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Relevant bibliographies by topics / Hebrew; Old Testament

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Academic literature on the topic 'Hebrew; Old Testament'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Hebrew; Old Testament"

1

Kato, Teppei. "Hebrews, Apostles, and Christ: Three Authorities of Jerome’s Hebraica Veritas." Vigiliae Christianae 73, no. 4 (August 31, 2019): 420–39. http://dx.doi.org/10.1163/15700720-12341394.

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Abstract Against many defenders of the LXX, such as Hilary of Poitiers and Augustine, Jerome tries to prove the superiority of the Hebrew text as a source text of translation. To do so, in his Preface to the Chronicles (iuxta Hebraeos), Jerome relies on three authorities: the Hebrews, the Apostles, and Christ. The Hebrews philologically endorse Jerome’s translation, by judging whether it literally agrees with the Hebrew text. The Apostles support Jerome’s position both philologically and theologically: sometimes their Old Testament quotations literally agree with the Hebrew text; at other times they spiritually agree with the Hebrew text, even though they do not literally. Christ functions as the highest authority. Relying on these three, Jerome’s real purpose concerning Hebraica veritas is not only the philological discussion between the Hebrew text and the LXX, but also the theological discussion between these two texts and the Old Testament quotations in the New Testament.

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Kato, Teppei. "Jerome’s Understanding of Old Testament Quotations in the New Testament." Vigiliae Christianae 67, no. 3 (2013): 289–315. http://dx.doi.org/10.1163/15700720-12341138.

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Abstract Jerome compares Old Testament quotations in the New Testament with the Hebrew text and LXX in seven texts, for example in Ep. 57, written c.395. He adopts different opinions when the LXX disagrees with the Hebrew text and when the quotations disagree with the Hebrew text. In the first case, he demands a strict rendering of words, whereas in the second, he considers the quotations and the Hebrew text to have the same meaning even if their wordings differ. In other words, Jerome attributes more authority to the Evangelists and Paul than to the LXX translators. In this paper, I will explain two reasons—one negative and the other positive—for this dichotomy in Jerome’s approach.

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Petrović, Predrag. "The Christological Aspects of Hebrew Ideograms." Bogoslovni vestnik 79, no. 4 (2019): 1027–38. http://dx.doi.org/10.34291/bv2019/04/petrovic.

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Abstract: The linguistic form of the Hebrew Old Testament retained its ancient ideogram values included in the mystical directions and meanings originating from the divine way of addressing people. As such, the Old Hebrew alphabet has remained a true lexical treasure of the God-established mysteries of the ecclesiological way of existence. The ideographic meanings of the Old Hebrew language represent the form of a mystagogy through which God spoke to the Old Testament fathers about the mysteries of the divine creation, maintenance, and future re-creation of the world. Thus, the importance of the ideogram is reflected not only in the recognition of the Christological elements embedded in the very structure of the Old Testament narrative, but also in the ever-present working structure of the existence of the world initiated by the divine economy of salvation. In this way both the Old Testament and the New Testament Israelites testify to the historicizing character of the divine will by which the world was

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van der Merwe, C. H. J. "Old Hebrew Particles and the Interpretation of Old Testament Texts." Journal for the Study of the Old Testament 18, no. 60 (December 1993): 27–44. http://dx.doi.org/10.1177/030908929301806002.

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Seitz, Christopher R. "Old Testament or Hebrew Bible?: Some Theological Considerations." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 3 (August 1996): 292–303. http://dx.doi.org/10.1177/106385129600500305.

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Gallagher, Edmon L. "Why did Jerome Translate Tobit and Judith?" Harvard Theological Review 108, no. 3 (July 2015): 356–75. http://dx.doi.org/10.1017/s0017816015000231.

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Jerome translated the Hebrew Bible into Latin over a decade and a half beginning in about 390c.e.With each translation he included a preface dedicating (in most cases) the translation to a friend or patron and defending his reliance on what he called thehebraica veritas (Hebrew truth)against his many detractors. This last feature of the prefaces proved necessary because by choosing the Hebrew text of the Old Testament as his base text, Jerome directly challenged the traditional position of the Septuagint within the church. The unpopularity of this move in some circles compelled Jerome repeatedly to justify his adherence to the Hebrew text. Similarly, in hisPreface to Samuel and Kings(the “Helmeted Preface” orPrologus galeatus) he famously advocated the Hebrew canon as the Christian Old Testament and relegated all other books to the apocrypha. As part of this latter category, Jerome named six books outside the Jewish canon that were finding acceptance as fully canonical in some quarters and would much later receive the label “deuterocanonical,” these books being Tobit, Judith, Wisdom of Solomon, Sirach, and 1 and 2 Maccabees. In multiple ways Jerome sought to restore the Christian Old Testament to what he considered the original Hebrew text and canon.

