Abstract This article examines Josh 11 from a literary-historical perspective. It argues that Josh 11 represents a secondary expansion of the conquest narrative, in that an originally southern account (Josh 6–10) is extended by means of a parallel northern campaign. In its present form, Josh 11 further functions as a compositional hinge between the conquest narrative (Josh 3–12) and the land allotment (Josh 13–19), a function that is grounded in particular in a later addition influenced by Priestly tradition (v. 23aβ).
Abstract This article argues, against prevailing scholarly opinion, that the שקט formula in Josh 11:23c preserves an early ideology of »rest« that was later incorporated into the Deuteronomistic נוח schema. Through a comparative analysis with a similar conception in New Kingdom Egyptian inscriptions, the study suggests that שקט connotes the establishment of cosmic order. The hypothesis that Josh 11:23c originally concluded an early version of the settlement account is then presented.
Abstract This article briefly summarizes the issue of eschatology in the εἰς τὸ τέλος superscription of the Greek Psalter and suggests a focus on individual psalms and specific manuscripts where the superscription appears without a Hebrew parallel. This study argues that thematic connections between these psalms that may correspond with interpretive developments in the late Second Temple period, as evidenced by Qumran pesharim .
Abstract The article endeavours to elucidate the origins of the Biblical references concerning the so-called »Holy Sheqel« of 20 gerahs . It is posited that during the governance of Yeḥizqiyah, there was a reduction in the weight of the most commonly circulated coins. We propose the hypothesis that at that time, the older system of increasing temple dues by one-sixth was supplanted by a system that augmented these dues by one-fifth. This process allows for absolute dating, around 320 BCE, for a series of biblical passages, providing a rare instance of a robust chronological anchor for the texts of the Hebrew Bible.
Abstract This paper reexamines two readings in the En-Gedi scroll based on an analysis of the available composite images. Focusing on the phrase ריח ניחח ליהוה in Lev 2, it proposes – on paleographic and material grounds – reading ריח ניחח לפני יהוה in two instances. Although not without difficulty, these readings remain viable and, in some respects, preferable. They have implications for the textual history of the proto-MT tradition, suggesting that a manuscript associated with this tradition in the early centuries CE still preserves theological modifications absent from the later textus receptus .
Abstract I propose to relate the puzzling rendering of סָבְאָם as Χαναναίους in Hos 4:18a LXX to the only other occurrence of סֹבֶא »strong drink, wine, or beer«, Isa 1:22, where the term is translated in the LXX as οἱ κάπηλοι »retailers«. Given that כְּנַעֲנִי »Canaanite« functioned as a designation for »trader«, I argue that both verses ultimately reflect the same underlying interpretation of the root sbˀ in the sense »to sell wine«, which is well documented in other Semitic languages. It is plausible that the LXX translators recognised this meaning within Biblical Hebrew or derived it from Aramaic, their native linguistic milieu.
Abstract This article reexamines 1 Samuel 10:25 and challenges Zafrira Ben-Barak’s proposal that it preserves an early Israelite monarchic »Mizpah covenant«. Through literary and comparative analysis, it argues that this view rests on analogical reconstruction rather than explicit textual evidence. The verse lacks key covenantal markers – covenant terminology, oaths, sanctions, and ritual ratification. Instead, its language aligns more closely with the promulgation, codification, and sacred deposition of constitutional law under divine and prophetic authority.
Zusammenfassung Ausgehend von der verbreiteten Annahme, dass Priester »Universalgelehrte« waren, wird die Literalität der Priesterschaft anhand archäologischer und textlicher Belege aus der vor- und nachexilischen Zeit kritisch analysiert. Priester waren primär für den Kult zuständig; die Fähigkeit zur professionellen Textproduktion kann nicht angenommen werden. In nachexilischer Zeit wandelt sich das Staatssystem, und Priester übernehmen mehr Verantwortung. Die Politisierung des Hohepriesteramtes erklärt den Einfluss der Priesterschaft auf die Textproduktion und das Aufkommen der Idee einer Tempelbibliothek.
Zusammenfassung Der Beitrag untersucht die Bedingungen menschlicher Vergebung in der Josefsgeschichte (Gen 37–50). Aus narratologischer Perspektive wird gezeigt, dass Vergebung ein langer Prozess ist, der unter anderem Handlungsmacht und Anerkennung des Unrechts – dargestellt in einer prägnanten Leerstelle in Gen 37,24 – erfordert. Durch erzählende Sinnstiftung verwandelt Josef sein Trauma in eine »heilende Geschichte«. Die Erzählung reflektiert nicht nur die Möglichkeiten und Grenzen menschlicher Vergebungsweisheit, sondern auch die Weisheit des Erzählens selbst.
Zusammenfassung Der von Robert Althann im Rahmen der BHQ vorgelegte textkritische Apparat zum Buch Hiob, wie es im Codex Leningradensis überliefert ist, spiegelt 1) das in den letzten Jahrzehnten gewandelte Verständnis textgeschichtlicher Entwicklungen, 2) grundsätzliche Fragen einer kritischen Edition des Masoretischen Textes, 3) Fortschritte in der vergleichenden Semitistik und der hebräischen Lexikographie sowie 4) aktuelle Forschungen zu den (spät)antiken griechischen, lateinischen und aramäischen Überlieferungsgestalten des Hiobbuches (Septuaginta, Hexaplarische Fragmente, Vetus Latina, Vulgata, 4QTgJob, 11QTgJob). Charakteristika des Apparates in der Hiobfaszikel der BHQ , einschließlich des umfangreichen textkritischen und philologischen Kommentares, zeigen sich besonders bei einem Vergleich mit den Bearbeitungen des Hiobtextes in der BHK 3 durch Georg Beer (1932) und in der BHS durch Gillis Gerleman (1974).
