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Journal articles on the topic 'Hebrew; Old Testament'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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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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3

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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4

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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5

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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6

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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7

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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8

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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Chitando, Ezra, and Masiiwa Gunda. "HIV and AIDS, Stigma and Liberation in the Old Testament." Exchange 36, no. 2 (2007): 184–97. http://dx.doi.org/10.1163/157254307x176598.

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AbstractAs the HIV and AIDS pandemic continues to affect most parts of Sub-Saharan Africa, the church has attempted to mitigate its effects. Unfortunately, stigma has emerged as a major challenge. The church has been implicated in stigmatizing people living with HIV and AIDS. Some Christians have used the Bible to justify the exclusion of people living with HIV and AIDS. This article examines HIV and AIDS stigma. It highlights the various forms of stigma, alongside exploring the occurrence of stigma in the Hebrew Bible. The study calls for a re-reading of the Hebrew Bible in the context of HIV and AIDS stigma and discrimination. It argues that the theme of liberation that underpins the Hebrew Bible implies that stigma has no place in human relations. The paper draws attention to the need to bring liberation to the heart of mission in the light of HIV and AIDS in Africa.

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Matthews, Victor H., and James C. Moyer. "Old Testament/Hebrew Bible Textbooks: Which Ones Are Best?" Biblical Archaeologist 54, no. 4 (December 1991): 218–34. http://dx.doi.org/10.2307/3210283.

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Królikowski, Janusz. "Orygenes i hebrajski tekst Pisma Świętego." Vox Patrum 69 (December 16, 2018): 393–404. http://dx.doi.org/10.31743/vp.3266.

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Origen is the exegete and Old Christian writer whose influence on the understanding of the Bible has always been determinative. Undoubtedly, for ecclesiastical reasons he deemed the Septuagint superior and regarded it as the Christian Old Testament. He thought highly of Hebrew text as well, which he often used for his research. An expression of this belief was among others the Hexapla worked out by Origen, which can be regarded as an exceptional manifestation of esteem towards the Old Testament and its Hebrew version. Origen’s attitude towards the Bible can be characterized by two approaches: on the one hand it is the ecclesiastical approach which gives the first place to the text commonly accepted in the Church namely the Septuagint, but on the other hand he is open to every other text Hebrew or Greek, trying to understand it and take it into account in his commentary.

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Majewski, Marcin. "Hilary Lipka – Bruce Wells (eds.), Sexuality and Law in the Torah (Library of Hebrew Bible/Old Testament Studies 675; London: Clark 2020)." Biblical Annals 11, no. 1 (January 28, 2021): 141–47. http://dx.doi.org/10.31743/biban.11889.

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15

Gericke, J. W. "What is a god? Metatheistic assumptions in Old Testament Yahwism(s)." Verbum et Ecclesia 27, no. 3 (September 30, 2006): 856–68. http://dx.doi.org/10.4102/ve.v27i3.190.

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In this article, the author provides a prolegomena to further research attempting to answer a most undamental and basic question – much more so than what has thus far been the case in the disciplines of Old Testament theology and history of Israelite religion. It concerns the implicit assumptions in the Hebrew Bible’s discourse about the fundamental nature of deity. In other words, the question is not, “What is YHWH like?” but rather , “what, according to the Old Testament texts, is a god?”

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Williamson, H. G. M., and J. R. Kohlenberger. "The NIV Interlinear Hebrew-English Old Testament 4 Isaiah-Malachi." Vetus Testamentum 37, no. 1 (January 1987): 123. http://dx.doi.org/10.2307/1517839.

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Fisher, Eugene J. "Hebrew Bible or Old Testament: A Response to Christopher Seitz." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 6, no. 2 (May 1997): 133–36. http://dx.doi.org/10.1177/106385129700600201.

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18

Mihăilă, Alexandru. "The Septuagint and the Masoretic Text in the Orthodox Church(es)." Review of Ecumenical Studies Sibiu 10, no. 1 (April 1, 2018): 30–60. http://dx.doi.org/10.2478/ress-2018-0003.

