the production of a
digital or electronic version of a lexicon.
References
De Blois, R., A Database Template for the International Syriac Language
Project (ISLP), ISLP paper, 2010; Falla, T. C., A Conceptual Framework
for A New Comprehensive Syriac-English Lexicon, in A. D. Forbes, & D. G.
Taylor (eds.), Foundations For Syriac Lexicography. I, Gorgias Press, 2005, pp. 179;
Joffe, D. & de Schryver, G. M., The TshwaneLex Suite User Guide, 2010; Moe,
R., Introduction to Lexicography for FieldWorks Language Explorer, 2007,
Jun 4. Retrieved 2009.
Stephen Levinsohn (SIL International)
Periphrastics in Luke-Acts: Orders of Constituents and Usages
Wednesday 10.30, Lecture Room A 016
This paper discusses factors that affect constituent order in constructions that
include eimi and a participle (111 tokens in Luke-Acts), as well as their local
or discourse function. It follows Bailey (197) in distinguishing thetic construc-
tions which introduce an entity in connection with eimi from those that make a
comment about a topic.
The default order in topic-comment constructions is for the subject (if
present) to occur between the copula and the participle (e. g. Lk 1:21). The
same is true for pronominal non-subjects (e. g. auto: in Lk 15:1). When the
subject precedes the copula, it most often signals a switch of attention (Lk
5:16), though pre-verbal pronouns that refer to the same subject as before are
also found (Ac 1:14).
When the subject follows both eimi and the participle, the referent is usually
being activated or reactivated (e. g. the subject is thetic in Lk 5:17a; Ac 26:26,
which is an exception, is discussed separately). When a thetic subject follows
eimi but precedes the participle, the construction is probably not periphrastic
(Lk 8:32). Under certain specic circumstances, a thetic subject precedes both
the copula and the participle (Ac 16:9).
When the participle precedes the copula, focal prominence is given to the
participle (Ac 1:10). Focal prominence is also given to constituents that occur
between eimi and the participle, when they relate primarily to the latter (Lk 23:8).
Other orders to be discussed include those in which only part of a focal con-
stituent precedes eimi and the participle (Lk 1:10), and the placement of spatio-
temporal constituents before versus after the participle (contrast Lk 21:37 with
Ac 16:12).
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Periphrastic constructions are particularly suitable for presenting iterative
events (Lk 4:44), as their stative nature allows the actor to be viewed as per-
forming the event from time to time during the period envisaged, rather then
continuously. However, they are also used, particularly at the beginning of a
pericope, to report a state of affairs with progressive aspect that function as
background to a punctiliar event (Bailey, 195), as in Lk 11:14.
The paper concludes by discussing whether Johnson (136) is right in
claiming that all of the 55 constructions in Luke-Acts that he classies as true
periphrastic imperfects provide highlighted background information, or
whether it is the verb ranking model that he followed that obliges him to make
such a blanket assertion.
References
Bailey, Nicholas Andrew, Thetic constructions in Koine Greek, with special attention to
clauses with eimi be, ginomai occur, erchomai come, idou/ide behold, and complement
clauses of horaw see. Doctoral dissertation presented to the Free University of
Amsterdam, 2009. Johnson, Carl E., A discourse analysis of the periphrastic imperfect
in the Greek New Testament writings of Luke. Doctoral dissertation presented to the
University of Texas at Arlington, 2010.
Tarsee Li (Oakwood University)
The Personal Pronoun in Christian Palestinian Aramaic
Although extant texts in CPA have been known for a long time, and many were
published over a century ago, Aramaic scholars are indebted to the works of
Mller-Kessler and Sokoloff for more accurate editions of CPA texts based on
manuscripts of the early and middle periods, which in turn allow for more accu-
rate descriptions of CPA grammar. Mller-Kessler (1991) published a grammar
that deals with the script, phonology, and morphology of the CPA language.
However, a promised forthcoming volume on syntax has not yet appeared. It
is my hope to contribute to the study of CPA syntax by a description of the
functions of the personal pronoun attested in the CPA Gospels. The various
functions will be listed, with special attention given to how the pronoun is em-
ployed in the translation of various Greek grammatical expressions. Compari-
son is also made between Aramaic expressions that contain the pronoun and
those that do not.
Jerome A. Lund
Soundings with regard to Verbal Valency in the Peshitta Old Testament
In her groundbreaking essay Desiderata for the Lexicon from a Syntactic Point
of View, Janet W. Dyk has called attention to the issue of verbal valence in
producing a new lexicon of the Syriac language. She remarks that the recording
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of valency patterns with their resultant meanings in the lexicon would be a great
aid to all users, beginners and advanced alike. This study will examine three
common verbs found in the Peshitta Old Testament, namely dh
.
el he feared,
s
.
alli (pael ) he prayed, and hw a it was, with regard to verbal valence. The study
will focus on which prepositions the verbs dh
.
el and s
.
alli govern and how these
are to be interpreted. A special form of hw a will be examined. The existing
dictionaries of classical Syriac will be consulted with a view to the betterment
of the discipline. The results of the study contribute to the lexical and exegetical
knowledge of the Peshitta Old Testament.
Alexey Muraviev (Moscow State University)
The Legend of the Syriac Man of God and His Travels (Aksnay ut
a)
There have been numerous attempts to clarify the hagiographical material relat-
ing to the champion of Syriac and Byzantine Christianity who became popular
in Western Christianity under the name Alexius (one thinks of scholarly treat-
ments by Siman, Papebroch, Amiaud, Nldeke, and Peeters).
However, the (trials) of this holy man have not been properly explored
in their native context, which is not Greek but oriental. The western legend
made Alexius a Roman aristocrat who lived in Rome and came unrecognised to
his native city at the end of his ascetical travels. This version is clearly derived
from a Byzantine recension.
The life of Alexius was also very popular in Byzantium. Emperors and some
nobles took his name and numerous manuscripts contain several different ver-
sions of the legend. In Greek versions, Alexius is a noble young man living not
in Rome but in Constantinople. The original Syriac life published by Amiaud
was anonymous in both senses; the Man of God gures there without name.
There are ve primary recessions: BHO (Bibliotheca Hagiographica Orientalis)
36; BHO 37; BHO 38; BHO 39; and BHO 40.
No Syriac text discloses the real name of the Man of God (gavra d-allaha).
As Greek onomasticon does not have this name before 9
th
CE., the origin of
the name Alexeios should be traced to the Semitic world outside Greek milieu.
