Zeitschriftenartikel: „Hebrew Reading readiness“

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Efthimiadis-Keith, Helen. „Women, Jung and the Hebrew Bible“. biblical interpretation 23, Nr. 1 (24.12.2015): 78–100. http://dx.doi.org/10.1163/15685152-00231p04.

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This paper evaluates Jungian psychoanalytic approaches to Hebrew Bible texts by way of two readings of the book of Ruth: those of Yehezkel Kluger and Nomi Kluger-Nash. In so doing, it provides a brief synopsis of Jungian approaches to Hebrew Bible texts and the process of individuation. It then evaluates the two readings mentioned according to the author and Ricoeur’s criteria for adequate interpretation. Having done so, it attempts to draw conclusions on the general (and potential) value of Jungian biblical hermeneutics, particularly as it affects the appraisal of women in the Hebew Bible and the incorporation of Jewish tradition and scholarship in Hebrew Bible hermeneutics. Finally, it endeavours to sketch a way forward.

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Koosed, Jennifer L. „Reading the Bible as a Feminist“. Brill Research Perspectives in Biblical Interpretation 2, Nr. 2 (04.05.2017): 1–75. http://dx.doi.org/10.1163/24057657-12340008.

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This work provides a brief introduction to feminist interpretation of scripture. Feminist interpretation is first grounded in feminism as an intellectual and political movement. Next, this introduction briefly recounts the origins of feminist readings of the Bible with attention to both early readings and the beginnings of feminist biblical scholarship in the academy. Feminist biblical scholarship is not a single methodology, but rather an approach that can shape any reading method. As a discipline, it began with literary-critical readings (especially of the Hebrew Bible) but soon also broached questions of women’s history (especially in the New Testament and Christian origins). Since these first forays, feminist interpretation has influenced almost every type of biblical scholarship. The third section of this essay, then, looks at gender archaeology, feminist poststructuralism and postcolonial readings, and newer approaches informed by gender and queer theory. Finally, it ends by examining feminist readings of Eve.

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Flint, Peter W. „Six Viable Readings from Isaiah 1–39 in the Great Isaiah Scroll (1QIsaa)“. Thème 24, Nr. 2 (12.07.2018): 219–39. http://dx.doi.org/10.7202/1050508ar.

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In order to illustrate the contribution of the Great Isaiah Scroll from Qumran (1QIsaa) to textual criticism, this paper presents six viable readings for Isaiah 1–39, i.e. variants that most likely represent the original Hebrew text. In assessing the cases of Isaiah 3 : 24 ; 9 : 16 [English 9 : 17] ; 18 : 7 ; 19 : 18 ; 21 : 8 ; 23 : 10, the author takes into account the textual character of the manuscript, the scribal habits of the copyist, the work of scholars and commentaries on the Book of Isaiah, recent translations of Isaiah, as well as the context and the overall sense of the passage. In all six instances — with the possible exception of Isa 19 : 18 — the reading in 1QIsaa is found to be compelling. These readings and similar ones should therefore be included as part of the main text of Isaiah (not the apparatus) in future editions of the Hebrew Bible, and part of the main text of Isaiah in future translations (not the footnotes).

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Carman, Jon-Michael. „Abimelech the manly man? Judges 9.1-57 and the performance of hegemonic masculinity“. Journal for the Study of the Old Testament 43, Nr. 3 (März 2019): 301–16. http://dx.doi.org/10.1177/0309089217720620.

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Feminist readings have long noted the gender anxiety present in the closing portion of Judges 9.1-57 where, in his last moments, Abimelech implores his armor bearer to cut him down lest he be remembered as a man killed by a woman. Utilizing Abimelech’s dying, gendered fear as a point of departure, the present study undertakes a ‘masculinist’ reading of Judges 9.1-57, exploring the ways in which Abimelech’s anxiety regarding his status as a ‘true man’ are present in the narrative. Adopting a model of idealized Hebrew masculinity derived from David Clines’ seminal work on David and augmented by recent scholarship on masculinity readings and the Hebrew Bible, the analysis demonstrates that Abimelech is a ‘subordinate’ male desperately seeking to act as a ‘hegemonic’ male. Ultimately, however, Abimelech’s performance of idealized masculinity falls short as he fails in the categories of martial prowess, wise and persuasive speech, and peer to peer bonding.

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Gvaryahu, Amit. „Asking for Trouble: Two Reading Traditions of פללים (Exodus 21:22) in Antiquity“. Journal of Biblical Literature 141, Nr. 3 (15.09.2022): 403–25. http://dx.doi.org/10.15699/jbl.1413.2022.1.

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Abstract The Biblical Hebrew word פללים is rare and cryptic. Various readings have been offered for it in its long reception history. Ancient readers of Scripture read פללים in Exod 21:22 in two distinct ways. Some read it as “judges,” whereas others associated פללים with requests, pleas, petitions, and prayers. This latter understanding of the word is found at Qumran, in the Samaritan Targum, and in several late-ancient translations of the Greek Bible. It is reflected in the Mishnah, perhaps in the Gospels of Matthew and Luke, and in the writing of the sixth-century Christian scholar John Philoponus. Academic scholars of the Hebrew Bible, however, were not aware of the reading of פללים as “request” or “petition.” Scholars of later interpretive traditions often attempted to impose the “correct” reading of the word, “judges,” on ancient readers who read it to mean “request.” These different interpretations offer diverging understandings of the verse and the legal remedy it prescribes. The history of this reading tradition is a case study in moving beyond the important questions of Vorlage and historical linguistics to the long and usually unsung history of how biblical words were read by the many diverse communities that made them their own. Finally, these two readings offer different visions for how the Covenant Code was meant to function: Is it meant to be applied by judges, or are individual adherents meant to use it to solve disputes themselves?