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Abstract In this article, I intend to survey the reception of versions of the Old Testament in the Orthodox churches, focusing on the Greek, Russian and Romanian Church, respectively. While Western biblical scholars gave precedence to the Hebrew text over the Septuagint, in the Orthodox world one can see a tension in the relationship between the two textual witnesses and sometimes, even recently, there are voices which tend to give the Septuagint total authority in the Church. Orthodox scholars in the field of Old Testament studies usually resort to the Hebrew text, but especially scholars from outside this field tend to promote the Septuagint as the Old Testament of the Orthodox Church. I shall use the argument of authority, which is improper for scientific argumentation, but it suits my research, as I try to understand the confessional positions held within Eastern Orthodoxy. Consequently, if a certain saint, acknowledged as such by a national Orthodox Church or by the entire Eastern Orthodox communion, embraces a particular view on this subject, this bears significantly on the issue.

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19

Eber, Irene. "Reception of Old Testament Ideas in 19th Century China." Journal of Chinese Philosophy 45, no. 3-4 (March 3, 2018): 150–56. http://dx.doi.org/10.1163/15406253-0450304006.

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This paper explores some of the strategies used for translating the Old Testament from Hebrew into Chinese and its subsequent reception and interpretation. Special attention will be devoted to the Ten Commandments and important personalities like Abraham or Moses. According to their reception, they were endowed with characteristics valued in Chinese history and culture. The introduction of science seemingly contradicted the questions of Creation. Since Creation and the scientific perceptions of the universe were interconnected, those people dealing with Scriptural translation had to exercise special ingenuity to resolve the contradictions.

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20

Goswell, Gregory. "Should the Church Be Committed to a Particular Order of the Old Testament Canon?" Horizons in Biblical Theology 40, no. 1 (April 12, 2018): 17–40. http://dx.doi.org/10.1163/18712207-12341364.

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Abstract This article argues that Hebrew and Greek ot canonical orders are both ancient, and that there is no evidence that the Hebrew canon represents the oldest arrangement or that the Greek way of ordering the biblical books was due to Christian influence. This finding precludes the idea that either order is to have hermeneutical priority over the other, or that either organization can be made the exclusive basis for a theological appreciation of the ot. The Hebrew and Greek ot canons need not be read as competing traditions in early Jewish communities, and, in terms of interpretive method, the contemporary reader is not required to decide which sequence of books is to have precedence as a frame for interpretation. The various canonical arrangements are better viewed as interpretive options available to ancient readers and now offered to present-day readers for their pondering.

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21

Grishchenko, Alexander I. "The Slavic Adventures of Greek Kohath: On the Origin of the Title of the Old Russian Book of Kaaf." Slovene 1, no. 2 (2012): 95–110. http://dx.doi.org/10.31168/2305-6754.2012.1.2.5.

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The article deals with the origin of the title of the Slavonic-Russian Book of Kaaf which has been still attributed to a hazy Hebrew source. In fact, the name of the second son of Levi, Kohath (קהת), appeared in the title absolutely accidentally, and the title came from from the Greek gloss Καὰθ ἐκκλησιαστής included in the explanatory onomasticons of Biblical names. This gloss is, perhaps, connected with the corresponding passage in the Testament of Levi from the apocryphal Testaments of the Twelve Patriarchs. Moreover, the article contains comparative data of the spelling of Kohath’s name in Church Slavonic translations of the Pentateuch and in the Palaea Interpretata, in the latter not only in the Testament of Levi, but also in its main text. The adventures of the word Кааѳъ / Каафъ in medieval Russian writing turn out to be entirely literary, and not connected with any hypothetical verbal tradition, which might have proved to have been a tempting explanation for this word.

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22

Sensenig, Peter M. "Chariots on Fire: Military Dominance in the Old Testament." Horizons in Biblical Theology 34, no. 1 (2012): 73–80. http://dx.doi.org/10.1163/187122012x627812.

