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"VHVTU

 International Organization
for the Study of the Old Testament
20th Congress of IOSOT
Helsinki, 16 August 2010
 20th Congress of IOSOT

Published by
IOSOT Organizing Committee

Edited by
Jutta Jokiranta
Christian Seppnen
Kirsi Valkama

Layout and Typesetting

Christian Seppnen

Typesetting Assistant
Taina Pierrier

Logo
Studio Kuokat

Front Page Design

Studio Kuokat

Printed in
Vammalan Kirjapaino

Helsinki 2010

International Organization for the Study of the Old Testament.

Congress (20 ; 2010 ; Helsinki).

International Organization for the Study of the Old Testament,

20th Congress of IOSOT,
Helsinki, 16 August 2010. [ed. Jutta Jokiranta, Chritian Seppnen & Kirsi Valkama].
Helsinki: IOSOT Organizing Committee, 2010.

ISBN 978-952-92-7532-8 (vol.)

ISBN 978-952-92-7533-5 (pdf )
 International Organization
for the Study of the Old Testament
20th Congress of IOSOT
Helsinki, 16 August 2010

President
Raija Sollamo

Congress Secretary
Jutta Jokiranta
 International Organization
for the Study of the Old Testament
Joint Congresses
IOSOT
International Organization for the Study of the Old Testament
16 August 2010

IOSCS
International Organization for Septuagint and Cognate Studies
2931 July 2010

IOQS
International Organization for Qumran Studies
24 August 2010

IOMS
International Organization for Masoretic Studies
2 August 2010

IOTS
International Organization for Targumic Studies
46 August 2010
 Contents

Organizing
 Committee

Advisory
 Board

Sponsors

Tervetuloa

 Vlkommen

 Welcome

 Bienvenue

 Willkommen


Book
 Exhibition





Programmes

 

 Programme
 of
 IOSOT
 Short
 Papers



 Programme
 of
 IOSOT
 Special
 Sessions
 (ISLP,
 SAHD,
 Samuel,
 IECOT/IEKAT)


 Programme
 of
 IOSCS
 Congress



 Programme
 of
 IOQS
 Congress


 Programme
 of
 IOMS
 Congress


 Programme
 of
 IOTS
 Congress


 Cultural
 Program


 What
 to
 See
 in
 Helsinki?
 Friends
 Tips


 Churches
 and
 Synagogue
 in
 Helsinki



Abstracts

 Abstracts
 of
 the
 IOSOT
 Congress


 

 

 

 


8

 

Organizing Committee
President
Prof. Raija Sollamo

Congress Secretary
Jutta Jokiranta, D.Th.

Committee Members
Tuukka Kauhanen, M.Th.
Marketta Liljestrm, M.Th.
Mika S. Pajunen, M.Th.
Elina Perttil, M.Th.
Christian Seppnen, M.Th.
Elisa Uusimki, M.Th.
Miika Tucker, B.Th.
Tuula Tynj, M.Th.
Kirsi Valkama, M.Th.
Hanna Vanonen, M.Th.
Hanne von Weissenberg, D.Th.

Student Assistants
Katri Antin
Jaana Gran
Tanja Koivumki
Johanna Kokkoniemi
Aapo Kujanp
Hanna Nortomaa
Jessi Orpana
Saana Paananen
Joanna Tyrnvuori
Elisa Uusimki
Anni Vilhunen
Eija Westerlund


 9

Advisory Board
Local members
Prof. Raija Sollamo, University of Helsinki
Prof. Anneli Aejmelaeus, University of Helsinki, University of Helsinki
Prof. Martti Nissinen, University of Helsinki
EURYI-project leader, Dr. Juha Pakkala, University of Helsinki

International members:
Prof. David Carr, Union Theological Seminary in the City of New York
Prof. Jan Gertz, Heidelberg University
Prof. Sarianna Metso, University of Toronto
Prof. Thomas Rmer, University of Lausanne
Prof. Terje Stordalen, University of Oslo
Prof. Kristin De Troyer, St. Andrews University
10

 

Sponsors
The 20th Congress of IOSOT, including cultural events and receptions connected
with the Congress, is supported by the following institutions, foundations, and
companies:

University
 of
 Helsinki
Federation
 of
 Finnish
 Learned
 Societies,
 Helsinki
Theological
 Faculty,
 University
 of
 Helsinki
Evangelical
 Lutheran
 Church
 of
 Finland,
 Church
 Council,
 Helsinki
City
 of
 Helsinki
Marimekko,
 Helsinki
Brill
 Academic
 Publishers,
 Leiden
Mohr
 Siebeck,
 Tbingen

Walter
 de
 Gruyter
 GmbH
 &
 Co.
 KG,
 Berlin

The
 Finnish
 Exegetical
 Society,
 Helsinki

The Organizing Committee of IOSOT wishes to express a warm thank to all the
Sponsors.


 11

Tervetuloa Vlkommen
Welcome Bienvenue Willkommen

The International Organization for the Study of the Old Testa-

ment (IOSOT) celebrates its 60th anniversary in its 20th Cong-
ress in Helsinki. This is the first time for the Congress of the
IOSOT to take place in Finland. On behalf of the Finnish orga-
nizers, I dare say that the Congress means a lot to Old Testament
studies and Old Testament scholars in Helsinki. The programme
of the main papers is planned to reflect some of the special inter-
ests of the Old Testament studies in Helsinki: archaeology, textu-
al studies, including the Septuagint and Qumran, and the Deu-
teronomistic History. In the middle of the 1990s, a great number
of scholars in Old and New Testament studies formed a center
of excellence under the leadership of Heikki Risnen, Profes-
sor of New Testament exegetics. The Center was funded first by
the University of Helsinki and then by the Academy of Finland. The funding lasted ten years
altogether until the end of 2005. As one heritage of this prosperous period, biblical studies in
Helsinki currently show a great spectrum of different fields and spearheads of high level research.
This Congress offers a splendid opportunity for us to present some of the results of our research
and, at the same time, to inform the Finnish media and the larger public of our achievements.
But what is more important, the Congress takes place once again to foster Old Testament stu-
dies in general and to encourage doctoral students and younger scholars in the field.
The mission of the Congress is to declare that Old Testament studies are not outdated in
the third millennium. On the contrary, these studies are of vital importance when the modern
society attempts to solve its biggest problems. I only refer to the worldwide division between
rich and poor people, the issues of immigration and exile, the discussions on world ethos and
rules of the game, intolerance and violence, even religious violence, violations of human rights,
inequality between the sexes, and issues concerning sexual minorities. The roots of these prob-
lems in Western societies I am sorry to say often lie in the Old Testament, but at the same
time the Old Testament can also contribute a great deal to the solution of these problems, if
only we, Old Testament scholars, do our duty and produce high quality research and give high
quality teaching. There is no shortcut to success. The quality must be built from the bottom up
without neglecting basic studies, such as the ancient languages of our sources, textual history
and archaeology. A solid basis and sound methods guarantee a hard-wearing quality.
With these words I wish all the participants cordially welcome to the 20th Congress of the
IOSOT and to the joint congresses of the Septuagint and Cognate Studies (IOSCS), Qumran
Studies (IOQS), Masoretic Studies (IOMS), and Targumic Studies (IOTS).
I hope that you enjoy the Congress.

Raija
 Sollamo
President
 of
 the
 IOSOT
12

 

Map of the Congress Area

Kirkkokatu
4

Fabianinkatu

Unioninkatu
Vuorikatu

The
 National

Library
 of
 Cathedral
Finland
Porthania
1
Yliopistonkatu

Main
 Building
Kluuvikatu

2 3 Senate
 Square

6
Aleksanterinkatu

Sofiankatu

5
Pohjoisesplanadi
Market

Square

Book Exhibition
Open
 
 
 
 

Closed


 13

Locations
1
 Porthania
 

 nd
 th
 th
 



 Congress
 Lunches
 in
 University
 Cafeteria
 UniCafend
2

 Main
 Building,
 University
 of
 Helsinki 
 rd
3
 Main
 Building,
 University
 of
 Helsinki
 nd
 rd
 
nd
4
 Helsinki
 Cathedral
 Crypt


 Ecumenical
 Reception

5
 City
 Hall


 Helsinki
 City
 Reception
6
 Faculty
 of
 Theology,
 University
 of
 Helsinki

N.B.
 The
 Main
 Building
 of
 the
 University
 of
 Helsinki
 has
 two
 Sides:
 New
 Side
 (Fabianinkatu
 33)
 and
 Old

Side
 (Unioninkatu
 34
 ).
 Halls
 with
 Arabic
 numbers
 (1,
 2,
 etc.)
 are
 located
 on
 New
 Side
 while
 Auditoria
 with

Z///K^E^K^
Level
 Entrance
 is
 on
 Fabianinkatu
 33.


Registration and Information Desk

Opening
 Hours
 during
 the
 Congress
 at
 Porthania
 (Entrance
 Hall)


  
  
  


 
 
 
 
 
 
14

 

General Plan of
Congresses and Events

Thursday 29 July
IOSCS
 Congress

 

Friday 30 July
IOSCS
 Congress
 
 

Saturday 31 July
IOSCS
 Congress
 
 
Cultural
 Programme
 

Sunday 1 August
IOSOT
 Congress
 

Monday 2 August
IOSOT
 Congress
 
 
 
  
 
IOQS
 Congress
 
IOMS
 Congress
 
Cultural
 Programme
 


 15

Tuesday 3 August
IOSOT
 
 
 
 
 
 
IOQS
 Congress
 
Cultural
 Programme
 
 

Wednesday 4 August
IOSOT
 Congress
 
 
IOQS
 Congress
 
 
IOTS
 Congress
 
Cultural
 Programme
 
  

Thursday 5 August
IOSOT
 Congress
 
 
 
 
IOTS
 Congress
 
 
Cultural
 Programme
 

Friday 6 August
IOSOT
 Congress
 
 
 
IOTS
 Congress
 


 17

Programmes

 IOSOT
 Main
 Programme
 19

IOSOT Main Programme

Sunday 1 August

IOSOT
 Opening
 Ceremony




Monday 2 August
Archaeology
 and
 Texts:
 From
 Archaeology
 to
 History

 Juha
 Pakkala
 Angelika
 Berlejung
 

 Coffee
 Break
 Raz
 Kletter,
 Yavneh
 and
 the
 Bible

Panel:
 Archaeology
 and
 Texts:
 Focus
 on
 the
 Persian
 Period


 Martti
 Nissinen
Jan
 Duek
Diana
 Edelman
David
 Vanderhooft 
Oded
 Lipschits 
Angelika
 Berlejung,
 
,
 Raz
 Kletter.


Public
 Lecture:
 The
 Archaeological
 Excavations
 at
 Kinneret
 and
 Its
 Environs

 Stefan
 Mnger,
 Juha
 Pakkala
 &
 Jrgen
 Zangenberg

Sea
 of
 Galilee

Helsinki
 City
 Reception

20

 

Tuesday 3 August
Qumran,
 the
 Septuagint,
 and
 Textual
 History

 Sarianna
 Metso
 Sidnie
 White
 Crawford,
 Scribal
 Traditions
 in
 the
 Pentateuch
 and
 the
 History
 of
 the
 Early

Second
 Temple
 Period
 Charlotte
 Hempel

 Coffee
 Break
 Anneli
 Aejmelaeus


Ecumenical
 Reception


Wednesday 4 August
Wisdom/Apocalyptic

  
 Pancratius
 Beentjes,
 What
 about
 Apocalypticism
 in
 the
 Book
 of
 Ben
 Sira?
 Benjamin
 Wright
 III
 Coffee
 Break
 Michael
 Knibb

Thursday 5 August
The
 Relationship
 of
 Deuteronomistic
 History
 to
 Chronicles
 and
 Prophets

 

 Tetsuo
 Yamaga,
 Treaty
 and
 Covenant
 in
 Chronicles

,
 The
 Relationship
 of
 the
 Deuteronomistic
 History
 to
 Chronicles

 Coffee
 Break
 Rainer
 Albertz,
 Deuteronomistic
 History
 and
 the
 Heritage
 of
 the
 Prophets

Panel:
 What
 is
 Deuteronomistic?


 Thomas
 Rmer
Konrad
 Schmid
Uwe
 Becker,
 Die
 sogenannte
 deuteronomistische
 Redaktion
 der
 Prophetenbcher

Steven
 McKenzie,
 The
 (Still)
 Elusive
 Deuteronomist(s)
Christophe
 Nihan
actuel
Cynthia
 Edenburg
Kristin
 De
 Troyer,
 Which
 Text
 Do
 We
 Use
 When
 Analyzing
 the
 Deuteronomist
 Literature?
Tetsuo
 Yamaga,

,
 Rainer
 Albertz.

 IOSOT
 Main
 Programme
 21

Friday 6 August

Methodology
 /
 Interdisciplinary
 Approaches

 Jutta
 Jokiranta
 Cheryl
 Exum

 David
 Carr
 Susan
 Ackerman,
 Mirrors,
 Drums,
 and
 Trees

Business
 Meeting

IOSOT
 Business
 Meeting

 IOSOT
 Programme:
 Short
 Papers
 23

Programme of
IOSOT Short Papers

Monday 2 August

Session
 A:
 Biblical
 Reception
 I

 
 ,
 From
 Shofar
 to
 Clarinet...
 The
 Peculiarities
 of
 Identification
 of
 Musical


 Rachel
 Ofer
 Veronica
 Olariu,
 Traductological
 Options
 in
 the
 Eastern
 Biblical
 Tradition
 Jussi
 Koivisto,
 What
 Can
 the
 Research
 of
 the
 History
 of
 Christian
 Interpretation
 Give
 to
 Current

Genesis-commentaries?
 Coffee
 Break
Chair Armin
 Lange
 Daniel
 Stkl
 Ben
 Ezra 
Liturgies

 Marius
 Nel,
 Influence
 of
 the
 Book
 of
 Daniel
 on
 the
 Postrabbinic
 Apocalypse,
 Sefer
 Elijah
 Jonathan
 Jacobs 

Session
 B:
 Biblical
 Reception
 II

 Pekka
 Lindqvist
 Nadja
 Johansson,
 Abraham
 Ibn
 Ezra
 and
 the
 Medieval
 Astrological
 Theory
 of
 Biblical
 History
 Maria
 Ivanova,
 Szymon
 Budnys
 Translation
 of
 the
 Old
 Testament
 Harry
 van
 Rooy

Session
 C:
 Hebrew
 Language

Chair Ingo
 Kottsieper
 Klaas
 Spronk  
 
 Johannes
 Klein 

 
Priestly
 Texts
 Wonjun
 Joo  
Quantitative-Structural
 Observation
 Coffee
 Break
Chair Staffan
 Olofsson
 John
 Francis
 Elwolde ki-Clauses
 in


 ,
 Semantics
 of
 Gods
 Righteousness
 in
 Targums,
 the
 Septuagint
 and
 the
 Vulgate
 Noam
 Mizrahi
Linguistics
24

 

Session
 D:
 Intertextuality

Walter
 Dietrich
  
 Wolfgang
 Oswald 
 Henk
 Potgieter
 
   
History
 of
 David
 in
 the
 Books
 of
 Samuel
 and
 the
 Psalms

Session
 E:
 Wisdom


Chair Urmas
 Nmmik
 Andrea
 Beyer

o
 Philip
 Venter 

  

 Joonho
 Yoon Shaddai?
 Shaddai
 for


  
 Coffee
 Break
Chair:
 Melanie
 Khlmoos
 Johann
 Cook

 Jutta
 Krispenz

 
Exploration
 Stefan
 Fischer,
 The
 Glance
 of
 an
 Afterlife
 in
 Qoheleth

Tuesday 3 August

Session
 A:
 Ancient
 Near
 Eastern
 Evidence
 I

 David
 Vanderhooft
 Edgar
 Kellenberger

 Saana
 Svrd
 Monika
 Cornelia
 Mller
Biblical
 Sources
 Coffee
 Break

Session
 B:
 Ancient
 Near
 Eastern
 Evidence
 II

 

 Joanna
 Tyrnvuori

 William
 Morrow 
 Jrn
 Varhaug

 IOSOT
 Programme:
 Short
 Papers
 25

 Willem
 Boshoff 

Decades?

Session
 C:
 Archaeology

Stefan
 Mnger
 Andr
 Lemaire
 Wolfgang
 Zwickel,
 The
 Political
 Situation
 at
 Iron
 Age
 I/IIA
 in
 the
 Area
 around
 the
 Sea
 of
 Galilee
 Tuula
 Tynj,
 
 Coffee
 Break
Raz
 Kletter



 Erik
 Eynikel


 Dominik
 Elkowicz,
 Die
 Stele
 von
 Betsaida

 
 Shmuel
 Ahituv
Publication
 of
 the
 Kuntillet
 Ajrud
 Inscriptions

Session
 D:
 Biblical
 Law

 Bernard
 Levinson
 
Deuteronomy
 and
 the
 Date
 of
 the
 Covenant
 Code
 Markus
 Zehndera 
 Yitzhak
 Brand  
 Sun-Jong
 Kim
 Coffee
 Break

Session
 E:
 Deuteronomistic
 History

Pekka
 Srki
 Reinhard
 Achenbach,
 Post-Deuteronomistic
 Layers
 in
 Deut
 Christoph
 Levin
 Nili
 Wazana 
 Coffee
 Break
Christoph
 Levin
 

 Jonathan
 Miles
 Robker,
 Satire
 and
 the
 King
 of
 Aram
 

Approach
 Pekka
 Srki
 Benjamin
 Ziemer

Session
 F:
 Hebrew
 Language

 Takamitsu
 Muraoka
 Ellen
 van
 Wolde 


26

 

Session
 G:
 Interdisciplinary
 Approaches

 Carol
 Newsom
  
 
Creation
 Community
 in
 the
 So-called
 
 


 

Philosophy
 as
 a
 Possible
 Analogy
 Coffee
 Break

Session
 H:
 Persian/Hellenistic
 Period

Kai
 Peltonen
 Ehud
 Ben
 Zvi,
 Remembering
 Abraham
 in
 the
 Late
 Persian
 /
 Early
 Hellenistic
 Period

 ,
 Chronicles
 versus
 the
 Enneateuch
 John
 Jarick

 Louis
 Jonker

 Coffee
 Break

Session
 I:
 Prophets

Magnar
 Kartveit
 David
 Elgavish 
 Ruth
 Fidler 
   
 Coffee
 Break
Roman
 Vielhauer
 Eric
 Peels
 
 Uta
 Schmidt 
 ,
 Adapting
 the
 cosmological
 tradition
 in
 Deutero-Isaiah
 Elie
 Assis,
 The
 Function
 of
 Elijah
 in
 the
 Vision
 of
 Malachi

Session
 J:
 Textual
 Transmission
 &
 Canon

 Antti
 Laato
 Robert
 Kawashima,
 What
 is
 a
 Scribe?
 Eugene
 Ulrich,
 The
 Overlap
 of
 Composition,
 Redaction,
 Transmission,
 and
 Reception
 of
 the

Scriptural
 Texts
 Hans
 Debel
Implications
 of
 a
 Pluriform
 Outlook
 on
 the
 Scriptural
 Text(s)
 Coffee
 Break
 Anssi
 Voitila
 Armin
 Lange 

 Hanna
 Kilkkinen

 Francis
 Borchardt
 Nocquet
 Dany

 Andrew
 Fincke
 

 IOSOT
 Programme:
 Short
 Papers
 27

Thursday 5 August

Session
 A:
 Apocrypha
 &
 Pseudepigrapha

 Seppo
 Sipil
 ,
 The
 Rhetoric
 of
 the
 Text
 of
 Canticles
 or
 the
 Rhetoric
 of
 the
 Interpreter?
 Solomon
 in

Canticles
 

 Anssi
 Voitila 

 ,
 The
 Flourishing
 of
 Sophia
 and
 the
 Elevation
 of
 the
 Sage
 in
 Greek
 Sirach

Traditions
 Coffee
 Break

Session
 B:
 Genesis

 Kari
 Latvus
 Hanna
 Tervanotko
 


 Jan
 Joosten,
 Abram
 and
 Sarai
 in
 Egypt
 Jakob
 Whrleo


 Suzana
 Chwarts,
 The
 Meaning
 of
 Sterility
 in
 the
 Patriarchal
 Cycle
 Coffee
 Break
 Ellen
 van
 Wolde
 Siegfried
 Kreuzer


 Kari
 Latvus,
 Ishmael
 Debated
 in
 Genesis
 Talia
 Sutskover,
 Kinship
 Terms
 as
 Thematic
 Designers
 in
 the
 Story
 of
 Lot
 and
 his
 Daughters



 Krzysztof
 Sonek
 
 Christo
 Lombaard

Spirituality

Session
 C:
 Minor
 Prophets

 Hanne
 von
 Weissenberg
 Martin
 Leuenberger

 Christopher
 Thomson
 Markus
 Saur
Alexanders
 des
 Groen
 Coffee
 Break
 Karl
 William
 Weyde
 


  
 Lotta
 Valve
Aftermath
28

 

Session
 D:
 Persian/Hellenistic
 Period

 Ehud
 Ben
 Zvi
 Kristin
 Joachimsen 
 Pieter
 Venter,
 Conflicting
 Ethos
 in
 the
 Book
 of
 Daniel


 Coffee
 Break

Session
 E:
 Psalms

 Phyllis
 Bird
 Florian
 Lippke
Archaeological
 Implications
 Anna
 Zernecke,
 Vain
 Flattery
 vs.
 Trusting
 Confidence?
 Akkadian
 Prayers
 of
 the
 Lifting
 of
 the

Hand
 and
 Biblical
 Psalms
 of
 Individual
 Lament
 Rainer
 Kessler
 Mary
 Jerome
 Obiorah
 Coffee
 Break
 Tapani
 Harviainen
 Staffan
 Olofsson
 Thomas
 Wagner


the
 Poem
 Teresa
 Stanek,
 Theological
 Message
 of
 the
 Psalms
 of
 Ascent
 Beat
 Weber
Psalters

Session
 F:
 Ritual
 &
 Cult

Susan
 Ackerman
 Nathan
 MacDonald
 Phyllis
 Bird
 Miri
 Brumer
and
 in
 Secular
 in
 Ancient
 Israel
 Calum
 Carmichael 



Session
 G:
 Varia

 David
 Clines
 ,
 Oral
 Performance
 in
 Ancient
 Israel
 
 Jason
 Kalman



 IOSOT
 Programme:
 Special
 Sessions
 29

Programme of
IOSOT Special Sessions
The
 International
 Syriac
 Language
 Project
 (ISLP)


Monday 2 August



An
 appraisal
 and
 critical
 assessment
 of
 Michael
 Sokoloffs
 recently
 published
 A
 Syriac
 Lexicon:







 Alison
 Salvesen
 Takamitsu
 Muraoka
 Michael
 Sokoloff,
 Translators
 Response

 Discussion


Session
 II

 Marie-Louise
 Craig 

 Reinier
 de
 Blois
 
 Coffee
 Break
 Timothy
 Lewis



 Edgar
 Kellenberger 
Frage
 nach
 dem
 Charakter
 des
 berlieferungsprozesse
 

Tuesday 3 August

Session
 III

 Jonathan
 Loopstra
Conclusions
 Daniel
 King


 
 Coffee
 Break
 Marketta
 Liljestrm,
 Observations
 on
 the
 Mode
 of
 Translation
 in
 the
 Syrohexapla

 Steven
 Shaw,
 Challenges
 of
 Including
 Valence
 in
 Syriac
 Lexical
 Entries
 
30

 

Session
 IV


 Andreas
 Juckel 
 Terry
 Falla
 
 Coffee
 Break
 Beryl
 Turner,
 Poetics
 and
 Particles
 in
 the
 Syriac
 Lexicography
 

Wednesday 4 August

Session
 V

 ,
 The
 Function
 of
 the
 
Peshitta
 ,
 The
 Inclusion
 of
 Encyclopedic
 Information
 in
 Syriac
 Lexical
 Entries,

Illustrated
 from
 the
 Peshitta
 of
 Daniel

 
 Coffee
 Break
 Wido
 van
 Peursen
Prayer
 of
 Manasseh
 Terry
 Falla
 

Session
 VI:
 ISLP
 Annual
 Meeting

Annual
 Meeting
 for
 ISLP
 Members

Thursday 5 August

Session
 VII

 



 IOSOT
 Programme:
 Special
 Sessions
 31


(SAHD)

Tuesday 3 August




Session
 I

 

Achievements,
 Current
 Work
 and
 Prospects



   
Oppositions
 and
 Lexical
 Contents

Session
 II

 ,
 Is
 a
 Seer
 a
 Seer?
 The
 Lexemes
 hozeh
 and
  
 ,
 Some
 Remarks
 on
 the
 Lexematic
 Function
 of
 the
 Adjectives
 hlh
 and
 shlm

Friday 6 August

Business
 Meeting

SAHD
 Business
 Meeting
32

 

Sessions
 Organized
 by
 Walter
 Dietrich


Tuesday, 3 August

Panel:
 Seitenblicke





 Walter
 Dietrich




 Thilo
 Alexander
 Rudnig,
 Batscheba

 eine
 starke
 Frau
 Ilse
 Mllner,
 Ahitofel
 und
 die
 Ambivalenz
 des
 Ratschlags

 Jeremy
 Hutton 
 Coffee
 Break

IECOT/IEKAT:
 Introduction
 of
 a
 New
 Commentary
 Series




(IECOT)
 /
 Internationaler
 Exegetischer
 Kommentar
 zum
 Alten
 Testament
 (IEKAT).
 The
 doubled
 name
 in-
international
 character.
 The
 editorial
 board
 contains







(German
 and
 English)
 publication.

multi-religious
 character.
 The
 editorial
 board
 and
 the
 authors

             
multi-religious
 nature
 of
 the
 series
 also
 informs
 the
 decision
 to
 include
 volumes
 not
 only
 on
 books
 in

 


in
 English
 and
 German,
 are
 planned.


The
 most
 important
 aim
 of
 the
 series
 is
 to
 bring
 different
 methodologies-
er,
 including
 the
 history
 of
 interpretation,
 social-scientific
 approaches,
 archaeological
 perspectives
 and

-

 


and
 inform
 each
 other.




Dietrich
 (Bern).