There are two Karshuni versions that testify to the popularity of the legend
among Arabic Christians from a very early date. These Arabic-speaking and
Syriac-writing men probably knew about the nickname under which the Man
of God was known in Edessa. The Man of Gods behaviour perfectly ts the
aksnay ut a category, so his name could have sounded Xenos or Aksn ay a in Syr-
iac. In Arabic that name may have been written as al-ksnws, but once put in
Syriac characters it became alaksen os. In quite a lot of cases Syriac manuscripts
have Nun and Yodh distinguished minimally or not at all. The vertical stroke of
Nun could have been taken for Yodh, therefore we get a new form alksy os
Alexios. When the name was brought back to Constantinople, it acquired the
usual form . It sounded very Greek indeed and did not betray its Ori-
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ental origin. Using Peeters words we could conclude that the Man of God was
a saint hellnis par annexion. This hypothesis explains the unusual name and
its seemingly strange appearance in the two Syriac versions.
Margaret Sim (Africa International University)
An examination of Metarepresentation as an essential Feature of Com-
munication both Written and Oral
This paper deals with an authors use of the words or thoughts of others in
communication. This practice which is widespread but frequently unrecognised
underlies our use of metaphor and irony as well as being prominent in creating
humour. Greek signals this in various ways, not all of which are generally recog-
nised by scholars and exegetes of the biblical text. Identication of such repre-
sentation in the source text is crucial for accurate understanding of the commu-
nicative intent of the author or editor and the exegesis of the text. Recognising
the part representation plays, we will deal with the following issues in this paper:
Speech boundaries, representation marked by the article to, representation not morphologically
marked, echoic speech and ironic utterance. Examples of these will be drawn from
the Discourses of Epictetus and the New Testament including the Corinthian
correspondence.
Roula Skaf (Unversit di Torino)
Verbes de parole en syriaque
Cette prsentation sattachera prsenter une analyse prliminaire des diff-
rents verbes de parole en syriaque.
Les donnes utilises pour cet article proviennent dun corpus crit : la Pe-
shitta notamment kruzuto da-mti lih
o vangile de Mathieu le prophte.

Les verbes de paroles en syriaque ne se comportent pas tous de la mme
manire. Le syriaque les organise de la faon suivante :
Un verbe prototypique utilis dune manire exclusive en tant quintroduc-
teur de discours, cest le verbe emar dire. Ce verbe prend trs rarement dans
nos bases de donnes, un complment nominal ou mme un syntagme prpo-
sitionnel.
Dautres verbes de parole peuvent se combiner un nom et semployer
intransitivement ; en revanche, ils ne peuvent pas se combiner directement un
complment phrastique avec un prdicat verbal ou nominal, sans passer par lin-
termdiaire du verbe dire qui sera toujours coordonn w-emar et il dit. Dans
de telles constructions, le emar peut rarement accompagner la particule d- ; son
absence salterne avec le d- que dans le discours indirect.
Lemploi concomitant du verbe emar avec dautres verbes de parole est assez
curieux. La succession permanente des deux verbes et la stabilit de lun des
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deux, en loccurrence emar mnent sinterroger sur le statut exact de ces deux
verbes et notamment celui de emar.
Lunique prdicat verbal spcialis comme introducteur de discours ou de
citation est le verbe emar dire. Alors que dans le cas o ce dernier est prcd
dun autre verbe de parole, il remplirait une autre fonction.
Le emar dire garderait-il sa vraie valeur dun prdicat ? Son emploi assez
frquent avec dautres verbes serait-il un passage dun introducteur de discours
une autre catgorie ? Possderait-il la valeur de que qui lie un nonc son
prdicat dans une compltive ou alors perdrait-il sa vraie valeur en tant que
prdicat pour passer ltat dauxiliarit ? !
Cette analyse rete la transformation progressive ou si lon ose dire la trans-
catgorialit dune unit lexicale qui tend perdre de son smantisme pour pas-
ser une autre catgorie.
Richard A. Taylor (Dallas Theological Seminary)
The Syriac Old Testament in Recent Research
This essay surveys and evaluates published research on the Peshitta Old Tes-
tament during the rst decade of the twenty-rst century, taking into account
signicant textual, linguistic, grammatical, lexical, expositional, and theological
contributions relevant to Syriac Old Testament studies.
Michael P. Theophilos (Australian Catholic University)
and Christian Social Status in Antiquity: A Case Study of Kissing
in Light of the Papyri
Is there a link between social status and the practice of kissing in the ancient
world? Writing in 1908, G. Milligan characterizes the kiss of fellowship (1
Thess 5:26; Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Pet 5:14) shared between
members of a Christian community as a token of friendship and brotherly love
(Milligan, Thess [1908], 80). Writing almost one hundred years later, scholarly
views are unchanged, as is evident in R. Jewetts summative comment that, ev-
idence from the Jewish as well as the Greco-Roman environment indicates that
kisses are for relatives (Jewett, Romans [2006], 973). This paper, however, will
reconsider the relevant terminology (, , ), and assess
the manner in which it is employed in the papyri. In doing so, it will be amply
demonstrated that the meaning of a kiss in antiquity displays a highly complex
and variegated signication of status. Indeed, the concept has several more nu-
anced reference points than simply a familial reference, as usually assumed in
the standard lexicons and by modern commentators. This is especially apparent
in an ancient society imbued with distinct social stratication and dynamic so-
cial cues. Paying closer attention to a) the broader context of the activity, b) the
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passive or active nature of the kiss, c) the location of the kiss (cheek, face, fore-
head, hand, foot etc.), and, d) the duration of the kiss, will provide new insights
into Christian social relations in the early period.
Anne Thompson (University of Cambridge)
The Inuence of Pedagogy on Dictionaries of Ancient Greek
One might argue that the intention of a large lexicon is to give a complete
scientic description of all the vocabulary of the language, whereas a smaller
one ought to be a less comprehensive but useful source of information kept
to hand by the learner, an adjunct to other textbooks, such as a grammar or
reader. In practice these different aims have become somewhat confused in
dictionaries and there are no clear distinctions other than long as opposed to
short. A key strand running through all sizes of dictionary is the inuence of the
teacher, in antiquity in the education of native speakers in literacy and literature,
or from antiquity to the present day in the presentation of ancient Greek as a
foreign language. The pedagogic methods and fashions in various ages have left
a strong imprint on the design of dictionaries. We may ask questions about what
we might like to retain as relevant to todays needs for scholarly and learners
dictionaries and what is outdated traditional practice.
