The order, frequency and variety of names given the personified city in Lamentations 1-2 enhances a sense of readerly empathy that the personification of the city imbues. In the first stanza of ...Lamentations 1, the names for the personified figure are ordered such that the most specific name appears in the description of the most personal violence. In Lamentations 2, the personified city is named with a similar frequency to the violent and angry language used to describe the deity. Combined with an increased use of endearment terms, this violence requires readers to hold together both the violence and the deep relationship between the city and her God.
The names of several of David's successors are related in both meaning and narrative situation: Ahaziah and Ahaz, Rehoboam and Jeroboam, Joash and Josiah, Amaziah and Hezekiah. Components of other ...names (Azariah, Uzziah, and Jotham) are also uniquely anticipated in the synoptic record. When the names of prophets and northern kings are also reviewed, the total impression is of artistic narrative more than historical record.
This article contributes to the ongoing discussion of the story of Cain by exploring the speeches within Genesis 4 as speech acts. The investigation will focus on two narrative levels of analysis, ...the story level (the viewpoint of the characters) and the storyteller level (the presentation of the narrative to the audience). The speech acts in this story display a clash of imaginations, with Eve and Yhwh on one side and Cain and Lamech on the other. On the story level, Eve and Yhwh imagine the world in ways that resist human sin and violence and that celebrate God’s relationship with humanity. Cain and Lamech reject this notion and choose to focus only on themselves. On the storyteller level, the speech acts of Genesis 4 invite the audience to adopt and celebrate the imaginations of Eve and Yhwh and to reject the imaginations of Cain and Lamech.
Abstract
The biblical Hebrew tense system has two aspects: the perfective, indicating a completed action, and an imperfective aspect, denoting an action that has not yet ended. From the period of the ...rabbinic sages of the first centuries CE to today's Modern Hebrew, an absolute tense system has been the norm, employing past, present, and future. This change in the system of tenses influenced the meaning of names created in the Qatal and Yiqtol patterns. The reason for the changed meanings is Modern Hebrew speakers' lack of proficiency in the biblical system of tenses. To shed light on the language and culture of Modern Hebrew speakers, this article presents biblical and modern given names in the Yiqtol pattern and explains the changes in the modern names.
Celotno besedilo
Dostopno za:
DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
7.
The Name »Berechiah« in Sach 1 Leuchter, Mark
Zeitschrift für die alttestamentliche wissenschaft,
03/2022, Letnik:
134, Številka:
1
Journal Article
The name »Berechiah« in Sach 1,1.7 is often regarded as the name of the father of the prophet Zechariah and part of the prophet’s patronymic information. However, it is more likely a reference to ...Baruch b. Neriah, the scribe symbolically associated with formation of much material in the book of Jeremiah. The present study considers the role that Baruch played in the lore associated with Jeremiah cultivated during the exilic period, and the status of Baruch as a patron saint of scribalism among the Yehudite literati of the Persian period. This, in turn, affected the redaction of reception of the developing book of Zechariah, where the name and memory of Baruch could lend authority to the work and those who shaped it.
Entstehung prophetischer Schriften Gisin, Walter
Scandinavian journal of the Old Testament : SJOT,
01/2022, Letnik:
36, Številka:
1
Journal Article
Recenzirano
Aufgrund von Beobachtungen in den altbabylonischen Maribriefen, der Bileaminschrift, neuassyrischen und altgriechischen Orakelschriften wird der vermutete langzeitige Prozess der Entstehung ...israelitischer Prophetenschriften trotz der vor allem in Qumran bezeugten Textvarianten infrage gestellt. Israelitische Propheten hafteten mit ihrem Leben für die Zuverlässigkeit der göttlichen Botschaften, darum waren sie für deren zuverlässige Niederschrift besorgt. Für Aktualisierungen und Rekontextualisierungen brauchte es keine Veränderungen mehr. Als Beispiele der Verschriftung führte ich Haggai, Jesaja, Jeremia und Ezechiel auf.
This article explores the textual variation of the name of the son of Saul referenced in 2 Sam 3-4. While the MT reads Ishbosheth, 4QSama and LXX read Mephibosheth. The vague reading in MT 2 Sam ...4:1-2 of ‘the son of Saul’ probably indicates that the parent text of the MT once also referenced Mephibosheth. While the variant is widely understood to be a simple accidental scribal insertion, this article argues that it instead reflects the redactional development of Samuel. It does this by (1) considering the implications of 2 Sam 21:1-14 for the rise of the Davidic dynasty and the fall of the Saulides, (2) bringing the question of Samuel’s sources and their integration to bear on the textual issue, and (3) considering ways that this reading of Samuel clarifies the story in 2 Sam 3:7-11.
The perception of Persia in Judaean/Jewish texts from antiquity contributed to the construction of a Judaean/Jewish identity. Genesis 14 gives an example of this; in it, Abra(ha)m wages war with a ...coalition headed by King Chedorlaomer of Elam. The article argues that Genesis 14 is one of the latest additions to the patriarchal narratives (Genesis 12–36), composed in the Persian or early Hellenistic period. It was conceived and used as an ethnic identity-forming story. The characters in the narrative represented groups and nations in the neighbourhood of the province of Judah. Abra(ha)m was perceived as the ancestor of the Judaeans and the inhabitants of the province Beyond-the-River. The King of Elam represented the Persian Empire. The article uses redaction criticism to argue that Genesis 14 is among the latest additions to the patriarchal narrative in the late Persian or Hellenistic period. Moreover, it uses a combination of philological and historical methods to argue that the description of Abra(ha)m as hāʿibrî (traditionally translated “the Hebrew,” Gen 14: 13) characterises him as a person from the region Eber-nāri (Beyond-the-River). The article uses similar methods to argue that the names of people and places in Genesis 14 referred to political entities in and around Judah. Eventually, the article uses Anthony D. Smith’s theory of ethnic community and elements from postcolonial theory as “reading lenses” and a framework for analysing Genesis 14. Reading this way underscores that Genesis 14 originated and worked as an ethnic identity-forming story.
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