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Abstract The Hebrew Bible from Exodus to Zechariah communicates Yahweh’s deep displeasure with military self-reliance, of which the symbol is the chariot. The primary criterion of justified war in the Old Testament is trust in Yahweh’s miracle rather than in the strength of chariots and horses, for which Joshua 11 serves as a paradigm. The exodus, conquest of Canaan, failed monarchic experiment, Psalms, and prophets all emphasize God’s opposition to military technology. Not simply a matter of pride or idolatry, weapons of domination are incompatible with the radical social experiment God intends Israel to be.

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23

Karas, Hilla. "Intralingual intertemporal translation as a relevant category in translation studies." Target. International Journal of Translation Studies 28, no. 3 (September 19, 2016): 445–66. http://dx.doi.org/10.1075/target.28.3.05kar.

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Abstract This article argues for intralingual intertemporal translations as a separate category within the field of translation studies. Not only do these translations seem to have common characteristics and behaviors, but it is precisely their particularities that make them a key to understanding more ‘typical’ translations. Two main sets of examples will serve as demonstration: translations from Old French into Middle and Modern French, and a Modern Hebrew translation of the Old Testament, originally written in Biblical Hebrew, as well as the public discussion following its publication.

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Assefa, Daniel, Steve Delamarter, Garry Jost, Ralph Lee, and Curt Niccum. "The Textual History of the Ethiopic Old Testament Project (THEOT): Goals and Initial Findings." Textus 29, no. 1 (February 27, 2020): 80–110. http://dx.doi.org/10.1163/2589255x-02901002.

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Abstract This article offers an introduction to the Textual History of the Ethiopic Old Testament (THEOT) project. This includes a description of the background to THEOT and its primary purpose of mapping the history of the transmission of the Ethiopic Old Testament. The bulk of the article summarizes the project’s preliminary findings, generally, and, in particular, about Ethiopic Psalms, Song of Songs, Deuteronomy, Ruth, Amos, Obadiah, Jonah, and Haggai. Some attention is also given to evidences of contact with the Hebrew text tradition, although the Ethiopic is clearly a daughter version of the LXX.

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Smothers, Thomas G. "Book Review: A Reader's Hebrew-English Lexicon of the Old Testament." Review & Expositor 87, no. 1 (February 1990): 128–29. http://dx.doi.org/10.1177/003463739008700115.

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Penchansky, David. "Book Review: The Hebrew Bible, the Old Testament and Historical Criticism." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, no. 4 (November 1994): 507–9. http://dx.doi.org/10.1177/106385129400300416.

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Gross, C. D. "“Jealous” in the Old Testament: The Hebrew qana' and Related Words." Bible Translator 48, no. 2 (April 1997): 228–35. http://dx.doi.org/10.1177/026009439704800205.

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Gross, C. D. "“Jealous” in the Old Testament: The Hebrew qana' and Related Words." Bible Translator 48, no. 4 (October 1997): 418–32. http://dx.doi.org/10.1177/026009439704800403.

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Wojciechowski, Michał. "Daughters in the Deuterocanonical Books of the Old Testament." Verbum Vitae 37, no. 2 (June 26, 2020): 297–310. http://dx.doi.org/10.31743/vv.5743.

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The instances where daughters are mentioned in the Greek books of the Old Testament are not numerous. They are interesting, however, and deserving of exegesis and interpretation. In Tobit and Ben Sira their relationship to fathers are stressed and this aspect is of importance, whether those relationships are good or strained. If the texts are compared with the Hebrew Bible, more light is thrown on the personalities of the daughters, and they are valued more highly. Some influence of the Greek civilization can be presupposed here. A link with the Mediterranean culture of honor and shame can also be traced, especially in Ben Sira.

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Fisher, Jeff. "The Old Testament Editor of the First Published Greek New Testament: Johannes Oecolampadius (1482–1531)." Journal of Early Modern Christianity 5, no. 1 (April 25, 2018): 35–55. http://dx.doi.org/10.1515/jemc-2018-0002.