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Register
Abegg, Marty 211
Abousamra, Gaby 95
Abudarham, Ohad 263
Achenbach, Reinhard 38, 95
Adamo, David Tuesday 96
Adams, Samuel L. 211
Aejmelaeus, Anneli 233
Aitken, James K. 233
Albertz, Rainer 31
Alstola, Tero 96
Ammann, Sonja 96
Apura, Lily 97
Arneth, Martin 38
Artus, Olivier 83
Arzhanov, Yury 271
Bachmann, Veronika 98, 196
Barbiero, Gianni 98
Barbulescu, Ana 212
Bartelmus, Rdiger 43
Barter, Penelope 99
Berge, Kre 39
Berges, Ulrich 40
Berner, Christoph 99, 178
Bernstein, Moshe 62, 263
Bernstein, Moshe J. 213
Beyer, Andrea 100
Bhayro, Siam 62
Bird, Phyllis 101
Bledsoe, Amanda M. Davis 101
Bledsoe, Seth A. 233
Blois, Reinier de 272
Blum, Erhard 29, 102
Bonney, Gillian 236
Bons, Eberhard 234
Borchardt, Francis 102
Bosman, Hendrik L. 103
Botha, Phil J. 103
Bowden, Andrew 104, 234
Brady, Chris 62
Brand, Itzhak 104
Brooke, George 51
Brumer, Miri 105
Bhrer, Walter 105
Brki, Mical 106
Burton, Marilyn 271
Carstens, Pernille 107
Casanellas, Pere 264
Ceulemans, Reinhart 235
Chalupa, Petr 236
Chazon, Esther 52
Cimosa, Mario 236
Clines, David J. A. 107
Coniglio, Alessandro 108
Contreras, Elvira Martin 203
Cook, Johann 108, 236
Cowe, S. Peter 237
Cunha, Wilson Angelo de 237
Cuppi, Lorenzo 238
Dafni, Evangelia G. 109
Dagan, Hagai 109
Dahmen, Ulrich 217 f.
Danove, Paul 238
Davis, Kipp 213
Davis, Michael 126
Davis, Michael T. 110
Debel, Hans 110, 214
deClaiss-Walford, Nancy L. 111
Dhont, Marieke 239
Dietrich, Walter 30
Dimant, Devorah 215
Dogniez, Ccile 240
Dotan, Aron 203
Dubovsk, Peter 112
Dundua, Natia 240
Duek, Jan 112
Dyk, Peeet J. van 191
Edenburg, Cynthia 113
Ego, Beate 84
Ehrlich, Carl S. 113
Eidevall, Gran 114
Eidsvg, Gunnar Magnus 240
Elgvin, Torleif 215
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Engmann, Philip 216, 241
Erder, Yoram 217
Erzberger, Johanna 114
Eshel, Esther 53
Eskhult, Mats 272
Eynikel, Erik 115
Fabry, Heinz-Josef 218
Falk, Daniel K. 53, 218
Ferreira da Silva, Clarisse 115
Fidler, Ruth 116
Fieger, Michael 48
Finkelstein, Israel 116
Finn, Jennifer 117
Fischer, Georg 41
Fischer, Stefan 117
Forte, A. J. 241
Francisco, Edson de Faria 203
Fresch, Chris 242
Frevel, Christian 86
Freye, Andreas 118
Frhlich, Ida 219
Grtner, Judith 40, 119
Gardner, Anne E. 119
Geiger, Michaela 120
Gentry, Peter J. 243
Gericke, Jaco 120
Gerstenberger, Erhard S. 121
Gertz, Jan Christian 121
Gesche, Bonifatia o.s.b. 243
Gesundheit, Shimon 86
Geyser-Fouche, Ananda 219
Giercke-Ungermann, Annett 121
Gillmayer-Bucher, Susanne 122
Giralt-Lopez, E. 264
Glenny, W. Edward 244
Gdde, Susanne 123
Goff, Matthew 220
Goldman, Liora 220
Golinets, Viktor 204
Gottlieb, Leeor 61, 265
Groenewald, Alphonso 123
Grohmann, Marianne 46
Grtter, Nesina 124
Grund, Alexandra 124
Hagedorn, Anselm 124
Hallaschka, Martin 125
Hardmeier, Christof 46
Harjumki, Jouni 244
Harrison, Timothy P. 86
Hartog, Pieter B. 221
Hasselbalch, Trine B. 126
Hasso, Sargon 272
Hatke, George 126
Hayes, Elizabeth 126
Heckl, Raik 127
Heerden, Willie van 191
Heger, Paul 221
Hentschel, Georg 39, 127
Hiebert, Robert J. V. 245
Hieke, Thomas 38
Himbaza, Innocent 128
Himmelfarb, Lea 205
Hhn, Stefan 129
Hoop, Raymond de 205
Hopf, Matthias 222
Hubmann, Franz D. 206
Human, Dirk J. 129
Hunter, Johannes 130
Hunziker-Rodewald, Regine 130
Hutton, Jeremy M. 130
Hutzli, Jrg 131
Jacobs, Jonathan 132
Janowski, Bernd 29
Jarick, John 132
Jeremias, Jrg 31
Joachimsen, Kristin 133
Jokiranta, Jutta 223
Jonker, Louis 87
Joo, Wonjun 133
Joosten, Jan 59, 134, 245
Kahn, Danel 134
Kaiser, Otto 31
Kampen, John 223
Kanmury, Niranjan 135
Kartveit, Magnar 135
Kellenberger, Edgar 136, 245
Kepper, Martina 136
Kessler, Rainer 38, 137
Kharanauli, Anna 246
Kim, David W. 138
Kim, Heerak Christian 138
Kim, Jong-Hoon 246
Kipfer, Sara 139
Klee, Johanna 139
Klein, Johannes 140
Knight, Douglas A. 140
Knoppers, Gary 141
Koch, Christoph 142
Khlmoos, Melanie 42
Kooij, Arie van der 48, 192, 247
Kraovec, Joe 142
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Kratz, Reinhard G. 29, 51, 224
Kraus, Thomas J. 247
Krause, Joachim J. 143
Kreuzer, Siegfried 248
Krispenz, Jutta 48
Kbel, Paul 144
Kugel, James 88
Kurmangaliev, Anna 144
Kwasman, Theodore 63
Laato, Antti 41, 145
LaMontagne, Nathan 248
Lange, Armin 225
Legrand, Thierry 61
Lemardel, Christophe 145
Lemche, Niels Peter 146
Lesemann, Sven 249
Leuenberger, Martin 42, 146
Levin, Yigal 146
Levinsohn, Stephen 273
Li, Tarsee 274
Lier, Gudrun 265
Lincoln, Lawrence 266
Lippke, Florian 147
Lombaard, Christo 148
Longacre, Drew 225
Lounela, Jaakko 148
Lund, Jerome A. 274
Lust, Johan 250