 IOSOT
 Programme:
 Special
 Sessions
 33

IEKAT/IECOT:
 Vorstellung
 einer
 neuen
 Kommentarreihe


Der
 Kohlhammer
 Verlag
 plant
 eine
 neue
 Kommentarreihe
 zum
 Alten
 Testament,
 deren
 Start
 fr
 das


          
Internationalitt.
 Dem
 Editorial
 Board
 gehren
 For-
scherinnen
 und
 Forscher
 aus
 sechs
 Lndern
 an.
 Der
 Kreis
 der
 Autorinnen
 und
 Autoren
 ist
 noch
 interna-

 
Band
 auf
 Deutsch
 und
 auf
 Englisch
 erscheinen.
 Kohlhammer
 arbeitet
 dabei
 mit
 einem
 amerikanischen

Verlag
 zusammen.
          Multireligiositt.
 Der

 -

-
matorische,
 sondern
 der
 volle
 Kanon
 der
 griechischen
 und
 lateinischen
 Tradition
 zugrunde
 gelegt.
 Da

-
lisch
 und
 deutsch,
 geplant.
methodische
 Multiperspektivitt
nur
 Aspekte
 der
 Wirkungs-
 und
 der
 Sozialgeschichte,
 der
 archologischen
 und
 der
 Genderforschung


-
           



 
Dietrich
 (Bern).

 IOSCS
 Program
 35

Programme of
IOSCS Congress

Thursday 29 July

Plenary
 Session

 





 
   
dem
 Charakter
 des
 berlieferungsprozesses
 
 



Session
 B:
 Job
 and
 Proverbs

Chair
 
 
  
Christian
 interpretation
 
 
 ,
 Regarding
 the
 Origin
 of
 the
 Addition
 Found
 in
 ProvLXX

Session
 C:
 History

 
 
 
  
 
 
36

 

Friday 30 July

Session
 A:
 Reigns
 I

 
 
 L
Variants
 in
 kaige
 and
 no-kaige
 section
 of
 IIIIV
 Regnorum
 L
 Readings
 and
 Variants

of
 the
 Aramaic,
 Syriac
 and
 Vulgate
 Versions
 in
 kaige
 and
 no-kaige
 Sections
 of
 IIIIV
 Regnorum
 
 

Session
 B:
 Isaiah

 
 
  

 ,

 in
 the
 Septuagint
 of
 Isaiah
 

Session
 C:
 Lexicon
 I

 
 
 
 
 


*
 *
 *


Session
 A:
 Jeremiah

 

 
  

Session
 B:
 Style

 
 ,
 Did
 LXX
 Pentateuch
 Serve
 as
 a
 Style-Setter
 for
 LXX
 Minor
 Prophets?
 


Session
 C:
 Codices

  

  
 
of
 Localized
 Manuscripts

*
 *
 *


 IOSCS
 Program
 37

Session
 A:
 Lexicon
 II

 
  ,
 The
 Historical
 and
 Theological
 Dictionary
 of
 the
 Septuagint

 A
 Sample
 Entry
 
the
 Fayyum
 and
 Its
 Significance
 for
 the
 Terms
 Usage
 in
 the
 LXX

 ,
 What
 after
 the
 Lexicon?

Session
 B:
 Daughter
 Versions

 
   
 
Latin
 Bible
   o
Textkritik
 


Session
 C:
 The
 Twelve

 



Location
 

 

*
 *
 *


Session
 A:
 Hexapla

 
 
 Terra
 Incognita
 and
 Terra
 Devastata
to
 the
 Old
 Greek
 of
 Isaiah,
 Symmachus
 and
 Eusebius
 of
 Caesarea
 ,
 A
 Rabbinic
 Symmachus?

Session
 B:
 Hexateuch

 

 
 
 

IOSCS
 Business
 Meeting


 Business
 Meeting
 for
 all
 IOSCS
 members
38

 

Saturday 31 July

Session
 A:
 Reigns
 II

 
  ,
 Translating
 the
 Historical
 Books
 
der
 griechischen
 Samuel-
 und
 Knigebcher
 
 o


Session
 B:
 Linguistics

 
 ,
 

 ,
 Auxiliary
 Verb
 Constructions
 in
 LXX

 ,
 Der
 Umgang
 des
 Samuelbersetzers
 mit
 den
 griechischen
 Tempora
 O
 as
 a
 Dativus
 Ethicus
Septuagint
 Pentateuch

Session
 C:
 New
 Testament

 
 
Forschungsprojekt
 
 

and
 Written
 Tradition





*
 *
 *


Session
 A:
 Hymnic
 Texts

 
 
the
 Pentateuch
 

Session
 B:
 Patristics

 
 

 
the
 LXX


 IOSCS
 Program
 39

Session
 C:
 Textual
 Criticism

 
 
 

 

*
 *
 *


Plenary
 Session

 
 

Panel:
 Origins
 of
 LXX

 
,
 The
 Septuagint
 and
 Oral
 Translation
 

,
 The
 Septuagint
 and
 Scribal
 Culture

 IOQS
 Program
 41

Programme of
IOQS Congress
Monday 2 August

Morning
 Session

Eibert
 Tigchelaar

,
 Opening
 Lecture
 Devorah
 Dimant 
 Daniel
 Falk
 

 Coffee
 Break
 Aharon
 Shemesh,
 Pesher,
 Midrash
 and
 Other
 Exegetical
 Terms
 in
 the
 Dead
 Sea
 Scrolls

Revisited
 Sarianna
 Metso,
 Leviticus
 Outside
 the
 Legal
 Genre
 in
 Writings
 from
 Qumran

Session
 A

 John
 Kampen
 Peter
 Porzig 
Qumran
 Scrolls
 Torleif
 Elgvin
 Andrea
 Ravasco a
 and
 Biblical
 Tradition

 Christian
 Seppnena
 Coffee
 Break
 Daniel
 Machiela
 Hanne
 von
 Weissenberg
Second
 Temple
 Period
 Corrado
 Martone

 Esti
 Eshel 

Session
 B

Annette
 Steudel
 Bill
 Loader,
 Sex
 and
 Conflict
 Development
 in
 Qumran
 Literature
 Ren
 Enzenauer
 Kamilla
 Skarstrm
  
 Coffee
 Break
Alison
 Schofield
 ,
 Why
 Did
 the
 Community
 of
 Qumran
 Keep
 Different
 Versions
 of
 the
 Sacrifice

of
 Isaac?

 Michael
 Lesley

,
 Temple
 and
 Purification
 Rituals
42

 

Tuesday

Morning
 Session
 (with
 IOSOT)

 Sarianna
 Metso
 Sidnie
 White
 Crawford,
 Scribal
 Traditions
 in
 the
 Pentateuch
 and
 the
 History
 of
 the
 Early

Second
 Temple
 Period
 Charlotte
 Hempel

 Coffee
 Break
 Anneli
 Aejmelaeus


Session
 A

 Daniel
 Falk
 Arie
 van
 der
 Kooij
 Harry
 Fox
  
of
 Smooth
 Things
 Francesco
 Zanella
the
 Substantives
 ,
 ,
 ,
 and

 Coffee
 Break
 Molly
 Zahn
 
 
 ,
 The
 Rise
 of
 Biblical
 Commentary
 in
 the
 Dead
 Sea
 Scrolls
 and
 Late
 Second

 
 Hans
 Debel



Session
 B

 Daniel
 Stkl
 Ben
 Ezra
 Jonathan
 Ben-Dov
 &
 Aharon
 Shemesh,
 Discussion
 on
 Aharon
 Shemesh,
 Halakhah
 in
 the

Making:
 The
 Development
 of
 Jewish
 Law
 from
 Qumran
 to
 the
 Rabbis 

 ,
 Function
 of
  
Sovereign
 Rule
 of
 YHWH
 Mikael
 Winninge,
 Theology
 in
 the
 Psalms
 of
 Solomon
 in
 Comparison
 to
 Theologies
 in
 the
 Dead


 Ruth
 Hendersona
  
 Coffee
 Break
 Esther
 Chazon
 Jonathan
 Ben-Dov 
 Ingo
 Kottsieper,
 Exegesis
 and
 Politics
 at
 Qumran
 Ingo
 Kottsieper,
 
Annette
 Steudel

Qumran
 Lexicon

 IOQS
 Program
 43

Panel
 Discussion



  ,
 Beyond
 the
 Qumran
 Community:
 The
 Sectarian
 Movement
 of
 the
 Dead
 Sea
 Scrolls

 Alison
 Schofield,
 From
 Qumran
 to
 the
 Yah.ad:
 A
 New
 Paradigm
 of
 the
 Textual
 Development
 for

the
 Community
 Rule



 
Charlotte
 Hempel,
 Jutta
 Jokiranta,
 Arie
 van
 der
 Kooij

Wednesday

Session
 A

 Sidnie
 White
 Crawford
 Armin
 Lange 
Qumran
 Library
 Matthias
 Weigold,
 The
 Textual
 History
 of
 Liturgically
 Used
 Biblical
 Passages
 in
 the
 Second

Temple
 Period
 in
 Light
 of
 the
 Dead
 Sea
 Scrolls
 John
 Elwolde

 Peter
 Flint,
 The
 Interpretation
 of
 Isaiah
 at
 Qumran
 Coffee
 Break
 Bennie
 Reynolds,
 Whose
 History?
 The
 Sources
 for
 Ex
 Eventu
 Prophecies
 at
 Qumran
 and
 the


 Samuel
 Thomas 
 as
 a
 Mode
 of
 Perception
 in
 Qumran
 Texts

Session
 B

 Charlotte
 Hempel
 John
 Kampen
  
Business
 on
 the
 Sabbath
 in
 a
 Comparative
 Context
 Bilhah
 Nitzan


 


 Coffee
 Break
 Paul
 Heger
of
 Interpretation
 Hannah
 Harrington

*
 *
 *


Session
 A

 Armin
 Lange
 ,
 The
 Literary
 Constructions
 of
 the
 Speaker
 in
 the
 Hodayot
 Jonathan
 Norton


44

 

 

 

 Coffee
 Break
 Judith
 Newman
 
,
 Exploring
 Cognitive
 Dissonance
 at
 Qumran
 
Qumran
 Community
 Alison
 Schofield

Session
 B

 Alex
 Jassen
 Alexey
 (Eliyahu)
 Yuditsky



,
 Qumran
 Language
 as
 Reflected
 in
 Biblical
 Texts
 Tirzah
 Meacham

 Atar
 Livneh 
 
 Coffee
 Break
 Corrado
 Martone
 Hanna
 Vanonen
  
Lunisolar
 Calendar)
 Hugo
 Antonissen


IOQS
 Business
 Meeting

Business
 Meeting
 for
 all
 IOQS
 participants

 IOMS
 Program
 45

Programme of IOMS Congress

Monday 2 August

Session
 I


 Aron
 Dotan,
 Opening
 Remarks
  ,
 The
 Transmission
 of
 the
 Tradition

 E.
 Martn
 Contreras
 and
 M.
 G.


 Tapani
 Harviainen
 Lea
 Himmelfarb,
 Characteristics
 of
 the
 Masora
 Magna
 in
 the
 Aleppo
 Codex
 Yosef
 Ofer,
 The
 Terms
 Masora
 Gedola,
 Miqra
 Gedola
. at

Shay

Session
 II

  
 Aron
 Dotan 

 ,
 Qere
 we-La
 Ketiv
 Edson
 de
 Faria
 Francisco,
 Representations
 and
 References
 to
 the
 Tetragrammaton
 in
 the

Masoretic
 Annotations


Session
 III

 Tapani
 Harviainen
 Yochanan
 Breuer,
 Division
 of
 Lists
 Into
 Verses
 in
 the
 Masoretic
 Text
 Rachel
 Mashiah


,
 Vocalization
 and
 Accentuation
 of
 the
 nifal
 Imperfect
 Forms
 in
 the
 Masoretic

Text

 IOTS
 Program
 47

Programme of IOTS Congress

Wednesday 4 August

Keynote
 Lecture

 Steven
 Fraade  

Session
 I:
 Targum
 Onqelos

 Shamma
 Friedman,
 
 Shai
 Heijmans,
 About
 the
 Unreliability
 of
 the
 Vocalization
 of
 Western
 Targum-Manuscripts
 Margaretha
 Folmer 
 Dmytro
 Tsolin


Session
 II:
 Genre

 Alex
 Samely 
 Robert
 Hayward
Esther
 Coffee
 Break
 Philip
 Alexander,
 Translation
 and
 Midrash
 Completely
 Fused
 Together?
 The
 Form
 of
 the

Targums
 to
 Canticles,
 Lamentations
 and
 Eccleasiastes
 Rocco
 Bernasconi,
 A
 Literary
 Analysis
 of
 the
 Genesis
 Apocryphon
 Break
  

Thursday 5 August

Keynote
 Lecture

 Avigdor
 Shinan
 &
 Yair
 Zakovitch,
 Avoiding
 Anonymity
 in
 the
 Bible
 and
 Beyond

Session
 III:
 Exegesis

 Willem
 Smelik,
 Targum
 in
 Talmud
 Beatrice
 Lawrence  
 Christian
 Brady,
 The
 Figure
 of
 Boaz
 in
 TgRuth
 Craig
 Morrison,
 /G\WY
 

48

 

Session
 IV:
 Translation
 Strategies

 Alinda
 Damsma
 

 Bjrn
 Olav
 Kvam

Exegesis
 in
 the
 Targumim



Session
 V:
 Questions
 of
 Method

 ,

 Paul
 Flesher

 David
 Shepherd,
 Can
 Anything
 Targumic
 Come
 from
 Qumran?
 Revisiting
 Klaus
 Beyers

Targums
 of
 Tobit
 and
 Isaiah
 Break
 

IOTS
 Business
 Meeting

Business
 Meeting

Friday 6 August

Keynote
 Lecture

 Dineke
 Houtman,
 The
 Use
 of
 Paratextual
 Elements
 in
 Targum
 Research

Session
 VI:
 Manuscripts,
 Reception
 and
 Edition

 
 Eveline
 van
 Staalduine-Sulman,
 Christian
 Targums
 in
 a
 Targum
 Edition?

 Hector
 Patmore
 Hans
 Van
 Nes 

 Cultural
 Program
 49

Cultural Program

Saturday 31 July

Tour
 to
 Nuuksio
 National
 Park


 




 

Sunday 1 August

IOSOT
 Opening
 Ceremony



Esa
 Ruuttunen
 (Soloist),
 Pekka
 Kiiski
 (Cello)
 &
 Ruut
 Kiiski
 (Piano)
  Evening
 (Illalle)
   
from
 the
 Opera
 The
 Last
 Temptations
Viimeiset
 kiusaukset)

Thomas
 Wilhelmsson,
 Rector
 of
 the
 University
 of
 Helsinki

 The
 Opening
 of
 the
 Congress
 of
 the
 IOSOT

Arie
 van
 der
 Kooij,
 Secretary
 of
 the
 IOSOT
 

Esa
 Ruuttunen
 (Soloist),
 Pekka
 Kiiski
 (Cello)
 &
 Ruut
 Kiiski
 (Piano)
  
 Elijah




Raija
 Sollamo,
 President
 of
 the
 IOSOT
 
 

After
 the
 Ceremony,
 Rector
 Thomas
 Wilhelmsson
 invites
 the
 participants
 to
 the
 University
 of
 Helsinki


Reception.
50

 

Monday 2 August

Helsinki
 City
 Reception

Prior
 enrolment
 required
 at
 the
 registration.

Tuesday 3 August

Concert
 by
 Chur
 de
 Barytons

 
and
 Gregorian
 Chants
 connected
 to
 organ
 music
 of
 the
 same
 period.
 The
 singers
 of
 the
 ensemble
 are


 
 
master-classes
 in
 Spain,
 Germany
 and
 Holland.
 At
 present,
 Suikkanen
 is
 the
 organist
 of
 The
 Old
 Church
 in

Helsinki,
 and
 teaches
 organ
 improvisation
 at
 the
 Sibelius
 Academy.
Prior
 enrolment
 required
 at
 the
 registration.

Ecumenical
 Reception

Reception
 is
 hosted
 by
 Bishop
 Eero
 Huovinen
 (The
 Evangelical
 Lutheran
 Church
 of
 Finland),
 Metropolitan

Ambrosius
 (Finnish
 Orthodox
 Church),
 Bishop
 Teemu
 Sippo
 (Catholic
 Church
 in
 Finland)
 and
 Leader
 of
 the

Congregation
 (emeritus)
 Valtter
 Luoto
 (Pentecostal
 Congregation
 Saalem
 in
 Helsinki).

Prior
 enrolment
 required
 at
 the
 registration.

Art
 Exhibition
 in
 the
 Crypt


student
 of
 theology.
 She
 has
 studied
 theology
 for
 four
 years
 at
 the
 University
 of
 Helsinki
 and
 majors
 in
 the



painted
 portraits.
 Throughout
 the
 years
 her
 variety
 of
 themes
 and
 styles
 have
 expanded,
 a
 good
 example

 -



imitate
 them.
 Rather,
 the
 style
 of
 the
 paintings
 comes
 from
 our
 present
 day.
 I
 have
 sought
 to
 be
 loyal
 to



 Cultural
 Program
 51

Wednesday 4 August



 
  

 
  

musical
 performance
 by
 the
 couple
 hosting
 the
 museum.

 

 

 


 



 

Thursday 5 August

Congress
 Dinner

Please,
 make
 your
 reservation
 at
 online
 registration.
 

52

 

What to See in Helsinki?

Friends Tips



Helsinki
 and
 has
 lived
 here
 most
 of
 her
 life.

     



as
 many
 Finns
 do.
 Start
 from
 the
 University
 and

         
         -
nade
 park.
 (If
 you
 have
 plenty
 of
 time,
 include
 tip

 

       
        
        
by
 the
 sea.
 -

               
 
  


         
      
     


restaurants,
 small
 galleries
 and
 a
 museum
 on
 the

island.
       -
        -
     
       -
     
-
Suomenlinna
 Sea
 Fortress   lery
 Ateneum
 and
 the
 Museum
 of
 Contemporary

Image
 Oy.
-

 Cultural
 Program
 53

eneum,
 besides
 the
 collection
 of
 Finnish
 masterpieces,
 there
 is
 a
 special
 exhibition
 in
 August
 that
 illustrates


       -
theran
 and
 Orthodox
 Cathedrals.
 The
 Lutheran

Cathdral
 is
 just
 one
 block
 from
 the
 Porthania
 build-
         -


           



Paul
 Williams



         

 
     
stadion)
 is
 the
 place
 for
 you.
 It
 is
 also
 Kirsis
 favour-




love
 the
 amusement
 park
 Linnanmki.
 

everything
 you
 need,
 including
 Finnish
 design
 and

     
book
 store
 in
 Finland,
 and
 the
 Market
 Hall
 near
 by


          

Kaisaniemi
 street.

Marketta
 Liljestrm

The
 source
 of
 the
 photographs:



54

 

Churches and Synagogue in Helsinki

Catholic
 Churches

  
  
 
 

  
  
 
 
  
 

Lutheran
 Churches
Cathedral,
 
 
 
 
 
 
 
 

 Caf
 Crypt
Mikael
 Agricola
 Church
 
Old
 Church 
 
 
 
  
 
Temppeliaukio
 Church
 (Church
 in
 the
 Rock)
  
  

Orthodox
 Church
Uspenski
 Orthodox
 Cathedral 
  
 
 
 

Synagogue
Helsinki
 Synagoga
 
 
  

 IOSOT
 Abstracts
 55

Abstracts

 IOSOT
 Abstracts
 57

Abstracts of the IOSOT Congress

GABY

A BOUSAMRA
tic servitors; that they performed more menial tasks
Universit Saint-Esprit de Kaslik, Lebanon
associated with the tent of meetings cult; that they
Phoenician

Inscriptions

on

Jars

and

Arrowheads were responsible for some kind of ritual music-mak-
Archaeological objects, newly discovered in Leba-
non, 3 Jars and 6 arrowheads bearing phoenician
inscriptions, will be presented in the IOSOT 2010
congress. In my lecture I will discuss the names,
the functions and the titles of persons painted and
graved on these objects. These names and titles will
be explained in comparaison with others attested
in the Holy Bible (The Old Testament): Onomastic
study comparing the Phoenician and Hebrew simi-
ODULW\DQGLQXHQFH
ing; that they were agents of some sort of inappropri-
ate sexual activity; that they were the wives of the tent
of meetings priests. In this paper, though, I follow
a line of interpretation intimated already in Jeromes
Vulgate, by understanding the women as mediating
agents who safeguard the tent of meetings entrance.
Their mirrors, under the terms of this interpretation,
are apotropaic in function, able to protect from de-
mons and ghosts both those who possessed them and
those whom their possessors sought to keep safe.
)HPDOH JXUHV KROGLQJ GUXPV DUH DOVR DWWHVWHG RF-
FDVLRQDOO\ DQNLQJ WKH HQWUDQFHV RI PRGHO VKULQHV
 from the Iron Age Levant, and these women, I will
Westflische Wilhelms-Universitt, Germany DUJXHDUHDOVRJXDUGLDQJXUHVZKRXVHWKHLUGUXPV
Post-Deuteronomistic

Layers

in

the

Book

of

to protect their shrines inhabitants. Similarly, I will
Deuteronomy?
The discussion about the literary strata in the Book
of Deuteronomy in correlation to the dtr Books of
Joshua, Judges and Samuel-Kings on the one hand
and to the formation of the Pentateuch on the other
has become part of scholarly debate during the last
years. The question What ist Deuteronomistic?
cannot be answered without an intrinsic analysis of
propose that the tree-shaped columns with which the
DQNLQJ IHPDOHV FDQ EH DVVRFLDWHG RQ RWKHU PRGHO
VKULQHVFDQEHXQGHUVWRRGDVJXDUGLDQJXUHV7KLV
interpretation has implications for our understanding
of the goddess Asherah and her association with tree
iconography.
WKH LQQHU VWUDWLFDWLRQ RI 'HXWHURQRP\ LWVHOI 7KH 

recent suggestion of Karel van der Toorn to dicern University of Helsinki, Finland
four editions of the Book (Covenant edition, Torah 



edition, Historical edition, Wisdom edition) is too 
simple, because the problem where we should asume Textual study of Samuel Kings has experienced
the origin of the parenetic texts correlating historical a revolution since the discoveries in the Judean
and Torah-teaching is not really solved. The paper is Desert. Whereas the Hebrew manuscripts of Samuel
going to make a proposal on that concern. IURP4XPUDQFRQUPZKDWKDGEHHQUHDVRQHGEH-
fore, namely, that the Vorlage of the Septuagint was
largely different from the MT, it is the Greek Minor
 Prophets scroll from Naal ever as unexpected as
Dartmouth College, USA epochmaking that has provided the missing link,
Mirrors,

Drums,

and

Trees
,Q([RGDQGSRVVLEO\6DPZHQGUHIHU-
ences to women who served at the entrance to the
tent of meeting; Exod 38:8 further reports that the
women possessed mirrors. Yet the Bible gives us no
additional information about these women. Com-
mentators, however, have put forward a variety of
possibilities: that the women were some sort of cul-
a key to many puzzles even within the historical
books, as recognized by Barthlemy. Early Jewish
revision of the Septuagint according to the MT the
Kaige Recension, as named by Barthlemy ex-
plains the differences in Greek translation between
the various parts of Samuel Kings. It has become
more than obvious that the Hebrew and Greek textu-
al histories cannot be studied separately any longer.
58






What is the problem with 1 Samuel then? According
to Barthlemy, 1 Samuel is part of the Old Greek
and untouched by the Kaige Recension. This is
clearly a notion that is in need of revision. 1 Samuel
DOVR FRQWDLQV WH[WXDO SUREOHPV WKDW QG WKHLU VROX-
tion only through attribution of certain readings to
the Kaige Recension, which characteristically dif-
fers from the later Christian recensions by Origen
and Lucian. Some of these early recensional read-
ings are parallel to secured Kaige-phenomena, and
some correct the Greek text according to a changed
Hebrew text. It is the latter type of correction that
should interest researchers of the Deuteronomistic
History, all the more so since they mostly occur in
Vaticanus, the manuscript that serves as the basis for
most editions of the Septuagint.
SHMUEL
Cambridge University, United Kingdom
 
There are a number of words (including those from
the roots br, dn, mn) that are usually glossed as
simply fat in Hebrew lexicons. However, the cul-
tural connotations of fat in our own culture and that
RIDQFLHQW,VUDHOPD\ZHOOEHVLJQLFDQWO\GLIIHUHQW
7KLV HOG WKHUHIRUH LV LGHDO IRU DQ LQYHVWLJDWLRQ RI
what evidence can be provided by a study of the
V\QWDJPDWLFV DQG WKH VHPDQWLF HOG DSSURDFKHV
adopted by the Semantics of Ancient Hebrew data-
base project. Through close attention to the contexts
XVHGDQGWRUHODWLRQVEHWZHHQWKHZRUGVLQWKHHOG
ZHZLOORIIHUQXDQFHGGHQLWLRQVRIHDFKZRUGDQG
thus derive some conclusions on their cultural sig-
QLFDWLRQV

A HITUV
Ben-Gurion University of the Negev, Israel 
The

Kuntillet

Ajrud

Inscriptions:

Language

University of Mnster, Germany
 Deuteronomistic

History




Kuntillet

Ajrud

Inscriptions and

the

Heritage

of

the

Prophets
Now that our study of the Kuntillet Ajrud inscrip-
tions is completed, and will be soon published, it is
a proper time to bring to the public the results of our
study. It became quite clear that all the inscriptions
were written in Hebrew, although in two different
scripts: Hebrew and Phoenician. The inscriptions in
Hebrew script were written in the northern dialect,
as spoken and written by the people inhabiting the
kingdom of Israel, but those in Phoenician script
UHSUHVHQW WKH -XGHDQ GLDOHFW 7KH XHQF\ RI WKH
ZULWLQJWKHVW\OHDQG[HGHSLVWRODU\IRUPXODVDQG
blessings, and the high quality of the poetic texts,
in such a small peripherial site like Kuntillet Ajrud,
testify to the level of literacy in Israel and Judah in
ca. 800 BCE. As to religion, it seems that the peo-
ple who composed the texts, whether from Israel or
from Judah, shared a common religion, and adhered
to the worship of YHWH. Onomastics, as well as the
blessing formulas and the poetic texts allude to the
monotheistic tendency of the composers of the texts.
As expected, special treatment is dedicated to the
place of the asherah in the Kuntillet Ajrud inscrip-
tions, as well as in the inscriptions from Makkedah
(Khirbet el Qom), in the light of biblical texts.
The ratio of the Deuteronomistic literature in the He-
brew Bible to the heritage of the prophets appears
to be contradictory: On the one hand, the Deuter-
onomistic History, although it mentions several
prophets, totally ignores all the classical prophets
of doom known from the prophetical books; Klaus
Koch has strikingly spoken of a Profetenschwei-
gen of the Deuteronomistic History. On the other
hand, Deuteronomistic redactors, who shared sever-
al theological topics and many phrases with the au-
thors of DtrH, edited several books of the classical
prophets, such as the book of Jeremiah, the Book of
the Four (including Hosea, Amos, Micah, and Zeph-
aniah) and the book of Proto-Zechariah (Zech 18);
they obviously indented to keep and foster the herit-
age of the classical prophets. New investigations
on the prophetical books mentioned above (by Jakob
Whrle and others) have detected that they all show
WKHLULQGLYLGXDOWKHRORJLFDOVKDSHDQGWKHLUVSHFLF
political interest, which do not only differ from the
Deuteronomistic History, but sometimes also ex-
plicitly oppose it. The lecture will elaborate the com-
mon ground of and the main differences between the
Deuteronomistic History and the Deuteronomis-
ticly edited prophetical books and will plead for dis-
tinguishing several Deuteronomistic groups in Judah
and the Diaspora during the 6th and early 5th century,
which are all shaped by a theology and phraseol-


