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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.
Proceedings of the Fifteenth International Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature, Cosponsored by the University of Vienna Institute for Jewish Studies and the Schechter Institute of Jewish Studies
Biblical manuscripts from the Dead Sea and the Cairo Genizah have added immeasurably to our knowledge of the textual history of the Hebrew Bible. The papers collected in this volume compare the evidence of the biblical DSS with manuscripts from the Vienna Papyrus Collection, connected with the Cairo Genizah, as well as late ancient evidence from diverse contexts.
The resulting picture is one of a dialectic between textual plurality and fixity: the eventual dominance of the consonantal Masoretic Text over the textual plurality of the Second Temple period, and the secondary diversification of that standardized text through scribal activity.
Between Subversion and Innovation
It is generally agreed that there is significant irony in the Bible. However, to date no work has been published in biblical scholarship that on the one hand includes interpretations of both Hebrew Bible and New Testament writings under the perspective of irony, and on the other hand offers a panorama of the approaches to the different types and functions of irony in biblical texts.

The following volume: (1) reevaluates scholarly definitions of irony and the use of the term in biblical research; (2) builds on existing methods of interpretation of ironic texts; (3) offers judicious analyses of methodological approaches to irony in the Bible; and (4) develops fresh insights into biblical passages.
New Light on Acts 2-8 and the Link Between Spiritual and Economic Transformation
Traditional exegesis divides scripture into two distinct economic models: the OT (Hebrew) model of blessing with a “surplus of prosperity”, and the NT (Christian) model of economic collectivism with “all things in common”. Using an economic perspective as an exegetical tool, the author demonstrates that this differentiation is an artificial construct. In particular, he argues that various NT Greek words and phrases in Acts, which have been rendered to describe acts of charity, should be reinterpreted to depict overtly commercial activities, including the possibility of a banking operation at the heart of the primitive church that posed a serious political and economic threat to the Jewish elite in first-century Jerusalem.
A Commentary Based on the Text of Codex Alexandrinus
This commentary on Deuteronomion is based on Codex Alexandrinus, the single best complete witness to the Old Greek. It features a new transcription of the manuscript with a fresh translation that treats Deuteronomion as a sacred text that would have been read, studied, and cherished in a worshipping community. Notations of important variants with the other key manuscripts, such as p848, p963, and B (Vaticanus), appear regularly. This commentary represents an interpretative adventure, intentionally giving room for varied ancient reader-responses, and accordingly it functions within several literary spaces. First, it recognizes the substantial intratextual features between the book’s narrative framing and its legal materials. Deuteronomion is also read in its hypotextual relation with the Pentateuch’s other narratives and legal materials, chiefly within Exodus, Leviticus, and Numbers. Sensitivity to the Greek linguistic climate, the so-called koine Greek, is another space. Finally, and most distinctively, this commentary adds to its reading the many voices who read and used Deuteronomy, in either Hebrew or Greek forms, from the late Second Temple Period.