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Elliott, J. K. "Recent Books on the Old Testament (Hebrew Bible/Septuagint)." Novum Testamentum 60, no. 1 (December 27, 2018): 83–89. http://dx.doi.org/10.1163/15685365-12341570.

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Deist, F. E. "Is die Massoretiese teks die Ou Testament?" Verbum et Ecclesia 10, no. 1 (July 18, 1989): 9–20. http://dx.doi.org/10.4102/ve.v10i1.994.

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Is the Massoretic text the Old Testament? The equation of “the Old Testament” with the Massoretic text resulted from, inter alia, the Reformation’s sola scriptura principle and the orthodox view of verbal inspiration, and led to a definition of textual criticism as text restoration. Text-critical research of the past two decades suggests, however, that this equation may be a short circuit. The term “Old Testament" refers to a theological concept, not a text, and “the Old Testament” is something different from “the Hebrew Bible”. Therefore, a great deal of rethinking is called for in Old Testament studies.

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Müller, Mogens. "Septuagintas betydning som en hellenistisk udgave af Det Gamle Testamente." Dansk Teologisk Tidsskrift 74, no. 3 (October 16, 2011): 217–31. http://dx.doi.org/10.7146/dtt.v74i3.106389.

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The understanding of the role of the old Greek translation of the Old Testament, the Septuagint, has undergone great changes in the last decennia. From looking upon the Hebrew text as the original and the Greek text as only a translation, it has now been common to view the Greek version as a chapter in a reception history of biblical traditions. By being used by New Testament authors and in the Early Church the Septuagint gained canonical status – alongside the Hebrew Bible. Thus the Old Testament of the Church in reality consists of both versions. The article argues for this also pointing to some of the theological consequences of viewing the connection between the two parts of the Christian Bible from the perspective of reception history.

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AL-SADOON, Hadeel Salwan Sami. "THE STYLE OF THE SEPTUAGINT TRANSLATION OF THE OLD TESTAMENT AND THE NEW TESTAMENT ) LITERATURE, CRITICISM AND TRANSLATION AXIS)." RIMAK International Journal of Humanities and Social Sciences 03, no. 02 (February 1, 2021): 152–63. http://dx.doi.org/10.47832/2717-8293.2-3.12.

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The Hebrew Torah of the Old Testament, is the first text sacred Known by history. Is the Septuagint translation for the Hebrew text of the oldest and most important translation was adopted by the Bible and the Religious language that borrowed directly to the Christian religion rituals and services. Also it considered later the main base for important translations in the old era , and still even now occupies a role important in the field of monetary, interpretive and historical studies. The original Hebrew contain more than one book, the septuagenarian translation, separated between them and made each book stand on its own. Our research deals with the Historical introduction to the Septuagint translation , The language of the Septuagint translation , The Septuagint Style ,The most important manuscripts of the Septuagint translation.The content and status of the Septuagint to the Jews and Christ, Difference and similarity with the original Hebrew text of the Old Testament in terms of the order , number and names of the books and we Shedding light on the most important translations of the Bible from the beginning of the Septuagint to the present day.

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Dissertations / Theses on the topic "Hebrew; Old Testament"

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Zeller, Andrew Scott. "Hebrew and homiletics teaching preachers to use Hebrew in Old Testament sermon preparation /." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Phillips, Darryl. "An inquiry into the extent of the abilities of John Calvin as a Hebraist." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.243221.

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Brown, F. Eugene. "The role and status of the n̲a̲ʻa̲r̲ in the Old Testament." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Yu, Chang Yun. "The concept of Go'el in the Old Testament : its origin and transformation." Thesis, University of Sheffield, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364234.

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Chester, Clyde Anthony. "The lion has roared a seminar on preaching from Old Testament poetry /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Spore, Roy L. "Pedagogy and the Old Testament a model for teaching the Hebrew scriptures /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com/search.cfm?p100-0125.

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Bryan, Mark Stewart. "The threat to the reputation of YHWH : the portrayal of the divine character in the Book of Ezekiel." Thesis, University of Sheffield, 1993. http://etheses.whiterose.ac.uk/3414/.