IOSOT

Abstracts

59

ogy developed from Deuteronomy in some way, but werden heute kontrovers diskutiert: Sowohl die
widely differ in their locations, their societal orienta- neuere Forschung zum DtrG als auch die redakti-
tions, and their political interests. onsgeschichtliche Erforschung der Prophetenbcher
in den letzten Jahrzehnten ergeben ein ganz anderes
Bild. Erstens soll anhand der beiden Prophetenb-
ELIE

A SSIS cher Jesaja und Jeremia gezeigt werden, da der
Bar Ilan University, Israel Begriff der deuteronomistischen Redaktion un-
The

Function

of

Elijah

in

the

Vision

of

Malachi geeignet ist, um die Entstehungsgeschichte dieser
Malachi, as many other biblical prophets, deals with Bcher und ihr theologisches Milieu angemessen zu
the concept of the Day of the Lord. However, Mala- beschreiben. Und zweitens sollen die sogenannten
chi is the only prophet that introduces the idea of deuteronomistischen Stcke theologiegeschichtlich
the coming of Elijah before that Day. This raises two nher beschrieben werden.
TXHVWLRQVZK\GRHVWKLVLGHDDSSHDUIRUWKHUVWWLPH
in the prophecy of Malachi, while it is absent from
all the rest of the prophecies that speak of the Day of 

Lord? And what exactly is the function of Elijah? Faculty of Catholic Theology, Tilburg University,
,WZLOOEHFODLPHGWKDWWKHZRUGVRI0DODFKLUHHFW The Netherlands
the way the people coped with their disappointment What

about

Apocalypticism




that Davidic monarchy was not restored in the sec- in

the

Book

of

Ben

Sira?
ond temple period. When this messianic hope was The remarkable twofold appearance of Enoch in the
shelved, it did not disappear. Rather, the monarchic Praise of the Famous (Sir 44:16; 49:14) immediate-
element was exchanged for an expectation for the ly raises the question of in what way Ben Sira intro-
coming of a messiah-prophet who would complete duced this famous apocalyptic hero into his highly
the process of the redemption of the people. This theological outline of Israels history. Thereafter the
LGHD ZLOO EH H[SORUHG LQ GHWDLO DV UHHFWHG LQ WKH question of a possible relationship between 1 Enoch
Book of Malachi. and the Book of Ben Sira is to be investigated. Among
scholars there is a vivid debate whether Ben Sira had
acquaintance with such apocalyptic traditions and,
UWE

B ECKER if so, to what extent he has used them or criticized
Friedrich-Schiller-Universitt Jena, Germany them in his book of wisdom. First, this paper will
Die

sogenannte

deuteronomistische

Redaktion

present an overview of various opinions relating to
der

Prophetenbcher the Enoch passages in the Book of Ben Sira. Second,
Seit dem Aufkommen der redaktionsgeschichtlichen some vital passages in the Book of Ben Sira will be
Fragestellung vor etwa 50 Jahren rechnet man bei examined that might shed light on Ben Siras pos-
einer Reihe von Prophetenbchern (zum Beispiel sible dealing with apocalyptic issues. In addition to
bei Hosea, Amos, Micha und Jeremia) mit einer dtr that, the so-called autobiographical passages of the
Redaktion: Sie habe die ltere Prophetenberliefe- book (Sir 24:3034; 33:1619; 39:1214) should not
rung im Geiste des Deuteronomiums und der davon EHRYHUORRNHGLQRUGHUWRQGDFDXWLRXVDQVZHU
abhngigen Bcher bearbeitet und herausgegeben.
Dabei werden in der Regel zwei Voraussetzungen
gemacht: (1) Man geht bis in die Gegenwart weit- 
gehend von einem einfachen und einlinigen Bild des University of Alberta, Canada
Deuteronomistischen aus beschrnkt sich in aller Remembering

Abraham

in

the

Late

Persian

/


Regel auf das Kriterium des Sprachbeweises. (2) Early

Hellenistic

Period
Man bezieht sich methodisch immer noch auf das The memory of Abraham served as a central site of
Modell Martin Noths zur Entstehung des deuterono- memory that encapsulated and evoked a large number
mistischen Geschichtswerkes (DtrG) zurck, indem of core issues and images in the discourse of the Jeru-
man die dtr Redaktion als eine literarisch weitge- salem-centered community of the late Persian/Early
hend einheitliche, zeitlich exakt in das 6. Jahrhun- Hellenistic period (e.g., ancestry, YHWHs selection
dert datierbare und zudem buchbergreifende Be- of Israel, promise of land, promise of progeny, pow-
arbeitungsschicht beurteilt. Beide Voraussetzungen erlessness, obedience to YHWH, temple, Jerusalem,
60




Torah, the sharp contrast between reality and prom-
ise and its communicative/ideological meaning, col-
laboration with and ideological resistance to cent-
ers of power). In addition the memory of Abraham
served to bind several other core sites of memory
for the community together (e.g., Exodus, Return,
Egypt, Mesopotamia) into a discursive network in
which each site informed and shaped the other. This
paper will explore also tendencies towards prefer-
ence and dis-preference of certain motifs in Abra-
hams memory and explore what these can tell us
about the world of the remembering community.

anschlieenden Vergleich mit zwei exemplarischen
prophetischen Texten, Jer 4:2326 und Jes 13:913,
in denen das Motiv der Rcknahme der Schpfung
HEHQIDOOVEHJHJQHW]HLJWVLFKGDVVSH]LHOOH3UROYRQ
Hi 3:39 noch deutlicher. Mgliche Auswirkungen
einer solchen Lektre stehen schlielich zur Debatte.
So lsst sich erstens nach Folgerungen fr Hinter-
grund und Deutung dieser und zahlreicher anderer
innerbiblischer Bezugnahmen im Hiobbuch fragen.
Zweitens ergibt sich mit Hi 3:39 als Gegenwort zu
*HQDHLQHDQGHUH=HLFKQXQJGHU+LREJXU
in Hi 3, samt Konsequenzen fr die dramaturgische
Entwicklung der Dialogdichtung. Die Frage, was
Hiob mit der Schpfung zu tun habe, beantwortet


drittens und letztens ein Blick auf die Gottesreden
University of Leipzig, Germany and University of als Antwort auf das Hiobproblem, die als einen As-
Stellenbosch, South-Africa pekt ihrer Lsung seinen Angriff auf die Schpfung
The

Assyrians

in

the

West:

Indifference,

zurckweisen.
Colonialism

or

Development

Policy?
Referring to the main archaeological and textual
sources the paper will evaluate the means of Assyr- PHYLLIS

B IRD
ian imperial policy in the West in order to clarify the Garrett-Evangelical Theological Seminary, USA
question if the Assyrian empire had a mission, a 
SUROHGUHOLJLRXVHFRQRPLFDODQGRUPLOLWDU\VWUDWH- Prostitution

at

Byblos
gy or not. It will be shown how the Assyrians coordi- The oldest source for the sacred prostitution that
nated their actions with the local given facts and pre- biblical textbooks have made a characteristic fea-
vailing conditions in order to get the best results. ture of Canaanite fertility religion is a second
A look on the rights of a deportee may indicate the century CE travelogue known as The Syrian God-
discrepancy between idea/ideology and reality. dess (De Syria dea), attributed to the satirist and
rhetorician Lucian of Samosata. Lucian prefaces
his account of the cult of Hierapolis with a report
 on the other Syrian temples that he has visited
Friedrich-Alexander-Universitt or learned of in his travels, imitating Herodotus in
Erlangen-Nrnberg, Germany tone and dialect. His most elaborate account is of
 the Adonis rites performed at the great sanctuary of

o

Aphrodite in Byblos. As part of the mourning ritu-
zu

deren

Konsequenzen
Mit Hi 3:39 beginnt die Erffnungsklage der Hi-
REGLFKWXQJ 'DEHL EHJHJQHW ]X$QIDQJ GHU 9HUX-
chung des Geburtstags Hiobs der Ausruf Jener Tag
sei Finsternis! Zufall? Wenn nein, was haben
denn Hiobs Leben und die Schpfung miteinander
zu tun? Dieser Beitrag versucht anhand von Querbe-
zgen zu Gen 1:12:4a den Nachweis, dass Hi 3:39
als Gegentext zum ersten Schpfungsbericht und als
Angriff auf die Schpfung zu lesen ist und fragt nach
Konsequenzen einer solchen Lesart. Zuerst werden
dazu wesentliche Querbezge zwischen Hi 3:39
und Gen 1:12:4a dargestellt sowie die jeweilige
Gesamttendenz der Textabschnitte verglichen. Im
als, he reports, the Byblians shaved their heads. But
the women who refused to shave were required to
stand for a day offering themselves to strangers for
payment that became an offering to Aphrodite. This
sole reference from Byblos, and sole evidence for
Phoenicia prior to Eusebius fourth century report
on Heliopolis, established sacred prostitution in
its assumed homeland and provided its only link
to the cult of a dying-and-rising-god, lacking in all
other references. This paper sets Lucians account
in the context of other accounts of Adonis rites,
prostitution in honor of Aphrodite, and Lucians
own report on the Ashtart temple of Sidon, to argue


IOSOT

Abstracts

61

that Lucian, in parody of Herodotus, made Byblos gument, and which may not be in possession of the
Babylon West. addressees. This collection is thus no more a canon
than the sum of all citations in a modern article. It is
a collection based on circumstantial and occasional
 needs and desires.
United Bible Societies, The Netherlands
Where

Semantics

and

Syntax

Intersect:




The

Story

of

WILLEM

B OSHOFF
This paper discusses the role that syntax can play University of South Africa
in the semantic analysis of a Hebrew lexeme. The Epigraphic

Sources

and

Israelite

and

Judean


VSHFLF VXEMHFW RI WKLV VWXG\ LV WKH YDOHQFH RI WKH Religion:

Did

the

Histories

of

Israelite

Religions


Hebrew root , commonly glossed as send. and

the

Theologies

of

the

Old

Testament


Even though the different meanings of this root can Converge

during

the

Last

Two

Decades?
EHGHWHUPLQHGZLWKOLWWOHGLIFXOW\GXHWRLWVIUHTXHQW
occurrence in the Old Testament texts, a study of the
valence of this verb can be very informative. It in-
forms us about subtle nuances of meaning in certain
passages that can be easily overlooked, such as iro-
ny, disdain, etc. In this paper the entire range of lexi-
cal meanings of will be presented, with special
focus on valence. Then a number of apparent excep-
tions will be discussed and an effort will be made to
explain why they may not be exceptions at all.
6LQFH WKH HDUO\ V VHYHUDO VLJQLFDQW PRQR-
graphs on the history of the religion(s) of Israel were
published (Smith, 1990; De Moor, 1990; Keel &
Uehlinger, 1992; Albertz, 1992; Zevit, 2001; Hess,
2007). For a while it seemed as though Histories
of Israelite Religion have supplanted Theologies
of the Old Testament as the systematic overviews
RI DFWLYLW\ LQ WKH HOG RI 2OG 7HVWDPHQW VWXGLHV
However, recently Theologies of the Old Testament
(Preuss, 1992, Goldingay (2003, 2006, 2009) were
published, reclaiming the ground the theologians
seem to have lost to the historians of religion. It is
 common knowledge that archaeology is the most
University of Helsinki, Finland SUROLFVRXUFHRIQHZPDWHULDOUHOHYDQWWRWKHVWXG\


of the Old Testament. One type of artifact relevant
Tell

Us

about

the

Canon? for religion-historical and theological studies alike
Many scholars have used two verses from an epis-
tle appended to the main body of 2 Maccabees to
suggest a canon, proto-canon, or body of scripture
is present already during the Hasmonean era and
even before. This paper questions such conclusions
by investigating the background and contents of
the epistle, using both historical-critical and rhe-
torical methods. This investigation concludes that
it is rather more likely that the collections of books
gathered by both Nehemiah and Judas Maccabeus
are nationally edifying proof-texts for the customs
argued for in the epistle. Further, it is clear from the
statements in 2 Maccabees 2:1314 that the collec-
tion assembled by Nehemiah and Judas would be
vastly different from any later notions of canon in
the Judaeo-Christian tradition. These texts are not
EHLQJRIIHUHGWRWKHDGGUHVVHHVDVWKHRIFLDOZRUG
(whether of God, or of the temple authorities in Je-
rusalem), but as evidence for the practices, which
the epistle is advocating being ancient. Our hypoth-
esis is that the author of the epistle is simply citing
works that s/he believes support his/her overall ar-
is epigraphic sources that are sporadically excavated
and drawn into the scholarly debates. Ever since the
Mesha Stele came onto the scene, epigraphic sources
have dominated deliberations on religion and the ve-
racity of the Bible when they emerged. Epigraphic
VRXUFHVDUHSURQHWRIRUJHU\GXHWRWKHLUVLJQLFDQFH
and therefore archaeologists often frown upon the
HPHUJHQFH RI VXFK QGV LQ WKH DQWLTXLW\ PDUNHW
without clear archaeological provenance. Both His-
tories of Israelite Religions(s) and Theologies of
the Old Testament endeavor to describe the dynam-
ics of Israelite and Judean cult and religion, taking
cognizance of historical developments and recently
acquired information. I will study the monographs
and epigraphic sources and try to establish whether
there was a convergence on the issues regarding epi-
graphical sources in Histories and Theologies.
62





  MIRI
 B RUMER
University of Pretoria, South Africa University of Haifa, Israel
Freedom
 to
 Roam
 in
 a
 Wide
 Open
 Space:

 Between
 Passion
 Drugs
 and
 Plague
 Healing:


 The
 Use
 of
 Incense
 Plants
 in
 Holy
 and
 in
 Secular

of
 David
 in
 the
 Books
 of
 Samuel
 and
 the
 Psalms in
 Ancient
 Israel
3VDOPKDVEHHQGHVFULEHGDVDFRQDWLRQRIKHWHU- Incense that was burned in the Temple, as part of the
ogeneous elements from various other texts. Taking ritual, to create a soothing aroma, as its memorial
the redactional heading, Psalm of David, at face RIIHULQJWRWKH/RUGLVDFWXDOO\XVHGWRIXOOORWKHU
value, this paper investigates the intertextual con- important roles like avoiding the stench, disinfec-
nections between Psalm 31 and the history of David tion, and avoiding diseases, using the varied ability
in the books of Samuel, concentrating especially on of the incense plants, despite the fact that there was
the poetic frame of Samuel in the Song of Hannah no explanation for this in the Bible. In this paper I
in 1 Sam 2 and the song of salvation of David in 2 VKDOO H[SODLQ VRPH RI WKLV XVHV LQ D VFLHQWLF ZD\
Sam 22 (Ps 18). It seems that the psalm as well as through comprehension that the aromatic resins con-
the history of David has been edited to enhance the tains many substances which the plants produce for
interconnectedness between the two corpora. their survival and can be used by us in the same way.
When Aaron burned incense and stood between the
living and the dead, he stoped the plague among the
 people. Allegedly, a religious ceremony of atone-
Bar Ilan University, Israel ment, but actually burning incense provided protec-
Judgment
 by
 the
 People:

 tion for the healthy from infection from the sickly.
Popular
 Involvement
 in
 the
 Judicial
 Process (Num 16:4648). The aromatic resins, that were pro-
According to the prevailing approach in the Bible, duced from various plants, used as a present that de-
the judicial process is entrusted, at least partially, scribed as the best products of the land when they
to the people. In two cases the offender was ex- sent by Jacob with his sons to Joseph in Egypt. The
ecuted by stoning: a blasphemer (Lev 24:1016) Queen of Sheba brought them to King Solomon and
and someone who gathered wood on the Sabbath their price was measured in gold. In Song of Songs;
(Num 15:3236). Biblical criminal procedures also Ps 45:9; Prov 7:17 and Esth 2:12, they are used to
contain various ordinances that involve the people please and as seducing perfume. The extensive space
in the judicial process: the murderer stands trial be- the Bible devotes to the description of using incense,
fore the community; the community tries or shelters WHVWLHVWKDWWKLVXVDJHZDVDGDLO\SUDFWLFHDQGWKH
the involuntary homicide (Num 35:12, 2425; Josh ritual utilization was derived from the secular one.
20:69); and a maiden who fornicated in the course This paper will show how and why.
of her betrothal, before her marriage, was stoned
by her fellow citizens (Deut 22:2021). There are
other similar examples. According to the Biblical CALUM
 C ARMICHAEL
approach, the judicial process is a popular one, and Cornell University, USA
central aspects of it are entrusted to the people. This  
is the accepted approach in the pre-Biblical litera-  

ture as well, for example, in the laws of the Kumran A disturbing event in the life of the nations found-
sect. Scholars oppose this approach. In the halachic ing father occurred when Jacob, in order to steal his
midrashim (homiletic interpretations of the Bible), brother Esaus blessing and birthright, dealt falsely
they criticize the popular approach and strive to in- by deceiving their blind father Isaac while bringing
stitutionalize the legal process. The Tannaim remove him a meat dish. Jacob lied about his identity when,
the judicial authority from the hands of the masses claiming to be Esau, he swore a false oath stating
and transfer it to the judicial authority. Nevertheless, that Yahweh his God granted him success in obtain-
because the sages do not wish to cancel the Biblical ing the meat. Jacob was successful in obtaining the
law, they recommend an intermediary approach for EHQHW KH VRXJKW *HQ  7KH VHTXHQFH RI UXOHV
the judicial process, which contains a mixture of in- in Lev 19:1112 theft, false dealing, lying, swear-
stitutional and popular ingredients. ing falsely by Yahwehs name, and profaning Gods

 IOSOT
 Abstracts
 63

name critiques in a quite precise way the patri- occurs. God reveals himself through sterility and
archs behavior. in sterilitity. The originality and the notion of spe-
FLFLW\LQWKHELEOLFDOLGHDRIVWHULOLW\LQP\SRLQWRI
view, lie in this cyclical property, which breaks the
DAVID
 M.
 C ARR
 sterility circumscription and negative orientation.
Union Theological Seminary, USA The Bible presents sterility as a transitory state, an

 area for individual and corporate transformation of
Biblical
 Studies:
 Actual
 and
 Potential status. In an ideological system, such as ancient Isra-
Intertextuality as concept and term has played an els, where contractual relations replace natural rela-
increasingly important role in recent biblical studies. tions, sterility functions as a powerful symbol of the
In particular, a number of studies of the formation of relationship among men and between men and God.
+HEUHZELEOLFDOWH[WVKDYHEHHQLQXHQFHGE\DQ And this may be the reason why sterile matriarchs
accumulation of theories regarding intertextual de- traditions were continually re-interpreted, from the
pendence of certain texts on others. This presentation 10th century B.C.E. until the 1st century C.E., and
will engage these developments on two fronts. First, could be adapted to new contexts and make sense to
it will explore methodological issues surrounding distinct communities, particularly in times of crisis
the use of theories regarding the dependence of one and transition.
WH[WRQDQRWKHUDOOXVLRQRULQXHQFHLQOLWHUDU\
studies) in study of the formation of the Bible. Sec-
ond, the presentation will outline ways the concept  
of intertextuality as developed in literary studies 8QLYHUVLW\RI6KHIHOG8QLWHG.LQJGRP
goes far beyond such ideas of textual dependence The
 State
 of
 the
 Text
 of
 Job
and illustrate how this distinctive concept might be In the hope of making some well-founded gener-
used to great effect in contemporary scholarship on alizations about the state of the text of the Hebrew
the Hebrew Bible. Bible as a whole, I have analysed my own textual
decisions in my commentary on the Book of Job
(Word Biblical Commentary, 1989, 2006, 2010). I
 believe that I have taken a fairly conservative ap-
The University of So Paulo, Brasil proach to the text, adopting emendations only when
The
 Meaning
 of
 Sterility
 in
 the
 Patriarchal
 Cycle the Masoretic text seemed impossible. Nevertheless
This paper focuses on the concept of sterility as ide- I have accepted some 238 emendations (56 of them
DOL]HGLQWKHELEOLFDOWH[WDQGH[HPSOLHGLQWKHVWR- requiring only an alteration of the vowels). Further-
ries of Sarah and Abraham, Rebecca, Leah, Rachel more, while not being easily persuaded of proposals
and Jacob. My analysis of these stories leads to the for what I call new words that is, words that do
hypothesis that sterility is one of the foundational not appear in the lexicon of Brown-Driver-Briggs,
themes of Israels ancient past, by condensing some but put forward by more recent scholars usually on
of the main obstacles inherent to the emergency of a the basis of cognates in other Semitic languages-I
people who believe to be guided by God. This new QG WKDW , KDYH DFFHSWHG  VXFK SURSRVDOV  RI
perspective on sterility was achieved by focusing on them requiring no emendation of the Masoretic
the spectrum of meanings of the Hebrew root qr, text). In most cases, proposals of new words obvi-
which includes infertility and uprooting; these, added ated emendation of the text, and if I had not accepted
to famine in the land, are experiences that will shape any new words, I would doubtless have adopted
the religious conscience of Israel. This approach am- some 60 extra emendations. Since the Book of Job
SOLHVWKHSHUFHSWLRQRIVWHULOLW\LQWKH+HEUHZ%LEOH contains some 8344 words and is therefore c. 2.7%
as it emerges from the text as a state of deprivation, of the Hebrew Bible (c. 305,000 words), if I were to
in opposition to the contents of the divine oath to the QG DQ HTXLYDOHQW QXPEHU RI SUREOHPV LQ WKH WH[W
patriarchs (progeny and land). But even enclosing of the Hebrew Bible generally, I would be accepting
the properties of lack of productivity, weakness and some 8800 emendations and some 2185 occurrences
death, which have a negative value, biblical sterility, of new words. It is perhaps not generally recog-
as I discuss in this paper, is not a closed circle, but an nized that the text of the Hebrew Bible is open to
open space to potentiality, where divine revelation question at so many points.
64

 


content of lexical entries in the context of the lexi-
University of Stellenbosch, South Africa
cons historical milieu.
The

Profile

and

Theology







The OG of Job is one sixth shorter than the Mas-  
soretic text and is one of the more freely translated University of Nebraska-Lincoln, USA
units in the corpus of Septuagint translations. Since Scribal

Traditions

in

the

Pentateuch

and




the translator interpreted his parent text, it opens the the

History

of

the

Early

Second

Temple

Period
possibility to determine theological aspects con-
cerning this unit. As is the case with LXX Proverbs,
another less faithful translation, this Greek version
DOVRKDVDXQLTXHDQGGLIIHUHQWSUROHFRPSDUHGWR
the MT version. In Job 1, for example, the transla-
tor renders the parent text creatively. On the one
hand, he clears God from direct involvement in the
maltreatment of Job. In conjunction with this the
fundamental goodness and omnipotence of God is
stressed. On the other hand, Job is depicted as an
astute saint, he is blameless, genuine, religious, stay-
ing away from every evil thing (verse 8). This article
ZLOOGHPRQVWUDWHWKHXQLTXHSUROHRI2*-RELGHQWL-
HGLQ&KDSWHUVDQG7KHWKHRORJL-
FDOLPSOLFDWLRQVRIWKLVSUROHZLOOEHGHWHUPLQHG$
contextual approach will be followed. One example
to be discussed is the question whether references to
the life after death and ressurrection are in fact found
The discovery and publication of the Dead Sea Scrolls
Pentateuch manuscripts in the twentieth century has
forced textual scholars to reconsider the old division
of Pentateuch texts into three main recensions: the
Masoretic Text, the Septuagint, and the Samaritan
Pentateuch. This tripartite division has broken down
under the weight of the new manuscript evidence.
I will argue that, rather than attempting to classify
the Pentateuch manuscripts according to recension,
we consider them as products of different scribal
schools with different approaches to the scriptural
text. I will then examine whether it is possible to tie
these different scribal schools into other political-so-
cial-religious groupings in the late Persian and early
Hellenistic periods.
C.

L.

C ROUCH
in this book. University of Cambridge, United Kingdom
Adapting

the

Cosmological

Tradition




in

Deutero-Isaiah

It has long been noted that Deutero-Isaiah employs
Charles Sturt University, Australia creation language to reiterate the authority and pow-
Take

one

Hebrew

Lexicon,

add

Fresh

Theology

er of Yhwh. Similarly, the characterization of Yhwh


Lexicons are cultural artefacts and as such are im-
pacted by the society and the ideology from which
they are birthed. Lexicographers often wrestle with
what should and shouldnt be included in lexical en-
tries and each age answers this question differently.
In the mid 1700s a theological movement founded
by John Hutchinson inspired the production of a
number of HebrewEnglish lexicons and these in
turn caused other lexicographers to respond in oppo-
sition. The lexical entries in all these lexicons tell a
fascinating story of a theological discussion carried
out through lexicons for nearly 100 years, but they
also cause us to ask the question again: What is ac-
ceptable material for a dictionary entry? This paper
gives a brief history of the Hutchinsonian debate and
its impact on HebrewEnglish lexicons for the next
century, in order to again raise the question of the
as king is a recognized component of the Deutero-
Isaianic message. The extent to which these empha-
ses derive from the importance of a cosmological
interpretive matrix for pre-exilic Judahite military
encounters, however, has not yet been recognized.
This paper is an examination of how Deutero-Isaiah
re-works the national theological traditions to cope
with a situation precipitated by war. I discuss the
traditional Judahite approach to military encounters,
especially its connection to Yhwhs roles as war-
rior, king and creator, and then examine the ways
in which Deutero-Isaiah adapts it to a changed na-
tional experience. This leads to the conclusion that
Deutero-Isaiah has abandoned the traditional render-
ing of the Chaoskampf, in order to retain the char-
acteristics of Yhwh necessary to persuade the exiles
of Yhwhs power to save while acknowledging the
changed historical situation. Though Yhwh remains
warrior, king and creator, these are no longer caus-


IOSOT

Abstracts

65

GRAHAM

D AVIES
ally connected. As a result, though their king had
Cambridge University, United Kingdom
fallen, the exiles could retain their trust in the power
of Yhwh as the creator of the universe and as divine An

Overview

of

the

Words

for



king. Having persuaded his audience of this, Deute-
ro-Isaiah was free to proceed in the latter half of the
ERRNWRWKHFRQGHQWGHFODUDWLRQRI<KZKVFRPLQJ
acts on their behalf.


