The relationship between the book of Jeremiah and the archaeological data can be viewed through the lens of Judean personal names from the 7th to the early 6th centuries BCE. Previous onomastic ...studies have searched the epigraphic record for names of individuals mentioned in Jeremiah. This study, however, analyzes and compares characteristics of personal names in both sources, such as name type, the existence and type of theophoric elements, the location of the theophoric element in a name (either prefixed or suffixed), the יהו-יה and יהו-יו variants, and popular names. The comparison reveals similarities between Judean personal names in Jeremiah and those found in the archaeological data, indicating that the book of Jeremiah probably reflects authentic pre-Exilic Judean onomastic traditions. Nevertheless, the differences found in the distribution of יהו and יה between names in Jeremiah and the archaeological data may demonstrate that the names in Jeremiah were affected by redaction.
The name Shamgar ben Anat (Judg 3:31) can be explained as a reference to him being a foreign hero, comparable to Jael. Within the book of Judges he is the counterpart of Gershom ben Moshe.
The French Egyptologist Emmanuel de Rougé termed the sea-borne foreign invaders who invaded Egypt during the late Bronze Age on the basis of the Great Karnak inscription, "peuples de la mer" or Sea ...Peoples. Recently however, specialists, in the absence of more direct evidence of the use of this term in antiquity, have called into question its historical provenance and have even declared it a "modern term". Ancient Jewish writings, by contrast, refer to several Peoples of the Sea which notably include the Philistines. Moreover, close examination of the orthography of biblical ethnonyms in the context of migratory sea passages in both the Masoretic text and the Septuagint demonstrates the existence of a previously undescribed productive genitive sea-borne indicator within the very fabric of the biblical text.
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24.
Jesus’s True Crown Suggit, John N.
Neotestamentica,
01/2016, Letnik:
50, Številka:
3
Journal Article
Recenzirano
This article demonstrates that Luke, alone of the evangelists, deliberately did not mention the στέϕανος placed on Jesus’s head before his crucifixion, since the importance of his royal triumph could ...be acknowledged only after his resurrection and exaltation. It is therefore argued that Jesus’s real crown is to be seen in the witness of Jesus’s disciples as specially exemplified in Στέϕανος, the first Christian martyr.
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This work identifies and describes over 3000 books, essays in books, and articles on Jewish given names and family names throughout history, spanning the Biblical period to modern times.
While Nahum commentators correctly acknowledge that the prophet Nahum’s name derives from the Hebrew root for ‘comfort’, they incorrectly interpret the significance of his name for the prophecy. ...Commentators usually argue that the name does not fit Nahum’s violent vision or they state that the name fits precisely, as YHWH’s vengeance brings comfort to his afflicted people. This article contends that the first two verses of Nahum allude to Isaiah 1:24, which indicates that YHWH receives comfort by being avenged. Therefore, Nahum’s name indicates that the primary purpose of the book is to bring comfort to YHWH, not his adulterous people.
Recent studies in the phonemic representations of ancient Near Eastern languages in cuneiform and Hebrew, as well as the growing inventory of these names, have resulted in the need to revisit claims ...for and against the presence of personal names and name elements of the second millennium B.C. as thought to occur in Biblical Hebrew sources. Using the non-Israelite personal names in the biblical book book of Joshua as a test case, I will argue that some names previously thought to be attested no later than the second millennium now can be found in first-millennium sources as well. On the other hand, new evidence will also confirm that several personal names remain unattested in later sources but demonstrate more widespread appearance in the second-millennium B.C. sources than earlier evidence had formerly suggested. This study will make use of recent publications of Hurrian and Anatolian texts and names, as well as research on the phonemic representation of these languages in a West Semitic script such as Hebrew, which is not commonly used for the language. Conclusions regarding names and their sources provide important evidence (1) for dating onomastic sources in the earliest traditions that may lie behind the biblical text, and (2) for evidence of the presence of north Syrian cultural influence in the southern Levant during the Early Iron Age.
This article explores the literary and ideological dimensions of zoomorphic names for Deborah (bee) and Huldah (weasel)—two of the Hebrew Bible female prophets. The two women stand out among the ...female protagonists of the Hebrew Bible in three ways: they are the only female prophets endowed with textual legacy, they are remarkably successful in roles usually reserved for men, and they are the only women named after unclean animals. In this article, I argue that biblical authors use animal names to enhance the characterisation of the two women and to foreshadow the outcome of their narratives. Perceived as a bee, Deborah emerges as a triumphant weapon of war launched against the enemies of her people. Perceived as a weasel, Huldah appears as masterful in finding ways to solve intricate situations. At the same time, the use of names of unclean animals works to undermine the achievements and capacity of the two women, thereby consolidating the divide between male and female roles. Zoomorphic names of unclean animals suggest that although imaginable, and sometimes indispensable, female leadership is essentially extraordinary and must be viewed with suspicion.
This volume presents all the main lectures of the XIXth Congress of the International Organization for the Study of the Old Testament held in Ljubljana (july 2007). The thirty-one authors represent a ...very good sample of the main trends and progress of current biblical research.
domen Dung symbolizes utter destruction, reduction, and flattening of nations, rulers, and populations to an excreted substance, cast out of the body as a symbol of revulsion. But, if seen from the ...point of view of an association with God’s will, it may be seen as a powerful metaphor of God’s rejection and condemnation of evil-doers. What can be worse than dogs devouring the flesh of a former Queen, Jezebel, and her carcass turned into a thing, excrement! Dung as a metaphor is part of the plant imagery used by the prophet to condemn the nation. Metaphor Theory helps to understand the four direct references to dung in Jeremiah (8:2; 9:21; 16:4; 25:33) and in II Kings (9:37). Since dung can be used as fertilizer (zevel) one could posit that Jeremiah prophesizes a similar fate for King Jehoiakim of Judah whose line also will end and whose corpse be exposed (Jer. 36:30), dragged out and left lying outside the gates (22:19). This will be the fate of the nation, depicted often as female, with the earth strewn with slain bodies, turned into dung (Jer. 25:33). By using the metaphor of dung, which alludes to Jezebel, associated with Jezreel, the prophet makes clear that “female” sinners deserve their fate for having betrayed the male god. The biblical Jezebel is depicted as utterly evil, however, her image has changed today, and she has been “recomposed” with a positive after-life.
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