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The portrayal of the divine character in a literary context shows the God in the narrative as he is perceived by the narrator. The chapters which follow focus on the pericopes within the narrative which are concerned with the portrayal of God as a character in the story. The present study reveals a unique image of the God of Israel as portrayed in the narrative. I have devoted chapters 1,2, and 6 to the three pericopes, labelled within the text as "visions of God" (chs. 1: 4-3: 15; 8: 1- 11: 24; 40-48) because they create the ground work for the divine character's activity revealing the narrator's portrayal of the God in the narrative. These three "visions" are strategically arranged at the opening, middle and closing of the narrative. The first "vision" shows God's encounter with Ezekiel while he is in exile. The second "vision" shows the reason for God's activity in the opening "vision" and the basis for all the activity within the narrative. The third "vision" shows that God's actions have not been in vain but will culminate in a reordering of God's place within the cultus. Ezekiel 37 contributes to the narrator's portrayal of the divine character and for this reason I have included it within my analysis in chapter 5. Likewise, in chapter 3, I have included the "divine oracle" of Ezekiel 16 which reveals the depth of the bond of the covenant and its effect on the God of the narrative. Furthermore, in chapter 4,1 have focused on the "divine oracles" in Ezekiel 20 and 36 because of the narrator's emphasis on the profanation and vindication of the name of God. That the narrator has carefully crafted his portrayal of the divine character is evident, and attested to in the construction of the pericopes. My reading and analysis of the text are a critical attempt to show, at least in portions of the text, that the narrator's portrayal of the divine character is an anomaly.

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Gruneberg, Keith Nigel. "Abraham, blessing and the nations : a philological and exegetical study of Genesis 12:3 in its narrative context." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/3820/.

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The meaning of Genesis 12:3 is much controverted. This study, considering the final form of Genesis, argues that it is in the first place a promise of security and greatness to Abraham and Israel, but that in its context, following Genesis 1-11, it also indicates a divine plan to extend blessing to all the earth's peoples. In receiving God's blessing, Abraham/ Israel act as models and/ or pioneers of blessing for others. God's actions remain free, but also invite appropriate human response. Examination of the near-parallels to Genesis 12:3a in Genesis 27:29b and Numbers 24:9b shows that they are concerned more with the security of the person blessed than with the possibility of others gaining blessing. Detailed discussion of the Hebrew niphal concludes that it normally has either passive or 'middle' force (and is very rarely reflexive). No 'middle' sense found elsewhere for the niphal plausibly fits and hence the niphal in Genesis 12:3 (and 18:18 and 28:14) ispassive: analysis of these passages in their contexts supports this grammatical conclusion. The hithpael in general this study argues to be usually 'middle' in force, though sometimes passive and occasionally reflexive. The hithpael of V"[n2 when used outside Genesis is probably a 'speech action middle', meaning 'utter blessing', and this sense fits Genesis 22:18 and 26:4: this is argued to be compatible with understanding the niphal as a passive. The semantics of are also discussed. 'Blessing' in the Old Testament essentially relates to divine bestowal of prosperity onto humans, though God grants humans in certain circumstances the privilege of invoking his blessing on others. (The sense of also extends to, for example, greeting and to praising God.)

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Boda, Mark J. "Praying and tradition : the origin and use of tradition in Nehemiah 9." Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.242936.

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Selvén, Sebastian Yosef. "Worship as interpretation : the liturgical reception of Isaiah 6." Thesis, University of Cambridge, 2017. https://www.repository.cam.ac.uk/handle/1810/270004.

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This dissertation is an investigation into how the Hebrew Bible is used in (Rabbinic) Jewish and Christian liturgical settings, and how this impacts biblical scholars. I argue against the neglect of liturgy and ritual in reception studies and make the case that liturgy is one of the major influential forms of biblical reception. I do this by taking Isa. 6:3 as my example. My liturgical material is the qedushah liturgies in Ashkenazi Judaism and the Sanctus in three church traditions; (pre-1969) Roman Catholicism, Anglicanism (the Church of England) and Lutheranism (Martin Luther, and the Church of Sweden). As my focus is lived liturgy I investigate not just worship manuals and prayerbooks but also architecture, music and choreography. With an eye to modern-day uses, I trace the historical developments of liturgical traditions. To do this, I have used methodological frameworks from performance and theatre studies, as well as Clifford Geertz’s concept of “thick description”, from the realm of anthropology. I then analyse the impact this can have on biblical researchers, who often come from religious backgrounds. First I raise the issue of the identity of the seraphim in Isaiah 6, and their transformation in both the qedushot and the Sanctus into angels. I show how some of the tendencies in Jewish and Christian liturgy, and Christian iconography, recur in scholarship, for example the association with cherubim. The idea of an ongoing angelic liturgy, stressed especially in Jewish worship, also finds its way into scholarship. A second theme is the presumed liturgical nature of Isa. 6:3 itself. This common idea may, however, owe more to Jewish and Christian liturgical uses of it than to the text itself. In this context I discuss Christian liturgical uses which stress Trinitarian and Christological understandings of the text. I also bring up a nineteenth-century Swedish liturgical use which deviates from the Sanctus tradition. I use this to probe some of the modern ideas of holiness, and how Protestant liturgy has played a part in shaping the sentiments among scholars. Lastly I discuss the theme of Divine presence. Both the qedushot and the Sanctus are concerned with the presence of God. Jewish liturgy has shown a strong tendency to complicate the notion while in Christian liturgy it is instead concretised, either affirmatively or negatively. Some of these issues translate into scholarly debates, where scholarship often bears clear marks of especially Reformed theology. One shared tendency in both Jewish and Christian worship is to “spiritualise” Isaiah 6, and transpose it to a heavenly court. I argue that these ideas still make themselves felt in research on Isaiah 6.