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Rowlands, Jonathan. „The Faithful Son: Rereading Hebrews 1:3b“. Journal of Biblical Literature 142, Nr. 4 (15.12.2023): 699–716. http://dx.doi.org/10.15699/jbl.1424.2023.8.

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Abstract In this article I suggest a new reading of Heb 1:3b, wherein the Son is described as ϕέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτου. This is often rendered in English translations along the lines of “he sustains all things by his powerful word” (NRSV). A survey of previous scholarship on this clause yields three different readings of Heb 1:3b: a protological reading, a presentist reading (describing the Son’s current activity), and an eschatological reading. Instead, I suggest a fourth reading, which understands this clause as a reference to the faithful obedience of the Son on earth. I translate the passage as “enduring all things by the message concerning his [i.e., God’s] power.” This reading is to be preferred to prior alternatives since it more fully does justice to the vocabulary and syntax of the clause, the role of the clause in its immediate context, and the role of the faithfulness of the Son throughout Hebrews.

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Harmon, Steven R. „Hebrews in Patristic Perspective“. Review & Expositor 102, Nr. 2 (Mai 2005): 215–33. http://dx.doi.org/10.1177/003463730510200205.

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This article acquaints pastors and other ministers who may have occasion to preach and teach from Hebrews with the perspectives of the epistle's first interpreters. After reviewing the place of the epistle among the homilies and commentaries on Scripture written during the patristic period, the article summarizes the contributions of Hebrews to the development of patristic theology and provides an orientation to the resources that are available for consulting the fathers' interpretation of specific passages from Hebrews. While the fathers' readings of Hebrews cannot simply be reproduced by the contemporary interpreter, they do suggest the place the epistle might occupy in a canonical reading of Scripture and its relationship to the church's narration of the divine story.

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Kaplan, Roger Jay, Ehud Ben Zvi, Maxine Hancock und Richard Beinert. „Readings in Biblical Hebrew: An Intermediate Textbook“. Modern Language Journal 78, Nr. 3 (1994): 401. http://dx.doi.org/10.2307/330137.

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Landes, George M., Ehud Ben Zvi, Maxine Hancock und Richard Beinert. „Readings in Biblical Hebrew: An Intermediate Textbook“. Journal of the American Oriental Society 115, Nr. 3 (Juli 1995): 522. http://dx.doi.org/10.2307/606256.

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Hawkins, Ralph K. „The Hebrew Bible and History: Critical Readings“. Bulletin for Biblical Research 30, Nr. 1 (April 2020): 124–27. http://dx.doi.org/10.5325/bullbiblrese.30.1.0124.

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Shedinger, Robert F. „The Textual Relationship between45and Shem-Tob's Hebrew Matthew“. New Testament Studies 43, Nr. 1 (Januar 1997): 58–71. http://dx.doi.org/10.1017/s0028688500022499.

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In 1987, George Howard published the text of a Hebrew Gospel of Matthew contained in a fourteenth-century Jewish polemical treatise entitledEvan Bohanauthored by Shem-Tob ben-Isaac ben-Shaprut. In his analysis of Shem-Tob's Hebrew Matthew, Howard demonstrates convincingly that the Shem-Tob text should not be considered a fourteenth-century back-translation from Greek or Latin traditions, but concludes that within the Shem-Tob text of Matthew is contained an ancient Hebrew substratum which dates back to early times, and indeed, represents an original composition in Hebrew of Matthew's Gospel. In a subsequent study, Howard compared the text of Shem-Tob against that of Codex Sinaiticus, finding five readings that Shem-Tob shares with only Sinaiticus and four more that are shared with Sinaiticus and a few other minor witnesses, strongly suggesting that Shem-Tob does indeed contain ancient readings. Using a similar methodology, this article will explore the textual relationship between Shem-Tob's Hebrew Matthew and the third-century papyrus45.

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Feldman, Yael S. „Postcolonial Memory, Postmodern Intertextuality: Anton Shammas's Arabesques Revisited“. PMLA/Publications of the Modern Language Association of America 114, Nr. 3 (Mai 1999): 373–89. http://dx.doi.org/10.2307/463377.

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This article challenges the interpretive consensus on Anton Shammas's 1986 Hebrew novel Arabesques. A narrow application of theoretical postcolonial constructs (e.g., making the events of 1948 the historical trauma that defines the collective memory of Shammas's narrative) misrepresents the complexity of the text as a whole. Analyzing the limitations of readings based solely on minority-discourse assumptions, the essay offers a counterreading, balancing the postcolonial grid with a postmodernist one. Tracing the novel's screen memories and its most daring (yet well-camouflaged) intertextuality opens up possibilities of representation and redefines the minority-majority relations in the novel. This reading strategy, attentive to the text's “difference from itself,” allows for a nuanced redefinition of the identities constructed in Arabesque and suggests a new explanation for the choice of Hebrew as the language for this remembrance of lost Arab time.

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Rosenberg, Gil. „New Authorities, New Readings“. biblical interpretation 23, Nr. 4-5 (02.11.2015): 574–600. http://dx.doi.org/10.1163/15685152-02345p06.