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Abstract Following its publication in March 1516, Erasmus’s Novum Instrumentum became one of the most significant texts for the Reformation. A less explored element of the development of this first published Greek New Testament is the role of the Old Testament editor, Johannes Oecolampadius (1482–1531). This study focuses on the contributions of Oecolampadius with particular attention given to the Annotations on Romans. By looking through the lens of the remarks in the Novum Instrumentum regarding the Hebrew language and the Old Testament, and comparing them with the lectures by Martin Luther on Romans that he finished with the use of this newly available resource, the influence Oecolampadius had on Luther before his famous action in October 1517 becomes more apparent. Notably, then we can see the resulting influence of Luther on Oecolampadius to embrace the newly forming evangelical teaching and eventually become the leading reformer in Basel.

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Clements, Ronald. "The Enduring Value of the Old Testament—An Interesting Quest." Biblical Interpretation 16, no. 1 (2008): 25–42. http://dx.doi.org/10.1163/156851507x194260.

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AbstractThe period when the Society for Old Testament Study held its first meeting in 1917 marked a major turning point for the study of the Hebrew Bible. This rested on two factors: first, the preceding half-century had witnessed the slow, and often painful, acceptance in Christian and Jewish circles of a modern 'critical' explanation of the historical origin of its writings. Secondly, the context in which serious study of this literature was undertaken had increasingly moved out from a religious forum into that of a wider secular field of cultural and academic interests. The new methodology aimed to show that the Bible presented a worldview agreeable to modern scientific knowledge. In this setting, older, well-worn hermeneutical strategies were abandoned and replaced with new ones consonant with this aim. Prominent among these was a claim to present a historically verifiable demonstration that the Hebrew Bible/Old Testament possessed an enduring value based on its presentation of ideas of social justice, religious monotheism and universal morality. The claims to this uniqueness, however, rapidly lost credibility when fuller knowledge of the social world of antiquity became better known through archaeological and anthropological research. Such claims could be shown to depend largely on the Bible's own polemic. Nevertheless the idea of enduring value bears welcome comparison with comparable concerns to define what entitles any literary work to be regarded as a classic, and to deserve universal approval. Useful criteria can be set out but fail to command any wholly definitive acceptance. Rather, the best that can be achieved is to note those features and qualities which give to certain writings an intrinsic power to generate a continuity of interest and appeal. The history of the interpretation of the Old Testament shows that it performs well in such a context.

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Everson, David. "An Examination of Synoptic Portions within the Vulgate." Vetus Testamentum 58, no. 2 (2008): 178–90. http://dx.doi.org/10.1163/156853308x278662.

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AbstractIn this article, the author compares the synoptic portions of Samuel/Kings and Chronicles within the Vulgate (i.e. examining Jerome's treatment of Hebrew temporal clauses, conjunctions, particles, word order, along with his omissions and additions) and considers those results in light of the remaining books of the Vulgate Old Testament. It is argued that Jerome became demonstrably less dependent upon the ancient versions and introduced innovations of translation theretofore unseen. This increasing sensitivity to Hebrew syntax reflected in the Vulgate of Chronicles and elsewhere would likewise suggest an increase in Jerome's knowledge and proficiency with regard to the Hebrew language.

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Eyo, Ubong Ekpenyong. "The Concept of Atonement in the Old Testament, Greco-Roman World and the New Testament." Journal of Humanities and Social Sciences 2, no. 2 (August 30, 2020): 75–81. http://dx.doi.org/10.36079/lamintang.jhass-0202.124.