Salvation is here understood as removal from a
place or situation of danger to one of safety, general-
ly in a material rather than a spiritual sense. Ancient
Hebrew has a rich vocabulary for expressing such
ideas, and the Cambridge centre of SAHD has exam-

  ined it in detail, according to the semantic principles
Aristotle University of Thessalonik, Greece of the project, over a number of years. The paper
Platos

Timaios:



will present a summary of the overview of the lexi-

 FDOHOGLQFOXGLQJYHUEDODVZHOODVQRPLQDOIRUPV
Platos Timaios stellt einen hermeneutischen Kom-
mentar zu Gen 12 dar. Betrachtet man die Gesamt-
struktur des Timaios und die Entfaltung der Einzel-
argumente in Gen 12, so stellt man fest, dass sie bis
ins Einzelne dem biblischen Schpfungsbericht ent-
sprechen. Diese Tatsache wurde bisher in der For-
schung bersehen, vor allem deshalb, weil man be-
mht war die Unterschiede zwischen Bibel und Plato
aus der Perspektive der philonischen Rezeption zum
Vorschein zu bringen und die scheinbar bestehenden
scharfen Gegenstze hervorzuheben mit der abzuse-
henden Konsequenz, die Frage nach der Begegnung
des griechischen mit dem hebrischen Denken vor
der hellenistischen Zeit in eine tiefe Kluft zu strzen.
which will be published with the entries for the in-
dividual lexemes. A contrast will be drawn between
WKRVHOH[HPHVLQWKHHOGZKLFKHPSKDVLVHE\V\Q-
tagms with Heb. min) separation or removal from
danger and those with which the positive outcome
is more prominent. Attention will also be given to
WKHSUHFLVHVLJQLFDQFHLQQRQOHJDOFRQWH[WVRIWKH
lexemes which are commonly translated by redeem
(SGK, Jal) and the extent to which their meta-
phorical uses share the connotations of their techni-
cal senses.
GERDA

D E

V ILLIERS
Dies wollen wir anhand von ausgewhlten Beispie- University of Pretoria, South Africa
len plausibel machen. The

Book

of

Ruth:

A

Matriarchal

Homily




for

a

Community

under

Pressure
Although the book of Ruth sets its scene in the time
 of the Judges, scholars date it well into the post
Institut Protestant de Thologie, France exilic period of Judah and even, given the added


genealogy (4:1822) as late as the Hellenistic era.
des

rdactions

non

judennes

dans

le

This paper argues that the book of Ruth was well
Pentateuque:

Quelques

rflexions acquainted with both the Pentateuch and the rework-
En tudiant les mentions topographiques du Penta-
teuque et lHexateuque qui laissent une large place
des lieux autres que Jrusalem, la communication
WHQWHUDGHPRQWUHUTXXQHSDUWLHGHODUpGDFWLRQQDOH
du Pentateuque devrait tre attribue des groupes
non judens en dehors de la communaut du Temple
de Jrusalem. Prenant en compte les nouvelles don-
nes archologiques de la Jude-Samarie et prenant
appui sur les nouvelles lectures dEsdras-Nhmie,
le paper sinterrogera sur la prsence ou non dans
le Pentateuque et lHexateuque de contributions di-
toriales provenant de groupes de Samarie et de la
Diaspora. Une telle approche nest pas sans poser de
TXHVWLRQVVXUODQDOLVDWLRQGX3HQWDWHXTXH
ing of the history of the Israelite nation by the hands
of the Chronicler. Ruth taps into the exilic and early
post-exilic sentiments which attempted to forge the
identity of the people by means of the patriarchal nar-
ratives in order to provide the necessary social and
theological cohesion for a disparate group. However,
in the form of a matriarchal homily, it goes further.
By introducing Ruth the worthy Moabite it 1) chang-
es the negative views on the Moabites as exposed in
Gen 19:3137 and Num 2224, and 2) challenges
the isolationist tendencies of an exclusive commu-
nity as proposed by Ezra and Nehemiah. The book
of Ruth portrays the Moabites in a favourable light
and indicates that Judahites (Boaz) and Moabites
66





 

5XWKZRUNLQJWRJHWKHUDUHDEOHQRWRQO\WRIXOO
University of Cambridge, United Kingdom
the prescriptions of the Deuteronomistic legislation
(Deut 2325), but also to expand it beyond its limits. Hosea,

Creation

and

Wisdom:




Its narrative of compassion and caring pleads for the An

Alternative

Tradition
cohesion of the different religious traditions of Israel This paper draws out creation and wisdom themes in
and for the preservation of that which is essential for the book of Hosea, arguing for an important forma-
the well-being of a community under pressure. tive alternative tradition found in Old Testament
theology involving creation ideas, interaction with
the natural world and wisdom thought. These themes
 are sometimes expressed in Hosea in terms of a cov-
Research Foundation-Flanders & Katholieke Uni- enant with nature, sometimes revealed in the use of
versiteit Leuven, Belgium metaphors from the natural world (an aspect recently


brought into the foreground by scholars emphasizing


ecological hermeneutics) and sometimes expressed
a

Pluriform

Outlook

on

the

Scriptural

Text(s) through use of forms, ideas and motifs associated
To say that the scrolls from the Judean Desert have
revolutionised textual criticism of the Hebrew Bible
has become like stating the obvious. However, al-
though scholars almost immediately realised that the
discovery of these ancient manuscripts would change
the face of biblical studies completely, it took nearly
half a century before the contours of a new interpre-
tational framework began to appear. Building on S.
Talmons insight that socio-religious factors caused
a much larger textual variety than is presently extant
to fall into oblivion, as well as on E. Tovs continu-
ing emphasis on the presence of independent texts
at Qumran, E. Ulrich issued a hermeneutical model
of variant literary editions, which has received the
support of many scholars. The present investigation
seeks to explore the implications of this model in
with the wisdom literature. Although evaluating the
H[WHQW RI ZLVGRP LQXHQFH LQ +RVHD DQG ZKHWKHU
LWLVDNH\IRUPDWLYHLQXHQFHRQWKHERRNRUVLP-
ply a later redaction is on the agenda here and key
SDVVDJHV IURP +RVHD RIWHQ LGHQWLHG E\ VFKRODUV
as wisdom are considered, a broader selection of
passages that also concern creation/nature themes
are seen to elucidate the wider thematic context of
an alternative creation/wisdom axis. Passages from
Hosea 1:2; 2:113; 2:1418; 2:1923; 4:13; parts
of chapters 57 and brief examples found in chap-
ters 814 are examined and evaluated in the light of
these concerns.

two directions. On the one hand, a pluriform outlook University of Waterloo, Canada
on the development of Scripture necessitates a reas- 


sessment of the texts formerly lumped into the now Normative

Bliss

of

Biblical

Love
hotly debated category of Rewritten Bible texts as
belonging to the same organic and dynamic proc-
ess. On the other hand, it also urges textual scholars
to reconsider their goal of reconstructing a text as
close as possible to the alleged original text of the
Hebrew Bible. As such, this study will not only dis-
cuss some writings that are commonly placed on the
fringes of the canonical process, but it will also touch
upon the very heart of the text-critical endeavour by
challenging the task of reconstructing a critical text
and advocating the study of each textual witness in
its own context.
Love abounds in the Hebrew Bible both in narrative
DQGQRUPDWLYHFRQWH[WV+RZHYHUDXQLHGELEOLFDO
theory of love emerges from their narrative/norma-
tive intersection. The Song of Songs concluding
meditation on love, with its analogies of death, sheol,
reshefUHDQGMHDORXV\FRQYH\WKHGDQJHUSRVHGE\
love so passionate as to surrender ones individual
personhood in uniting with the beloved. Correspond-
ingly, by grounding spousal relationships in a cleav-
ing stripped of loving, the primeval message of the
Garden is that sexual relationship should be devoid
RIORYHZKLOHFRQQHGWRDFRPSHQVDWRU\UHLQWHJUD-
WLRQRIWKHGHFLHQWHVKof verse Gen 2:23 into the
RQHHVKof verse 2:24. All the subsequent biblical
narratives centering on love as ahavah, cohere to
graphically present this pessimistic view of human
love which threatens the integrity of human auton-


IOSOT

Abstracts

67

omy. The danger of the dissolution of the self into VHULHV KDV QDOO\ UHDFKHG D FRQFOXVLRQ PRUH WKDQ
the other impelled by passionate love is misplaced sixty years after discovery.
within the inter-personal sphere. Consuming love is
reserved exclusively for God. It will be shown that
those loves mandated on the horizontal plane for the e
neighbor and the alien resident are crafted to avert Charles University in Prague,
the common dangers love poses of self dissolution. Protestant Theological Faculty, Czech Republic
Ultimately the narrative informs the normative in Texts
 and
 Archaeology:


exclusively sanctioning the vertical love demanded The
 Case
 of
 the
 Wadi
 Daliyeh
 Manuscripts
between the person and God. Only there can the love The Samaria papyri, written a century earlier than
of self-surrender be offered precisely as a means to the oldest manuscripts from Qumran, were dis-
cultivate ones humanity. covered by the Bedouins in Wadi Daliyeh in 1962.
These manuscripts represent a unique source of data
concerning the history and life in the province of
 Samaria in the Persian period, especially in the 4th
University of the Free State, South Africa century BCE. The data furnished by the manuscripts
 from Wadi Daliyeh, analyzed and compared with
The Hebrew Union College-Jewish Institute of some data of the Old Testament texts and of some
Religion, USA historical texts of Antiquity, permit to conceive the
How
 IOSOT
 Played
 Its
 Part
 in
 Saving
 the
 Dead
 chronology of central Palestine in a new light.


 
In August 1953, Professor R.B.Y. Scott, professor 
of Old Testament literature and language at Mc- 8QLYHUVLW\RI6KHIHOG8QLWHG.LQJGRP
*LOO 8QLYHUVLW\ &DQDGDDWWHQGHGWKHUVW ,2627 Apples
 and
 Oranges:


meeting in Copenhagen. Roland de Vaux used the Archaeology
 and
 Texts
 in
 the
 Persian
 Period
opening of an existing programme slot to give feed- Artefactual remains of daily life provide a different
back on the recent discoveries (cave 4 had been dis- type of testimony than texts; they give the historian
covered in the fall of 1952). He elaborated on the access to changes that take place over centuries, al-
dire state of the fragments yet to be purchased from lowing a limited understanding of cultural trends
the Bedouin and made an appeal to universities to and developments. Texts, on the other hand, give
come forward as investors to prevent the fragments access to events on a daily, yearly, and decade-long
from falling prey to the black market and inevitable basis, supplying testimony of names, places, actions,
dispersal. IOSOT set in motion a course of events and dates. They allow the writing of political and
that resulted in the May 1954 announcement of the economic history, for which archaeological remains
purchase of fragments from cave 4 for McGill. The provide a broad situational background, showing the
purchase in 1954 followed by a smaller one in 1956 general trends in place over century or so. It is the
made McGill the owner of the largest collection of sphere of social history perhaps, where the two types
Dead Sea Scrolls (more than 450 fragments) outside of testimony, once critically analyzed, can be most
Jordan. This paper recounts this obscure piece of SURWDEO\ LQWHJUDWHG E\ WKH KLVWRULDQ LQ D UHFRQ-
history and its impact on the history of the Scrolls struction of the past, since such an endeavour tracks
by means of archival material from the McGill Ar- changes over centuries anyway. In writing any type
chives and Rockefeller Museum. The focus is on of history of Yehud or Samerina in the Persian pe-
contextualizing the purchase agreement and the riod, historians are greatly hampered by the paucity
FRQVHTXHQFHVIRUVFUROOVUHVHDUFKLQWKHUVWGHFDGH of both artefacts and texts. Settlement trends can be
after the discovery and later on. It contends that Mc- broadly established from surveys and excavations,
Gills purchase guaranteed the integrity of the cave but the extent of occupation of former larger, walled
QGDQGSURPSWHGRWKHULQVWLWXWLRQVWRIROORZVXLW settlements remains uncertain, as does the extent and
thus safeguarding the integrity of the collection a nature of settlement in Jerusalem and Samaria. We
point worth celebrating at the time when the DJD lack extra-biblical administrative texts that might
68

 

DAVID
 E LGAVISH
allow us to situate the artefactual remains more
Bar Ilan University, Israel
VSHFLFDOO\DQGRSWIRURQHLQWHUSUHWLYHRSWLRQRYHU
another of the economic political or social structures  

that operated at the time. The biblical texts set in the Structure
 and
 Significance
Persian period exhibit strong ideological tendencies Jeremiahs prophecy about the drought (Jer 14:1
that bring into question the amount of reliable infor- LVTXLWHDGLIFXOWXQLW7KHUHLVQRDJUHHPHQW
mation they contain concerning that era. on the prophecys delimitation and its internal order.
It mentions two calamities, drought and war; its style
moves back and forth from a prose to a poetry; and

 contains various genres: A description of the drought,
The Open University of Israel a prayer to stop it, Gods response to the prayer, and

 Overwriting
 and
 Overriding,
 or
 What
 is
 Not
 the prophets lament and his conversation with God
Deuteronomistic that accompanied these events. Some of these genres
'HXWHURQRPLVWLFGHVFULEHVWKHLQXHQFHRIWKHODQ- are repeated several times in the unit, making its lit-
guage, style and ideas of the book of Deuteronomy HUDU\VWUXFWXUHGLIFXOWWRGHWHUPLQH,QWKLVSDSHU,
upon subsequent biblical literature. Although it is will attempt to address these complex issues. For this
frequently proposed that only texts displaying either purpose, I shall begin with a close reading the proph-
VSHFLFYHUEDORUWKHPDWLFFKDUDFWHULVWLFVVKRXOGEH ecy, followed by a discussion the literary structure
considered deuteronomistic, these two conditions of each subunit. Finally, I will discuss the linguistic,
idiom and themeremain problematic. Deuterono- thematic, and structural relationships between the
mistic idiom continued to circulate long after the different units. In this way, I will determine the units
LQLWLDO FRPSRVLWLRQ RI WKH PDWHULDOV LGHQWLHG ZLWK boundaries and its literary structure.
the DtrH, and sometimes appears alongside priestly
LGLRPDQG/%+$GGLWLRQDOO\LGHQWLFDWLRQRIGHX-
teronomistic theme is highly subjective, and lacks 
controls. This paper examines the problem how to University of Mainz, Germany
identify post-deuteronomistic materials within the Die
 Stele
 von
 Betsaida
DtrH, and is based upon Noths view of the Deuter- Viele Studien beschftigten sich bereits mit der
onomist as a good historian, who utilized source ma- 1997 gefundenen Stele aus Betsaida, die ein Relief
terial which, for the most part, he did not reformulate ZLHGHUJLEW'LHVHVZXUGHKlXJDOV0RQGJRWWRGHU
or evaluate. However, he did choose sources which als lunarisierter Wettergott interpretiert. Auf Grund
best suited his purposes, and provided them with the einer nochmaligen Prfung ikonographischer und
proper setting within the historys comprehensive archologischer Quellen aus der Eisenzeit kann man
chronological framework. The texts that challenge feststellen, dass es sich um einen Wettergott, hchst-
the concepts, ideals and chronological framework wahrscheinlich um den Gott Hadad, handelt.
of the deuteronomistic narrative within Deuterono-
my Kings are best explained as the contribution
of post-deuteronomistic scribes who wished to re-  
vise the DtrH without resorting to whole-scale re- United Bible Societies, Spain
writing. Such editorial intervention overwrites or Because
 It
 Is
 not
 and
 not
 because
 It
 Is:
 Formally

overrides the previous text, rather than elucidates Ambiguous
 ki-clauses
 in
 Biblical
 Hebrew,
 and

or expands upon the earlier theme. Even when these their
 Exegetical
 and
 Translational
 Consequences
texts use elements of deuteronomistic idiom, they In a recent study of Mal 2:16, I outlined the follow-
are employed in an uncharacteristic fashion. Thus, ing ambiguity that arises in connection with He-
overwriting and overriding are editorial strat- brew ki-clauses: when a causal clause introduced
egies employed by post-deuteronomistic scribes by ki is subordinated to a clause in which the prin-
ZKR WKRXJKW WR UHYLVH WKH 'WU+ LQ RUGHU WR UHHFW cipal verb has been negated (by lo, al, etc.), it is
the changed realities and outlooks of the Persian pe- never clear on purely linguistic grounds whether the
riod. causal conjunction relates to the negative form of
the main clause (Do not do this, for [ki] it is bad;

 IOSOT
 Abstracts
 69


do something else [good] instead) or to its positive
Radboud Universiteit Nijmegen, The Netherlands &
form (Do not do this because [ki] it is bad; do it
University of Dallas, USA
EHFDXVH LW LV JRRG ,Q WKH UVW VWUXFWXUH NL LQWUR-
duces the grounds for not doing something, whereas Not

a

blacksmith

could

be

found

in

the

whole


in the second one, ki introduces a reason for doing land

of

Israel,

because

the

Philistines

had

said,


it (just as it does in the non-negated version). One Otherwise

the

Hebrews

will

make

swords

or


way to see the difference between the two structures 
is via the following kind of restructuring: Dont do from

Recent

Archaeology
this because (or for) it is bad = If it were not bad, it
might be possible for you to do it; whereas Dont do
this (just) because its bad = If it were not bad, you
should not do it. In the presentation I will identify (a)
texts where this ambiguity is relatively obvious, (b)
the exegetical consequences of adopting the second,
much rarer, interpretation (whereby ki relates to the
positive form of the verb in the governing clause),
and (c) signs in the ancient versions of some aware-
ness of such ambiguity.

8QLYHUVLW\RI6KHIHOG8QLWHG.LQJGRP
1 Samuel 13,1922 informs the reader of Samuel
about the monopoly of metal industry by the Phil-
istines. Recently Alexander Velhuijzen, a specialist
in Iron Age archaeology, questioned the historicity
of the information in 1 Samuel 13,1922 because
the earliest sites of iron production in Palestine
were found in Tel Beth-Shemesh and Tell Hammeh,
which is Israelite and not Philistine territory. This
paper will study the passage in question in its liter-
ary context and reassess it in light of the most recent
DUFKDHRORJLFDOQGLQJV
TERRY

FALLA



University of Melbourne, Australia
between

the

Bible

and

Art A

Pair

of

Papers

I:

The

Way

Our

Hearts

Burn:


The Bible has played an inspirational role in art for Poetics

in

the

Syriac

New

Testament
FHQWXULHVDQGDUWKDVLQWXUQLQXHQFHGWKHZD\WKH
Bible is read. By genuine I refer to a dialogue be-
tween the biblical text and biblical art in which each
plays a critical role in the process of interpreting the
other. This involves not only looking at the biblical
text and asking how the artist has interpreted it (e.g.
what the artist has left out or added or emphasized or
downplayed) but also studying the work of art and
asking what it can show us about the biblical text
(e.g. what the biblical writer has left out, emphasized,
or downplayed). For example, in the story of the ex-
pulsion of Hagar and Ishmael, artists offer viewers
what the text withholds, Hagars and Ishmaels point
of view, with the result that the viewer, unlike the
reader, is openly invited to feel sympathy for them.
The greater our sympathy for Hagar and Ishmael, the
more critical we are likely to be of Abraham. This
can lead us to recognize how hard the biblical writer
has to work in order to manage and minimize the
readers sympathy with Hagar and Ishmael and thus
to justify the dismissal. Three or four examples from
other biblical texts will form the substance of the pa-
per and will be used to illustrate the interpretative
gains to be had from such a dialogue.
We in the West do not readily identify theology
with poetics. They have, however, been partners
for a very long time. The Hebrew Bible is soaked
LQ SRHWU\ ZKLFK RZV LQWR WKH $SRFU\SKD DQG
Pseudepigrapha, and into the Greek, Latin, Coptic,
and Slavonic translations in which they have reached
us. Poetics also has a distinctive place in the Greek
New Testament.
A poetic form of theologizing also found a central
place in the Syriac Orient. The intricate artistry of
poetry and poetics was inseparable from the theo-
logical task. Furthermore, the story of poetics in the
classical Syriac tradition is embedded in the earliest
Syriac translations of the Greek New Testament. The
poetic is introduced where it is absent in the source
text and heightened where it is present. This is par-
ticularly true of the Peshitta version.
At the core of this paper is the contention that
this aspect of the early Syriac versions has not been
WDNHQZLWKVXIFLHQWFULWLFDOVHULRXVQHVVDQGWKDWWR
do so encounters us with many pertinent questions
from what is the nature and extent of poetry and
the poetic in these versions to can the study of this
poetic dimension help take us closer to the historical,
cultural and socio-literary forces that were at work
in producing these early translations? Furthermore,
70





does the study of this dimension of the poetic in the cal tradition (B. S. Childs JBL 78,3 1959). In the
earliest Syriac versions, Old Testament and New proposed paper I intend to explore another frame of
Testament, have implications, directly and indirectly, reference that surfaces in some of the warnings con-
for Syriac lexicography and the composing of future cerning the foe from the north, and its bearing upon
Syriac lexica? the interplay between historical and mythological in-
terpretation: temple ideology. Apart from the already
established link of the northfarthest parts of the
TERRY

FALLA earth from which the enemy is to appear (Jer 6:22)
University of Melbourne, Australia with the sacred residence of God (gods) (Is 14:13)
A

Pair

of

Papers

II:

Poetic

Presences

Seeking

a

and Mount Zion, in the far north, city of the great
Place

in

Syriac

Lexicography
Do classical Syriac poetics and poetry have a place
in the entries of a comprehensive Syriac lexicon, and
if so in what form? This paper argues that some po-
etic presences in Syriac literature have a legitimate
King (Ps 48:2), there is the possible notion of the
temple as the epicenter of national and universal ca-
tastrophe: Jer 25:29; cp. Amos 9:14; Ezek 9:68.
SODFHLQDOH[LFRQIRUDVSHFLFFRUSXVWKDWSURYLGHV  
illustrative referenced examplessuch as that envis- New York, USA
aged by the International Syriac Language Project 

(ISLP). This applies to literature originally written Versions

of

Fourth

Maccabees
in Syriac, such as Ephrems works, and to transla- On page xi of the most recent edition of Fourth Mac-
tions of a source-text, such as the Syriac versions cabees David deSilvas 4 Maccabees: Introduc-
of the Old and New Testaments. The recognition of tion and Commentary on the Greek text in Codex
a poetic presence in a lexical entry should be dis- Sinaiticus %ULOO   ZH QG 7KH FULWLFDO WH[W
crete, judicious, and informed by a series of proper in the Goettingen edition, in preparation by Robert
methodological procedures. This paper argues that, Hanhart, will be based on over seventy individual
within these constraints, an ancient-language lexi- manuscripts is one of the many inaccuracies in his
con would not only provide the user with insights book. The editor of the Goettingen volume is, in
into the use and meanings of a poetically employed fact, Robert Hiebert of Trinity Western University,
word, but would also delight. who has delivered so far three articles in various
journals apologizing for the lack of progress on the
project. While deSilvas work is a helpful adjunct to
RUTH

F IDLER the Rahlfs edition of the work in the latters Septu-
University of Haifa, Israel aginta in that it gives a peek into Codex Sinaiticus
Peril

and

Temple:



namely what is text and what is correction as
The

Foe

from

the

North

and

Temple

Ideology well as a glimpse of Rahlfs modus operandi in pro-
The foe from the north, as depicted in the book of ducing his eclectic version, it is far from determina-
Jeremiah and other prophetic writings, has retained tive, in that it completely ignores 1) the critical edi-
much of its mysterious character, as if defying all tion of Swete in his Cambridge Septuagint of 1905
attempts to provide it with a name and address. The with its readings from Codex Alexandrinus and Co-
UVWVXFKDWWHPSWRFFXUVLQWKHERRNRI-HUHPLDKLW- dex Venetus; 2) the commented translation of R.B.
self, when the northern peril is equated with King Townshend in R.H. Charles, The Apocrypha and
Nebuchadrezzar of Babylon, my servant (Jer 25:9). Pseudepigrapha of the Old Testament, Oxford 1913,
The partial and textually unstable appearance of this and 3) Benslys critical edition of the Syriac in W.E.
equation has led most interpreters to attribute it to Barnes, R.L. Bensly, The Fourth Book of Maccabees
prophetic afterthought or to later scribal involve- and Kindred Documents in Syriac, Cambridge 1895.
ment. This would seem to support the possibility that The paper will engage the issue of priority of the
as a theme couched in mythology (O. Eissfeldt, Baal Greek and Syriac texts with an eye toward establish-
Zaphon, 1932; W. Staerk, ZAW 51 1933), it was de- ing a Hebrew original. The essence of the work
mythologized through historical contextualization. &KULVWLDQ%LEOHFRPPHQWDU\FDPRXDJHGDVWDOHRI
However, it has also been argued that in this case, Jewish martyrdom will be explained through refer-
post-exilic Israel has my-thologized an histori- ence to key passages.


IOSOT

Abstracts

71

  
University of Vienna, Austria


This paper deals with the question: What kind of be-
lieves in the afterlife were known to Qoheleth? The
belief in an afterlife is a late development within the
biblical literature. Even there it is not homogenous.
Some expect a world to come and others belief in a
netherworld. Qoheleth is a sceptic who rejects any
positive knowledge about an afterlife but he dis-
cusses these different opinions. Therefore, it is not
so much of interest what Qoheleth was convinced of
but what opinions were known to him. Since he did
not only have a Hellenistic background but stands
LQDZLVGRPWUDGLWLRQZKLFKKDGEHHQLQXHQFHGE\
Egypt, especially by the tradition of the Harpers`
Songs, a certain knowledge of beliefs or disbeliefs
in an afterlife can be expected. It will be shown that
Qoheleth deals with different types of believes in an
afterlife, genuine to Egypt and Mesopotamia alike as
well as newer developments within the Hellenistic
world.