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In this paper, I argue that there are many opportunities for queer readings of texts based on the technical issues of language, manuscripts, and translations with which text criticism is concerned. In some cases, traditional methods can be used to highlight queer aspects of Biblical Hebrew and textual attestations. In others, I challenge traditional text critical assumptions and methods in order to open up a space for queer perspectives and queer interests. I argue that text criticism grants too much authority to ancient communities, and I argue for an approach that protects the interests of the queer community. I draw on Erin Runions’ concept of hybridity to sketch a possible aim for queer text criticism, I offer examples of queer emendations, and I give several cases in which scholars’ unacknowledged heteronormative assumptions have led them to use traditional methods to straighten queer moments in the biblical text(s).

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Green, Chris E. W. „The Ignatian Mystic and the Isaiah Scholar: A Response to John Goldingay’s The Theology of the Book of Isaiah“. Journal of Pentecostal Theology 25, Nr. 1 (20.04.2016): 21–29. http://dx.doi.org/10.1163/17455251-02501006.

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In and with the many rich gifts it affords, John Goldingay’s theology of Isaiah forces a series of pressing questions about the nature of Scripture as witness to Christ and the Christian gospel as well as about the character and purpose of Christian readings of the Hebrew Scriptures and the place of Christian doctrine in the practice of faithful interpretation. This paper attempts not only to draw attention to these questions but also to show why they matter and to provide at least the beginnings of an alternative approach to reading Isaiah and other ot texts, largely through appeal to other of Goldingay’s works.

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Roukema, Riemer. „The Reception of the Hebrew Prophets in Ancient Christianity“. Religions 13, Nr. 5 (29.04.2022): 408. http://dx.doi.org/10.3390/rel13050408.

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This contribution discusses the ways in which the Hebrew prophets in Greek and Latin translations were received by Christians from the second to fifth centuries CE, preceded by an impression of the New Testament use of these prophets. Besides the vast amount of ecclesiastical references and commentaries, it also deals with Marcionite and Gnostic views. It demonstrates that Christians most often read the prophets as testimonies to Christ and the communities of those who believed in him. Allegorical readings came up soon and were justified by Origen of Alexandria (185–254 CE), whose interpretations were most influential in subsequent centuries. In the fourth century, a reaction against the allegorical reading of the prophets arose in Antioch, Syria; the “Antiochene school” rather limited its approach to the historical context of the prophets, except for texts read Christologically in the New Testament. This article also considers the question whether the Christian appropriation of the Hebrew prophets may be deemed legitimate.

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Miller, Cynthia L. „A Linguistic Approach to Ellipsis in Biblical Poetry: (Or, What to Do When Exegesis of What Is There Depends on What Isn't)“. Bulletin for Biblical Research 13, Nr. 2 (01.01.2003): 251–70. http://dx.doi.org/10.2307/26422671.

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Abstract Biblical Hebrew poetry frequently exhibits ellipsis (or, gapping) of the verb, but the precise patterns of ellipsis have not been identified previously. A linguistic approach to ellipsis involves identifying universal features of ellipsis, as well as those features that are specific to Biblical Hebrew. Understanding the shapes of elliptical constructions in Biblical Hebrew provides a powerful exegetical tool for evaluating alternative readings (and hence exegetical understandings) of difficult verses (e.g., Ps 49:4 and Prov 13:1).

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Bar-Lev, Moshe E. „De re tenses and Trace Conversion“. Semantics and Linguistic Theory 25 (02.11.2015): 184. http://dx.doi.org/10.3765/salt.v25i0.3063.

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I suggest a quantificational account for tenses in which the seemingly peculiar behavior of tenses that are interpreted de re (most notably the double access reading of English Present-under-Past sentences) falls out from a general Trace Conversion rule that applies to moved quantifiers, as in Fox 2002. I propose that de re tenses involve movement (following Ogihara 1989), and that the first argument of tenses is a property of times which characterizes the set of times that include the local evaluation time, such that the application of Trace Conversion to moved tenses yields an inclusion requirement with respect to the local evaluation time of the base position. Unlike previous analyses (Ogihara 1989; Abusch 1997), the current analysis predicts that a de re interpretation of a tense (Past or Present) involves inclusion of the attitude time. This is supported by the availability of simultaneous readings for Past-under-Past sentences in non-SOT languages such as Hebrew, and the unavailability of ‘mixed’ (simultaneous and backward-shifted) readings for Past-under-Past constructions under universal quantification.

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Stone, Michael E. „Some Further Readings in the Hebrew Testament of Naphtali“. Journal of Jewish Studies 49, Nr. 2 (01.10.1998): 346–47. http://dx.doi.org/10.18647/2123/jjs-1998.

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Harvey, Eric J. „Not Seeing, Unseeing, and Blind: Disentangling Disability from Adjacent Topoi in the Hebrew Bible“. Journal of Biblical Literature 142, Nr. 3 (15.09.2023): 363–83. http://dx.doi.org/10.15699/jbl.1423.2023.1.

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Abstract Disability has often been conflated with adjacent and overlapping topoi in the reception and scholarship of the Hebrew Bible in ways that have compounded ableist tendencies in some texts and manufactured them outright in others. The point is demonstrated here through various meanings of the couplet “they have eyes but do not see; they have ears but do not hear,” which in context can convey several reasons why seeing and hearing do not happen: unwillingness to accept a message (Jer 5:21, Ezek 12:2) and inanimacy (Pss 115:5b–6a, 135:16b–17a) in addition to the disabilities of blindness and deafness (Isa 43:8). Disability plays no conceptual or rhetorical role in the first four passages, as Hebrew biblical texts generally avoid the pitfall of equating disability with rebelliousness or lifelessness. Isaiah 43:8 uses blindness and deafness as metaphors for the condition of the exiled Judeans, but a careful reading in the context of Second Isaiah reveals that they serve as metaphors for captivity, not obduracy or immorality. Appreciating these distinctions produces more historically plausible readings of the five passages and opens the way to less ableist interpretations of other disability texts in the Hebrew Bible.