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The Concept of Atonement has been an old concept in the biblical world. The Old Testament speaks of it using mainly the Hebrew word כפר (kphr), with its attendant various implications. This concept wasn’t alien in the Greco-Roman world which formed part of the New Testament background. The New Testament writers pushed the concept of atonement beyond the level of animal sacrifice in the Old Testament, and the gods allowing themselves to be reconciled to sinful humanity in the Greco-Roman religious context, to the point of Jesus Christ being viewed as the Lamb of God, i.e. both the sacrificial lamb and the priest that offers the sacrifice. In this way, Christ is presented both as the offering and the offeror. The New Testament uses two main Greek words καταλλαγή/ (katallage) and ἱλασμός (hilasmos) in driving home this important concept which stems from God’s love towards the creation and results in forgiveness, restoration of estranged relationship, maintenance of divine justice and expression of divine mercy. The work used content analysis method of research and comparative theory in the study of religion in dealing with the subject of atonement in the Old Testament, Greco-Roman Context and the New Testament. Significantly, the work draws a thread of thought from Old Testament through Greco-Roman thought on atonement to that of the New Testament. It therefore also serves a point of comparative religious study of this thought among these three world views.

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Anders, Kristina Ju. "History of the Earliest Russian Old Testament Translation." Slovene 5, no. 1 (2016): 203–17. http://dx.doi.org/10.31168/2305-6754.2016.5.1.7.

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This paper introduces a previously unstudied manuscript, “Opyt perevoda vetkhozavetnykh knig [. . .] Mikhailom Fotinskim” (1806). In this article, we analyze the history of this manuscript, the circumstances surrounding the translation, and its purpose; some personal facts about the translator are also reviewed. This source represents the earliest Russian translation of the Old Testament, antedating by more than fifteen years the Russian Bible Society translations. Rev. Mikhail Fotinsky’s translation of five Old Testament books (only two ones in the Genesis) was sent to the Moscow Religious Censorship Committee (Moskovskaia Dukhovnaia tsenzura) in 1806, and the next year, Fotinsky asked the Censorship Committee to allow him to make a translation of the entire Old Testament. However, the censors left the manuscript in their repository, and there was no further development on this project. Contemporaries ignored this translation for several reasons. The first reason might be related to language: Fotinsky’s translation includes many Ukrainian elements. The second reason relates to its literary quality (or lack thereof), as the translation was interlinear and thus not stylistically developed. The manuscript contains many commentaries by Fotinsky, who concentrated on the Hebrew original and Judaic exegesis, trying to show different interpretations that may have occurred as a result of the polysemy of the original text.

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Gericke, J. W. "YHWH and the God of philosophical theology." Verbum et Ecclesia 26, no. 3 (October 3, 2005): 677–99. http://dx.doi.org/10.4102/ve.v26i3.245.

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In popular orthodox Christian philosophical theology, it is often taken for granted that the divine philosophised about is none other than the Hebrew deity YHWH himself. Moreover , it is often assumed that the Old Testament depicts YHWH as being, inter alia, single, omnipotent, omniscient, omnipresent, and eternal. Now while it is to be admitted that there are indeed depictions of YHWH in the Old Testament in which his profile might be thought of as corresponding more or less to the popular philosophical ideal, it is also true that there are many representations that contradict it. In this article, the author looks at how the popular profile of YHWH in the Old Testament as reconstructed by some philosophical theologians claiming to be ‘biblical’ is deconstructed when it is juxtaposed with alternative renderings of the divine in the same texts.

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Ebeling, Jennie R. "The Contribution of Archaeology to the Study of Women in Biblical Times: Two Case Studies." Review & Expositor 106, no. 3 (August 2009): 383–98. http://dx.doi.org/10.1177/003463730910600306.

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The Hebrew Bible (Old Testament) provides limited information about women's lives in ancient Israel, but various other sources are available that can be used to reconstruct aspects of women's everyday activities and their roles in important lifecycle events. In this article I present two different case studies—brewing beer and childbirth—in order to show how much we can learn about Israelite women's lives using archaeology, iconography, ethnography, and ancient Near Eastern and Egyptian textual sources along with passages from the Hebrew Bible.

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Dietrich, Jan. "Findes der moralsk realisme i den Hebraiske Bibel?" Dansk Teologisk Tidsskrift 82, no. 1-2 (January 15, 2020): 2–21. http://dx.doi.org/10.7146/dtt.v82i1-2.118190.

