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In Newness in Old Testament Prophecy: An Intertextual Study Henk Leene examines the relations between the new song raised in the Psalms, the new things concealed in Deutero-Isaiah, the new heaven and the new earth announced in Trito-Isaiah, Ezekiel’s new heart and the new spirit, and the envisioned new creation and new covenant in Jeremiah. Where these promises were mainly linked form-critically, Henk Leene assumes their direct literary relations. In what direction does the one promise allude to the other, and how do such allusions draw us into a continuing intertextual dialogue on Israel’s expectations about the future? Most challenging is Leene’s conclusion that Jeremiah’s promise of the new covenant presumes the newness passages from both Ezekiel and Isaiah.
In this volume the presupposition is investigated whether women in a polytheistic society had a better position than women in a monotheistic society. To this end the social and religious position of women in Ugarit according to its literary texts is compared to that of women in Israel according to the Hebrew Bible, while the wider context of the ancient Near East is also taken into consideration. After an overview of feminist biblical exegesis, the book discusses the roles of women in the family and in society. It also provides an analysis of the roles of women as religious specialists and as worshippers. Finally, the data on the position of women in the literary texts is compared to that in non-literary texts.
"All Scripture is God-breathed" and yet some parts seem rather less God-breathed than one might imagine, or even like. The prophecy concerning Moab in Jeremiah 48 is one such text, since it appears to equate the Lord's work with bloodshed and curses those who withhold their swords. How, if at all, might such a passage inform the Christian community of faith? In this sophisticated study Julie Woods identifies some salient features of Jeremiah's Moab oracle by means of a careful analysis and comparison of both the Septuagint and the Masoretic Text of Jeremiah 48. She also explores the implications of links between the Moab oracles in Jeremiah 48 and Isaiah 15-16. The focus then moves to theological hermeneutics via an examination of some recent Christian interpretations of the oracle (from Walter Brueggemann, Ronald Clements, Terence Fretheim, Douglas Jones, and Patrick Miller). Building on the observations of these scholars and the conclusions reached from her own textual analyses, Woods provides an innovative Christian reading of the oracle (including two imaginative film scripts to bring the text to life). Perhaps one of the more surprising proposals is that Easter is the ultimate horizon of Jeremiah 48.
A quantitative structural approach also helps to identify the focal message of the poems."--Jacket.
For half a century Jan P. Lettinga (1921), Professor emeritus of Semitic Languages at the Theological University Kampen (Broederweg), greatly influenced the teaching of Biblical Hebrew in the Faculties of Theology, Religious Studies and Semitic Languages in the Netherlands and Belgium by his widely used grammar. This volume honours his legacy and reputation as a Semitist. Lettinga always asked how a historical approach of the Semitic languages and literature would contribute to their understanding, and how this elucidates our reading of the Hebrew Scriptures. Biblical Hebrew in Context applies this approach to issues reflecting the full breadth of Lettinga’s interests: Mesopotamian and Biblical Law, the history, grammar and teaching of Hebrew and Aramaic, and the translation and interpretation of Ugaritic and Old Testament texts.
Who were the prophets of Israel? Historically spoken the prophets have become elusive personalities. In this volume they are rediscovered as literary characters drawn by the gifted artists and theologians who shaped the prophetic books of the Old Testament.
The relationship of repentance to redemption in Jeremiah is a problem compounded of authenticity and redaction. From an intensive analysis of the relevant texts and a review of the secondary literature, Unterman argues that the dominant trend of scholarship is methodologically flawed and biased. The Jeremianic texts dealt with in this study represent concepts and vocabulary which influence or logically precede Ezekiel and II Isaiah, fit the historical background of the late 7th and 6th centuries BCE, and relate to, but are essentially different from, the literature known as Deuteronomistic. Jeremiah's thought on the relationship of repentance to redemption is to be understood from the historical and ideological background of the prophet himself. This thought progressed through three stages: in Jeremiah's early prophecies on redemption human repentance and divine mercy are equal factors; between 597 and 587 repentance plays a secondary role to YHWH's mercy; during the period of the destruction of Jerusalem the prophet's despair at the people's inability to repent results in the elimination of the demand for repentance, so that redemption would now depend solely on God's mercy. Included in this study are excursuses on the prophets Amos, Hosea, Ezekiel and II Isaiah, which help to place Jeremiah's thought in historical perspective.
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In the politico-religious history of the Deuteronomists, past, present and future mingle in an often inextricable way. Long obsolete traditions, which had been unacceptable to the Davidic dynasty, were rediscovered and adapted to the aims of the Deuteronomists. Personages of the past were condemned and blackened in the light of the new ideology, whereas others were glorified and embellished as heroes of faith because their ideas suited the historians. This inevitably raises the question whether the Bible can be trusted as a source book for writing a history of Israel. Apparently not, say scholars like T.L. Thompson, P.R. Davies and N.P. Lemche. In this volume a number of authors take up this challenge, stating that the radical rejection of the biblical testimony in favour of a history based mainly on archaeology is ill-advised. Several contributions to this volume draw instructive parallels between the process of re-writing the history of South Africa and the work of the Deuteronomists.