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Carbajosa, Ignacio. „11QPsa and the Hebrew Vorlage of the Peshitta Psalter“. Aramaic Studies 2, Nr. 1 (2004): 3–24. http://dx.doi.org/10.1163/000000004781446484.

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Abstract P.W. Flint suggests, in his monograph on the Qumran manuscripts of the Psalms, that the relationship between scrolls like 11QPsa and the Syriac Psalter 'may be profitably explored' because of the common readings and compositions. In this article the Psalms of Ascent (Pss. 120–134) are studied, concluding that the Hebrew Vorlage of the Peshitta does not follow the textual tradition attested in 11QPsa. The common readings should be ascribed to the translation techniques.

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Kuperschmidt, Itai. „Alternative Relations and Higher-Level Categories“. Folia Linguistica 52, s39-1 (26.07.2018): 125–45. http://dx.doi.org/10.1515/flih-2018-0006.

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Abstract Alternative relations are one of the main relation types between states of affairs and disjunctions are the dedicated morphosyntactic constructions used for encoding them. The standard approach to disjunctions, which assumes two readings, Inclusive and Exclusive, has recently been challenged. A fundamental requirement, shared by the alternatives in all the readings they identified, is that they must be construable as members of a single higher-level category. This requirement also defines specifically one of the readings of disjunctions, or or constructions, HLC (the Higher-level category reading), in which the explicit disjuncts serve only as a means for constructing, often only ad-hoc, a higher-level concept. This concept, rather than the explicit alternatives, is actually the prominent concept profiled by the construction. The study presented here adopts the same bottom-up Usage-Based approach advocated by Ariel and Mauri, and examines the Hebrew or constructions of the Old Testament, given in the Masoretic Tiberian version. It focusses on the question of how those categories are constructed. The data was analyzed adopting a comparative linguistic and textual method, and taking into consideration different philological and diachronic aspects. It reveals that HLC (such as ‘any beast’ for ox or ass, Exodus 23, 4) is the most common reading in this corpus (108/319, 34%). Interestingly, the higher-level categories are extracted from disjuncts of various parts of speech and can be explicit, but in most cases they are inferred. Furthermore, we observe cases which almost equally profile both the single, higher-level category and the alternatives. The methodology adopted revealed some linguistic changes in progress, as well as inclinations of ancient biblical editors and jurists.

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Paximadi, Giorgio. „Hexaplaric Readings or Assimilations with a Hebrew Text in Göttingen’s Edition of Leviticus“. Textus 32, Nr. 2 (18.12.2023): 107–28. http://dx.doi.org/10.1163/2589255x-bja10036.

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Abstract The article takes into consideration a certain number of readings contained in the Göttingen critical edition of the book of Leviticus published by J.W. Wevers in 1986. Whilst maintaining the importance of this edition, it is possible to note that in numerous points the readings chosen seem to be the most harmonized with the Hebrew text, thereby risking the loss of some particular characteristics of the LXX text that may contain interpretative elements of a theological or legislative nature. In this contribution I shall review some examples that seem significant to me in which, with differing degrees of certainty, we might suspect that such a harmonizing tendency has influenced the readings chosen by Wevers, even in some cases including the tendency to introduce Hexaplaric readings.

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Clark, Elizabeth A. „Reading Asceticism: Exegetical Strategies in the Early Christian Rhetoric of Renunciation“. Biblical Interpretation 5, Nr. 1 (1997): 82–104. http://dx.doi.org/10.1163/156851597x00058.

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AbstractWhen in early Christianity the ascetic body came to occupy a central discursive position, exegetes needed to find in Scripture ballast for their changing cultural project. This essay identifies three strategies by which patristic exegetes appropriated for their own purposes an apparently "underasceticized" Hebrew and early Christian past. The writings of John Chrysostom, Jerome, and Origen, respectively, provide the textual base. Chrysostom minimized the difference separating ancient Hebrew from contemporary Christian values: Hebrew patriarchs and Christian ascetics were not to be hierarchically positioned in relation to each other. Rather, "difference" and "distinction" were signalled through an exegetically established and maintained hierarchy of husband over wife. A second interpretive option, represented by Jerome, accentuated the difference between the "carnality" of the Hebrew past and the "spirituality" of the Christian ascetic present. Although Jerome rejected the charges of "Manicheanism" hurled against him, he nonetheless accorded "distinction" to the ascetics of his own day through ingenious intertextual readings of Scripture. A third exegetical model, represented by Origen, circumvented the debate over the "difference in times" by abandoning any chronological trajectory between Hebrew past and Christian present. Here it was not ascetic bodies that were distinguished from marital ones, but reason from sense, virtue from vice-a choice open to both the celibate and the married. The essay thus seeks to correlate modes of exegesis with the debates over asceticism that were prominent in early Christian writing. It also suggests the usefulness of contemporary theory for appreciating the rhetoric of these Fathers' exegesis.

