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Extreme Klimaereignisse und Hungerkatastrophen zählen zu den kontinuierlichsten Problemen, mit denen sich Menschen durch alle Zeiten hindurch auseinandersetzen mussten. Gleichzeitig sind sie eng verflochten mit zeitlichen, räumlichen und gesellschaftlichen Bedingungen. Mit Methoden der historischen Hungerforschung und dem da etablierten Vulnerabiltitätskonzept werden die Texte der Hebräischen Bibel danach befragt, wie die Menschen extreme Klimaereignisse wahrgenommen, gedeutet und bewältigt haben. Dabei zeigt sich, dass die Texte nie einfache, monokausale Erklärungen bereithalten, sondern sich auf eine Reihe von unterschiedlichen, teilweise widersprüchlichen Aussagen stützen. Gott, Mensch und Natur erscheinen in dieser Vorstellung als Akteure, die miteinander agieren und die Katastrophe gleichermaßen mitverantworten.
Extreme climate events and famines are among the most continuous problems that humans have had to deal with throughout the ages. At the same time, they are closely intertwined with temporal, spatial and social conditions. Using methods of historical hunger research and the established concept of vulnerability, this study examines the texts of the Hebrew Bible to determine how people perceived, interpreted and coped with extreme climate events. In doing so, it becomes apparent that the texts never provide simple, monocausal explanations, but rely on a number of different, sometimes contradictory statements. God, humans and nature appear in this conception as actors who interact with each other and share equal responsibility for the catastrophe.
Extreme climate events and famines are among the most continuous problems that humans have had to deal with throughout the ages. At the same time, they are closely intertwined with temporal, spatial and social conditions. Using methods of historical hunger research and the established concept of vulnerability, this study examines the texts of the Hebrew Bible to determine how people perceived, interpreted and coped with extreme climate events. In doing so, it becomes apparent that the texts never provide simple, monocausal explanations, but rely on a number of different, sometimes contradictory statements. God, humans and nature appear in this conception as actors who interact with each other and share equal responsibility for the catastrophe.
Extreme Klimaereignisse und Hungerkatastrophen zählen zu den kontinuierlichsten Problemen, mit denen sich Menschen durch alle Zeiten hindurch auseinandersetzen mussten. Gleichzeitig sind sie eng verflochten mit zeitlichen, räumlichen und gesellschaftlichen Bedingungen. Mit Methoden der historischen Hungerforschung und dem da etablierten Vulnerabiltitätskonzept werden die Texte der Hebräischen Bibel danach befragt, wie die Menschen extreme Klimaereignisse wahrgenommen, gedeutet und bewältigt haben. Dabei zeigt sich, dass die Texte nie einfache, monokausale Erklärungen bereithalten, sondern sich auf eine Reihe von unterschiedlichen, teilweise widersprüchlichen Aussagen stützen. Gott, Mensch und Natur erscheinen in dieser Vorstellung als Akteure, die miteinander agieren und die Katastrophe gleichermaßen mitverantworten.
Extreme climate events and famines are among the most continuous problems that humans have had to deal with throughout the ages. At the same time, they are closely intertwined with temporal, spatial and social conditions. Using methods of historical hunger research and the established concept of vulnerability, this study examines the texts of the Hebrew Bible to determine how people perceived, interpreted and coped with extreme climate events. In doing so, it becomes apparent that the texts never provide simple, monocausal explanations, but rely on a number of different, sometimes contradictory statements. God, humans and nature appear in this conception as actors who interact with each other and share equal responsibility for the catastrophe.
Extreme climate events and famines are among the most continuous problems that humans have had to deal with throughout the ages. At the same time, they are closely intertwined with temporal, spatial and social conditions. Using methods of historical hunger research and the established concept of vulnerability, this study examines the texts of the Hebrew Bible to determine how people perceived, interpreted and coped with extreme climate events. In doing so, it becomes apparent that the texts never provide simple, monocausal explanations, but rely on a number of different, sometimes contradictory statements. God, humans and nature appear in this conception as actors who interact with each other and share equal responsibility for the catastrophe.