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Books on the topic "Hebrew; Old Testament"

1

Feyerabend, Karl. Langenscheidt's pocket Hebrew dictionary to the Old Testament: Hebrew-English. Berlin: Langenscheidt, 1985.

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1943-, Banks William A., and Smith Colin M. A, eds. Old Testament parsing guide. Chicago: Moody Press, 1986.

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Old Testament highlights: Survey of the Hebrew scriptures. Elgin, Ill: David C. Cook Pub. Co., 1987.

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4

Bonfiglio, Ryan, Izaak de Hulster, and Brent A. Strawn, eds. Iconographic Exegesis of the Hebrew Bible / Old Testament. Göttingen: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666534607.

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Ewald, Heinrich. Syntax of the Hebrew language of the Old Testament. Springfield, IL: Good Books, 1999.

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1887-, Baumgartner Walter, Richardson, M. E. J. 1943-, and Stamm Johann Jakob 1910-, eds. The Hebrew and Aramaic lexicon of the Old Testament. Leiden: E.J. Brill, 1994.

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1887-, Baumgartner Walter, Richardson, M. E. J. (Mervyn Edwin John), 1943-, and Stamm Johann Jakob 1910-1993, eds. The Hebrew and Aramaic lexicon of the Old Testament. Leiden: Brill, 2001.

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8

Sæbø, Magne, ed. Hebrew Bible / Old Testament: The History of Its Interpretation. Göttingen: Vandenhoeck & Ruprecht, 2008. http://dx.doi.org/10.13109/9783666539824.

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Köhler, Ludwig Hugo. The Hebrew and Aramaic lexicon of the Old Testament. Leiden: Brill, 2001.

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L, Harris Stephen. The Old Testament: An introduction to the Hebrew Bible. 2nd ed. New York, NY: McGraw-Hill, 2008.

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Book chapters on the topic "Hebrew; Old Testament"

1

Birch, Bruce C. "Old Testament Ethics." In The Blackwell Companion to the Hebrew Bible, 293–307. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch17.

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Davies, Eryl W. "The Old Testament/ Hebrew Bible." In The Biblical World, 5–18. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315678894-3.

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Gray, Alison. "17. Reception of the Old Testament." In The Hebrew Bible, edited by John Barton, 405–30. Princeton: Princeton University Press, 2016. http://dx.doi.org/10.1515/9781400880584-019.

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Moberly, R. W. L. "20. Theological Approaches to the Old Testament." In The Hebrew Bible, edited by John Barton, 480–506. Princeton: Princeton University Press, 2016. http://dx.doi.org/10.1515/9781400880584-022.

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McLaughlin, John L. "John Drane, Introducing the Old Testament." In Perspectives on Hebrew Scriptures I, 744–46. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210823-091.

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Barton, John. "1. The Hebrew Bible and the Old Testament." In The Hebrew Bible, edited by John Barton, 3–23. Princeton: Princeton University Press, 2016. http://dx.doi.org/10.1515/9781400880584-003.

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Reventlow, Henning Graf. "Modern Approaches to Old Testament Theology." In The Blackwell Companion to the Hebrew Bible, 221–40. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch13.

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O’Dowd, Ryan P. "Crenshaw, James L., Old Testament Wisdom: An Introduction." In Perspectives on Hebrew Scriptures VIII, edited by Ehud Ben Zvi, 692–95. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235505-079.

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Sekine, Seiko. "35.3. Hebrew Bible / Old Testament Studies in Asia." In Hebrew Bible / Old Testament. III: From Modernism to Post-Modernism. Part II: The Twentieth Century - From Modernism to Post-Modernism, 285–99. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540226.285.

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Hibbard, J. Todd. "Michael B. Dick, Reading The Old Testament: An Inductive Approach." In Perspectives on Hebrew Scriptures VII, edited by Ehud Ben Zvi, 711–13. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463234904-074.

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Conference papers on the topic "Hebrew; Old Testament"

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Vasile, Adrian. "The Relation between the Hebrew People in the Old Testament and the Science of Those Times." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.12.

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