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Grillo, Jennie. „The Envelope and the Halo: Reading Susanna Allegorically“. Interpretation: A Journal of Bible and Theology 72, Nr. 4 (13.09.2018): 408–17. http://dx.doi.org/10.1177/0020964318784242.

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The tale of Susanna in the Greek versions of the book of Daniel has its roots in allegorical readings of Hebrew Scripture, and the church has read the story of Susanna both as an allegory of the church and of Christ. The allegorical treatment of Susanna as the church is the most acceptable to modern criticism, since it preserves the narrative coherence of the book; but the more fragmentary, piecemeal allegory of Susanna as Christ was compelling in antiquity, especially in visual interpretations. This essay explores how allegorical readings of Susanna as a Christ figure capture an essential part of the reader’s visual, non-sequential experience of the text and provides a satisfying and meaningful image for Christians.

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Sun, Chloe. „Recent Research on Asian and Asian American Hermeneutics Related to the Hebrew Bible“. Currents in Biblical Research 17, Nr. 3 (23.04.2019): 238–65. http://dx.doi.org/10.1177/1476993x19832139.

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Compared to Eurocentric biblical interpretations, Asian and Asian American hermeneutics is a relatively late phenomenon. Yet in the past three decades it has gradually emerged as one of the critical interpretations in contemporary scholarship. The common themes shared among Asian and Asian American hermeneutics revolve around the issues and intersections of identity, race, gender, class, liberation, and how one’s social location shapes the ways in which one interprets scripture. As regards Asian and Asian American hermeneutics related to the Hebrew Bible, the book of Exodus has received particularly broad attention due to its migration and liberation motifs. In addition, border-crossing characters and characters with hybrid identities, such as Moses, Ruth, Hagar, Daniel, and Esther, become key subjects for theological reflection. Methodologies are centered on ethnographical, feminist, postcolonial, intercontextual, and culturally specific perspectives such as Dalit and Minjung theologies, as well as LGBTQ readings. As Asian and Asian American hermeneutics related to the Hebrew Bible continues to flourish, the future of this particular way of reading scripture will likely include intersectional and integrational approaches and reception history, and will contribute to the broad interpretive spectrums of the twenty-first century.

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Dobbs-Allsopp, F. W. „Readings in Biblical Hebrew: An Intermediate Textbook (review)“. Hebrew Studies 36, Nr. 1 (1995): 128–30. http://dx.doi.org/10.1353/hbr.1995.0050.

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Gordinsky, Natasha, und Rafi Tsirkin-Sadan. „Hebrew Gomel: Space, Genre, Modernity“. Jewish Quarterly Review 113, Nr. 3 (Juni 2023): 424–51. http://dx.doi.org/10.1353/jqr.2023.a904506.

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Abstract: This article explores the understudied role of Gomel as an important center of literary production during the emergence of Hebrew modernism at the turn of the twentieth century. Prominent writers such as Gershon Shofman, Yosef Haim Brenner, and Uri Nissan Gnessin fostered personal and literary dialogues in and with the city. By combining various methodological approaches—New Historicism, literary cartography, and regional history—we analyze the unique spatial dynamics that sparked Gomel's transformation into a laboratory of Hebrew modernism. While grounding our readings of Shofman, Brenner, and Gnessin in the spatial turn in literary theory, we argue that these three canonical Hebrew writers created literary texts that captured the urban experience of this eastern European Jewish metropolis. We trace the evolution of Hebrew texts written in Gomel from a synchronic perspective and construct a detailed description of the town's literary-cum-cultural history. At the same time, we focus on Gomel's broader historical and geographical status within the Pale of Settlement and demonstrate how each of the three writers used a different literary genre—the urban miniature, the novel, and the novella—to create a unique representation of Gomel's urban space. Furthermore, by focusing on the chronotope of Gomel, our readings of Shofman, Brenner, and Gnessin underscore that these texts are grounded in Gomel's urban fabric through particular forms of local belonging, rather than an abstract notion of "uprooted" existence.

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Grohmann, Marianne. „Zur Bedeutung jüdischer Exegese der Hebräischen Bibel für christliche Theologie“. Evangelische Theologie 77, Nr. 2 (01.04.2017): 114–31. http://dx.doi.org/10.14315/evth-2017-0206.

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Abstract The article analyses the interaction between the Protestant »principle of Scripture«, historical critical exegesis and Jewish interpretations of the Hebrew Bible. The goal of historical critical exegesis of interpreting biblical texts as precisely as possible within their historical and literary contexts is fundamental for the Jewish-Christian dialogue. The plurality of Jewish interpretations of the Hebrew Bible is presented by means of their hermeneutical principles. The article emphasizes the relevance of Jewish biblical interpretation for both Old Testament exegesis and Christian theology, exemplified through different readings of Exod 33:17-23.

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Ziegert, Carsten. „„Ich weiß, dass mein Erlöser lebt.““. Biblische Zeitschrift 65, Nr. 1 (20.01.2021): 134–50. http://dx.doi.org/10.30965/25890468-06501007.

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Abstract This article investigates the Septuagint and the Vulgate texts of Job 19:25–27 which have both been used as “proof texts” for the Christian doctrine of the resurrection of the dead. The respective Greek and Latin texts are thoroughly compared to the Hebrew MT, assuming that the proto-massoretic text was the supposed parent text of both versions. Some of the differences between the parent text and the translations can be explained by the fact that the unvocalized Hebrew text gave reason to “intelligent guesses”. Most original readings of the versions, however, can be shown to have resulted from theological interpretation. The Vulgate version, notably, seems to build not on the Hebrew text only but also on the Septuagint, in spite of Jerome’s commitment to the idea of Hebraica veritas and his normal practice to use a Hebrew parent text.