A Lukan Form of Israel’s Restoration Hope
This book addresses the dearth of study in Lukan scholarship on the transfiguration account and provides a model of new exodus based on the Song of the Sea (Exod 15) beyond the two major—Deuteronomi(sti)c and Isaianic—models. The proposed Exodus 15 pattern explicates the enigmatic phrase “his ‘exodus’ in Jerusalem” in the transfiguration account. It also elucidates how the seemingly discordant motifs of Moses and David are conjoined within a larger drama of the (new) exodus and the subsequent establishment of Israel’s (eschatological) worship space. This shows how Luke deals with the issues of temple (Acts 7), circumcision (Acts 15), and the ambivalent nature of Jerusalem.
A Lukan Form of Israel’s Restoration Hope
This book addresses the dearth of study in Lukan scholarship on the transfiguration account and provides a model of new exodus based on the Song of the Sea (Exod 15) beyond the two major—Deuteronomi(sti)c and Isaianic—models. The proposed Exodus 15 pattern explicates the enigmatic phrase “his ‘exodus’ in Jerusalem” in the transfiguration account. It also elucidates how the seemingly discordant motifs of Moses and David are conjoined within a larger drama of the (new) exodus and the subsequent establishment of Israel’s (eschatological) worship space. This shows how Luke deals with the issues of temple (Acts 7), circumcision (Acts 15), and the ambivalent nature of Jerusalem.
Ihre Legende und die exegetische Praxis im hellenistischen Judentum
The translation of the Torah into Greek in Alexandria is an intriguing puzzle. Why was it undertaken at all? Was it a need of the Alexandrian Jews? Or did the Jewish wisdom intrigue the Egyptian ruler? Is the legend of the miraculous creation of the Septuagint a manifesto of cultural assimilation into the Hellenic culture? Does the Alexandrian Greek biblical exegesis, especially that of Philo, aim to break with the Hebrew tradition? According to this book, Philo, although not fluent in Hebrew himself, moves in the same shared Hebrew-Greek Torah universe that a closer look on the Septuagint legend reveals as well.
Die Übersetzung der Tora ins Griechische in Alexandrien ist ein intrigierendes Rätsel. Warum wurde sie überhaupt unternommen? War sie ein Bedürfnis der alexandrinischen Juden? Oder machte die jüdische Weisheit den ägyptischen Herrscher neugierig? Ist die Legende über die wundersame Entstehung der Septuaginta ein Manifest der kulturellen Assimilation an die hellenische Kultur? Bezweckt die alexandrinische griechische Bibelexegese, vor allem diejenige Philons, den Bruch mit der hebräischen Tradition und die Anpassung an die hellenistische Philosophie? Nach Ansicht dieses Buches bewegt sich Philon, obwohl selbst des Hebräischen nicht mächtig, in demselben gemeinsamen hebräisch-griechischen Tora-Universum, welches die Septuaginta-Legende bei näherer Betrachtung beschreibt.
Die Übersetzung der Tora ins Griechische in Alexandrien ist ein intrigierendes Rätsel. Warum wurde sie überhaupt unternommen? War sie ein Bedürfnis der alexandrinischen Juden? Oder machte die jüdische Weisheit den ägyptischen Herrscher neugierig? Ist die Legende über die wundersame Entstehung der Septuaginta ein Manifest der kulturellen Assimilation an die hellenische Kultur? Bezweckt die alexandrinische griechische Bibelexegese, vor allem diejenige Philons, den Bruch mit der hebräischen Tradition und die Anpassung an die hellenistische Philosophie? Nach Ansicht dieses Buches bewegt sich Philon, obwohl selbst des Hebräischen nicht mächtig, in demselben gemeinsamen hebräisch-griechischen Tora-Universum, welches die Septuaginta-Legende bei näherer Betrachtung beschreibt.
Ihre Legende und die exegetische Praxis im hellenistischen Judentum
The translation of the Torah into Greek in Alexandria is an intriguing puzzle. Why was it undertaken at all? Was it a need of the Alexandrian Jews? Or did the Jewish wisdom intrigue the Egyptian ruler? Is the legend of the miraculous creation of the Septuagint a manifesto of cultural assimilation into the Hellenic culture? Does the Alexandrian Greek biblical exegesis, especially that of Philo, aim to break with the Hebrew tradition? According to this book, Philo, although not fluent in Hebrew himself, moves in the same shared Hebrew-Greek Torah universe that a closer look on the Septuagint legend reveals as well.