MacDonald, Nathan 149
Machinist, Peter 67
Maier, Christl 41
Maier, Christl. M. 149
Maier, Michael P. 150
Malambugi, Angolwisye I. 150
Mar, Leonard P. 152
Martin, Evelyne 153
Martone, Corrado 226
Masi, Cosimo 153
Mathys, Hans-Peter 30
Matusova, Ekaterina 250
Mazar, Amihai 88
McCarter, Kyle 154
McKenzie, Steven L. 89, 154
Meade, John D. 251
Meer, Michal N. van der 252
Meiser, Martin 252
Meyer, Esias E. 154
Mizrahi, Noam 155
Moigne, Philippe Le 249
Mojola, Aloo Osotsi 155
Mller, Katrin 156
Mller, Monika 156
Mller, Reinhard 157
Mulroney, James A. E. 252
Mundele, Albert Ngengi 151
Muraoka, Takamitsu 253
Muraviev, Alexey 275
Naaman, Nadav 157
Najman, Hindy 226
Naumann, Thomas 157
Ndikumana, Viateur 158
Neumann, Friederike 158
Neumann-Gorsolke, Ute 159
Ngunga, Abi 253
Niehr, Herbert 159
Nikolova, Svetlina 160
Nissinen, Martti 160
Nitzan, Bilhah 226
Nocquet, Dany 161
Nogalski, James 161
Nmmik, Urmas 162
Nsiku, Edouard Kitoko 162
Oded, Bustenay 163
Oesch, Josef M. 207
Ofer, Yosef 206
Ogunkunle, Caleb 163
OKennedy, Daniel F. 164
Olofsson, Staffan 254
Ornan, Tallay 164
Oswald, Wolfgang 40, 165
Otto, Eckart 30, 165
Paganini, Simone 40, 166, 227
Pajunen, Mika S. 166
Pakkala, Juha 167
Peels, Eric 167
Pfeiffer, Henrik 42
Pietsch, Michael 43
Potgieter, J. Henk 168
Pouchelle, Patrick 254
Prinsloo, Gert T. M. 168 f.
Pury, Albert de 39
Ravasco, Andrea 227
Rechenmacher, Hans 170 f.
Reiterer, Friedrich V. 31
Revell, E. John 208
Reynolds III, Bennie H. 228
Riepl, Christian 171
Roberts, Rodger 171
Rmer, Thomas 172
Rsel, Christoph 44
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282 Register
Rof, Alexander 172
Rohls, Felix Nicolai 75, 82
Rollston, Chris 172
Ross, William A. 255
Rossi, Benedetta 172
Roux, Jurie le 173
Rudnig, Thilo 44
Samuel, Harald 173
Sanders, Paul 174, 209
Saur, Markus 174
Schaper, Joachim 47
Schart, Aaron 175
Schefer, Eben 176
Schiffman, Larry 228
Schiller, Johannes 176
Schmid, Konrad 89
Schmidt, Katharina 177
Schmidt, Uta 177
Schmitt, Hans-Christoph 178
Schmitz, Barbara 255
Schoeld, Alison 229
Schulz, Sarah 178
Schwarts, Suzana 179
Scialabba, Daniela 256
Sedlmeier, Franz 30
Segal, Michael 256
Seidl, Theo 45
Seiler, Stefan 179
Seters, John Van 180
Settembrini, Marco 181
Shapira, Amnon 181
Shepherd, David 63
Sherwood, Yvonne 90
Sigismund, Marcus 257
Sim, Margaret 276
Simkovich, Malka Zeiger 269
Sipil, Seppo 258
Skaf, Roula 276
Smelik, Willem 61
Snyman, Fanie 182
Sollamo, Raija 258
Spangenberg, Izak J. J. 182
Specht, Herbert 183
Spieckermann, Hermann 31, 42
Staalduine-Sulman, Eveline van 266
Stanek, Teresa 184
Steudel, Annette 53, 229
Steymans, Hans U. 184
Steyn, Gert J. 259
Stipp, Hermann-Josef 30, 185
trba, Blaej 186
Talshir, Zipora 91
Taylor, Richard A. 277
Theophilos, Michael P. 277
Thomas, Samuel 230
Thompson, Anne 278
Tigchelaar, Eibert 51, 230
Tyrnvuori, Joanna 187
Tohar, Vered 187
Tooman, William A. 188
Troxel, Ronald 188
Troyer, Kristin De 239
Tso, Marcus K. M. 230
Tsolin, Dmytro 267
Tsukimoto, Akio 92
Tsumura, David Toshio 189
Tucker, Miika 260
Tucker, W. Dennis Jr. 189
Tzoref, Shani 231
Ueberschaer, Frank 190
Urbanz, Werner 190
Utzschneider, Helmut 30
Uusimki, Elisa 231
Varhaug, Jrn 193
Veen, Peter van der 192, 201
Veltri, Guiseppe 269
Vergari, Romina 260
Vermeulen, Karolien 193
Vermeylen, Jacques 93
Vieweger, Dieter 31
Voitila, Anssi 261
Vugt, Miranda Vroon van 193
Wagner, Andreas 193
Wagner-Tsukamoto, Sigmund 194
Walser, Georg 261
Wazana, Nili 194
Weber, Beat 43
Weissenberg, Hanne von 52, 232
Wessels, Wilhelm J. 194
Wetter, Anne-Mareike 195
Wilke, Alexa F. 196
Willi, Thomas 44
Yadin-Israel, Azzan 196
Yamayoshi, Tomohisa 196
Yarchin, William 197
Zahn, Molly M. 197
Zapff, Burkard M. 30
Zatelli, Ida 198
Zehnder, Markus 198
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Register 283
Zernecke, Anna Elise 199
Ziemer, Benjamin 210
Zisa, Gioele 199
Zurawski, Jason M. 262
Zvi, Ehud Ben 84
Zwickel, Wolfgang 200 f.
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Allgemeine Informationen / General Information
Kongressort
Geschwister-Scholl-Platz 1
D 80539 Mnchen
ffnungszeiten Tagungsbro
Das Tagungsbro bendet sich im Lichthof im Hauptgebude der LMU-
Mnchen und wird zu folgenden Zeiten geffnet sein:
Sonntag 04.08.2013 9.30 17.00
Montag 05.08.2013 8.30 18.00
Dienstag 06.08.2013 8.30 18.00
Mittwoch 07.08.2013 8.30 14.00
Donnerstag 08.08.2013 8.30 18.00
Freitag 09.08.2013 8.30 13.30
nderungen sind vorbehalten.
Kongresssprache
Vortrge und Diskussionen nden in englischer, franzsischer und deutscher
Sprache statt. Es wird keine Simultanverdolmetschung angeboten.