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The problem of moral realism does not seem to play a major role in the Hebrew Bible. However, some texts like Genesis 18 and others do show that this problem was a pressing one for at least some Old Testament writers, and that it was coped with through arguing with God. Taking Genesis 18 as an exemplary case, this article displays the conditions for the possibility of moral realism in the Hebrew Bible as well as some threads of its unfolding.

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Williamson, H. G. M., T. A. Armstrong, D. L. Busby, and C. F. Carr. "A Reader's Hebrew-English Lexicon of the Old Testament III: Isaiah-Malachi." Vetus Testamentum 38, no. 3 (July 1988): 378. http://dx.doi.org/10.2307/1518085.

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Miller, Patrick D. "Book Review: The Canonical Hebrew Bible: A Theology of the Old Testament." Interpretation: A Journal of Bible and Theology 61, no. 3 (July 2007): 322–24. http://dx.doi.org/10.1177/002096430706100310.

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Barton, John. "Book Review: The Canonical Hebrew Bible: A Theology of the Old Testament." Theology 111, no. 860 (March 2008): 117–18. http://dx.doi.org/10.1177/0040571x0811100206.

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Sawatzky, Glenn. "Book Review: Old Testament Theology: Reading the Hebrew Bible as Christian Scripture." Anglican Theological Review 97, no. 1 (December 2015): 167–69. http://dx.doi.org/10.1177/000332861509700131.

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Stern, Heidi. "Diskurse protestantischer Hebraisten der Frühen Neuzeit über jüdische Kommunikationsformeln." Naharaim 15, no. 1 (May 24, 2021): 115–46. http://dx.doi.org/10.1515/naha-2020-0002.

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Abstract The study addresses the issue of the Christian scholarly interest in the Hebrew language since the rise of Humanism. Though the main focus of that interest in Hebrew grammar and vocabulary was to get a better understanding of the “Old Testament”, the subsequent reformation fostered the notion that a better knowledge of both the Hebrew language and the Jewish culture, can promote the conversion of Jews to Christianity. The article inspects possible other underlying motives and discourses behind the translation of Hebrew and Old Yiddish blessings into Latin as the most important lingua sacra, taking into account twentieth century theories about power and hegemony by Michel Foucault and Antonio Gramsci. The study examines the chapter about Jewish greetings and blessings in the original dictionary Šemot Devarim – Nomenclatura Hebraica Autore Helia Levita (Isny, 1542) and the revised translation as Nomenclator Eliae Levitae Germani by Johannes Drusius and son (Franeker, 1652). Also included are transliterated editions of both texts, with translations.

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Schröder, Bernd. "Toradidaktik." Zeitschrift für Pädagogik und Theologie 67, no. 2 (June 1, 2015): 125–34. http://dx.doi.org/10.1515/zpt-2015-0204.

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Abstract “Tora” is to be seen as an originally Jewish key concept interpreting the first section of the Hebrew Bible. Adopting this concept within Christian Theology offers a range of fresh learning opportunities to Christian learners - it would help them to appreciate Jewish reading of the Bible, it would stress a canonical approach as well as a theological interpretation of the Hebrew Bible. The author of this contribution underlines such an adoption to be a helpful tool for raising the status of Old Testament texts in RE.

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Salevsky, Heidemarie. "The Origins of Interpreting in the Old Testament and the Meturgeman in the Synagogue." Bible Translator 69, no. 2 (August 2018): 184–98. http://dx.doi.org/10.1177/2051677018786366.

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Interpreting as a form of mediated interlingual communication can be traced back to the third millennium B.C. in the secular sphere. In the Bible Nehemiah 8 shows how Hebrew passages were rendered into Aramaic. Luther’s translation (1984) of Neh 8.8 is compared in the article with RSV (1952), NRSV (1989), and the Russian Tolkovaja Biblija (1904–1907/1987). The emergence of targumim can be attributed to the need to render Hebrew texts into Aramaic, especially in the synagogue service. The Babylonian Talmud acknowledges this as established practice and gives elaborate instructions as to the correct way of delivering the targumim. They are often interpretive to an extent that far exceeds the bounds of translation or even paraphrase because the interpreter ( meturgeman) had to transmit the teachings of the rabbi to the common people by placing the original text into a wider context or by amplifying and explaining it.