Abstract The Book of Exodus is the book of God’s revelations. It is framed by two scenes in which God reveals himself to Moses (Exod 3 and Exod 34). In both scenes, statements about God’s identity are placed in God’s mouth that are, logically speaking, tautologies: ›I am who I am‹ (3:14) and ›Yhwh [is] Yhwh‹ (34:6). These statements make it clear that God cannot be defined by anything other than himself. There is no access to God unless he reveals himself. Even then, he remains unavailable. These statements about God belong to a late phase in the development of biblical monotheism.
Résumé La vision de Dieu, telle que décrite en Ex 24,9–11, constitue un cas singulier dans tout l’Ancien Testament et dans la littérature subséquente. Ceci amène à se poser la question de l’auteur de cette narration, à préciser les caractéristiques distinctives de cette vision et à s’interroger sur sa fonction. Notre analyse vise à montrer que cette narration appartient à la couche P et qu’elle est d’une importance fondamentale pour P en ce qu’elle lui permet de souligner que Yhwh n’est pas seulement le dieu d’Israël mais qu’il est aussi celui qui a créé l’univers et qu’il est Dieu pour l’ensemble de l’humanité.
Abstract Psalm 24, whose final form comprises three sections, each with its own theme and style, has long challenged modern scholarship. Interpretations have ranged from viewing it as a compilation of independent units to reading it as a unified composition. Reexamining the psalm’s formation through close analysis of its language, structure, and biblical as well as ancient Near Eastern parallels, this study argues that its present shape developed through successive expansions: an earlier mythological antiphonal stratum was reinterpreted with an alternative theological answer, which was later reframed in national or sectarian terms.
Zusammenfassung Der Aufsatz erklärt den schwierigen Halbvers am Schluss des Stammbaums Ismaels: »Auf das Angesicht aller seiner Brüder fiel er.« (Gen 25,18b) als idiomatische Redewendung, welche die Trauer um einen Verstorbenen beschreibt und die ein zweites Mal in Gen 50,1 bei der Trauer Josefs um seinen verstorbenen Vater Jakob wiederkehrt, wo der Kontext eindeutig ist. Die komplementäre Formulierung ( ויקם מעל פני ) erscheint in Gen 23,3, wo Abraham die Trauer um Sara beendet. על פני כל אחיו נפל kann daher mit: »Auf das Angesicht aller seiner (verstorbenen) Brüder sank er (trauernd) nieder.« wiedergegeben werden.
The vision of God described in Ex 24,9-11 is quite singular in the Old Testament and in all the subsequent literature. Its singularity leads us to question the author of that narrative, its specificity, and its function. Our analysis will show that this narrative has P as its author, and that it is of fundamental importance to him: it stresses that Yhwh is not only the god of Israel but the creator of the universe and the god of the whole humanity.
The essay explains the difficult half-verse at the end of Ishmael's family tree: & raquo;He fell onto the face of all his brothers.& laquo; (Gen 25:18b) as an idiomatic phrase that describes mourning for a deceased person and which occurs a second time in Joseph's mourning for his deceased father Jacob (Gen 50:1), where the context is clear. The complementary phrase ((sic)) appears in Gen 23:3, where Abraham ends his mourning for Sarah. (sic) can therefore be rendered as: & raquo;He sank down (in mourning) onto the face of all his (deceased) brothers.& laquo;
Given the contents of Lev 17, this portion of the Priestly Pentateuch has long functioned as a locus classicus for discussing the role of blood in Ancient Israelite religion. The identification of blood with life undergirds the prohibition of consuming blood at various points in the Priestly writings. While many studies articulate the close coordination of blood (sic) and life (sic), this short article attempts to explain a difficulty in Lev 17:14a alpha, where the text unexpectantly locates the (sic) in the (sic), as an instance of the well-attested meaning of (sic) as throat. Further, I argue that the polysemy evident in the use of (sic) in Lev 17:10-16 strengthens the case for this interpretation.
The Book of Exodus is the book of God's revelations. It is framed by two scenes in which God reveals himself to Moses (Exod 3 and Exod 34). In both scenes, statements about God's identity are placed in God's mouth that are, logically speaking, tautologies: > I am who I am < (3:14) and > Yhwh [is] Yhwh < (34:6). These statements make it clear that God cannot be defined by anything other than himself. There is no access to God unless he reveals himself. Even then, he remains unavailable. These statements about God belong to a late phase in the development of biblical monotheism.
Psalm 137 gives voice to two dominant emotions, mourning and vengeance, in the aftermath of the destruction of Jerusalem. Articulated through idioms, metaphors, and rituals, these emotions operate on both the collective and individual levels. The study combines an exploration of the text's historical and literary development with a psychological perspective, arguing that the dependence between the emotions reflected in the psalm is not inevitable but that they represent alternative responses to catastrophe, each leading toward a different path of recovery.
Abstract The relationship between Jubilees 5, Genesis 6 and 1 Enoch 6–11 has been rehearsed many times, but the jubilean author’s method generally has been assumed to be transcriptive from physical manuscripts. This article argues instead that the author drew upon his source material via mnemonic recall, which is consistent with his practice throughout the book. He did not transcribe and edit content from manuscripts but was composing anew. This suggests that the scribal methods of the day may bear more responsibility for the form of the Watcher tradition in Jubilees than the scribe’s theology.