Namensschilder
Alle Teilnehmer sind verpichtet, das am Tagungsbro erhaltene Namensschild
whrend des gesamten Veranstaltungszeitraums gut sichtbar zu tragen. Es gilt
als Eintrittskarte und Legitimation zum Besuch des Kongresses. Ein Nach-
druck ist nicht mglich.
Buchausstellung
Sowohl im Senatssaal als auch im Lichthof der LMU-Mnchen ndet von Mon-
tag bis Freitag eine Buchausstellung statt.
ffnungszeiten:
Montag 05.08.2013 8.30 18.00
Dienstag 06.08.2013 8.30 18.00
Mittwoch 07.08.2013 8.30 14.00
Donnerstag 08.08.2013 8.30 18.00
Freitag 09.08.2013 8.30 13.30
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286 Allgemeine Informationen / General Information
nderungen sind vorbehalten.
Programmnderungen
Kurzfristige nderungen im Programm knnen aufgrund dienstlicher, privater
und organisatorischer Belange notwendig sein und werden wenn mglich
auf der Kongresshomepage bekanntgegeben. Es leiten sich dadurch keinerlei
Regressansprche ab.
Kaffeepausen
In der Teilnehmergebhr ist fr die Besucher des IOSOT 2013 Kaffee, Tee,
Erfrischungen und Gebck enthalten. Es wird in mehreren Kaffee-Stationen
whrend den ofziellen Kaffeepausen serviert (siehe fr weitere Informationen
die Programmbersicht).
Mittagsimbiss
Das Mittagessen ist in der Teilnahmegebhr nicht enthalten. Wir haben eine
Auswahl von empfehlenswerten Restaurants und Cafs in der nheren Umge-
bung des Tagungsorts zusammengestellt:
Akakiko Running Sushi: Japanese Cuisine. Amalienstrae 39
Alter Simpl: Bavarian and International Cuisine. Trkenstrae 57
Asia Wok: Asian Cuisine. Amalienstrae 91
Atzinger: Bavarian and International Cuisine. Schellingstrae 9
Bachmaier Hofbru: German/Bavarian Cuisine. Leopoldstrae 50
Bar Giornale: Italian Restaurant. Leopoldstrae 7
Bar Tapas: Spanish Cuisine. Amalienstrae 97
BeiMario: Italian Cuisine. Adalbertstrae 15
Bento Box: Japanese Restaurant. Leopoldstrae 42
Caf Altschwabing: Caf. Schellingstrae 56
Caf Amalien: Caf. Amalienstrae 87
Caf an der Uni: Caf. Ludwigstrae 24
Caf Puck Trkenstr: Caf. Trkenstrae 33
Caf Soda: Trkenstrae 51
Cohens: Jewish Restaurant. Theresienstrae 31
Dean & David: Salads, Soups, Sandwiches etc. Schellingstrae 13
Deli Star Bagel & Coffee GmbH: Caf. Kaulbachstrae 41
Einstein: Jewish Restaurant. St.-Jakobs-Platz 18
Hofbruhaus: German/Bavarian Cuisine. Platzl 9
Kuntuk: Thai Restaurant Bar. Amalienstrae 81
Max Emanuel Brauerei: Bavarian Cuisine. Adalbertstrae 33
Minh: Asian Bistro. Amalienstrae 37
Mutter Erde: Organic Food. Amalienstrae 89
Newsbar: Caf. Amalienstrae 55
Nudo Pastabar: Italian Cuisine. Amalienstrae 53
Pflzer Residenz Weinstube: German/Bavarian Cuisine. Residenzstrae 1
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Allgemeine Informationen / General Information 287
Pommes Boutique: French Fries. Amalienstrae 46
Restaurant Piatsa: Greek Cuisine. Leopoldstrae 33
Turka Kebap: Turkish Cuisine. Amalienstrae 49
Vorstadtcaf: Caf. Trkenstrae 83
Zum Koreaner: Korean Cuisine. Amalienstrae 51
Garderobe
Die Garderobe bendet sich beim Haupteingang im Erdgeschoss auf der rech-
ten Seite. Koffer knnen am Freitag, 09.08.2013, auch dort abgegeben werden.
Internet Corner / WLAN Zugang
WLAN ist sowohl im Ausstellungs- und Registrierungsbereich als auch in den
Rumlichkeiten der Konferenz verfgbar. Sie werden bei der Abholung Ihrer
Kongressunterlagen am Veranstaltungsort ber den Benutzernamen, das Kenn-
wort und den Dienstleister des Netzes informiert.
Mobiltelefone
Alle Teilnehmer werden gebeten, ihre Mobiltelefone whrend der wissenschaft-
lichen Sitzungen auszuschalten.
Rauchen
Das Rauchen ist in den Kongressrumlichkeiten verboten.
Fotograeren/Filmaufnahmen
Es ist untersagt, whrend der wissenschaftlichen Sitzungen ohne ausdrckliche
Genehmigung des Veranstalters zu fotograeren, zu lmen oder Tonmitschnit-
te anzufertigen.
Hilfreiche Telefonnummern
Taxi: +49 (0) 89 21610 / +49 (0) 89 450540
ADAC Pannendienst: +49 (0) 180 222 22 22
Lufthansa Servicehotline: +49 (0) 180 583 84 26
Deutsche Bahn: +49 (0) 180 631 11 53
Pressearbeit
Bitte wenden Sie sich an:
Evangelisch Theologische Fakult
D 80539 Mnchen
E-Mail: levin@lmu.de
+49 (0)89 2180 3479
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Prof. Dr. Martin Arneth
D 80539 Mnchen
E-Mail: marneth@lmu.de
+49 (0)89 2180 2821
Haftungsausschluss
Der Veranstalter bernimmt keine Haftung fr Unflle, Personenschden,
Diebstahl, zustzliche Kosten durch nderungen des Veranstaltungsdatums,
-ortes, -programms o. .
Kongressanmeldung, Buchungs- und Stornierungsbedingungen
Anmeldung
Eine Voranmeldung zum Kongress konnte nur bis zum 20. Juli 2013 akzeptiert
werden. Seit dem 21. Juli 2013 ist die Anmeldung nur noch vor Ort je nach
Verfgbarkeit mglich.