Old Testament scholars remain reluctant to utilise
philosophy of religion as an auxiliary subject. Many
VWLOO QG LW LPSRVVLEOH WR HQYLVDJH D KHUPHQHXWL-
cally valid way of philosophically interacting with
a corpus of pre- and non-philosophical religious
literature like the Old Testament happens to be. In
this follow-up contribution, a new possible way in
ZKLFKSKLORVRSKLFDOUHHFWLRQRQDQFLHQW,VUDHOLWH
religion might be conceived of without thereby re-
peating past fallacies of question framing will be
proposed. In doing so the discussion will enlist the
aid of a methodological debate that has dominated
twentieth-century African philosophy. The concern
there was the question of whether it is at all mean-
ingful to even speak of African philosophy given
the fact that African thought (like the Old Testa-
ment) consists mainly of myths, legends, songs,
laws and proverbs, not systematic philosophical
arguments. Moreover, African religious belief sys-
tems (again like the Old Testament) are not static
and monolithic entities but are characterised by
diachronic change and synchronic pluralism. As a
result, typical western philosophical questions tend
to be anachronistic and distortive of African reli-
 gions own conceptual backgrounds. How then is
University of Haifa, Israel something like African philosophy possible? More
The

Qeiyafa

Iinscription:



important, could some of the ways in which African
Script,

Language,

Epic

and

History philosophers operate offer a possible analogy to the
This paper offers a new and updated reading of the way in which Old Testament scholars might con-
Qeiyafa inscription, unearthed a year and a half ago ceive of a valid philosophical approach to the study
DWH[FDYDWLRQVFDUULHGRXWE\3URI<RVHI*DUQNHO of ancient Israelite religion?
and Saar Ganor at Khirbet Qeiyafa near the Elah
valley. I reexamine the diverse aspects of my new
reading, including its implications for the dating of 

Biblical texts. In my opinion this is a prophetic text, IRWTH-Aachen-University, Germany
dictated by a teacher to his student, and it is clearly Who

is

Israel

in

the

Book

of

Judges?
the most ancient and the most important Hebrew in-
scription ever found in the Land of Israel. It indi-
cates that there were scribes in Israel who were able
to write literary texts and complex compositions as
early as the 10th century BCE.

The portrait of Israel is one of the most diverse imag-
es in the book of Judges. It starts with a list of tribes
trying to conquer the land. However, this storyline is
interrupted and only at the end the topographic con-
cept is completed: Israel from Dan to Beersheba
and the land of Gilead (Judg 20:1). The next im-
age of Israel is introduced in Judg 2:1119 focussing
 on the evaluation of Israel as a whole, as a people
North-West University, South Africa with a history of repeated failure. Within the stories
Imagining

a

Philosophical

Approach

to



of the judges the image of the people changes once
Ancient

Israelite

Religion:

African

Philosophy



again, emphasising single tribes and their struggles
as

a

Possible

Analogy but also introducing solidarity as an essential aspect
At the previous IOSOT Conference in 2007, the of the union of the tribes. Although this mostly is an
idea of a philosophical approach to ancient Israel- illusion and its implementation fails, it, nevertheless,
LWHUHOLJLRQZDVUVWLQWURGXFHG1HYHUWKHOHVVPRVW establishes an ideal of Israel acting in solidarity. The
72




ambiguous image of Israel in the book of Judges is
frequently described with reference to the various
textual layers of the book, the discourse of the differ-
ent concepts, however, hardly is considered. This pa-
per will focus on the narrative interconnections and
show how the different images of Israel challenge
the very concept of Israel, deconstructing seemingly
established images and thus opening the search for
Israel and its identity. In the end the book of Judges
does not offer answers it rather insists on the ques-
tion: Who is Israel?
much of the discussion has concerned the last chap-
ters of Zechariah (1214) as well as their relation-
ship to the Twelve. However, the reading adopted
for chaps 910 has also considerable implications
for the understanding of Zech 914 as a whole,
especially as regards the relationship between the
various units contained in these two chapters. A
parade example is Zech 10:12, whose connec-
tion with the rest of chaps 910 is least obvious.
J. Tromp (2003) typically built on that passage in
order to argue that Zech 910 should be viewed as a
compilation of prophetic oracles with little editorial
coherence. I agree with him (as with other scholars)

 that this passage was originally independent. None-
Hebrew University, Israel theless, I think it is possible to demonstrate that it
The

History

of

the

Deuteronomistic

Sermon



was carefully introduced in its present literary con-

Though 2 Kings 17 has long been recognized as one
of the key passages of the Deuteronomistic history,
scholarly analysis of the chapter has been limited.
The extensive sermon on the fall of the kingdom of
Israel (2 Kgs 17: 723), which draws upon the homi-
letic phraseology characterizing the Deuteronomistic
strata of the Book of Kings, is generally dismissed
DV WKH 'HXWHURQRPLVWLF MXVWLFDWLRQ IRU WKH IDOO RI
the Northern Kingdom. The present study will offer
a new analysis of the unit, based on the combina-
tion of the comparative method (mainly with some
new Akkadian parallels) with the literary-historical
text by means of various redactional devices, in-
cluding thematic transitions and catchwords. This
observation leads to further questions: How does
this insertion relate to the composition of Zech 910
as a whole? Is the same scribal technique manifest
elsewhere in chaps 914? Discussion of these is-
sues suggests that despite the composite character
of the prophecies contained in Zech 914 an inter-
pretation of this collection as a mere compilation
(or anthology) eventually falls short.
LESTER

L.

G RABBE
method, and the possibility that the relatively late University of Hull, United Kingdom
unit is based on an older source will be explored. Omri

and

Son,

Incorporated:




This can contribute to a better understanding of the The

Business

of

History
biblical views about the cause of the fall of Samaria,
and their historical and theological implications. At
the same time, this study will provide new data for
the better understanding of the compositional history
of the passage and of the Deuteronomistic strata in
the books of Kings.
2
 different sources. The aim of this paper is to look
University of Lausanne, Switzerland
The question of the Bible and the history of Israel is
often discussed in too abstract a manner, with em-
phasis on methodology and what might or might
not have been the case. What is badly needed in the
discussion, however, are concrete examples in which
we have considerable biblical and extra-biblical
data. A wonderful case study is the reigns of Omri
and Ahab because we have data from a number of
at what we know of the reigns of these kings from


extra-biblical sources and to then compare this infor-
A

Contribution

to

the

Study

of

Scriptural

mation with the biblical account. The ultimate aim is
Prophecy

in

Second

Zechariah to draw out principles for (re)constructing the his-
The study of Zech 914 raises considerable exeget- tory of ancient Israel: how should we go about the
ical issues. Especially disputed are questions about business of writing history when the biblical text is
the structure of the text, its relationship with other a major source?
prophetic texts, the delineation of major redaction-
al stages and, most of all, the possibility to identify
a coherent composition in this collection. So far,


IOSOT

Abstracts

73

CHARLOTTE

H EMPEL
beigesetzt (1 Sam 31:1113). Dass David Enkel
University of Birmingham, United Kingdom
Sauls ausgeliefert habe und diese auf grausame Wei-



se hingerichtet worden sein sollen, weicht ebenso
to

the

Hebrew

Bible

and

the

Scrolls vom blichen Bild Davids ab (vgl. 1 Sam 24:22f).
A fruitful area of investigation in recent scholarship Vor allem widerspricht die Erzhlung dem Dtn, da
is the light the Scrolls can shed on the processes die Shne nicht fr ihre Vter mit dem Tod bestraft
of ancient Jewish literary activity (cf. the work of werden (Dtn 24:16) und Gepfhlte nicht ber Nacht
Brooke, Tov, van der Toorn et al.). A fascinating next hngen bleiben sollen (Dtn 21:22f). Es handelt sich
VWHSLQWUDFLQJWKHVLJQLFDQFHRIWKH4XPUDQ6FUROOV also um eine eigenstndige, vor-dtr Erzhlung, die in
more broadly is the much discussed issue of the so- bestimmten Kreisen tradiert, aber hnlich wie andere
cial background of the material. The Scrolls testify Texte nicht in das entstehende Samuelbuch aufge-
to a learned group of Jews engaged in composing, nommen wurde. Sie durfte erst dann den Anfang des
shaping and collecting a very large amount of lit- Anhangs (2 Sam 2124) bilden, als die feierliche
erature. We know that there were similarly learned Beisetzung der Sauliden durch David (21:1114a)
Jews engaged in shaping and collecting and editing nachgetragen wurde.
another very large amount of literature: the emerg-
ing Hebrew Bible. Since both social spheres share
a considerable amount of overlapping material the 
connections between both become even more tan- University of Cambridge, United Kingdom
gible. Bearing in mind that literacy, and especially An

Elusive

Precision:

The

Nature

and

Limits

of


learning at the level required to deal with the mate- Divine

Language

in

the

Priestly

Texts
rial at issue here, was the preserve of a small elite in
the Second Temple Period (cf. van der Toorn), it is
likely that the same limited stratum of highly edu-
cated scribes is the pool responsible for the Hebrew
Bible and the corpus of the Scrolls. This paper will
probe the relationship between the circles behind the
emerging Hebrew Scriptures further by means of a
comparative discussion of Joshua 1:8, Psalm 1:2 and
1QS 6:67.


University of Erfurt, Germany

Despite the Priestly writers well-established reputa-
tion for precision, their language in certain circum-
stances remains frustratingly elusive. In fact, unlike
other accounts, the Priests do not describe YHWHs
form or character at all. How then should we charac-
terize Priestly language? My presentation will exam-
ine this issue with a view toward the problematic na-
ture of religious language and the other biblical and
ANE modes of religious expression. Religious lan-
guage is by necessity imprecise, as it must describe
FRQFHSWVLQKXPDQWHUPVWKDWE\GHQLWLRQWUDQVFHQG
them. In response to this conundrum, the Priestly
writers are careful to differentiate the divine subject

from its anthropomorphic referents lest the reader

assume that an approximation is an encapsulation.
Die Erzhlung ber die Hinrichtung von sieben In addition to avoiding misinformation, this Priestly
Nachkommen Sauls und ber die abschlieende circumspection serves to rhetorically enhance divine
feierliche Beisetzung (2 Sam 21:114) verrt, dass P\VWHU\ DQG PDMHVW\ WKH HIFDF\ RI WKH V\VWHP
zahlreiche andere Texte aus dem dtr Geschichtswerk and the necessity of obedience. Where possible, the
bekannt sind: z.B. der Eid der Israeliten gegenber Priestly texts add precision to the non-Priestly ac-
den Gibeonitern (Jos 9:15, 18f, 20), die Verschonung counts (for example, when describing YHWHs at-
der Nachkommen Jonatans (1 Sam 20:14f; 2 Sam WHQGDQWIHDWXUHVLQWKHRSKDQ\WKHJORU\UHDQG
9:113) und die Rolle der Rizpa (2 Sam 3:711). Sind cloud). However, as precision becomes increasingly
das Hinweise, dass Zweifel an einem einheitlichen elusive the closer one gets to YHWH himself, so too
GWU *HVFKLFKWVZHUN EHUVVLJ VLQG" %HL JHQDXH- does Priestly language. Just as priests form a bridge
rer Betrachtung lassen sich jedoch eine Reihe von between heaven and earth, so too must their lan-
Differenzen erkennen: Adril war nicht mit Michal, guage, to the end that YHWH is known enough to
sondern mit Merab verheiratet (1 Sam 18:1719). be properly served but not so much that he loses his
Michal soll gar keine Kinder gehabt haben (2 Sam transcendent mystery.
6:23). Saul und seine Shne (Plural!) waren lngst
74






purpose, mutual custodianship and resistance and
Princeton Theological Seminary, USA
the proposal of its critics to consider them as heu-
 

ristic keys. Employing these ecojustice principles/
in

Cross-Cultural

Perspective
In 1969, the sociologist Ernest Gellner published an
ethnographic description of a Berber holy lineage,
the Ahansali tribe (The Saints of the Atlas). As part
of a longer project studying the Levites in tandem
with the model provided by the Ahansal, and supple-
mented by recent sociological work on the formation
of complex chiefdoms (e.g., R. D. Miller, Chief-
tains of the Highland Clans), this paper will argue
for functional correspondence between the Levitical
families of 2 Samuel and the Ahansal. Several sa-
lient features of the Ahansal will be addressed be-
fore turning to a study of the lineages of Zadok and
Abiathar. These families respective roles in the esta-
blishment and ideological backing of Davids chief-
dom throughout the broader corpus of 12 Samuel
(e.g., 1 Sam 21:16; 22:1123; 1 Kgs 1:3240) leads
WRDPRUHQHO\JUDLQHGVWXG\RIWKHVSHFLFPRGHV
of support they are represented as offering to David
in response to Absaloms coup (2 Sam 15:2429,
3536; 17:1521; 18:1930; 19:1115). This loyalty
is parallel to but in some ways distinct from the
Ahansali orientation to individual Berber chieftains.
Moreover, the Levitical families respective connec-
heuristics keys by way of the encompassing term
integrity of creation facilitates posing new ques-
tions and gathering fresh insights in discerning the
presence of and rereading the role/s of the creation
community in the so-called E\U-pattern in Micah
6:18. The paper delves on these issues as it (1)
focuses on their role as witnesses (Mic 6:12); (2)
discerns the presence of other members of creation
and recaps their role/s in the making, breaking and
keeping of the covenant with YHWH (Mic 6:35);
(3) tackles the ecological crisis as evidence of cov-
enant violation (Mic 6:67); and (4) proposes ways
to re-establish the integrity of creation as a sign of
covenant renewal (Mic 6:8). The discovery that the
pericope calls people to shift their way of thinking
from what to who or who, not what mobilizes
the rich resources and creative potential of scripture
and its interpretation. This way of reading the text
with Earth will certainly help in the remaking of
the moral imagination that the environmental crisis
requires of those who dynamically engage with the
biblical text.
WLRQV WR VSHFLF ORFDOHV HJ 6KLORK 1RE -HUXVD- 
lem, etc.) is mirrored in the Berber milieu, wherein Saint Petersburg State University, Russia
various Ahansali lineages claim association with 


VSHFLF FHQWHUV RI RSHUDWLRQ RIWHQ H[FOXVLYHO\ )L- of

the

Old

Testament
nally, while the prosopography of the early Leviti- In my paper I seek to demonstrate that the bibli-
cal lineages remains unclear, the concurrence of the cal philology (D.A.Frick) of the Belarusian-Polish
name Ahitub in Zadoks and Abiathars respective knizhnik Szymon Budny (ca. 15301593) was
genealogies (2 Sam 8:17; 22:20) suggests that the- the result of the expansion of the European herme-
se moieties may be analyzed through reference to neutical methodology in the scholarship of Western
Gellners view of sacred lineages segmentarity. Rus in the 16th century. I recourse to the transla-
tion and annotations made by Budny in the Biblia
QLHZLHVNDIURPWKHIXQGVRIWKH&]DUWRU\VNL
MARICEL

S.

I BITA Library in Krakw), the Old Testament in particular.
Katholieke Universiteit Leuven, Belgium 7KHUVWSDUWRIWKHSDSHUZLOOIRFXVRQ%XGQ\VFUL-
Who,

not

What:

Discerning

the

Presence

of

and

tique of the Brest and Cracow Bible and his call for
Rereading

the

Role/s

of

Creation

Community

in

the translation from the original languages. Next, I
the

So-called

E\U


Since 2000, the publications of the Earth Bible
Project (EBP) have importantly helped address the
ecological crisis by reading the biblical text with
Earth as a subject rather than an object in the text,
and with a declared consciousness of ecojustice.
This paper presents the EBPs six ecojustice prin-
ciples intrinsic worth, interconnectedness, voice,
will tackle the issues related to Budnys own transla-
tion from Hebrew to Polish (declination of Hebrew
proper names, correct rendering of geographical
realia and terms, introduction of new sacred lexics
together with the etymological explanation). I will
show that his critical project went far beyond the
translation and philological analysis of the text of
the Old Testament. Finally, I will prove that Budny


IOSOT

Abstracts

75
represented the epistemologizing tendency, embod-
ied in rationalist interpretations of the Scripture, in
linguophilosophical conceptions and grammatisa-
tion of language and knowledge. We will see that
his project brought about the completion of the pre-
ceding theological-philosophical exegetical tradition
(based on the principles of apophaticism, un-ration-
alized cognition of God) and at the same time laid
the foundations for the new philosophical paradigm,
caused the transition to the ideology of europeanism
of the Enlightenment, grounded in the primacy of
secular knowledge.


Bar-Ilan University, Israel
Intertextuality
its recorded reception history, been bound in with
other biblical books, interpreters have always read it
alongside the general biblical presentation of Israels
story and assumed it to be in keeping with that pic-
ture except in certain particulars which it explicitly
countermanded (such as in its depiction of a penitent
King Manasseh over against the deuteronomistic
depiction of that monarch as an unremittingly evil
protagonist). However, when read in its own right
Chronicles presents a more thoroughly startling pic-
ture, such as the Israelites being an autochthonous
people in their land, Jerusalem being the city of Saul
and resenting the emergence of David, the temple
EHLQJDWRZHULQJHGLFHWKDWUHDFKHVWRWKHKHDYHQV
and every king with the element ahaz (Hebrew for
he seized) in his name namely not only Ahaz

in

Northern

France



himself but also his ancestor Ahaziah and his de-
in

the

Middle

Ages
The literalist medieval commentators of northern
France dealt extensively with intertextuality. Experts
of particular note in this type of exegesis included
Rabbi Joseph Kara and Rabbi Samuel ben Meir
(Rashbam), both disciples of Rashi. These two fa-
mous literalist commentators established an exe-
getical rule known as the Principle of Anticipation,
scendant Jehoahaz being destined to be seized by
the agents of the national god. Here is a story-world
in which things happen just so, a world that can
only be fully recognised in its own terms when com-
peting accounts of Israels history form no part of
the reading.
according to which the biblical text deliberately cites 

certain verses earlier than their chronological place,
with a view to solving problems arising in the text
later on. The Principle of Anticipation is invoked
in dozens of instances in the commentaries of both
Rabbi Joseph Kara and Rashbam. However, despite
the similarity between the two commentators, there
is an important different between them in this regard.
5DEEL -RVHSK .DUD IRFXVHV RQ D YHU\ VSHFLF W\SH
of anticipation, while Rashbam addresses a wide
range. In my lecture I propose to present the exegeti-
cal approaches of both commentators and the differ-
ences between them. I shall also attempt to answer
the question of which of them preceded the other in
establishing the principle and developing it.

University of Troms, Norway
 
Several crises about boundaries occur in the books
of Ezra and Nehemiah. At an overall level it has been
common to contrast between the community of the
returned exiles as the true Israel, and the peo-
ple of the land as their antagonists in these books.
This is, among others, based on an interpretation of
Ezra 34. As will be shown in this paper, the image
is much more complex than such a polarization. In
Ezra 4:15 a confrontation appears between the op-
ponents of Judah and Benjamin on the one side and
Zerubbabel, Joshua and the heads of the families of
Israel on the other. When the opponents of Judah and
%HQMDPLQZKRFODLPWRZRUVKLSDQGVDFULFHWRWKH
same God, are rejected to assist the returned exiles
 in the temple building by Zerubbabel, Jeshua and the
University of Oxford, United Kingdom heads of the families in Israel (vv. 13), the people
Cross-Examining

Chronicles:

Adventures

in

the

of the land delayed the restoration for the people
Story-world

of

a

Notionally

Historical

Narrative of Judah by bribing councellors (vv. 45). In Ezra
This paper explores what can be gained by reading
intratextually a text that is normally read intertex-
tually, by offering some fresh perspectives on the
picture of ancient Israel that is presented in the book
of Chronicles. Because that book has, throughout
4:15 boundaries and identities are related to reli-
gious practice and the experience of exile. Also the
relation between the historical circumstances in the
3HUVLDQ3HULRGDQGWKHWHUPLQRORJ\RIVHOIGHQLWLRQ
used in the text is challenging.
76








cus on the selective use of the psalm material by the
University of Helsinki, Finland
Chronicler. The literary analysis of the Chroniclers
Abraham

Ibn

Ezra

and

the

Medieval



usage of the psalms will then be interpreted against
Astrological

Theory

of

Biblical

History the background of the identity negotiation processes
Abraham Ibn Ezra was one of the Jewish biblical of the late post-exilic era in Yehud.
commentators of the Middle Ages. His exegetical
VW\OH ZDV ODEHOOHG E\ D UP DWWDFKPHQW WR pshat,
the literal, grammatical meaning of the text. But he 


also inserted in his commentaries much material of Sogang University, Republic of Korea
both astronomical and astrological nature, which he The

Marriage

Formula

and

the

Naming




deemed essential for understanding many themes in 
the biblical text. This paper explores Ibn Ezras at- Quantitative-Structural

Observation
tachment to the astrological interpretation of history,
through parallels between his biblical commentaries
and his technical astrological texts. These texts have
only recently been made available in proper schol-
DUO\ HGLWLRQV 6SHFLFDOO\ KLV Sefer ha-Olam deals
with the medieval astrological techniques used for
analyzing collective or historical events, as opposed
to individual horoscopes. It is Ibn Ezras way of
connecting these techniques with Jewish sacred his-
tory that makes his astrological theorizing especially
relevant. Astrological charts could be drawn out for
an any of religiously relevant moments in history,
ranging from the supposed moment of creation to
the birth of Israel at Sinai, and the emergence of the
other major monotheistic religions. This paper aims
to outline Ibn Ezras use of astrological theory in the
analysis of Jewish and world history, and to address
the question of what, if any, was the relationship be-
tween his attachment to astrology and his attachment
to the exegetical method pshat.
Until now, the most word order studies of BH are
based on the observation of the qualitative order of
constituent. This study, however, based on the gen-
HUDOOLQJXLVWLFV5LFKWHUVZHOOGHQHGWHUPLQRORJLHV
and the holistic approach, tries to build the new meth-
odological framework of the Quantitative Structure
of the clause. The psycholignuistic interpretation that
the human languages tend to be structured according
to the PIC (Principle of Increasing Parts) for the ef-
FLHQWFRPSUHKHQVLRQRIWKHKHDUHULQVSLUHVRQHWR
re-examine the BH texts if it is also structured for the
advantage of the hearer or not; and if not, why and
ZKDWLVJRLQJRQ7KHSUHVHQWVWXG\LVWKHUVWUHSRUW
of the such examination. The PIC-keeping clause is
called Crescendo, which is unmarked and statistical-
ly absolute majority in HB. In the course of the anal-
ysis and evaluation of the quantitative structure of
all verbal clause of prose in Gen 2 Kings, however,
an astonishing phenomenon on the textual surface is
IRXQGLQWZRUHIHUHQFLHV)LUVWO\ZLWKWKHYHU\UVW
appearance of the new proper name, it is interesting
WKDWWKHSURSHUQDPHQLVKHVWKHFODXVHJHQHUDWLQJ

 the unusual Decrescendo-ending. It serves to hold
University of Stellenbosch, South Africa the attention of the hearer to the last and decisive
The

Chronicler

Singing

Psalms:

Revisiting

the

word producing the cognitive deviating wave in the
 Crescendo prevailing text. Secondly, when the mar-
1 Chronicles 1516 contain a mixture of an extensive riage is reported, it also generates the Decrescendo-
amount of the Chroniclers own material (1 Chron QLVKLQJ7KLVLVWKHPRUH[HGIURPWKDQDQ\RWKHU
15:124; 16:47, 3743), adapted sections from clause of the change of the social status.
Samuel (2 Sam 6:1219), and a medley of Psalm
materials (Ps 96:113; 105:115; 106:1, 4748).
Particularly the quotation from the Psalms attracted


many scholarly investigations in the past, most re- Universit de Strasbourg, France
cently by Gosse (1999), Diller (2002), Throntveit Abram

and

Sarai

in

Egypt
(2003), and Doan (2008). These quotations also
receive extensive attention in recent commentar-
ies (e.g., Klein; Knoppers). This paper will revisit
these quotations within the literary context of the
Chroniclers Ark Narrative, and will particularly fo-
Although Gen 12:1020 provides little purchase for
redaction-historical analysis, the fact that the story
QGVFORVHSDUDOOHOVLQ*HQDQGVKRZVWKDWWKH
author must have reused older narrative material. The
comparison between the parallel versions makes it


IOSOT

Abstracts

77

possible to retrace earlier versions of the story and Peshitta by providing insights into the evolution of
to observe how they were reworked. Gen 12:1020 Peshitta vocabulary. It would also facilitate research
combines three distinct literary projects nested within into the Aramaic background of Peshitta vocabulary,
one another somewhat in the way of Russian babush- the linguistic formation of the Syriac translators/
ka dolls: a legal-ethical case-study, reinterpreted as a revisers (e.g., what is the Aramaic meaning of ar-
SUHJXUDWLRQ RI WKH H[RGXV VWRU\ ZDV WXUQHG LQWR D dikhla?, which is used in the Peshitta to represent ar-
cautionary lesson on divine election: the elect are not citektwn why?), and semantic antecedents of Pes-
morally superior to the non-elect. The analysis of the hitta vocabulary in Biblical Aramaic, the Aramaic of
story on Abram and Sarai in Egypt throws an interest- the Dead Sea Scrolls, the OT Peshitta, and the 4th-
ing light on pentateuchal literature and on the histori- cent. Syriac writings of Afrem, Afrahat, the Liber
cal critical approach it requires. Graduum (both with excellent indices), and others.