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Flint, Peter W., und Eugene Ulrich. „The Variant Textual Readings in the Hebrew University Isaiah Scroll (1QIsab)“. Journal of Jewish Studies 60, Nr. 1 (01.04.2009): 60–79. http://dx.doi.org/10.18647/2843/jjs-2009.

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31

Tiemeyer, Lena-Sofia. „Lester L. Grabbe (ed.), The Hebrew Bible and History: Critical Readings“. Theology 122, Nr. 5 (27.08.2019): 375–76. http://dx.doi.org/10.1177/0040571x19858952e.

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32

Fuchs, Esther. „Re-Claiming Biblical Women: Feminist (Jewish) Re-Readings of Hebrew Narratives“. Hebrew Studies 47, Nr. 1 (2006): 395–402. http://dx.doi.org/10.1353/hbr.2006.0018.

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Rothstein, Susan. „Individuating and Measure Readings of Classifier Constructions: Evidence from Modern Hebrew“. Brill's Annual of Afroasiatic Languages and Linguistics 1, Nr. 1 (01.11.2009): 106–45. http://dx.doi.org/10.1163/187666309x12491131130783.

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34

Uhlenbruch, Frauke. „Reconstructing Realities from Biblical Utopias“. biblical interpretation 23, Nr. 2 (23.03.2015): 191–206. http://dx.doi.org/10.1163/15685152-00232a03.

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This article addresses two specific issues in reading the Hebrew Bible drawing on utopian theory: the possibility of reconstructing historical reality by reading a text as a utopia, and the variable of changing audiences throughout time and their impact on utopian readings. Suvin’s and Roemer’s definitions of utopia are used, but it is acknowledged that no one definition of utopia is necessarily more correct than another. Approaching the concept of utopia as a flexible ideal type, rather than with a strict definition, is advocated. Utopia is seen as a specific response by the author(s) to a perceived reality; therefore it has been suggested that reading biblical texts as utopia can offer insight into social realities at the time of the text’s creation. This notion is examined critically, drawing on Holquist’s comparison of utopia to the abstraction of chess. While it is possible to make some statements about the social reality at the time of the production of the text by reading the text as a utopian representation, it must always be taken into account that each reconstruction of reality is only one possible interpretation offered by a member of a non-intended audience. A utopia’s relationship to realities is complex, and often aspects of its implied counter-piece, the dystopia, become visible when a transfer of a utopia into reality is attempted.

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Taylor, Richard. „The Book of Daniel in the Bible of Edessa“. Aramaic Studies 5, Nr. 2 (2007): 239–53. http://dx.doi.org/10.1163/147783507x252685.

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Abstract The translation and accompanying notes for the forthcoming annotated English translation of the book of Daniel in the Bible of Edessa will be consistent with the following features of the Syriac Peshitta of Daniel. First, Peshitta-Daniel is a primary version of the Hebrew-Aramaic text and not a daughter version made from a Greek text. Second, some Peshitta-Daniel readings are superior from a text-critical perspective to readings of the MT. Third, Peshitta-Daniel is not significantly influenced by the Septuagint, although it does frequently align with the Greek text of Theodotion. Fourth, Peshitta-Daniel is essentially a literal translation of its Hebrew-Aramaic source text, while at the same time maintaining a high level of stylistic elegance in Syriac. Fifth, Peshitta-Daniel frequently reverses the order of matched pairs of words due to translation technique. Sixth, Peshitta manuscripts of the book of Daniel have interpretive glosses that guide the reader as to the exegesis of chapters 7, 8, and 11, adopting an approach to the interpretation of Daniel that suggests at least indirect influence from the pagan philosopher Porphyry.

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Poe Hays, Rebecca W. „A Rhetorical Solution to a Text-critical Problem in Psalm 69“. Zeitschrift für die alttestamentliche Wissenschaft 133, Nr. 2 (26.05.2021): 231–40. http://dx.doi.org/10.1515/zaw-2021-2004.

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Abstract The final word in Ps 69:27 presents a text-critical problem for interpreters: the MT reads יספרו, »they talked about«, but the LXX/Syr. reflect a Hebrew Vorlage that read יספיו or יספו, »they added to«. This article argues that the variants emerged due to the challenge of translating word play across languages. The reconciliation of the resulting readings does not require the choice of one interpretation over the other; instead, the »original« Hebrew text of Ps 69:27b meant both »to tell« and »to add«, a meaning that underscores a major themes and rhetorical strategy of the larger psalm.

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Matheny, Jennifer M. „Mute and Mutilated: Understanding Judges 19-21 as a משל of Dialogue“. Biblical Interpretation 25, Nr. 4-5 (15.11.2017): 625–46. http://dx.doi.org/10.1163/15685152-02545p10.

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Judges 19-21 has been a source of conflict in scholarly debate in regards to genre identification. This study explores possible genre identification with the Hebrew term, משל. With the assistance of Mikhail Bakhtin’s work with dialogism, this study uncovers theological and political nuances in close readings of the text, especially with the Hebrew terms סף (“threshold”) and המאכלת (“the knife”). The book of Judges is a book in which Israel struggles for identity, for becoming, for futures. But this story provokes notions of a future founded on rape and dismemberment. What kind of future can be propped up by this past?