Teilnahmegebhren
Die Teilnahmegebhren verstehen sich pro Person und beinhalten:
die Kongressunterlagen
die Teilnahme am Kongressprogramm
die Teilnahme an allen Rahmenveranstaltungen
Zugang zum Austellungsbereich
sowie die Kaffeepausen an den entsprechenden Kongresstagen
Buchung vom 14.05.2013
oder vor Ort
IOSOT (04.09.08.2013) 180,00 C
IOSOT & 1 Nebenkongress 200,00 C
IOSOT & mehr als 1 Nebenkongress 230,00 C
IOSCS (01.03.08.2013) 80,00 C
IOQS (04.07.08.2013) 80,00 C
IOMS (05.08.2013) 50,00 C
IOTS (07. 09.08.2013) 80,00 C
Studenten - Teilnahmegebhr 25,00 C
Begleitperson - Teilnahmegebhr 40,00 C
Alle Anmeldegebhren sind in EURO angegeben und sind MwSt. frei.
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Stornierungsbedingungen
Bei Stornierung der Gesamtteilnahme bis zum 16. Juni 2013 wurde die Teil-
nahmegebhr abzglich 50,00 C Bearbeitungsgebhr erstattet. Die Stornierung
musste schriftlich erfolgen. Bei Stornierung nach diesem Datum oder bei Nicht-
erscheinen wird die volle Teilnahmegebhr erhoben, es sei denn, es wird eine
Ersatzperson benannt, die die Buchung bernimmt.
Zimmerreservierung / Hotels
Fr IOSOT 2013 Teilnehmer wurde eine Vielzahl von Hotelzimmern optio-
niert. Um den Aufenthalt so bequem wie mglich zu gestalten, wurden eine
Reihe von Hotels unterschiedlicher Preisklassen in der Nhe des Tagungsortes
und / oder in der Nhe der Abendveranstaltungen gewhlt. Die Bezahlung des
Zimmers und aller anfallenden Extras erfolgt bei Abreise im Hotel direkt vom
Gast selbst.
Carlton Astoria Hotel
Frstenstrae 12
D - 80333 Mnchen
Tel.: +49 89 383963 0
E-Mail: service@carlton-astoria.de
Hotel Hauser an der Universitt
Schellingstrae 11
D 80799 Mnchen
Tel.: +49 89 286675 0
E-Mail: info@hotel-hauser.de
Hotel Leopold
Leopoldstrae 119
D 80804 Mnchen
Tel.: +49 89 3670 61
E-Mail: Hotel-leopold@t-online.de
Hotel Metropol
Mittererstrae 7
D - 80336 Mnchen
Tel.: +49 89 2444999 0
E-Mail: info@hotelmetropol.de
Hotel Mirabell
Landwehrstrae 42
D 80336 Mnchen
Tel.: +49 89 549174 0
E-Mail: info@hotelmirabell.de
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Hotel Prsident
Schwanthalerstrae 20
D 80336 Mnchen
Tel.: +49 89 549006 0
E-Mail: info@hotel-praesident.de
Hotel Wallis
Schwanthalerstrae 8
D 80336 Mnchen
Tel.: +49 89 549029 0
E-Mail: info@hotel-wallis.de
Leonardo Boutique Savoy Hotel Munich
Amalienstrae 25
D - 80333 Mnchen
Tel.: +49 89 28787 0
E-Mail: reservations.muenchen@leonardo-hotels.com
Hilfreiche Informationen
Bank
Die meisten deutschen Banken werden sicherlich Reiseschecks sowie Bargeld
wechseln. Die ffnungszeiten der Banken sind im Allgemeinen Montag, Diens-
tag, Mittwoch, Freitag 08:00 - 12:30 und 13:30 - 15:00 Uhr, Donnerstag von
08:00 12:30 und 13:30 17:30 Uhr. Geldautomaten benden sich meist au-
erhalb der Banken, dort kann man Bargeld 24/7 abheben. Nationale und in-
ternationale Maestro-Karten (EC-Karten) werden auch von zahlreichen Hotels,
Restaurants, Geschften und Tankstellen akzeptiert.
Wechselstuben
Geld kann in Banken, bei der Post oder in Wechselstuben gewechselt werden.
Wechselstuben benden sich am Flughafen, am Bahnhof oder im Stadtzentrum.
Ein Reisepass oder ein Lichtbildausweis wird bentigt.
Kreditkarten
Kreditkarten wie VISA, MASTERCARD und AMEX werden weitgehend ak-
zeptiert.
Whrung | Wetter | Zeitzone
Die ofzielle Whrung in Deutschland ist EURO ( C).
Die Temperaturen in Mnchen im August in der Regel zwischen 20 25 C
am Tag, die Nchte knnen khl sein. Es wird empfohlen, die aktuellen Tempe-
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raturen unter www.weather.com oder www.muenchen.de zu berprfen, bevor
Sie Ihre Koffer packen!
Mnchen ist in der mitteleuropischen Zeitzone, eine Stunde vor der Green-
wich Mean Time (+1 GMT).
Elektrizitt
Strom in Deutschland betrgt 220 Volt. Die Stecker sind nach europischer
Norm mit zwei runden Stiften versehen.
Erste Hilfe
In Notfllen wenden Sie sich bitte an die Mitarbeiter an der Registrierung.
Shopping
Die Geschfte sind in der Regel von Montag bis Samstag von 09:00 20:00 Uhr
geffnet. Alle Geschfte sind am Sonntag geschlossen.
Ticket Information
Bei Ihrer Ankunft am Flughafen kaufen Sie bitte eine Airport-City Tageskarte.
Fr eine Person zahlen Sie 11 C und 20 C (Partner-Ticket) fr bis zu fnf Per-
sonen. Bitte beachten Sie diese Option, wenn Sie in einer Gruppe reisen. Dieses
Ticket ist fr den ganzen Tag ber den gesamten Mnchner Verkehrsverbund
gltig. Bei der Ankunft am Hauptbahnhof kaufen Sie bitte eine Tageskarte fr
den Innenraum (Tageskarte Innenraum). Der Preis ist 5,60 C fr eine Einzel-
person und 10,20 C fr eine Partner / Gruppenkarte (bis zu fnf Personen).
Bitte beachten Sie, dass diese Karten nachdem Sie diese beim Fahrkartenau-
tomaten erhalten haben, separat an einem blauen Kstchen, welche bei jedem
Eingang zu den Bahnsteigen stehen, gestempelt werden mssen! Fr weitere
Informationen ber den Mnchner Verkehrsverbund, besuchen Sie bitte die
MVV Website www.mvv-muenchen.de .
Trinkgeld
Der Service ist in der Regel in den Preisen in Bars und Restaurants enthalten.
Trinkgeld ist immer willkommen und liegt in der Regel bei 5 bis 10 %.