  ROBERT


K AWASHIMA
Mnster University, Germany University of Florida, USA
The

Old

Syriac

Versions

in

a

Future

Lexicon



What

is

a

Scribe?
of

the

Peshitta

New

Testament
The New Testament Peshitta is a revision of an Old
Syriac (OS) text type represented in the Sinaitic and
Curetonian versions. The Peshitta, the culmination
RIWKH)RXU*RVSHO6\ULDF&DQRQLVWKHQDOVWDJH
RIDUHYLVLRQDU\GHYHORSPHQWVWURQJO\LQXHQFHGE\
the Greek NT text.
The genetic relationship between the Peshitta and
WKH26LVUHHFWHGE\WKH3HVKLWWDVDGRSWLRQRI26
vocabulary, as well as by corrections that bring the
revision into closer accord with the Greek. This pa-
per argues that a future comprehensive Syriac-Eng-
lish lexicon of the Syriac NT should acknowledge
the lexical formation of the Peshitta by lexicalizing
all OS vocabulary items (and Harklean, if included
in the lexicon) unattested in the Peshitta.
This approach does not give translational infor-
mation on the Peshittas multitudinous revisions of
the OS (for this the Comparative Edition of the Syr-
iac Gospels may be consulted). Rather, it represents
lexical agreements and disagreements between the
OS and the Peshitta. This paper focuses on OS vo-
cabulary unattested in the Peshitta: (a) words in the
Sinaitic and/or Curetonian version of roots attested
in the Peshitta; and (b) words in the Sinaitic and/or
Curetonian version of roots unattested in the Pes-
hitta. Accordingly, OS lexemes of roots attested in
the Peshitta would be cited under the root of existing
entries of the lexicon, and OS lexemes of roots unat-
tested in the Peshitta would constitute new entries
(in the same way as lexemes cited from the Harklean
NT, if included in the lexicon).
The advantage of including the OS versions is
that it would represent the lexical pre-history of the
A recent trend within biblical studies is the attempt
WR UHFRQVWUXFW WKH JXUH RI WKH VFULEH 7KH DXWKRU
we are told, is of recent origin, internally related to
certain technological achievements the codex, the
printing press and to certain modern ideals artis-
tic individuality and the originality of genius. One
VKRXOG WKHUHIRUH UHSODFH WKLV DQDFKURQLVWLF JXUH
with the scribe, who embodies the craft of writing in
those predominantly oral cultures where the world
of letters is still the exclusive domain of a small pro-
fessional elite. If the intrinsic value of such historical
reconstructions is beyond dispute, it is far from clear
how and to what extent it should change our con-
ceptualization of the (biblical) text as text. Does the
fact that a story or a poem or a law was composed in
a largely oral setting logically entail that it bear the
traces of orality? Does the fact that an anonymous
ZULWHUZDVWUDLQHGDVDSURIHVVLRQDOVFULEHWRIXOOO
certain established functions within the stream of
tradition preclude him or her from engaging in that
mode of artistic production we would now attribute
to the author? What, in other words, can one legiti-
mately infer from historical context? In fact, there
is compelling evidence for identifying biblical nar-
rative as written verbal art, viz., literature. The
remarkable fact that genuinely literary texts could
EHSURGXFHGZLWKLQDPRVWO\RUDOFRQWH[WZLOOQDOO\
lead me to reconsider the concept of anachronism it-
self. What exactly does this scholarly sin consist in?
78








sind breit gestreut. Nimmt man das Stichwort der
Swiss Reformed Church
Reiche, das sich der Grabherr der Inschrift beilegt,
Die

Pluriformitt

der

syrischen

Fassungen

dazu, gelangt man dagegen speziell zu Ps 112, wo
von

Susanna

im

Bade

als

Frage

nach

dem

neben dem sonstigen Vokabular der Inschrift der
o
Die Textberlieferung der Peschitta ist in den meis-
ten biblischen Bchern erstaunlich einheitlich. Umso
berraschender sind die grossen Abweichungen in
Reichtum mit derselben Wurzel U) wie in Kom
(8):3 benannt und positiv konnotiert wird. Der Vor-
trag geht zunchst der Frage nach, welche Verschie-
bung in der Sicht auf Segen und Reichtum von Kom
mehreren Handschriften der Susanna-Erzhlung,
welche ganze Stze betreffen und auch deutliche
Vernderungen des Inhalts ergeben. Diese Vernde-
rungen sollen in ihrer theologischen Tendenz unter-
sucht werden. Zudem stellt sich die Frage, in welcher
Weise der berlieferungsprozess verlief. Lsst sich
eine ursprngliche Fassung von spteren Bearbei-
tungen unterscheiden? Verlief der Vernderungspro-
zess in einer bestimmten Richtung oder chaotisch?
Ist das Modell von schriftlichen Bearbeitungen oder
das Modell eines mndlich-kontinuierlichen Weiter-
erzhlens in einer gewissen Variationsbreite sachge-
msser, um das Entstehen unterschiedlicher Fassun-
gen zu erklren?



Swiss Reformed Church
Disability-Studies
 ]X 3V  VWDWWQGHW 6LH OLHJW ]XP HLQHQ LP
Verschwinden der Aschera als Segensmittlerin und
zum andern in der Bindung des Reichtums an das
Tun der Gerechtigkeit in Ps 112. Sodann soll gefragt
werden, welche sozial- und mentalittsgeschicht-
lichen Entwicklungen Kontinuitt und Differenz
zwischen einer Grabinschrift des 8. Jh. und einem
gewiss sehr viel spteren Psalm erklren knnen.
Dabei ist auf die krisenhafte soziale Entwicklung seit
dem 8. Jh. zu verweisen. Sie hat neben einer grund-
stzlichen Reichtumskritik (etwa in Jer 5:2628) die
Vorstellung hervorgebracht, dass Reichtum nur in
Verbindung mit sozialer Gerechtigkeit gerechtfertigt
ist (so etwa die Sicht des Hiobbuches). Ein Seiten-
blick auf Ps 49, in dem Reichtum im Gegensatz zu
Ps 112 stark relativiert wird, kann dieser Sicht wei-
WHUHV3UROJHEHQ

zu

den

Tempel-Oblaten/
Netinm

in

Mesopotamien

und

Juda 
Whrend mehr als drei Jahrtausenden lsst sich kul- University of Helsinki, Finland
turbergreifend verfolgen, dass Menschen zur Arbeit 

einem Heiligtum geschenkt bzw. geweiht worden This study investigates the textual development in 2
sind. Nach einer Skizzierung der Geschichte von den Kgs 25:412, a story about conquest and destruction
sumerischen bis zu den mittelalterlich-katholischen RI-HUXVDOHPDVZHOODVWKHQDOGD\VRILWVODVW'D-
Zeugnissen wende ich mich der speziellen Proble- vidic king. The purpose is to systematically investi-
matik zu, dass ein gewisser Anteil dieser Menschen gate the textual evidence in order to see, what kind
wegen ihrer (krperlichen oder geistigen) Behinde- of changes the story has gone through. The changes
rung dem Heiligtum geschenkt worden ist. Was ge- are then analyzed and categorized. This will be done
schah mit ihnen? Das paper steht im Zusammenhang by comparing the different texts of MT and LXX.
mit meinem Arbeitsprojekt Geistige (intellektuelle) In addition, parallel text in Jer 52:716 gives some
Behinderung in der Bibel und den Nachbarkultu- evidence on the subject. This paper is a part of my
ren. work in Birth and Transmission of a Holy Tradi-
tion -project. The main interest is on scribal activity
shown in Biblical texts. Some differences between
 the parallel accounts of the story can be explained as
Universitt Marburg, Germany accidental changes in text, but several changes in the
 storyline are also results of deliberate rewriting. In
'LH*UDELQVFKULIWYRQ+LUEHWHO.P>.RP@ the textual development of the story in 2 Kgs there
hat eine hohe semantische Schnittmenge mit der are changes in grammar and vocabulary towards a
Sprache der Psalmen (JHWH; Segen, Wz. brk; Fein- more local and contemporary style. One title is add-
de, Nomen ar; Rettung, Wz. M hif.). Die Belege HG$JHQHUDOWHUPLVFKDQJHGLQWRDPRUHVSHFLHG


IOSOT

Abstracts

79

RQH &KURQRORJLFDO QRWHV DUH VSHFLHG DQG KDUPR- of the languages lexical corpus and the implications
nized according to other historical notions. Some of this for the lexicographical task.
changes into plural verb forms may have been done
in order to show the character of a king of Babylon
in a more positive light. A systematical categorizing

of the changes gives evidence of constant editing Universitt Bern, Switzerland
of texts, happening in many phases throughout the




transmission process this story has gone through. Alttestamentliche

Schwureinleitungsformeln
In der alttestamentlichen Forschung wird herkmm-
licher Weise im Schwur vor allem die dunkle Seite


 betrachtet, das Magische bzw. der Fluch. Der Beitrag
University of Strasbourg, France macht es sich zum Ziel, die positive Seite zu sehen,
The

Identity

of

the

Human

Beneficiaries



und zwar dass der Schwur auch ein Bekenntnis zu

According to the sabbatical year law in Leviticus,
the land of Israel must lie fallow during one year af-
ter six years of cultivation (Lev 25:25). During this
sabbatical year, people may eat without cultivating
the land (Lev 25:6). When we consider the human
EHQHFLDULHVRIWKLVODZLWLVQRWHGWKDWQRWRQO\WKH
Israelites but also non-Israelites are included. In this
UHVSHFWDQLPSRUWDQWTXHVWLRQDULVHVGRWKHEHQHFL-
aries constitute a particular social institution, or are
they social categories chosen ad hoc by the author?
In this contribution, we will make a proposal as to
WKHJURXSLGHQWLW\RIWKHKXPDQEHQHFLDULHVLQWKH
sabbatical year law in Lev 25:6.
Gott ist, ja ein Gebet, durch das Gott angerufen wird,
bei der Verwirklichung des Schwurinhaltes mitzu-
wirken. Das wird anhand der einleitenden Formeln,
durch die Gott beschworen wird, deutlich gemacht.
Zu den Formeln, die diesen Gedanken umsetzen, ge-
hrt nicht nur die klassische Formel der Herr lebt,
sondern auch die Formeln Ich erhebe meine Hand
zum Herrn, Amen, so spreche der Herr, der
Herr ist Zeuge, und nicht zuletzt die meistens als
6HOEVWYHUXFKXQJVIRUPHO JHGHXWHWH 6FKZXUHLQOHL-
tung Gott tue mir dies und fge jenes hinzu. Jede
dieser Formeln hat ihre eigene Geschichte und ihre
eigene Nuance. Aber durch alle wird Gott gleichsam
beschworen, mitzuwirken.



Cardiff University, United Kingdom University of Helsinki, Finland




Yavneh

and

the

Bible
a

Philosophical

Lexicon

in

Syriac This lecture is not about the famous Jewish Sanhe-
This paper will explore a selection of aspects of the
Hellenising trend within the Syrians conception of
their own language in Late Antiquity and the early
Islamic period. A case study will be offered that fo-
cuses upon the development of the lexical corpus of
Syriac philosophy and of Syriac grammar. This ill
examine in particular some of the motive forces that
drove the growth of these two bodies of technical
ODQJXDJHDQGDOVRKRZWKH\PXWXDOO\LQXHQFHGRQH
another. It will then draw these phenomena (which
are both socio-intellectual and linguistic) into an in-
tegrated view of the invention and development of
the so-called Syriac Masorah, itself a type of self-
conscious Hellenising activity. By considering the
drin of Rabbinical Yavneh, but on an older period
city. An Iron II Philistine repository pit (favissa/geni-
zah) full of votive objects was discovered at Yavneh
(Kletter, Ziffer and Zwickel 2010, Yavneh I, OBO
Archaeological Series 30, Fribourg). In this lecture
I discuss two objects from Yavneh: cult stands and
UHSDQV)ROORZLQJ)UHYHO,XQGHUVWDQGFXOWVWDQGV
as votive objects, but not as media, neither as ar-
FKLWHFWXUDOPRGHOV7KRXJKWKHJXUDWLYHDUWUHODWHV
mainly to a goddess, these objects were dedicated
by both men and women to the gods. The Yavneh
UH SDQV DUH URXQG FOD\ VKRYHOV XVHG IRU EXUQLQJ
spices, originating from the Aegean. Similar vessels
were used in many periods and appear as shovel
different social/political/religious etc. forces acting (LQWKH277KDQNVWRWKH<DYQHKQGVZH
upon the Syriac schools and their masters, we hope understand better the Biblical stories of Korah and
to contribute to a deeper understanding of the growth of Nadab and Abihu. We do not prove the histo-
80






ricity of such stories; but that is not the goal. The
Penn State University, USA
discussion demonstrates that when dealing with the
archaeology of Iron Age Israel/Palestine, the OT re- The

Relationship

of




mains irreplaceable. Proving and disproving the the

Deuteronomistic

History

to

Chronicles:




OT are two sides of the same coin, not two funda- Was

the

Chronicler

a

Deuteronomist?
mentally different disciplines. The notion of writing
a history of Iron Age Israel/Palestine without the OT,
of emancipating Iron Age archaeology from Bibli-
cal Archaeology, is as futile as Pierre Menard, the
author of Don Quixote. For scholars who study Iron
Age Israel/Palestine, the impossible thing is not to
write a history of ancient Israel, even if it is a history
of its denial.
In tackling the important issues of an ongoing Deu-
teronomistic school or of a continuing Deuterono-
mistic tradition in Persian and Hellenistic times, one
may enlist the postexilic work of Chronicles to serve
as an appropriate case study. There should be no
doubt that cardinal tenets of Deuteronomy, such as
centralization, the polemic against worshiping other
gods, the prominence of the Levites, the possession
of the land, adherence to the Torah of Yhwh, were
TXLWH LQXHQWLDO LQ VKDSLQJ WKH &KURQLFOHUV WKHRO-
 ogy. Similarly, almost all scholars would agree that
Kings College London, United Kingdom the work of Samuel-Kings edited by one or more
Enoch

and

Wisdom:

Reflections

on



Deuteronomists served as the main source in the
the

Character

of

the

Book

of

Parables composition of the Chronistic version of the history
The writings incorporated in the Ethiopic Book of
(QRFK DOWKRXJK WUDGLWLRQDOO\ FODVVLHG DV DSRFD-
lypses, possess a number of features that raise the
question of their relationship to the wisdom lit-
erature and the wisdom tradition. In recent years a
number of scholars have attempted to answer this
question by comparing the early Enochic writings
with Sirach, and it has been argued that the authors
of the early Enochic wrtings and ben Sira formulated
their views in part over against one another or wrote
in conscious opposition to one another. Too much
has perhaps been made of the idea of opposition, but
stronger evidence of links with the sapiential writings
has been provided by 4QInstruction and 4QMyster-
ies within which the central concept of the mystery
to come embraces knowledge of creation and of the
past, present and future of mankind, and wisdom is
divinely revealed. The outcome of these studies of
the Enochic writings in relation both to Sirach and
to 4QInstruction and 4QMysteries has been to sug-
gest that rigid distinctions should not be drawn be-
tween the literary categories that they represent. The
aim of the paper is to examine the Book of Parables
of the Davidic monarchy. My paper will address
the issue of Deuteronomism in Chronicles and the
question of Chronicles as a work in the Deuterono-
mistic tradition by focusing on the following con-
siderations: 1) those Deuteronomic/Deuteronomistic
traits that seem to have had the largest impact on the
worldview of the writer of Chronicles; 2) the ways
LQZKLFKWKH&KURQLFOHUKDVEHHQLQXHQFHGE\RWKHU
major traditions (e.g., P); 3) the ways in which the
Chronicler reacts against Deuteronomic and Deu-
teronomistic tenets to pursue his own historical, so-
cial, and theological agenda. This case study should
prove useful not only in enhancing appreciation of
WKH HQGXULQJ LQXHQFH RI 'HXWHURQRPLF DQG 'HX-
teronomistic writings in postexilic times, but also in
shedding new light on the diversity within the major
works normally associated with the Deuteronomistic
tradition, principally Deuteronomy, the Deuterono-
mistic History, and the Deuteronomistic edition of
Jeremiah.

(1 Enoch 3771), which is somewhat later than the University of Helsinki, Finland
other writings incorporated in 1 Enoch, from the per- What

can

the

Research

of




spective of the fact that it is headed the vision of 



wisdom. 

In recent years, I have studied Genesis chapter three
and especially Martin Luthers interpretations of it.
)RU QGLQJ RXW WKH VRXUFHV ZKLFK /XWKHU XVHG IRU
constructing his interpretation of this passage, I


IOSOT

Abstracts

81
studied mainly early Christian and Medieval com-
mentaries. For getting a better picture of the Genesis
chapter three, I also compared these older commen-
taries with modern ones. Through this comparison,
I was surprised, how little attention modern com-
mentaries gave to the Christian history of interpreta-
tion. For example, any of the 2030 commentaries
of Genesis, which I used for my research, did not
mention anything about the Christian interpretation
according to which the serpent was possessed by the
Devil in the Genesis chapter three. If the idea that
serpent was possessed by the Devil would have been
only short and peculiar bypath to which one or few
ancient or Medieval scholars would have referred to,
I would have not been surprised. However, it was
not only a short and peculiar bypath in the history
of Christian interpretation. Instead, between the 2nd
and 15th centuries the idea that the serpent was pos-
sessed by the Devil was a Christian paradigm and
standard interpretation which was repeated and cop-
ied over and over again. Through this example, I will
ponder in my presentation, how the knowledge of
WKH&KULVWLDQKLVWRU\RILQWHUSUHWDWLRQZRXOGEHQHW
current Genesis-commentaries and make them more
informative.
~e
University of Ljubljana, Slovenia

 with the parallelismus membrorum, show.
the
the source language and in creating corresponding
expressions and literary forms in the receptor lan-
guage. Targums, the Septuagint and the Vulgate
are especially important for understanding the his-
tory of Christian and Jewish interpretations respec-
tively. A survey of the vocabulary used to translate
Gods righteousness requires some appreciation
of individual types of translation. A comparison
of translations in various versions shows that the
question whether the subject of the concept of
righteousness/justice is God or humans might have
played a crucial role in some places in the selection
of the particular word in the translation language.
Some translators apparently assumed the subject of
righteousness/justice to be human when the divine
subject should have been taken for granted. None-
theless a general appreciation of the tasks of trans-
lation and an understanding of the Hebrew notion
of righteousness/justice was decisive. The classical
ancient, and some recent, translations testify to the
fact that the translators were professional biblical
scholars or specialists in literature in general. They
were therefore capable of grasping the original
PHDQLQJDQGRIQGLQJDQDSSURSULDWHOLWHUDU\IRUP
in the receptor language. The translators of some
recent contemporary language versions are obvi-
RXVO\OHVVZHOOTXDOLHGDVWKHUHQGHULQJVGLVWRUW-
ing both the original meaning of Gods righteous-
ness and the universal literary forms, beginning

Septuagint

and

the

Vulgate
My interest in the question of Gods righteousness
has led me to undertake extensive and comparative 

VWXGLHV RI LWV VHPDQWLF HOG LQ WKH %LEOH ,Q RUGHU Kirchliche Hochschule Wuppertal/Bethel, Germany
to establish the meaning of Gods righteousness as Siehe,

es

war

sehr

gut:




expressed in the Hebrew words derived from the 

root dq , H[DPLQHG UVW RI DOO WKHLU FRQWH[W DQG

ODUJHUVHPDQWLFHOGLQFOXGLQJWKHLUV\QRQ\PVDQG
antonyms. I undertook also a survey of the history
of interpretation of these words in ancient transla-
tions the Septuagint, Targums and the Vulgate
as well as ancient Jewish, Patristic and Renaissance
commentaries. My study on righteousness (1988)
deals with the history of interpretation in general,
here I would like to focus on the interpretation of
those passages containing the dq vocabulary in
Isaiah and the Psalms as attested by ancient trans-
lations: Targums, the Septuagint and the Vulgate.
Such a survey reveals the dilemmas faced by trans-
lators in interpreting the meaning of the concept in
Der sogenannte erste Schpfungsbericht, Genesis
1:1 bis 2:4a, steht nicht nur an der Spitze der alttes-
tamentlichen Schpfungstexte, sondern er ist auch
durch eine Reihe von Besonderheiten ausgezeich-
net. Zu diesen gehrt, dass er zwar in praktisch je-
dem Satz und jedem Motiv auf Traditionen Bezug
nimmt, dass er aber in seiner konkreten Gestalt so-
wohl in seiner Gesamtheit wie auch in vielen Ein-
zelheiten ein singulrer Text ist. Zu den singulren
Aussagen gehrt auch die die Schpfungswerke ab-
schlieende Aussage siehe, es war gut bzw. sie-
he, es war sehr gut. Diese sog. Billigungsformel
passt zwar ausgezeichnet in den Kontext und lsst
82







sich auch mit anderen Aspekten der alttestamentli-
University of Vienna, Austria
chen Schpfungstheologie verknpfen, sie hat aber
kein wirkliches Gegenstck im Alten Testament The

Other

Texts

of

Jeremiah:

Quotations

of

and


und auch nicht in der Umwelt. Die Verbindung Allusions

to

the

texts

of

Jeremiah

in

the

Second


mit dem Gotteslob durch die Schpfung (z.B. Ps Temple

Period
19) oder mit der selbstzufriedenen Ruhe Marduks
am Ende seines Schpferhandelns ist jedenfalls
ein Wechsel auf eine andere Ebene, denn in Gen 1
ist es nicht der Schpfer, der gepriesen wird, son-
dern Gott lobt seine Schpfung. Nun ist es zwar
mglich, dass die Aussage einfach der Kreativitt
des Verfassers entstammt, aber die Tatsache, dass
praktisch alle Aussagen von Gen 1 positiv oder
negativ auf Traditionen Bezug nehmen, lsst doch
die Frage nach einem entsprechenden Hintergrund
oder Impuls als berechtigt erscheinen. Ein solcher
Impuls lsst sich nun in der Tat in der akkadischen
Schpfungsterminologie aufzeigen. Dies soll im
Vortrag dargestellt werden.
7KH UVW SXEOLFDWLRQV RI WKH -HUHPLDKPDQXVFULSWV
from Qumran by J. G. Janzen (Studies in the Text
of Jeremiah, 1973, 17384) reignited the discussion
about a possible Hebrew Vorlage of the Jeremiah-
Septuagint. Most textual critics regard the matter as
decided by 4QJerb (4Q71). They think that the Old
Greek text of Jeremiah renders its Hebrew Vorlage
more or less closely. Jeremiah-Commentators like
Georg Fischer though think that this particular man-
uscript is too badly damaged to be of any textcritical
value and argue therefore still for a free Greek trans-
lation of the protomasoretic text of Jeremiah which
would be responsible for the idiosyncrasies of Jer-
LXX. This lecture will ask in how far the quotations
of and allusions to the Book of Jeremiah in Second
Temple Jewish literature shed new light on the Jere-
 miah-Septuagint and its Hebrew Vorlage. A new re-
Philipps-Universitt Marburg, Germany search project at the University of Vienna (Ancient
Theological

Profiles

in

Proverbs:

Comparing

Jewish Quotations and Allusions) which locates quo-
 tations of and allusions to the books of the Hebrew
Thematically oriented studies on the Book of Prov-
erbs have usually taken the whole book as their
textual basis, without looking at different parts of
the book separately. Especially the theology of this
book, which is thought of as a rather secular piece
of literature, has usually been treated in that way:
By sorting out the theologically relevant sentences
of the whole book and by grouping them accord-
ing to semantic categories. It can yet be shown that
the different collections in Proverbs represent dif-
ferent and quite distinct theological views. For do-
%LEOHV\VWHPDWLFDOO\IRUWKHUVWWLPHHQDEOHVVXFK
an analysis at a much wider scale than previously
thought possible. Do the quotations of and allusion
to the Book of Jeremiah in Jewish literature from the
6HFRQG7HPSOHSHULRGUHHFWWKH+HEUHZ9RUODJHRI
the Jeremiah-LXX and provide thus additional evi-
dence to 4QJerb or do they rely exclusively on the
consonantal text of the Jeremiah-MT?
KARI

L ATVUS
ing so, the paper will deal mainly with collections University of Helsinki, Finland
I and II., the largest collections in the book. It will
look at those sayings, which use the name of God
and will analyze not only semantic tendencies of
these sayings in the respective collections, but also
the distribution and meaning of formulaic phrases
and syntactic patterns. The two largest collections
differ clearly from one another in their attitude to-
wards the concept God.

The story of Ishmael in Gen 1617, 21:821; 25:1
11 is a compilation of several fragments: a threat of
prenatal death, a divine promise of future success
(Gen 16), the birth, Ishmael included to the covenant
and circumcised (Gen 17), but expelled from his
fathers house, nearness of death in wilderness and
a survival followed by an adjustment and an endo-
JDPLFPDUULDJHRXWVLGH,VUDHO*HQDQGQDOO\D
re-appearance at Abrahams burial (Gen 25:9). The
plot raises questions to be answered: 1) Why was
WKHRIIVSULQJRI$EUDKDPDQG+DJDUUVWZHOFRPHG
and even accepted into the covenant and circum-


IOSOT

Abstracts

cised (Gen 17) but later expelled (Gen 21)? 2) Why
the expelled Ishmael reappears into the story to bury
Abraham (Gen 25:9) if he was expelled earlier? The
paper begins with a summary of classical documen-
tary hypothesis (M. Noth, C. Westermann: JEP) and
illuminates the existing problems which were not
answered by the theory. Secondly, the paper gives a
alternative solution to understand the growing proc-
ess of the Ishmael stories. The gradual growth of the
texts offers a more probable answer to the questions
K\SRWKHVLVLQXHQFHGE\($.QDXI-YDQ6HWHUV
and C. Levin). The offered hypothesis explains why
,VKPDHO UVW ZDV ZHOFRPHG EXW QDOO\ H[SHOOHG
The radically changed socio-cultural context gives a
best explanation to understand changed perspective
83
historisch vermutlich aus der frhnachexilischen Zeit
(wohl des frhen 5. Jh.) stammt die Geburtsstunde
der nachexilischen Prophetie, die in der Forschung
seit rund zwei Jahrzehnten intensivere Beachtung er-
IlKUW8QPLWWHOEDUDXVGLHVHPVSH]LVFKHQ.RQWH[W
erwchst die prophetische Konzeption des Haggai-
buchs, deren dynamisches Zeit- und Geschichtsver-
stndnis der aktuelle Beitrag anhand ausgewhlter
Passagen (2:6f; 2:2023) in den Mittelpunkt stellt.
Daraus ergeben sich exemplarische Einblicke in die
$QIlQJHGHUWKHRORJLVFKHQ5HH[LRQVYRUJlQJHGLH
in der nachexilischen Prophetie sukzessive zu um-
fassenden Zukunftserwartungen gefhrt haben.
from pre-exilic (Gen 16*) to late post-exilic situa- 
WLRQ *HQ  7KH H[SXOVLRQ RI ,VKPDHO UHHFWV D Universitt Mnchen, Germany
late post-exilic attitudes against non-Israelite people Das

synchronistische

Exzerpt

aus




(cf. Ezra 910). den

Annalen

der

Knige

von

Israel

und

Juda
Das Exzerpt aus den Annalen der Knige von Israel
und Juda, auf dem das rahmende Schema der B-
2 cher der Knige beruht, gilt gemeinhin als deute-
cole Pratique des Hautes tudes, Sorbonne, ronomistisch. Indessen lsst sich zeigen, dass es
France nicht auf jenen Redaktor zurckgehen kann, der die
Le

brlement

des

os:



Urteile ber die Frmmigkeit der Knige hinzuge-
 fgt hat, sondern eine frhere, also vordeuterono-
Le brlement des os humain est exceptionnel et
gnralement jug ngativement dans la Bible. Il est
explicitement mentionn deux fois: en Amos 2:1 et 2
Rois 23:16,20, et implicitement dans quelques autres
textes. Larchologie semble rvler que le rite de la
crmation tait pratiqu chez les voisins immdiats
dIsral: en Phnicie, en Philistie et en Transjor-
danie. Cette pratique funraire des peuples voisins
permet de mieux comprendre Amos 2:1 la lumire
dune inscription moabite et, en tenant compte de la
critique littraire, 2 Rois 23:16, 20, o le brlement
des os apparat spcialement scandaleux parce que
pratiqu par le bon roi Josias.
mistische Quelle darstellt. Das kombinierte Exzerpt
aus den israelitischen und judischen Annalen wurde
wahrscheinlich durch die Knige Josia oder Jojakim
veranlasst, die die Geschichte Israels und Judas als
Zwei-Einheit darstellen lieen, um den Anspruch des
Knigs von Juda zu unterstreichen, nach dem Mus-
ter der davidisch-salomonischen Personalunion auch
das ehemalige Israel zu reprsentieren. Historische
Voraussetzung ist der Niedergang der Assyrer. Heute
bildet das Annalen-Exzerpt die wichtigste Unterlage,
die sich fr die Geschichte Israels und Judas in der
Knigszeit erhalten hat. Unter der Voraussetzung,
dass es eine aus dem 7. Jahrhundert stammende vor-
redaktionelle Quelle gewesen ist, zeichnet sich ein
Weg ab, die Argumente zugunsten des sogenannten

 %ORFNPRGHOOV&URVV/RKQNPLWGHQ$UJXPHQ-
Universitt Mnster, Germany ten zugunsten des sogenannten Schichtenmodells

 (Smend, Veijola, Dietrich, Aurelius) zu vershnen.