Die Übersetzung der Tora ins Griechische in Alexandrien ist ein intrigierendes Rätsel. Warum wurde sie überhaupt unternommen? War sie ein Bedürfnis der alexandrinischen Juden? Oder machte die jüdische Weisheit den ägyptischen Herrscher neugierig? Ist die Legende über die wundersame Entstehung der Septuaginta ein Manifest der kulturellen Assimilation an die hellenische Kultur? Bezweckt die alexandrinische griechische Bibelexegese, vor allem diejenige Philons, den Bruch mit der hebräischen Tradition und die Anpassung an die hellenistische Philosophie? Nach Ansicht dieses Buches bewegt sich Philon, obwohl selbst des Hebräischen nicht mächtig, in demselben gemeinsamen hebräisch-griechischen Tora-Universum, welches die Septuaginta-Legende bei näherer Betrachtung beschreibt.
Die Übersetzung der Tora ins Griechische in Alexandrien ist ein intrigierendes Rätsel. Warum wurde sie überhaupt unternommen? War sie ein Bedürfnis der alexandrinischen Juden? Oder machte die jüdische Weisheit den ägyptischen Herrscher neugierig? Ist die Legende über die wundersame Entstehung der Septuaginta ein Manifest der kulturellen Assimilation an die hellenische Kultur? Bezweckt die alexandrinische griechische Bibelexegese, vor allem diejenige Philons, den Bruch mit der hebräischen Tradition und die Anpassung an die hellenistische Philosophie? Nach Ansicht dieses Buches bewegt sich Philon, obwohl selbst des Hebräischen nicht mächtig, in demselben gemeinsamen hebräisch-griechischen Tora-Universum, welches die Septuaginta-Legende bei näherer Betrachtung beschreibt.
rwḥ and Humanity in Proverbs, Ecclesiastes, and Job
רוח is vital to the Hebrew Bible’s understanding of God, the world, and humanity. However, the word defies easy categorisation or casual analysis, especially when referring to humans and their experiences.
Integrating insights from several sub-fields of Cognitive Linguistics with detailed exegesis, this book examines each anthropological use of רוח in Proverbs, Job, and Ecclesiastes, demonstrating how even complicated words in difficult passages can be fruitfully understood. As well as furthering the application of contemporary linguistics to ancient texts, this study sheds new light on the Hebrew Bible’s understanding of humanity and their relationship to the world and to the divine.
Integrating insights from several sub-fields of Cognitive Linguistics with detailed exegesis, this book examines each anthropological use of רוח in Proverbs, Job, and Ecclesiastes, demonstrating how even complicated words in difficult passages can be fruitfully understood. As well as furthering the application of contemporary linguistics to ancient texts, this study sheds new light on the Hebrew Bible’s understanding of humanity and their relationship to the world and to the divine.
rwḥ and Humanity in Proverbs, Ecclesiastes, and Job
רוח is vital to the Hebrew Bible’s understanding of God, the world, and humanity. However, the word defies easy categorisation or casual analysis, especially when referring to humans and their experiences.
Integrating insights from several sub-fields of Cognitive Linguistics with detailed exegesis, this book examines each anthropological use of רוח in Proverbs, Job, and Ecclesiastes, demonstrating how even complicated words in difficult passages can be fruitfully understood. As well as furthering the application of contemporary linguistics to ancient texts, this study sheds new light on the Hebrew Bible’s understanding of humanity and their relationship to the world and to the divine.
Integrating insights from several sub-fields of Cognitive Linguistics with detailed exegesis, this book examines each anthropological use of רוח in Proverbs, Job, and Ecclesiastes, demonstrating how even complicated words in difficult passages can be fruitfully understood. As well as furthering the application of contemporary linguistics to ancient texts, this study sheds new light on the Hebrew Bible’s understanding of humanity and their relationship to the world and to the divine.