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Whitaker, Seth. „Stephen's Prophetic Speech and Luke's New Exile“. Catholic Biblical Quarterly 86, Nr. 1 (Januar 2024): 104–23. http://dx.doi.org/10.1353/cbq.2024.a918372.

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Abstract: Many understand Stephen's speech in Acts 7 as having theological implications regarding unbelieving Jews and the Jerusalem temple. In this study, however, I reassess Stephen's speech through the lens of prophetic critique and argue that his speech, based on the Hebrew prophets, is not entirely negative. Before looking closely at Stephen's speech, I provide a brief overview of the prophetic critique in Luke-Acts as well as a discussion of its interpretation and appropriation. The prophetic heritage, in which Luke portrays Stephen, calls for repentance and warns of judgment, yet may still retain hope for restoration. Although Acts is often read as a story of new exodus for early Christianity, I suggest reading the narrative (of which Stephen's speech is a plausible microcosm) as anticipating a new exile . I believe readings of Acts that highlight exile, such as the one I suggest here, have the capacity to better hold Luke's tensions and conflicts that the early Jesus movement had with late Second Temple Judaism.

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Janzen, David. „Claimed and Unclaimed Experience: Problematic Readings of Trauma in the Hebrew Bible“. Biblical Interpretation 27, Nr. 2 (08.05.2019): 163–85. http://dx.doi.org/10.1163/15685152-00272p01.

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Abstract The understanding of trauma in sociology as the group’s creation of meaning for horrific events has been highly influential in the study of the Hebrew Bible. This sociological approach is very different than that of literary criticism, where trauma is understood through the lens of psychoanalytical analysis as that which has not been fully experienced by victims and is not truly known by them, as “unclaimed experience,” in other words. The sociological understanding of trauma has helped scholars understand potential social benefits of biblical texts, but scholarship often fails to clearly distinguish this approach from that of psychoanalysis and literary criticism, and this has led to problematic claims that texts which create meaning for traumatic events will prove to be therapeutic for individual trauma sufferers. The use of texts to create meaning and explanation actually forces trauma victims to repress the speech about their trauma that they need to engage in therapy.

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Rand, Michael, und Shulamit Elizur. „A New Fragment of the Book of Ben Sira“. Dead Sea Discoveries 18, Nr. 2 (2011): 200–205. http://dx.doi.org/10.1163/156851711x582532.

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AbstractIn their article, the authors announce the discovery of a new fragment of the Hebrew Book of Ben Sira in the Cairo Genizah, in the Taylor-Schechter collection of the Cambridge University Library: T-S AS 118.78. The fragment is a part of ms. D. After a brief introduction, a critical edition of the text of the fragment is presented, including variant readings from parallel sources and notes to the text.

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Isaacs, Marie E. „Hebrews 13.9–16 Revisited“. New Testament Studies 43, Nr. 2 (April 1997): 268–84. http://dx.doi.org/10.1017/s0028688500023262.

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Many years ago I watched a television programme on the art of acting. It was a ‘Masterclass’ conducted by Dame Flora Robson. She took a group of Royal Academy of Dramatic Arts’ students, divided them into four separate groups, and then asked each to act out a scene. Each separate cast was given the same script, but, unbeknown to the others, each group was given an entirely different background to the setting of the scene. We then saw the results; four readings, each with the same lines but understood completely differently.

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Mendel-Geberovich, Anat, Shira Faigenbaum-Golovin, Arie Shaus, Barak Sober, Michael Cordonsky, Eli Piasetzky, Israel Finkelstein und Ianir Milevski. „A Renewed Reading of Hebrew Ostraca from Cave A-2 at Ramat Beit Shemesh (Naḥal Yarmut), Based on Multispectral Imaging“. Vetus Testamentum 69, Nr. 4-5 (14.10.2019): 682–701. http://dx.doi.org/10.1163/15685330-00001370.

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AbstractThree Hebrew ostraca, found near Khirbet Zanu’ (Ḥorvat Zanoaḥ) and published by Milevski and Naveh in 2005, were re-imaged using a high-end multispectral imaging technique. The re-imaging yielded dozens of changed or added characters and resulted in renewed, larger and improved readings, hereby published. In addition, we interpret the texts of the ostraca and place them in the context of the economy and administration of Judah in the seventh century BCE.

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Allen, David. „Book Review: Regathering Hebrews Scholarship: Scott D. Mackie, The Letter to the Hebrews: Critical Readings“. Expository Times 130, Nr. 1 (19.09.2018): 45. http://dx.doi.org/10.1177/0014524618798314.

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Holler. „Multiple Identity Politics: Dahn Ben-Amotz and the Biased Readings of Hebrew Literature“. Prooftexts 38, Nr. 3 (2021): 557. http://dx.doi.org/10.2979/prooftexts.38.3.04.

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Rees, David, und Alon Schab. „A New Source for Schubert’s Hebrew Psalm 92 (D. 953)“. Nineteenth-Century Music Review 13, Nr. 1 (28.03.2016): 71–81. http://dx.doi.org/10.1017/s147940981500052x.