Das Haggaibuch, das im Kern zusammen mit Sach
18* den redaktionsgeschichtlichen Ankerpunkt
des Zwlfprophetenbuch-Schlusses bildet, spielt
unmittelbar im Horizont der Tempelneugrndung.
Diese theologiegeschichtliche Umbruchssituation
markiert gem der literarischen Darstellung, die
Erstere treffen fr die vordeuteronomistische Ebene
zu, letztere fr die deuteronomistische (Erst-)Redak-
tion nach dem Ende des Knigtums im 6. Jahrhun-
dert.
84





TIMOTHY
 L EWIS 
University of Melbourne, Australia Eberhard-Karls University, Germany

 
 
 History

of

the

Text

and

Archaeological

Implications
Syriac

Lexemes

in

the

New

Testament The hymnic centre of Psalm 74 (vv. 1217) employs
This paper examines a persistently problematic issue
in Greek and Syriac lexicography. New Testament
lexicons must include entries for lexemes that only
occur once or twice in the NT corpus. Yet it is not
always clear whether the given meaning for a low-
frequency lexeme in the NT is to be understood as
LQYEHWZHHQWKHPRWLYHRIJKWLQJWKHFKDRV
(v. 13f.) and distinct statements of creation (v. 16)
meaningful water imagery. The Hebrew version
(L: ) is translatable. LXX (Rahlfs) how-
HYHUVKRZVDVLJQLFDQWYDULDQWRIWHQFKDUDFWHUL]HG
as transliteration of the verses last word (
generic or contextual, that is, whether the meaning
given in English applies also to other Greek and Syr-
iac examples outside the NT, or whether the given
PHDQLQJLVVSHFLFDOO\EDVHGRQWKH17FRQWH[W,V
a corpus-based lexicon meant to provide contextual
meanings for its low frequency lexemes? Sometimes
a given meaning appears to have lost sight of the lex-
emes meaning within the NT. The paper examines
four sets of GreekSyriac correspondences in the
Peshitta NT with a view to designing a methodology
adequate to providing an accurate semantic analysis
DQGGHQLWLRQIRUDOOVXFKOH[LFDOLWHPV7KHOH[HPHV
discussed are: meraa (Mt 13:5), the Peal Shin-Waw-
eth (Mt 13:5), the Pael E-Mim-adhe (Mt 13:15;
Act 28:27), and the Peal E-adhe-Beth (Lk 10:34)
along with their corresponding Greek lexemes.
 %XW FRQVLGHULQJ EHVLGH WKH PHQWLRQHG H[-
planation) also the phenomenon of homophony,
another solution can be implied. Regarding the ar-
chaeological data of Palestine, the result in search
RIDWWLQJWRSRQ\PLVSRVLWLYH7KHVLWHRI(WDPLQ
-XGD FDQ EH LGHQWLHG DV D SLYRWDO HOHPHQW IRU WKH
water (!) supply of Jerusalem in the Second-Temple-
Period; furthermore the literary connection between
Etam and the Temple of Jerusalem occurs in several
post-biblical sources (incl. babJom, ThrR). The re-
cent paper suggests to understand the stichos 
 (You dried up rivers of
Etam) as You dried up the water supply of Jeru-
salem. This solution is more plausible than the as-
sumption of an error during text-reproduction or due
to the tradents lexematic ignorance. On the contra-
U\7KHGLVFXVVHGWH[WXDOYDULDQWLVDVLJQLFDQWVKLIW
of emphasis achieved by concretion. The shift oc-

Y curred due to the cultural background of the tradents.
University of Helsinki, Finland It is only to speculate from here, whether the cultural
Observations

on

the

Mode

of

Translation



EDFNJURXQGKDGLWVURRWVLQUVWKDQGNQRZOHGJHRI
in

the

Syrohexapla
The Syrohexapla is often described as a servile trans-
lation. In this paper I will comment further on this
view of the Syrohexapla via an examination of the
lectionary passages of the Syrohexaplaric 1 Samuel.
Comparison will be made with material drawn from
biblical manuscripts of the Syrohexapla. The focus
will be on the consistency of translation correspond-
the topographical realities or whether the roots are
derived from literary knowledge (as later presented
by Josephus). The recent paper advocates a reason-
able integration of topographical knowledge for the
here discussed textual variant.
ODED

L IPSCHITS
ences. The discussion will be supported by examples Tel Aviv University, Israel
of the use of Greek loanwords, transcriptions, and What

Can

We

Learn

From

Archaeology


SURSHU QRXQV ZLOO EH JLYHQ DQG WKH VLJQLFDQFH RI Regarding

the

Persian

Administration

in

Judah?
these correspondences for a future SyriacEnglish Over the past few years, two archaeological studies
lexicon. have shed new light on the Persian administration
in Judah. Firstly, the excavations at Ramat Rael
ZKLFKH[SRVHGDPDJQLFHQWHGLFHXVHGDVDQDG-
ministrative center with two main building phases
dated to the Persian period. Secondly, a new study
of Judean stamped jar handles has shed new light


IOSOT

Abstracts

85

on the Achaemenide administration in Judah and on masoretic traditions. This manuscript, dated to 899
its slow development from the late 6th and 5th to CE, predates other Syriac Masora manuscripts by
the 4th century BCE. The primary conclusion from nearly a century and it is the sole surviving exem-
these studies is the clear continuity in the Judean ad- plar of the East Syriac masoretic tradition. Despite
ministration from the period when Judah was a vas- some limited attempts in the past to publish portions
sal kingdom under Assyrian and Babylonian rule, of this unique East Syriac masoretic manuscript,
then, during the period when it was a Babylonian the complete manuscript has never been published
and Persian province, up until the period when it was or studied in its entirety. One reason is that the text
a province under the rule of the Ptolemaic dynasty. FRQVLVWV RI RQO\ VDPSOH WH[WV RI GLIFXOW ZRUGV
Besides this, there are also clear indications for the and readings from the Syriac Bible. These sample
developments in the Judean administration under the texts are not provided with verse numeration, mak-
Achaemenides, especially in two principal historical LQJ LW D GLIFXOW DQG WLPHFRQVXPLQJ SURFHVV IRU D
periods: under the rule of Darius I (522486 BCE), PRGHUQUHVHDUFKHUWRORRNXSVSHFLFYHUVHVLQ%/
as part of the reorganization of the empire, and, un- Add. 12138. To complicate matters, in many West-
der the rule of Artaxerxes II (404359/8 BCE), when ern manuscripts of the Syriac Masora sample texts
the Achaemenid Empire lost control over Egypt and are not always in the proper reading order. It has not
reorganized its administrative and military control in been determined to what extent, if any, the sample
Palestine. texts in BL Add. 12138 are out of order. A compre-
hensive index to the biblical texts and philological
notes in BL Add. 12138 has now been completed.
CHRISTO
 LOMBAARD By locating each sample text from BL Add. 12138 in
University of South Africa the Syriac Bible, the index will make the vocalized,

 diacritically marked, and accentuated readings in

Discipline

of

Biblical

Spirituality
Genesis 22 has through its narrative content and the
history of its exegesis proven to be a contentious
text. Most satisfactory have been interpretations of
the Akedah in historical mode. These kinds of in-
terpretations however do best at probing what the
text meant, and are generally less forthcoming on
what the text means. Balancing these concerns is
brought into focus again in the new discipline of Bib-
lical Spirituality: the meaning(s) that underlie a text
and what latter-day interpretations (are to) make of
this manuscript more accessible to researchers. This
paper will present an overview of this new index and
offer insights into the order, arrangement, and use of
WKHGLIFXOWZRUGVDQGUHDGLQJVLQWKLV(DVW6\ULDF
manuscript.

Georg-August-Universitt Gttingen, Germany &
University of St Andrews, United Kingdom
Once

Again:




that text are important in recently proposed models Priestly

Ritual,

Magic

and

Monotheism
of Biblical Spirituality. Precisely how robust these The Sotah and the Red Cow present two rituals that
models are at attaining such balance has however have embarrassed interpreters from the Rabbis to
not been tested in exegetical-hermeneutical mode. the twentieth century, for both assume a ritual ef-
This contribution seeks to do so, by summarising the FDF\ WKDW DSSHDUHG WDQWDPRXQW WR PDJLF :KLOVW
historical interpretations of the Akedah and placing some interpreters proposed means to explain such
them in dialogue with proposed models of Biblical problems away, others accepted the apparent magi-
Spirituality. cal elements but understood them as vestigial ele-
ments. This paper rehearses the counter argument
that the novel elements in these rituals are not ves-

 tigial, but the result of an interpretative blending of
The American University of Iraq-Sulaimani texts from the priestly corpus and Deuteronomy. It
An

Index

to

the

Biblical

Sample

Texts

in

the

will be argued that both texts reinterpret the same
 texts, viz. Lev 45, 1215 and Deut 2122, and that
BL Add. 12138, the so-called Nestorian Masora, these rituals were composed primarily to effect the
is one of the earliest and best witnesses to the Syriac canonical unity of the Pentateuch and to shed inter-
86




pretative light on the wilderness narrative. For the
composer of these texts in Numbers there was noth-
ing intrinsically implausible about such rituals and
their effectiveness. As such they call into question
the effectiveness of the supposed disenchantment of
the world that has been attributed to P on the basis of
Genesis 1. They also contribute to our understanding
of why the biblical monotheism far from extirpat-
ing magical practice continued to generate it. Or, to
put it differently, magic is part of the reception his-
tory of the text, as much as its prehistory.
Semantic analysis leads to the determination of two
polar oppositions: I) dyq/r: realizing/violating
the appropriate behavioural parameters which regu-
late the ongoing communal relationship; II) dyq/
r: (being) in the right / (being) in the wrong.
7KH OH[HPHV DFWXDOL]LQJ WKH RSSRVLWLRQ ,, GHQH D
VWDWXV7KH\QGDV\VWHPDWLFDSSOLFDWLRQLQMXULGLFDO
YHUGLFWV6HOHFWLRQLQYHUGLFWVIRUPXODVUHHFWVWKH
fact that the trial in the Biblical society is a proce-
dure bringing to a solution a juridical controversy
between two sides. The term dimension designates
a semantic component shared by certain lexemes of
DOH[LFDOHOGZKLFKFDQEHGHVFULEHGDVDGHWHUPL-
 QDWLRQRIWKHYDOXHWKDWGLVWLQJXLVKHVWKHHOGDQG
University of Florence, Italy which constitutes a semantic common ground in
Some

Remarks

on

the

Lexematic

Function

of

correspondence to which the involved lexemes form
the

Adjectives

h lh

and

lm a system of oppositions. The opposition contents I
This study analyses the classes, the dimensions and
the changes of usage of two important lexemes per-
WLQHQWWRWKHOH[LFDOHOGRIKHDOWKDQGLOOQHVVLQDQ-
cient Hebrew: the adjectives lh and lm. lh is used
as denotative and connotative of illness, while lm
refers to health or wellness. In the functional lan-
guages lh is not just a polar antonymy of lm (con-
notative usage is more frequent for the latter), but
its dimensions and markedness are different because
the function and the classes of this lexeme are more
/ contents II is the opposition between two dimen-
VLRQV PXWXDOO\ H[FOXVLYH7KH\ FDQ EH GHQHG UH-
spectively, behavioural dimension and juridical
dimension. The former is a component shared, in
particular, by the adjectives tmym perfect, yr up-
right, wrongdoer, the latter is a component
shared by the adjective nqy not liable.
HEATHER

A.

McKAY
VSHFLF7KHUHVHDUFKKHQFHDUJXHVWKDWlh is the Edge Hill University, United Kingdom
typical referent for the animate beings to indicate a Showing

Respect

through

Deception:




status RILOOQHVVRUGLVHDVHH[FHSWIRUDIHZVSHFLF Nathan,

Joab

and

Joseph
cases), while lm has a wider usage (as it is demon-
strated by the very frequent occurrences in enallage).
However we can show also the peculiar lexematic
process of some functional languages that leads to
the disappearance of the lexeme lh sick only in
the meaning indicating the disease phenomenol-
ogy.
COSIMO
There are many stories in the Hebrew Bible that
incorporate deception. Notable deceivers are Abra-
ham (of Pharaoh), Rebekah (of Isaac), Delilah (of
Samson), even David (of Uriah), who manipulate
kin, friends and colleagues to achieve their ends or
save their skins. There are, however, a few stories
where the goal of the deception is to bring the ones
deceived to a clearer sense of what they should be or
how they should behave, to a better understanding

M ASI of what does proper honour to their character and
University of Florence, Italy position. In these stories, rather than despising and
The

Lexical

Field

of

the

Adjectives



using their interlocutors, the deceivers truly respect



them and try by their manoeuvres to re-align them
Some

Oppositions

and

Lexical

Contents with their ideal selves. Following on from my pre-
7KH OH[LFDO HOG DQDO\VLV PXVW DQG GRHV DFFRXQW
for the presence of meanings pertinent to contexts
relating to behaviour and of meanings pertinent to
juridical and strictly forensic contexts. The investi-
gation focuses on and stems from the analysis of the
adjectives corresponding to the forms dyq and r.
vious papers analysing Hebrew Bible narratives of
disguise, deceit and manipulation, this paper will ex-
plore the underlying motives of those practising the
deceptions. Respecting people can be characterised
as: 1) Feeling or showing esteem for them; 2) Con-
sidering or treating them with deference or dutiful


IOSOT

Abstracts

87
regard; 3) Showing consideration for their situation;
4) Avoiding intrusion upon, or interfering with, their
privacy. Using these facets of respect, this paper will
explore the deceptions practised on David by Nathan
and Joab and on his brothers by Joseph to analyse
the motivations of the perpetrators. The results will
VKRZZKLFKUHHFWWUXHUHVSHFWDQGZKLFKFRPELQH
respect with less appealing motives, whether self-
preservation or revenge.
what Israelite oral literature would have been, then,
dovetails with new interest among biblical scholars
in Performance Criticism. Performance Criticism in-
vestigates address, implicit audience, projected iden-
tity, and the way they weave together to constitute
a performative scheme, itself determined by social
and cultural conventions familiar to the original per-
former and audience. This paper uses ancient Near
Eastern evidence including archaeological and
textual material from Egypt, Mesopotamia, and Ca-
naan and ethnographic analogy to propose perfor-
c mative schemes for ancient Israels oral and orally-
Rhodes College, USA performed written literature. It presents a scenario of
The

Still

Elusive

Deuteronomists how Israelite performance deploys its text. Since the
This paper will address the question What is Deu- Hebrew Bible itself consists largely of remnants of
teronomistic primarily through insights offered in performances, this exploration will help unlock the
the 1999 volume Those Elusive Deuteronomists mode of thought distinct from the literary mode that
(JSOTSup 268), which I co-edited. The question, was once operative in employing these remnants.
What is Deuteronomistic, might elicit responses Without unlocking these modes we cannot fully un-
outlining the characteristics of Deuteronomistic derstand the text.
literature or responses listing the texts within the
Hebrew Bible that are Deuteronomistic. Curiously,
WKHUHLVJHQHUDODJUHHPHQWRQWKHUVWSRLQWEXWQRW 
on the second. That is, scholars tend to agree about Hebrew University, Israel
the language, style, compositional techniques, and Contradictory

Traditions

in

Contact:

Biblical


ideology that mark a text as Deuteronomistic. How- Hebrew

in

the

Light

of

Historical

Linguistics
ever, there is wide disparity about which texts or
sections of the Hebrew Bible fall into this category.
This obviously means that the criteria for determin-
ing Detueronomistic material are not applied evenly.
Both minimalist and maximalist perspectives
may have validity, but there is a need to differen-
tiate clearly between Deuteronomistic authorship,
Deuteronomistic editing, and Deuteronomistic in-
XHQFH:HDOVRQHHGWREHFOHDUHUDERXWWKHVRFLDO
entities (school, tradition, movement, etc.) that are
envisioned as carrying out these different activities.
ROBERT
The recent debate over diachronic distinctions within
Biblical Hebrew focuses mostly on the possibility to
identify early vs. late biblical texts. However, much
less attention was given to the fact that there are nu-
merous cases in which one can discern a diachronic
gap between the consonantal text and the vocaliza-
tion tradition(s). Thus the diachronic distinction is
QRWOLPLWHGWRVSHFLFSDVVDJHVEXWUDWKHUSHUYDGHV
throughout the entire MT in its present form. This
methodological principle will be illustrated by trac-
ing the linguistic history of the various derivatives
the z-m-r root(s), paying special attention to the sin-
gular form zimr and the plural zePU{W. The discus-

D.

M ILLER

I I sion will illustrate how careful etymological analy-
The Catholic University of America, USA sis necessarily leads to a grammatical observation,
Oral

Performance

in

Ancient

Israel namely, that the discrepancies in the vocalization of
Recent epigraphic discoveries have renewed atten- the singular vs. plural forms of the lexeme denoting
tion on literacy and orality in ancient Israel. Yet evi- song, singing point to a diachronic gap between
dence from the ancient Near East and ethnographic two different phases of the language, which can be
analogy suggests literacy and orality co-existed in LGHQWLHG ZLWK &ODVVLFDO YV /DWH %LEOLFDO +HEUHZ
ancient Israel: Israel was always oral and al- This conclusion is corroborated by textual evidence
ways literate. And even with extensive literacy, culled from various non-Tiberian sources, which
people in antiquity still preferred and even expected allows one to penetrate into older linguistic forma-
to experience their literature orally. Reconstructing tions of the pertinent words. Thus, the combined
88




testimony of both linguistic and textual information
demonstrates the potential contribution of historical
OLQJXLVWLFV WR WKH FODULFDWLRQ RI SHUSOH[LQJ LUUHJX-
larities in the grammar of Biblical Hebrew and of
their implications for the historical study of the He-
brew Bible.
they would have been exposed to claims of Assyrian
hegemony. Such an occasion can be reconstructed
in some detail by using the evidence in J. Br, Der
assyrische Tribut und seine Darstellung (AOAT
243, 1996). To date, however, Brs material has not
been synthesized by biblical scholars. This synthesis
shows that presentations of tribute would have been
a prime opportunity for the transmission of the kind

 of Assyrian claims texts such as those in Isa 10:514
3RQWLFDO%LEOLFDO,QVWLWXWH,WDO\ and 2 Kings 1819 seem to be aware of.
The

Function

of

the


in

the

Old

Testament

Peshitta
The Syriac construction KZ followed by a participle, o
active (TWHO) or passive (TWO), appears occasionally Kirchliche Hochschule Wuppertal, Germany
in the OT Peshitta. Syriac grammarians often discuss The

Household

of

the

Queen

and

Queen

Mother


this construction under the heading of KZ TWHO in

Neo-Assyrian

and

Biblical

Sources
along with other instances when KZ combines with
verbs or participles to create a so-called compound
tense. T. Nldeke noted that it can express a wish,
an advice or a command and that in a subordinate
clause it expresses an action that one should aspire to
(Nldeke 260261). It can also express a past dura-
tive aspect. This paper will consider the function of
KZ TWHO/TWO in the OT Peshitta with a focus on the
Hebrew constructions that it translates.
WILLIAM
In this paper I will reassess the neo-Assyrian evi-
dence for the organization of the households of both
the queen (M..GAL/M.KUR) and queen mother (AMA.
MAN and AMA.LUGAL) in order to establish a frame of
reference for the interpretation of pertinent informa-
tion in the Hebrew Bible. Modern theories on the
position of the Judean queen mother or mistress
(JEvUk) have heavily drawn on these Assyrian
sources, the bulk of which stems from the times of
Esarhaddon and his mother Naqia. While it is undis-
puted that Naqias position at court was exceptional,

M ORROW for a comparison with the biblical material individ-
Queens School of Religion, Canada ual and structural aspects of power have to be kept
Tribute

from

Judah

and



strictly apart, and the different nature of the bibli-
the

Transmission

of

Assyrian

Propaganda cal stories and extrabiblical material must be taken
The means by which biblical writers encountered
the rhetoric and claims of Assyrian ideology remain
obscure and subject to debate. One possibility, sug-
gested by several scholars, is that there were oppor-
tunities for the transmission of Assyrian ideology
ZKHQ-XGDKVRIFLDOVZHUHREOLJHGWREULQJWULEXWH
Previous discussions have found indications of this
process in 2 Kgs 16:10 and in the annals of Tiglath-
Pileser III, Esarhaddon, and Ashurbanipal. Little at-
tention has been paid, however, to the notice about
the arrival of Judahs emissaries to Calah during the
reign of Sargon II, along with representatives bearing
tribute from Egypt, Gaza, Moab, and Ammon (SAA
1:110, r. 57). This paper will attempt to determine
the probable course of events implicated in the re-
port of SAA 1:110, including the coming of Judahs
emissaries to Calah in a group of geographically
UHODWHG SHRSOHV WKH NLQG RI$VV\ULDQ RIFLDOV WKH\
would have encountered, and the manner in which
into account. While there is virtually no information
DERXW RIFLDOV SHUWDLQLQJ WR WKH KRXVHKROG RI WKH
Judean queen (mother), her roots within the Judean
nobility (the am haare) are an important factor in
the biblical text. To counterbalance the silence of the
text, I will pay special attention to the partners of
interaction of the queen (mother) and implicit com-
mand structures within the stories. Finally, I will dis-
cuss whether or not the Judean queen mother had any
oversight over the royal harem and what the role of
the female overseer(s) (DNLQWXVNHQHW) might have
been therein. Despite the lexicographic resemblance,
Abiags presentation in the story of 1 Kgs 12 does
QRWGLVSOD\PDQ\SDUDOOHOVWRWKHQHR$VV\ULDQRIFH
of a akintu.