Kongressorganisation und Information

EUROKONGRESS GmbH
Schleissheimer Strae 2
D 80333 Mnchen
iosot2013@eurokongress.de
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Veranstalter
D 80539 Mnchen
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General Information
Congress Venue
Ludwig-Maximilians-University Munich
D 80539 Munich
Congress Ofce and Registration Desk
The congress ofce and registration desk is located in the Lichthof, which is
situated in the main building of LMU. It will remain open during following
times:
Sunday 04.08.2013 9.30 17.00
Monday 05.08.2013 8.30 18.00
Tuesday 06.08.2013 8.30 18.00
Wednesday 07.08.2013 8.30 14.00
Thursday 08.08.2013 8.30 18.00
Friday 09.08.2013 8.30 13.30
The time schedule is subject to change.
Congress Language
Lectures and discussions will be held in English, French and German. There
will be no simultaneous translation.
Namebadges
Upon registration all participants will receive a namebadge, which must be worn
visibly for the entire duration of the congress. Your namebadge acts as your
entrance ticket for the congress. Namebadges will not be reprinted.
Book Exhibition
There will be a book exhibition located at the Senatssaal and the Lichthof from
Monday 4 August to Friday 9 August 2013.
Opening Times
Monday 05.08.2013 8.30 18.00
Tuesday 06.08.2013 8.30 18.00
Wednesday 07.08.2013 8.30 14.00
Thursday 08.08.2013 8.30 18.00
Friday 09.08.2013 8.30 13.30
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The time schedule is subject to change.
Programme Changes
Should last minute changes due to functional, private or organizational need
be necessary, all changes will be announced when possible - on the congress
website. The event organizer accepts no liability for any additional costs caused
by a change of programme.
Coffee Breaks
Coffee, tea, refreshments and biscuits will be served at several coffee stations
during the ofcial coffee break times (see respective programme overview for
more information).
Lunch
Lunch is not included in the registration fee. Lunch is served in several nearby
restaurants and snack bars on a self-pay basis during restaurant opening times.
Caf and restaurants near the surroundings of LMU are listed below:
Akakiko Running Sushi: Japanese Cuisine. Amalienstrae 39
Alter Simpl: Bavarian and International Cuisine. Trkenstrae 57
Asia Wok: Asian Cuisine. Amalienstrae 91
Atzinger: Bavarian and International Cuisine. Schellingstrae 9
Bachmaier Hofbru: German/Bavarian Cuisine. Leopoldstrae 50
Bar Giornale: Italian Restaurant. Leopoldstrae 7
Bar Tapas: Spanish Cuisine. Amalienstrae 97
BeiMario: Italian Cuisine. Adalbertstrae 15
Bento Box: Japanese Restaurant. Leopoldstrae 42
Caf Altschwabing: Caf. Schellingstrae 56
Caf Amalien: Caf. Amalienstrae 87
Caf an der Uni: Caf. Ludwigstrae 24
Caf Puck Trkenstr: Caf. Trkenstrae 33
Caf Soda: Trkenstrae 51
Cohens: Jewish Restaurant. Theresienstrae 31
Dean & David: Salads, Soups, Sandwiches etc. Schellingstrae 13
Deli Star Bagel & Coffee GmbH: Caf. Kaulbachstrae 41
Einstein: Jewish Restaurant. St.-Jakobs-Platz 18
Hofbruhaus: German/Bavarian Cuisine. Platzl 9
Kuntuk: Thai Restaurant Bar. Amalienstrae 81
Max Emanuel Brauerei: Bavarian Cuisine. Adalbertstrae 33 Mnchen
Minh: Asian Bistro. Amalienstrae 37
Mutter Erde: Organic Food. Amalienstrae 89
Newsbar: Caf. Amalienstrae 55
Nudo Pastabar: Italian Cuisine. Amalienstrae 53
Pflzer Residenz Weinstube: German/Bavarian Cuisine. Residenzstrae 1
Pommes Boutique: French Fries. Amalienstrae 46
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Restaurant Piatsa: Greek Cuisine. Leopoldstrae 33
Turka Kebap: Turkish Cuisine. Amalienstrae 49
Vorstadtcaf: Caf. Trkenstrae 83
Zum Koreaner: Korean Cuisine. Amalienstrae 51
Cloakroom
A complimentary cloakroom can be found on the right side of the main ent-
rance on the ground oor. You may also store your luggage there on Friday
09.08.2013.
Internet Corner / Wi Access
WiFi will be available in all congress halls, the registration and the exhibition
area. Username and password will be provided by the congress ofce.
Mobile Phones
All mobile phones must be switched off during the scientic sessions.
Smoking
Smoking is prohibited inside the congress venue (LMU).
Photography / Filming
It is forbidden to take photographs, lm or make recordings during the scienti-
c programme, unless prior consent has been given by the organizers.
Helpful Telephone Numbers
Taxi: +49 (0) 89 21610 / +49 (0) 89 450540
ADAC Breakdown Service: +49 (0) 180 222 22 22
Lufthansa Service Hotline: +49 (0) 180 583 84 26
Deutsche Bahn (German Rail): +49 (0) 180 631 11 53
Press Ofce
D 80539 Mnchen
E-Mail: levin@lmu.de
+49 (0)89 2180 3479
Prof. Dr. Martin Arneth
D 80539 Mnchen
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E-Mail: marneth@lmu.de
+49 (0)089 2180 2821
Disclaimer
The event organizer accepts no liability for accidents, personal injury, theft, ad-
ditional costs caused by a change of event date, location, programme or similar.
Registration Information, Terms and Conditions
Registration
Pre-registration was available up until 20
th
July 2013. After that date registration
to the congress is subject to availability and available only onsite.
Registration Fees
The registration fees are valid for entrance for one participant and include:
Conference documentation
Entrance to the scientic sessions
Admission to the industrial exhibition
Attendance of the social events
Coffee breaks on the respective congress days
From 14.05.13 and onsite
IOSOT (04.09.08.2013) 180,00 C
IOSOT & 1 Joint Congress 200,00 C
IOSOT & more than 1 Joint Congress 230,00 C
IOSCS (01.03.08.2013) 80,00 C
IOQS (04.07.08.2013) 80,00 C
IOMS (05.08.2013) 50,00 C
IOTS (07. 09.08.2013) 80,00 C
Student Feer 25,00 C
Accompanying Person 40,00 C
All registration fees are stated in EURO and are VAT free.
Cancellation Policy / No-Show
Registration cancellations must be submitted in writing. Cancellations received
in writing up until 16
th
June 2013 incur an administration fee of C 50,00. From
this date onwards or in case of a no-show, registration fee reimbursements are
no longer possible unless the organizers are provided with a named replacement
who will take on the registration.