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Twining, T. "Richard Simon and the Remaking of Seventeenth-Century Biblical Criticism." Erudition and the Republic of Letters 3, no. 4 (October 24, 2018): 421–87. http://dx.doi.org/10.1163/24055069-00304003.

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This article presents a new interpretation of Richard Simon’s Histoire critique du Vieux Testament (1678). It argues that the initial prohibition of Simon’s work in 1678 has separated it from the debates and arguments that chiefly shaped its contents. It gives an account of the developments in seventeenth-century biblical criticism that preceded Simon’s work before offering a new account of the genesis and composition of the Histoire critique du Vieux Testament. Following this, it presents an examination--based in part on previously unexamined material drawn from Simon’s library--of three of the central and most innovative parts of Simon’s project: his definition of his approach as a ‘critical history’, his new history of the Hebrew text of the Old Testament, and his novel use of manuscript material. The study concludes with a reconsideration of Simon’s work immediately following the Histoire critique du Vieux Testament’s prohibition, arguing that in a series of Latin works Simon attempted to use the methods and shared assumptions of seventeenth-century biblical criticism to justify his work to his contemporary scholars.

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Smith, John Arthur. "Musical aspects of Old Testament canticles in their biblical setting." Early Music History 17 (October 1998): 221–64. http://dx.doi.org/10.1017/s0261127900001650.

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The Hebrew Old Testament contains, besides prose narratives and laws, a considerable amount of poetry. The books of Lamentations, Proverbs and Psalms and the Song of Solomon, together with the prophetic oracles that make up the books of Amos, Habakkuk, Joel, Micah, Nahum, Obadiah and Zephaniah, consist entirely, or almost entirely, of poetry. In several other books, especially Job and the books of the prophets Haggai, Isaiah and Jeremiah, poetry predominates, while in the books of history and law, although prose predominates, poetry is never entirely absent, brief though its manifestations sometimes are. The vast majority of the poetry is sacred, as would be expected from texts that occur within religious writings. The relatively small amount of profane poetry consists of a handful of short examples and the Song of Solomon.

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Темчин, Сергей Юрьевич. "Кириллический рукописный учебник древнееврейского языка (список XVI в.) и его учебно-методические приемы." Slavistica Vilnensis 58, no. 2 (January 1, 2013): 7–34. http://dx.doi.org/10.15388/slavviln.2013.2.1436.