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In the summer of 1828, Franz Schubert composed his one and only piece in Hebrew: an excerpt of Psalm 92, set for four-part choir and Solo Baritone. The main sources available until now for this composition, a manuscript in the Gesellschaft der Musikfreunde (A-Wgm Sammlung Witteczek-Spaun Bd. 31) and a printed version in Salomon Sulzer’s compendium of Viennese synagogal music, Schir Zion (Song of Zion), date to 1834/35 and 1839/40, respectively. A newly discovered manuscript, dating from 1832, represents an early stage in the compilation of Schir Zion and contains the earliest known source of Schubert’s piece. New variant readings with regard to pitch, ornamentation and text underlay suggest that Schubert’s lost autograph may not be the immediate parent of the best sources known until now. With its title in Hebrew calligraphy, moreover, this manuscript was clearly intended for Jewish use; it thus challenges the authority of Schir Zion with regard to the underlay of the Hebrew text. The manuscript demonstrates a starting point in the adaptation by later editors, including Salomon Sulzer’s son Joseph, of Schubert’s Hebrew composition from the living, essentially oral performance tradition of an expert cantor to the formal written requirements of publication for a far-flung audience.

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Heschel, Susannah. „The Philological Uncanny: Nineteenth-Century Jewish Readings of the Qur'an“. Journal of Qur'anic Studies 20, Nr. 3 (Oktober 2018): 193–213. http://dx.doi.org/10.3366/jqs.2018.0358.

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Is the Qur'an a Jewish book? When Jews first began studying and analysing Qur'anic texts as students at German universities in the 1830s, they experienced what this essay calls a ‘philological uncanny’—elements and aspects which are both recognisable and alien, giving a sense of being at home and in a different place simultaneously. The Qur'an, in that moment of first reading, may well have appeared uncanny to these young Jewish students, suddenly rendering in Arabic, in the Scripture of Islam, words from the Hebrew of the Mishnah. This article follows the experience and interpretation of these elements in the writing of key figures among Jewish scholars of Islam from the 1830s to the 1930s. These Jewish scholars, raised in religiously observant homes and given a classical Orthodox Jewish education in Talmud and its commentaries, played a central role in establishing the field of Islamic Studies in Europe. From Abraham Geiger (1810–1874) and Gustav Weil (1808–1888), to Ignaz Goldziher (1850–1921) and Eugen Mittwoch (1876–1942), they shaped an approach to the Qur'an that placed it within the context of rabbinic Judaism, outlining parallel texts and religious practices, even as they also created an important stream of Jewish self-definition in which Judaism and Islam were identified as the two most intimate monotheistic religions.

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Ellis, Anthony. „The Rot of the Bones: A New Analysis of קנאה (“Envy/Jealousy”) in the Hebrew Bible“. Journal of Biblical Literature 142, Nr. 3 (15.09.2023): 385–408. http://dx.doi.org/10.15699/jbl.1423.2023.2.

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Abstract This article reassesses the expression of jealousy and envy in the Hebrew Bible as well as their ethical status. Through a systematic analysis of the Hebrew root קנא, I argue that קנאה arises exclusively in scenarios involving a relative loss in status to a rival and that its closest English counterparts are therefore envy and jealousy. While some sort of link between קנאה and envy/jealousy is widely acknowledged, communis opinio has it that קנאה in the Bible regularly refers to other emotions and states, from anger and fury, to devotion and love, to vaguer feelings of passion, emotional excitement, zeal, or the desire for vengeance. Likewise, קנאה is widely considered to be ethically neutral—an emotion that might be positive or negative, good or bad. I challenge these views through new readings of several passages (esp. Song 8:6, Prov 14:30, Num 11:29, 2 Sam 21:1–2) and close with a brief discussion of the significance of these findings for biblical theology, religious zealotry, and the lexical expression of jealousy in cultures that evolved in contact with the Hebrew Bible and its translations.

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Guthrie, George H. „The Letter to the Hebrews: Critical Readings ed. by Scott D. Mackie“. Catholic Biblical Quarterly 81, Nr. 4 (2019): 766–67. http://dx.doi.org/10.1353/cbq.2019.0185.

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Desilva, David A., und Marcus P. Adams. „Seven papyrus fragments of a Greek manuscript of Exodus“. Vetus Testamentum 56, Nr. 2 (2006): 143–70. http://dx.doi.org/10.1163/156853306776907458.

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AbstractThis article presents critical texts of seven previously unpublished fragments of Exodus in Greek, written in expert uncial script and employing standard nomina sacra and critical marks, dating from between the mid-fourth to the mid-fifth century CE, and containing portions of Exod 10:3-5, 8-9, 12-15, 17-22, 24-28; 11:2-5; 12:9-12, 15-18; 26:21-25, 30-33; 30:11-15, 18-21; 34:12-15, 20-24; 35:9-17, 22-25. These seven fragments show considerable independence of both Alexandrinus and Vaticanus and resist pre-Origenian recensional work bringing the readings in line with the Hebrew. The manuscript represented by the fragments recommends itself to textual critics on the basis of its antiquity, its independence, its non-revisionist character (in regard to the MT tradition), its tendency to preserve shorter readings rather than to expand the text, and its general avoidance of carelessness in reproducing its exemplar.

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Patmore, Hector M. „The Transmission of Targum Jonathan in the West Initial Results from the Mixed Western Textual Group“. Aramaic Studies 10, Nr. 1 (2012): 23–52. http://dx.doi.org/10.1163/17455227-0101003.

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Stemmatological analysis of the text of Targum Samuel reveals six major text families. This paper examines seven related manuscripts belonging to one of these families, which I call the Mixed Western group. I identify and describe two tendencies that appear in the texts of these manuscripts: (1) the amplification of the text by the introduction of conventional readings from elsewhere in the Targum; and, (2) the revision of the text to bring it into closer conformity to the underlying Hebrew text. I conclude with some observations concerning the transmission of the Targum in the West.

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