Accommodation
A variety of hotel rooms to meet the needs of all participants has been blocked
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for IOSOT 2013 Congress. To make transportation as convenient as possible
the hotel rooms reserved are located near the congress venue or the evening
locations. Payment of the rooms including all extras must be made directly at
the hotel upon check-out.
Carlton Astoria Hotel
Frstenstrae 12
D 80333 Munich
Tel.: +49 89 383963 0
E-Mail: service@carlton-astoria.de
Hotel Hauser an der Universitt
Schellingstrae 11
D - 80799 Munich
Tel.: +49 89 286675 0
E-Mail: info@hotel-hauser.de
Hotel Leopold
Leopoldstrae 119
D 80804 Munich
Tel.: +49 89 3670 61
E-Mail: Hotel-leopold@t-online.de
Hotel Metropol
Mittererstrae 7
D 80336 Munich
Tel.: +49 89 2444999 0
E-Mail: info@hotelmetropol.de
Hotel Mirabell
Landwehrstrae 42
D 80336 Munich
Tel.: +49 89 549174 0
E-Mail: info@hotelmirabell.de
Hotel Prsident
Schwanthalerstrae 20
D 80336 Munich
Tel.: +49 89 549006 0
E-Mail: info@hotel-praesident.de
Hotel Wallis
Schwanthalerstrae 8
D 80336 Munich
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Tel.: +49 89 549029 0
E-Mail: info@hotel-wallis.de
Leonardo Boutique Savoy Hotel Munich
Amalienstrae 25
D 80333 Munich
Tel.: +49 89 28787 0
E-Mail: reservations.muenchen@leonardo-hotels.com
Helpful Information
Bank
Most German banks will change travellers cheques as well as cash. Banking
hours in general are Monday, Tuesday, Wednesday, Friday 08:00 12:30 and
13:30 15:00, Thursday 08:00 12:30 and 13:30 17:30. ATMs are located
outside most banks, cash can be withdrawn there 24/7. National and foreign
Maestro cards (cash cards) are also accepted by numerous hotels, restaurants,
shops and gas stations.
Changing money
You can change your money in banks, at post ofces or at a cambio (exchange
ofce). There are exchange booths at the airport, the city centre or the train
central station. Always make sure you have your passport, or some form of
photo ID, at hand when exchanging money.
Credit Cards
All major credit cards such as VISA, MASTERCARD and AMEX are widely
accepted.
Currency | Weather | Time Zone
The ofcial currency in Germany as a European Union member state is the
EURO ( C).
The temperatures in Munich in August usually range between 20 25 C by
day, nights might be cooler.
It is recommended to check the current climate under www.weather.com or
www.muenchen.de before packing your bags!
Munich is in the Central European Time Zone, one hour ahead of Greenwich
Mean Time (+1 GMT).
Electricity
Electric appliances in Germany work with 220 volts, CA. 50 Hz and plugs con-
form to the European system of round pins with two holes.
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First Aid
In case of need, please contact the staff at the registration desk.
Shopping
Shops are generally open Monday to Saturday from 09:00 20:00. All shops are
closed on Sunday.
Ticket Information
When arriving at the airport, please purchase an Airport-City Day ticket. It
is 11 C for a single person and 20 C (partner ticket) for up to ve people. So
please consider this if you are travelling in a group. This ticket is valid for the
whole day throughout the entire Munich public transport system. When arri-
ving at the main train station, please purchase a day ticket for the inner district
(Tageskarte Innenraum). The price is 5.60 C for a single and 10.20 C for a
partner/group ticket (up to ve persons). Please note that these tickets have to
be validated separately after you got them from the ticket machine in one of
the blue little boxes at each entrance to the platforms! For more information
on Munich public transport, please visit the MVV website.
Tipping
Service is usually included in the prices in bars and restaurants. Tips are always
welcome and usually lie around 5 10 % of the total sum.
Information and Registration

Schleissheimer Strae 2
D- 80333 Mnchen
iosot2013@eurokongress.de
Organizer
Faculty of Protestant Theology
Ludwig-Maximilians-University Munich
D 80539 Munich
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Buchausstellung / Book Exhibition
Location: Senatssaal Lichthof
Alban Books Ltd
Brill
Deutsche Bibelgesellschaft
Eisenbrauns
Equinox Publishing Ltd
Evangelische Verlagsanstalt GmbH
Harrassowitz Verlag
Mohr Siebeck
Neukirchener Verlagsgesellschaft
OakTree Software, Inc.
Peeters Publishers
SAGE Publications Ltd
Shefeld Phoenix Press
T & T Clark
Theologischer Verlag Zrich
Ugarit-Verlag
Vandenhoeck & Ruprecht GmbH & Co. KG
Verlag C.H. Beck
Verlag der Weltreligionen
Verlag Herder GmbH
W. Kohlhammer GmbH
Walter de Gruyter GmbH
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C.H.BECK www.chbeck.de
128 S., 2 Karten. Pb. 8,95
ISBN 978-3-406-48026-3
128 S., 4 Abb. Pb. 8,95
ISBN 978-3-406-53630-4
381 S., 27 Abb. Geb. 18,00
ISBN 978-3-406-55531-2
128 S. Pb. 8,95
ISBN 978-3-406-44760-0
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C.H.BECK www.chbeck.de
384 S., 91 Abb., 7 Ktn. Geb. 24,90
ISBN 978-3-406-57668-3
416 S. Br. 24,95
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542 S., 62 Abb., 2 Ktn. Geb. 34,00
ISBN 978-3-406-63737-7
525 S. Pb. 14,95
ISBN 978-3-406-60654-0
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ENCYCLOPEDIA
OF THE BIBLE
AND ITS RECEPTION
Dale C. Allison, Jr., Volker Leppin, Choon-Leong Seow, Hermann Spieckermann,
Barry Dov Walsh, Eric Ziolkowski (Eds.)
First Comprehensive Reference Work on
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Covers Hebrew Bible/Old Testament, New Testament, and
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a rich resource without parallel.
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The entries are thorough, the number and
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The conception and publication of the
Encyclopedia of the Bible and its Reception
marks a major milestone in the history of
biblical scholarship.
Judith Newman,
Panel during SBL International 2012
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Envisioning Judaism
Studies in Honor of
Peter Schfer on the Occasion
of his Seventieth Birthday
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De Septuaginta Investigationes (DSI)
Weitere Informationen: Vandenhoeck & Ruprecht 37070 Gttingen info@v-r.de www.v-r.de
Band 3: Tuukka Kauhanen
The Proto-Lucianic
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The study assesses the agreements between
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Latest Volumes
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Der Antiochenische Text der
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dokumentiert die aktuelle Diskussion und neue
Perspektiven.

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