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В статье обосновывается характеристика недавно обнаруженного рукописного кириллического учебника древнееврейского языка, созданного совместными усилиями православных и иудейских книжников, как учебного пособия, с методической точки зрения значительно превосходящего иные восточнославянские двуязычные справочные материалы того же времени. С этой целью подробно описаны применяемые в нем приемы, направленные на такую подачу языкового и сопутствующего текстового (религиозно-культурного) материала, которая облегчила бы его усвоение потенциальным читателем. Методическую сторону рассматриваемого памятника письменности следует признать одним из результатов еврейского вклада в его создание.Ключевые слова: Великое княжество Литовское, кириллическая письменность, иудейско-христианские отношения, древнееврейский язык, руськамова, библейские переводы, жидовствующие....Sergei TemchinCyrillic 16th-century manuscript “Manual of Hebrew” and its teaching methods A concise Manual of Hebrew, recently discovered in a Cyrillic manuscript miscellany of the 3rd quarter of the 16th century (Moscow, the Russian State Archive of Early Acts, F. Mazurin collection (f. 196), inventory 1, No 616, f. 124–130) is very important for the history of the Ruthenian written culture in the Grand Duchy of Lithuania. The Manual of Hebrew comprises material of three different kinds: a) some excerpts from the original Hebrew Old Testament text (Ge 2.8, 32.27–28; Ps 150; So 3.4 (or 8.2), 8.5; Is 11.12) written in Cyrillic characters; b) a bilingual Hebrew–Ruthenian vocabulary with explanatory notes; c) small quotations from the Ruthenian text of three Old Testament books (Genesis, Isaiah, Song of Songs).The meta-language used in the Manual of Hebrew is Ruthenian. The translations present in the Manual had been made directly from Hebrew. A comparison of the quotations from the Song of Songs found in the Manual and all the known Cyrillic and Glagolitic versions of this book (referring to both the manuscript and the printed sources of different periods) reveals their principal coincidence with the Ruthenian translation found in the Vilnius Old Testament Florilegium (Vilnius, Wróblewskie Library of the Lithuanian Academy of Sciences, F 19–262). The originals of the two manuscripts probably originated in the 2nd half of the 15th century in the circle of the learned Kievan Jew Zachariah ben Aaron ha-Kohen who is also known as Skhariya, the initiator of the Novgorod movementof the Judaizers (1471–1504).The Cyrillic Manual of Hebrew is a clear evidence of this language being taught/learned in the Grand Duchy of Lithuania during the late 15th–early 16th century. The learning material and its presentation methods reveal a quite elaborate (although inconsistently implemented) pedagogical approach which puts the Manual aside from the rest of early East Slavic glossaries of the same or earlier date. Thus, the Manual presents, among other features: a) a number of original Hebrew texts written in Cyrillic, divided into small portions (each with a Ruthenian translation) which are then put together to form a continuoustext; b) certain trilingual glossary entries where Hebrew, “Greek” (in reality Slavic borrowings from Greek) and Slavic words are juxtaposed, while in other cases double translations in two different Slavic languages (Ruthenian and Old Church Slavonic) are given; c) some long elaborated definitions, sometimes containing synonymous variants or alternative translations; d) information about the sources of variant Hebrew forms or their meanings; e) information on certain grammatical (gender, plural, possessive) forms and word formation (compounds), etc.It is beyond doubt that the Cyrillic manuscript “Manual of Hebrew” is a result of joint efforts of Jewish and East Slavic bookmen, but the relatively high level of pedagogical and linguistic sophistication of the joint result is to be ascribed to the Jewish compilers of the Manual rather than to their East Slavic co-authors.

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Boyd, Samuel. "Two Instances of Language Contact in Isaiah 45:14." Journal of Semitic Studies 64, no. 2 (August 23, 2019): 401–18. http://dx.doi.org/10.1093/jss/fgz003.

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Abstract Scholars have identified two traces of loans originating from Aramaic and Akkadian in Isa. 45:14. In this article, I examine each of the proposed borrowings, offering further support for the first, but arguing for a different path from Aramaic into the Hebrew of Isa. 45:14 for the second. In doing so, I add precision to the loan phonology of the lexeme as it relates to the sibilants involved and I call into question comparative evidence cited in Ludwig K.hler and Walter Baumgartner's The Hebrew and Aramaic Lexicon of the Old Testament.

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Grohmann, Marianne. "Zur Bedeutung jüdischer Exegese der Hebräischen Bibel für christliche Theologie." Evangelische Theologie 77, no. 2 (April 1, 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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Conners, David. "A "Mind-Boggling" Implication: The Hebrew Bible, the Old Testament, and the Definition of a Work." Judaica Librarianship 15, no. 1 (April 15, 2014): 1–12. http://dx.doi.org/10.14263/2330-2976.1049.

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The uniform title Bible. O.T. has long caused difficulty in Judaica libraries. The well documented problems caused by this heading are reviewed. Alternative models developed by the Hebraica Team of the Library of Congress (LC) are discussed, as is an LC proposed rule change to Resource Description and Access (RDA) that was partially approved by the Joint Steering Committee. The idea by members of the Association of Jewish Libraries to use the Virtual International Authority File as a technical solution is reviewed briefly. The author endorses a model from LC that uses different uniform titles for the Hebrew Bible and Christian Bible. Separate uniform titles are necessary because the two Bibles represent unique works; the ideational and textual differences of the Hebrew Bible and Christian Old Testament are seen in both canonical and translation differences.

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