Streams of Tradition in Mark, Matthew, and Luke
Editors:
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This Synoptikon brings together the Synoptic Gospels, freshly translated, comparing them with materials selected from previous volumes in this series. The aim is to serve commentators who engage the Gospels critically and with the awareness that a consideration of their Judaic environments is crucial. Placing the texts within that setting evokes particular streams of tradition that interacted so as to produce the Gospels. These are set out in distinctive typefaces, so that readers may assess the depth of the Synoptic tradition as well as the breadth of its development.
Streams of Tradition in Mark, Matthew, and Luke
Editors:
, , , , and
This Synoptikon brings together the Synoptic Gospels, freshly translated, comparing them with materials selected from previous volumes in this series. The aim is to serve commentators who engage the Gospels critically and with the awareness that a consideration of their Judaic environments is crucial. Placing the texts within that setting evokes particular streams of tradition that interacted so as to produce the Gospels. These are set out in distinctive typefaces, so that readers may assess the depth of the Synoptic tradition as well as the breadth of its development.
Anchoring Cultural Formation in the First Millennium BCE
Canonisation is fundamental to the sustainability of cultures. This volume is meant as a (theoretical) exploration of the process, taking Eurasian societies from roughly the first millennium BCE (Babylonian, Assyrian, Persian, Greek, Egyptian, Jewish and Roman) as case studies. It focuses on canonisation as a form of cultural formation, asking why and how canonisation works in this particular way and explaining the importance of the first millennium BCE for these question and vice versa. As a result of this focus, notions like anchoring, cultural memory, embedding and innovation play an important role throughout the book.
Anchoring Cultural Formation in the First Millennium BCE
Canonisation is fundamental to the sustainability of cultures. This volume is meant as a (theoretical) exploration of the process, taking Eurasian societies from roughly the first millennium BCE (Babylonian, Assyrian, Persian, Greek, Egyptian, Jewish and Roman) as case studies. It focuses on canonisation as a form of cultural formation, asking why and how canonisation works in this particular way and explaining the importance of the first millennium BCE for these question and vice versa. As a result of this focus, notions like anchoring, cultural memory, embedding and innovation play an important role throughout the book.
In this book, DeJong explores Deuteronomy’s redefinition of prophecy in Mosaic terms. He traces the history of Deuteronomy’s concept of the prophet like Moses from the seventh century BCE to the first century CE, and demonstrates the ways in which Jewish and Christian texts were influenced by and responded to Deuteronomy’s creation of a Mosaic norm for prophetic claims. This wide-ranging discussion illuminates the development of normative discourses in Judaism and Christianity, and illustrates the far-reaching impact of Deuteronomy’s thought.
In this book, DeJong explores Deuteronomy’s redefinition of prophecy in Mosaic terms. He traces the history of Deuteronomy’s concept of the prophet like Moses from the seventh century BCE to the first century CE, and demonstrates the ways in which Jewish and Christian texts were influenced by and responded to Deuteronomy’s creation of a Mosaic norm for prophetic claims. This wide-ranging discussion illuminates the development of normative discourses in Judaism and Christianity, and illustrates the far-reaching impact of Deuteronomy’s thought.
Series:
Commentaria, Volume: 14
This book offers a new and inclusive approach to Western exegesis up to 1100. For too long, modern scholars have examined Jewish and Christian exegesis apart from each other. This is not surprising, given how religious, social, and linguistic borders separated Jews and Christians. But they worked to a great extent on the same texts. Christians were keenly aware that they relied on translation. The contributions to this volume reveal how both sides worked on parallel tracks, posing similar questions and employing more or less the same techniques, and in some rare instances, interdependently.
Series:
Commentaria, Volume: 14
This book offers a new and inclusive approach to Western exegesis up to 1100. For too long, modern scholars have examined Jewish and Christian exegesis apart from each other. This is not surprising, given how religious, social, and linguistic borders separated Jews and Christians. But they worked to a great extent on the same texts. Christians were keenly aware that they relied on translation. The contributions to this volume reveal how both sides worked on parallel tracks, posing similar questions and employing more or less the same techniques, and in some rare instances, interdependently.
Canon as a Voice of Answerability