IOSOT

Abstracts

89

o
posed and subsequently prepared for conservation.
University of Kassel, Germany
7KHSDSHUDOVRSUHVHQWVWKHPRVWUHFHQWQGV$IWHU
Ahitofel

und

die

Ambivalenz

des

Ratschlags a successful pioneer campaign in 2009, the Kinneret
Der Ratschlag gehrt zu den Funktionen der Wei-
sen. Die Weisen und Ratgebenden der Samuelbcher
machen deutlich, dass ihre Fhigkeiten nicht kon-
WH[WORV VRQGHUQ LQ HLQHP JDQ] NRQNUHWHQ *HHFKW
von Beziehungen und Loyalitten zu verstehen sind.
Besonders eindrcklich kann diese Kontextualisie-
rung des Ratschlags an der Gestalt des Ahitofel ge-
zeigt werden. Sein Wettstreit mit Huschai ist ganz
bestimmt von offenen und verdeckten Bindungen an
David und Abschalom. Dazu kommt, dass die Gte
der Ratschlge je nach Perspektive unterschiedlich
zu beurteilen ist. Die explizite Wertung der Ratschl-
Regional Project is launching large scale excavations
on Horvat Kur, a rural site inhabited from the Hel-
lenistic to the Early Byzantine period and situated on
a hill 2 km west of the Lake of Galilee. Excavations
in 2010 aim at establishing a local chronology, will
collect data on the structure and infrastructure of a
Galilean village site and are accompanied by setting
up an inventory of agricultural and water manage-
ment installations in the vicinity. The paper summa-
rizes results from the 2010 campaign.
ge Ahitofels und Huschais in 2 Sam 17:14 hat hier 
eine Schlsselfunktion. Der Vortrag will anhand der North-West University, South Africa
Figur des Ahitofel zum einen beispielhaft die nar- Influence

of

the

Book

of

Daniel

on

the


UDWLYH =HLFKQXQJ XQG )XQNWLRQ HLQHU 1HEHQJXU Postrabbinic

Apocalypse,

Sefer

Elijah
untersuchen. Zum anderen soll ein Beitrag geleistet Sefer Elijah is the perhaps the oldest of Jewish apoc-
werden zum Verstndnis der Ambivalenz von Weis- alypses produced during late antiquity. The book is
heit und Ratschlag im zweiten Samuelbuch. a compilation of biblical texts serving the plot of the
humiliation of the people of God, accompanying
KRSH FRQLFW DQG WKH UHVXOWDQW YLFWRU\ DQG UHVWR-
 o
 ration. The apocalypse originated during the Sassa-
University of Bern, Switzerland nid conquest, a period which brought a new fervor

 among Palestinian Jews. The apocalypse purports
University of Helsinki, Finland to be a vision mediated by the archangel Michael to

o


WKH ELEOLFDO SURSKHW (OLMDK GXULQJ (OLMDKV LJKW WR
University of Leiden, The Netherlands Horeb to escape from the Israelite-Canaanite queen.
 The revelation is received at Mount Carmel. Michael
Discoveries

of

the

European



converses in third person about the mystery of the
Kinneret

Regional

Project

on

the

end marked by an array of military disasters mark-

LQJ WKDW WLPH (OLMDK UHVSRQGV LQ UVW SHUVRQ DERXW
This paper presents the recent results of archaeologi-
cal investigations at Tel Kinrot / Tell el-Oreimeh (an-
cient Kinneret) and Horvat Kur undertaken by the
Dutch-German-Finnish-Swiss Kinneret Regional
Project under the auspices of the Universities of
Bern, Helsinki, Leiden and Mainz. Kinneret locat-
ed on the northwestern shores of the Sea of Galilee
in Israel is emerging as one of the major sites for
the study of urban life in the Southern Levant in the
Iron Age IB (11501000 BCE). Its material culture
witnesses a lively and multilayered urban culture and
VKRZVDYDULHW\RIFXOWXUDOLQXHQFHVRQWKHDQFLHQW
SRSXODWLRQRIWKHFLW\6LQFHPLGVHOGZRUN
at Tel Kinrot has concentrated on the lower city with
well-preserved Iron IB structures and installations.
The architecture of a domestic quarter was fully ex-
the wonderful sights he sees during a tour of the cos-
mos leading to the time of the end of the eschaton.
The prophet and angel do not interact directly but
rather deliver speeches. The apocalypse was directly
LQXHQFHGE\WKH%RRNRI'DQLHODVFDQEHVHHQE\
the many quotations. In the article the apocalyptic
ERRNLVGLVFXVVHGIURPWKHSHUVSHFWLYHRIWKHLQX-
ence exercised by the Book of Daniel. Does it see
the end in the same terms as Daniel and is the ex-
pectation for believers in the end time the same?
The conclusion is that there are marked similarities
between Daniel and Sefer Elijah but also important
differences which might be ascribed to the changed
circumstances.
90






dom. Qohelets analysis of the hedonic dimension of
University of Toronto, Canada
pleasure is more complex. Qohelet rejects the pur-
The

Flourishing

of

Sophia

and

the

Elevation



suit of happiness (chap. 2) but advocates hedonic


Most scholarship on Ben Sira has tried to draw
meaning from the book synchronically in relation
to its presumed composition by a named author in
early second century BCE Jerusalem and its politics.
Rather than privileging an original Hebrew text and
its singular socio-historical setting, my essay takes
seriously the idea of Sirach as a traveling and shift-
ing accumulation of textual traditions that were like-
enjoyment that comes as a gift. The sharp difference
in the perspectives of the two books is rooted in their
different metaphysical assumptions about the order-
OLQHVVRIWKHZRUOGDQGLWVWZLWKKXPDQUDWLRQDOLW\
A sense that one has some control over events cor-
relates with a eudaimonic model of happiness, lack
of control with a hedonic model.
ly transmitted in oral contexts. My paper argues that 
the Greek translation of the book with a presumed Universit de Lausanne, Switzerland
diaspora Egyptian setting reveals a transformed per- Deutronomiste

et

Deutronomisme:


spective on the priesthood and Temple in favor of origines,

enjeux

et

perspectives

du

dbat

actuel
the elevated status of the sage and his mediating con- Le dbat actuel sur lemploi du terme deutrono-
sort Sophia. Using a theoretical framework rooted in miste et, plus largement, sur la notion de deutro-
embodied cognition, the paper evaluates the blended nomisme au sein de la Bible hbraque met plus que
space produced by three conceptual metaphors of MDPDLV HQ pYLGHQFH OD QpFHVVLWp GXQH FODULFDWLRQ
sanctuary, garden, and water in Sir 24 and compares mthodologique. Selon les auteurs, le terme deu-
them with the monumental depiction of Sir 50. The tronomiste peut dsigner une cole ou un groupe
UHVXOWLQJ*UHHN6LUDFKWUDGLWLRQVQGDJORULRXVSODFH GHVFULEHVVSpFLTXHPHQWDFWLIVGDQVOHFRQWH[WHGH
to dwell in the proseuche, the diaspora synagogue. lexil lpoque no-babylonienne (bien que ses
UDFLQHVSXLVVHQWUHPRQWHUjODQGHOpSRTXHQpR
assyrienne dj), une tradition thologique majeure
 prsente dans le judasme du second temple (qui ne
Emory University, USA serait dailleurs pas ncessairement limite aux seuls
Eudaimonic

and

Hedonic

Dimensions

of

Israelite

crits bibliques mais se retrouverait galement dans
Wisdom

Traditions:

An

Exploration
The recent interdisciplinary investigation of human
happiness, often referred to as the positive psychol-
RJ\PRYHPHQWWKHVFLHQWLFVWXG\RIWKHVWUHQJWKV
and virtues that enable individuals and communities
to thrive), has sought its conversation partners in the
humanities largely among the moral philosophers,
especially those in the Aristotelian tradition. Bibli-
cal traditions tend not to put happiness, in either the
eudaimonic or hedonic sense, at the center of their
UHHFWLRQVRQWKHKXPDQFRQGLWLRQ2QHQRWDEOHH[-
ception to this picture exists, however. Concern for
KXPDQRXULVKLQJLVFHQWUDOWRPXFKRIWKH:LVGRP
Literature, most notably Poverbs and Qohelet. A
comparison of these texts shows that a lively debate
existed within Israelite literature about the nature
of human happiness. An examination of the moti-
vational tropes used in Proverbs demonstrates that
LW HPEUDFHV D HXGDLPRQLF LGHDO RI KXPDQ RXULVK-
ing in which life satisfactions of various sorts rather
than pleasures are the goal and result of a life of wis-
une srie dcrits juifs extra-canoniques), voire, de
manire encore plus gnrale, un langage ou un style
dcriture, facilement imitable, qui ne serait pas sp-
FLTXH j XQ JURXSH RX XQH pFROH HQ SDUWLFXOLHU 
PRQVHQVXQHWHQWDWLYHYLVDQWjFODULHUOHPSORLGX
terme deutronomiste doit notamment aborder les
questions suivantes : 1) lexistence ou non dun u-
vre historique (Geschichtswerk) cohrent en Deu-
tronome 2 Rois; 2) ltendue et la nature de r-
dactions deutronomistes dans le Ttrateuque (Gn
Nb) et dans les Prophtes postrieurs (s Ml),
ainsi que le rapport que ces rdactions entretiennent
DYHFOHVUpGDFWLRQVGHXWpURQRPLVWHVLGHQWLDEOHVHQ
Jos 2 R; 3) la localisation sociologique et institu-
tionnelle des scribes responsables des principaux
crits deutronomistes, en particulier les livres du
Deutronome, de Samuel-Rois et de Jrmie; et 4) la
possibilit de distinguer, sur la base de critres la
fois de forme et de contenu, entre rdactions deut-
ronomistes proprement dites et rdactions post- (ou
mme para-) deutronomistes au sein des crits bi-


IOSOT

Abstracts

91

bliques. En lien avec ces questions, on dfendra ici
notamment la thse selon laquelle il y a bien un sens
parler dune cole deutronomiste cohrente, en
tout cas jusqu lpoque perse (achmnide), mais
que cette cole se caractrise par une plus grande di-
versit dorientations politiques et religieuses quon
ne la soutenu habituellement.

erature? A review of the broad range of works about
him shows that there are three prototypes of Saul.
Most of these works focus on Sauls rebellion against
religion; Sauls valor as national leader; or Sauls de-
pression, soothed by listening to music. The works
that highlight Sauls rebellion are based mainly on
the biblical images of Saul who fails to obey a re-
ligious command (particularly concerning Amaleq)
and who is rebuked by the prophet Samuel (1 Sam
 15). They raise theological and sociological issues
University of Nigeria

As a literary device, and indeed a poetic technique,
for almost all the alphabetic acrostics in the He-
brew Bible are found in its poetic sections, adequate
knowledge of this literary method is of great impor-
tance for the understanding of the poems in which it
has been employed. While some of the acrostics are
perfect, that is, the Hebrew letters are all represented
and sequentially too, in some other poems, apparent
lacunae often pose some setback to their meaning-
ful analysis and subsequent interpretation. Such im-
perfection in the poem is, perhaps, evidence of the
limit the adeptness of the poet could reach, in spite
of the richness of the repertoire of his vocabulary. In
Psalm 25 chosen for this paper, the Hebrew letters
in its acrostic are almost represented. This writer,
therefore, apart from giving an overview of the char-
acteristic features of alphabetic acrostics as a poetic
device in the Hebrew Bible, attempts to proffer some
related to the meaning of the loss of religious faith in
the life of the individual and of the nation. The works
concerning Sauls valor are based mainly on those
biblical images that depict the battle upon Mount
Gilboa and the tragic death of Saul (1 Sam 31), and
address mainly national and Zionist (or post-Zionist)
issues related to Israels wars. The works that ad-
dress Sauls despair and depression, and the musical
therapy that he experiences, are based on the biblical
images of the evil spirit that troubled him and the
image of David playing music to soothe him (1 Sam
1619). They grapple with universalistic, human is-
sues relating to psychological stress, and ars-poetic
questions about art and its psychological function.
All works are usually characterized by considerable
LGHQWLFDWLRQ ZLWK DQG SURIRXQG HPSDWK\ IRU .LQJ
Saul, whose actions are regarded with disapproval
by the biblical text.
suggestions on the missing and misplaced letters in 
Psalm 25. The main focus of the paper, however, is Romanian Academy, Romania
an investigation on how the poet has skillfully given Traductological

Options




completeness to his theme by the use of alphabetic in

the

Eastern

Biblical

Tradition
acrostic. In order to achieve this, the many variants 7KHDOPRVWH[FOXVLYHO\UHOLJLRXVFRQWHQWRIWKHUVW
of the poems key word are delineated and highlight- texts translated into the modern languages imposed,
HG UVW LQ LWV GLIIHUHQW FRPSRQHQWSDUWV DQG LQ WKH according to tradition, the use of the literal method
poem as a whole. which was the only one allowed, as it maintains the
sacredness of the translated text. The direct contact,
during the biblical text translation, between the sa-
RACHEL

O FER cred languages (Greek, Latin and Hebrew) and the
Bar Ilan University, Israel vernacular languages favoured a series of conceptual
Biblical

Characters

in

Modern

Hebrew

Literature:

and semantic transfers from the source languages to
King

Saul

as

a

Test

Case the new cultural ones, in their growing process. A
King Saul has captured the imagination of a great
many playwrights, poets and novelists over the gen-
erations. A great many writers, of different periods,
have chosen his character as a vehicle for expressing
their views and feelings. What are the transforma-
tions of King Sauls Character in modern Hebrew lit-
GHFLVLYHIDFWRUWKDWFRQJXUHGWKLVSHULRGVSHFLFLW\
in the history of the modern literary languages is the
translators personality. This played a key role in
the translation act, as the translator was a mediator
between two cultures and introduced the principle
RILQWHUFXOWXUDOLW\LQGHQLQJDQHWKLFVRIWUDGXFWRO-
92








ogy. A certain antagonism between the cognitive and
University of Tbingen, Germany
design necessities of the biblical semantic universe,
on one hand, and the expressive resources (i.e. ty- Jeremiah

and

Moses
pological and historical limitations) of each receiv-
ing language, on the other hand, was solved at the
level of creative liberty of the interpretative trans-
lators, while different formulas of semantic transfer
had been applied. The process of conceptual and
linguistic transfer that took place within the text dur-
ing the translation had a larger, frequently ignored,
psychological and socio-cultural base whose origin
was the encyclopaedic personality of the early trans-
lators. The personal note of the translation act can be
HDVLO\VHHQLQWKHUVWWUDQVODWLRQVRIWKH2OG7HVWD-
ment from the entire Eastern cultural area. This fact
is documented and argued in this article.
  
University of Gothenburgh, Sweden
The
The comparison between Moses and Jeremiah tra-
ditionally aims at motifs like the fourty-year service
or at the relation between a supposed dtr layer in the
book of Jeremiah and the dtr depiction of Moses.
This paper takes a different approach by investigat-
LQJWZRVFHQHVLQZKLFKWKHVHWZRNH\JXUHVRIWKH
Hebrew Bible assume a similar role. In Exod 18:20
Jethro advises Moses: and make them know the
way in which they must walk and the deeds they are
to do. In Jer 42:3 the people of Judah ask Jeremiah:
and Jhwh your God may show us the way in
which we must walk and the thing we are to do.
Both, Jeremiah and Moses, act as prophets because
they mediate between God and the people, but the
instructions concerning the way to walk on and the
thing/deeds to do reach well beyond the usual scope
of authority of a prophet. Moses and Jeremiahs role

Non-Literal

Rendering

of

a

Military

is the overall guidance of the people. While Jeremiah

That VZE tread down, trample under foot is al-
ways rendered by () set at
naught, disdain, scorn, treat with contempt in the
LXX Psalter is unexpected, since VZE is only found
in contexts with military connotations. VZE occurs in
a word pair with the term [JQ push, thrust, gore,
literally translated by kerativzein gore, butt with
horns, in Ps 44:6, both referring to the victory over
an enemy and VZE is employed with O\[K:YQ we
will gain victory in Ps 60:14 and 108:14. The trans-
lator of Isaiah knew the literal meaning of the term,
is the royal prophet (Jer 1) who takes over a leader-
ship role in Jer 3942, Moses is the kinglike leader
of Israel who brings the divine laws to the people.
%RWKJXUHVFRPELQHDVSHFWVRISURSKHF\DQGOHDG-
ership. It can be assumed that both characterizations
were not developed independently from each other,
but came from the same background: the Babyloni-
an province Judah after the downfall of the Judaean
monarchy.
ERIC

P EELS
since he translates swb by katapavtein, and the same Theological University Apeldoorn, The Netherlands
is true for the translator of Zechariah, who uses the Against

you,

Daughter

of

Babylon!




simple term pavtein. The most probable reason for A

Remarkable

Example

of

Text-Reception



the translation is that the translator regarded VZE as

a variant spelling of ]ZE, which is always translated
by in the LXX Psalms and sometimes
in other books of the LXX. The deviant usage in
LXX Psalms is emphasized by the fact that the con-
text in the Psalter favours a literal rendering, that the
translators of Isaiah and Zechariah recognized such
a meaning, that none of the other LXX translators
employed the same Greek equivalent of VZE as the
Psalms translator and that the translators otherwise
distinguished between the equivalents of VZE and
]ZE.

One of the peculiarities of the book Jeremiah is the
frequent repetition or reuse of material in quotations
and in doublets. Until yet, this phenomenon has not
fully received the attention it deserves. In my paper I
intend to focus on one such doublet: the reuse of Jer
6:2224 in Jer 50:4143. This is a very special ex-
ample of reuse because the object against which the
message of judgment is directed is entirely reversed.
In Jer 6 judgment is pronounced over Zion with
the coming of the foe from the North (Babylon).
In Jer 50:4143, however, the same prophecy is di-
rected against Babylon itself. The pursuer becomes
WKH SUH\ *LYHQ WKH VLJQLFDQW SODFH %DE\ORQ RF-


IOSOT

Abstracts

93

cupies within the book of Jeremiah the present pas- have been composed as a kind of literary anthology.
sage is quite remarkable. What might be the nature It would seem that the group of people who were
and function of this particular case of text-reception? responsible for composing Ps 31, also contributed
In light of the original text in Jer 6:2224 and read towards the insertion of the confessions of Jeremiah
within its own immediate context, the doublet of Jer and the prayers of Jonah.
50:4143 shows itself to have a functional place em-
phasizing the theological message of the great oracle
against Babylon. YHWH is the sovereign Lord of

history who leads the nations, and who causes jus- University of Pretoria, South Africa
tice to triumph. 


Towards

a

Spatial

Interpretation

of

the

Poem
In spite of its modest length, Psalm 11 presents ex-
 egetes with complicated textual (cf. especially vss 1
Leiden University, The Netherlands and 3) and interpretational (for instance the extent
Vocabulary

Analysis

and

Text

Comparison

of

the

of the direct quotation introduced in verse 1a) prob-
Two

Syriac

Versions

of

the

Prayer

of

Manasseh lems. Decisions made regarding these problems pro-
Parallel texts provide a rich resource for vocabulary
analysis. They show how two texts can say the same
with different words. Linguistically this means that
they are helpful for the study of language variation,
both along a syntagmatic axis and along a paradig-
matic axis. The syntagmatic axis concerns the texts
as they appear, as a sequence of linguistics signs.
Its analysis involves a linear synoptic comparison
of parallels, to see in what places the two texts dif-
fer and how these differences can be explained. The
paradigmatic axis concerns the lexical knowledge
needed to produce the texts. Its analysis is achieved
by non-linear vocabulary counts, which reveal the
lexical inventory used in the production of texts. It
may also revealed agreements between the texts that
have been obscured in the synoptic analysis. Our pa-
per will present the results of the vocabulary analy-
sis that we made of the two Syriac Versions in the
Prayer of Manasseh and their consequences for the
relationship between the two versions.

IRXQGO\LQXHQFHRXUXQGHUVWDQGLQJRIWKHSRHP,W
will be argued that a spatial reading of the poem will
elucidate many of the problematic issues. The spatial
theory of Henri Lefebvre will be adapted and applied
in the analysis of Psalm 11. Firstly, the conspicuous
appearance of spatial terminology (notably [vs
1], [vs 3],  and [vs 4]) and
LWV VLJQLFDQFH IRU RXU XQGHUVWDQGLQJ RI WKH SRHWV
lived space will be emphasized. The central role of
verse 4 as interpretational key for the poem will be
elucidated. Hence, space in Psalm 11 will be used as
key towards its interpretation. Secondly, Psalm 11
will be read in space. It will be argued that spatial
terminology plays an important role in the contex-
tualization of the poem in its immediate and broader
FRQWH[W 7RJHWKHU ZLWK LWV QHLJKERXUV LQ WKH UVW
group of poems in Book I of the Psalter (Pss. 314),
Psalm 11 tells a spatial story that paves the way for
the central position of the temple in the second group
(Pss 1524). It will be argued that a spatial reading
of Psalm 11 illuminates the intent of the poets/redac-
WRUVRIWKLVUVWDQWKRORJ\RISRHPVLQ%RRN,RIWKH
 Psalter.
University of Pretoria, South Africa
David

in

Consultation

with

the

Prophets:








with

the

Books

of

Jonah

and

Jeremiah University of the Free State, South Africa
Psalm 31 seems to be a late post-exilic text. It dis- The

Rhetoric

of

the

Text

of

Canticles

or




plays numerous similarities with other psalms, and the

Rhetoric

of

the

Interpreter?




also with the prophetic books of Jonah and Jeremiah. Solomon

in

Canticles
This paper proposes to investigate the nature of the
literary relationship with the prophetic books in an
DWWHPSW WR HVWDEOLVK WKH GLUHFWLRQ RI LQXHQFH DQG
to determine the reasons why the psalm seems to
Any attempt to interpret Canticles usually has an un-
derstanding of the role of Solomon in the text, explic-
itly or implicitly. In the drama theory and allegorical
interpretations of many kinds Solomon is one of the
94





main characters (Protagonist or antagonist). When DV 'HQKD*UHJRU\ DQG 6DFKDX  UHHFWLQJ WKH
one look at the text itself Solomon seems not to be so East Syriac tradition. Bar Salibis headings do were
LPSRUWDQWPHUHO\DOLWHUDU\JXUHRQO\PHQWLRQHG not taken over from East Syriac psalm manuscripts
LQ YH SDVVDJHV7KH DVFULEHG UROH RI 6RORPRQ LQ or the commentary of Ishodad of Merw, on which
PDQ\LQWHUSUHWDWLRQVZRXOGUDWKHUUHHFWWKHUKHWRULF his factual commentary frequently depends.
of the interpreter than the rhetoric of the text.



 University of Gttingen, Germany

Friedrich-Alexander University, Germany 
Satire

and

the

King

of

Aram Batscheba macht, wie sie uns in den biblischen
The text of 1 Kings 20 has presented many exegetes
with a fertile plain from which to reap a multitude
of historical data about the history of Israel. Various
concepts have been developed in order to approach
the text, almost always gleaning some historical cir-
cumstances behind the text or recounted with the
text. It may be from the time of one of the Jehuide
kings. It may original have described circumstances
early in Ahabs reign before he joined the coalition
of anti-Assyrian states at the battle of Qarqar in 853.
Every facet that could lead to a historical reconstruc-
tion based on this text has been explored in the last
century. But what if such study misses the point of
this text? Maybe the composer of this text sought to
present different information to the audience beyond
purely historical data. With this in mind, well take
a renewed look at the narrative of 1 Kings 20. The
text of 1 Kings 20 may or may not be interested in
SURYLGLQJWKHUHDGHUZLWKKLVWRULFDOGHWDLOVLWLVGH-
nitely interested in satirizing the king of Aram.

North-West University, South Africa
Texten vorgestellt wird, eine beachtliche Karriere.
In 2 Sam 1113 zunchst ist ihre Rolle passiv: sie
erduldet oder erleidet Davids Handlungen und han-
delt kaum selber. David setzt die Verbindung zu ihr
bewusst ein, um sich ein Entre in die Jerusalemer
Oberschicht zu schaffen, das die gesellschaftli-
che Basis fr die beginnende Dynastie darstellt. In
1 Kn 1 dagegen begegnet eine aktive und initiative
Batscheba. Zusammen mit Natan fhrt sie eine Intri-
ge durch, in der David zur Designation Salomos als
seines Thronfolgers gebracht wird. Damit vertritt sie
ihre eigenen Interessen, denn mit Salomos Inthroni-
sation darf sie sich einen erheblichen Zuwachs an
0DFKWXQG(LQXVVHUKRIIHQ'LHOHW]WH6WXIHLKUHU
Karriere zeigt die Episode von Adonijas Bitte um
Abischag 1 Kn 2:1325. Durch Adonijas Tod wird
Batschebas Macht als Kniginmutter (vgl. 1 Kn
2:19) weiter gesichert. Batscheba mag im Zweiten
6DPXHOEXFKQXUHLQH1HEHQJXUVHLQGHQQRFKJH-
hrt sie zu den starken Frauen im Alten Testament
und in der Weltliteratur.
KAMIL

R UPEIKAIT
 Vilna Gaon State Jewish Museum & Lithuanian
Commentary

of

Dionysons

Bar

Salibi Academy of Music and Theatre, Lithuania
In 2004 Ryan published a critical edition of Psalms From

Shofar

to

Clarinet


7382 in the commentary of Dionysius Bar Salibi The

Peculiarities

of

Identification

of

Musical


these psalms. He indicates where Bar Salibi depend- Instruments

in

Lithuanian

Translations

of



ed on other commentaries, such as the shorter and
longer commentaries of Athanasius in Syriac, the
commentary of Daniel of Salah and the commentary
of Ishodad of Merw. Ryan did, however, not pay
special attention to the headings in the commentary
of Bar Salibi, especially those in the factual commen-
tary. A comparison of these headings with the East
Syriac headings published by Bloemendaal makes it
DEXQGDQWO\FOHDUWKDWWKHVHKHDGLQJVUHHFWWKH(DVW
Syriac tradition as it appears in commentaries such

Different translations of the Tanach testify to their
importance as written sources of the Lithuanian mu-
sical terminology. Following the survey of transla-
tions done from the end of the 16th c. until the end
of the 20th c., the paper includes investigation of
the relationship of Lithuanian equivalents of bibli-
cal musical instruments with the original sources of
translations. The Lithuanian translations of the Ta-
nach reveal a three-layered problem of instrument


IOSOT

Abstracts

95
LGHQWLFDWLRQDOUHDG\LQWKHHDUO\WUDQVODWLRQVLQWKH
Septuagint, the Vulgate) the complexity of typologi-
sation of biblical instruments is obvious; in the Euro-
pean space the meanings of the transliterated names
of ancient instruments have undergone changes; the
knowledge of biblical musical terminology is aggra-
vated by the historical evolution of the very instru-
ments. Autochtonic instruments comprise the most
numerous group of Lithuanian equivalents used in
translations in order to render the biblical text ac-
cessible to community, translators look for musical
notions common to their surroundings. The most el-
oquent are remained manuscripts of unprinted trans-
Eine Etymologie des Namens Jerusalem ist Grn-
dung des Gottes slm. Salamu war die kanaani-
sche Gottheit der Morgenrte und sein Hypostasis
der Morgenstern, nmlich Venus. Dadurch knnte
der Theophore Name Salomo auf die alte kanaa-
nische Gottheit Jerusalems hinweisen. Aus diesem
Gesichtspunkt werden die Bileamweissagung: Ein
Stern geht in Jakob auf (Num 24:17) und die K-
nigspsalmen 2, 89 und 110 in Betrachtung genom-
men, wie auch Salomos Fall in Fremdgtterdienst,
was als Grund fr die Aufspaltung des Reichs gese-
hen wurde (1 Kn 11).
ODWLRQV GRQH E\ -RQDV %UHWNQDV  $QWDQDV
Baranauskas (1901), where several different names MARKUS

S AUR
for the same instrument are indicated in the margins Christian-Albrechts-Universitt zu Kiel, Germany
or even in the main text. As one can judge from these 
manuscripts (and also from printed Lithuanian trans- 

ODWLRQVWKHPRVWSUREOHPDWLFLVVXHZDVWRQGULJKW
equivalents for string instruments. Practically all the
translations, irrespective of the tradition they were
based upon, were best at preserving the identity of
the percussion instruments.
Der Feldzug Alexanders des Groen fhrte im Jahr
332 v. Chr. von Nord nach Sd durch Syrien-Pals-
tina und wurde durch die Belagerung von Tyros auf
der einen und von Gaza auf der anderen Seite er-
heblich verzgert. Die Ereignisse haben ihre Spuren
nicht nur in der griechischen Geschichtsschreibung,
sondern auch in zwei Texten der alttestamentlichen
"Y Prophetenbcher hinterlassen: In dem Untergangso-
University of Helsinki, Finland rakel gegen Tyros in Ez 26:714 wird zwar prima fa-
Was

fr

einen

Namen

hat

Batseba



cie die Vernichtung von Tyros durch den Babylonier
ihrem

Sohn

Salomo

gegeben?
Das Thema des Vortrages ist es, die Bedeutung
des Namens Salomo und dessen Hintergrnde zu
beleuchten. Salomos Knigswerden wird kritisch
in der Thronfolgegeschichte Davids in 2 Sam 11
1 Kn 2 berichtet und sein Ursprung im Ehebruch
Davids und Batsebas gesehen. Dieser Tatbestand
wird jedoch in dem jetzigen Text durch den Zusatz
(2 Sam 12:15b24a) ber den Tod des ersten Kindes
berdeckt. Nach der femininen Qere-Lesung (2 Sam
12:24) hat Batseba ihrem erstgeborenen Kind den
Namen Salomo gegeben. Aus der Thronbesteigungs-
erzhlung in 1 Kn 12 bekommt man den Ein-
druck, dass hinter dem Knigswerden Salomos die
alten Kreisen des jebusitischen Jerusalems, nmlich
Propheten Natan, Priester Zadok und Batseba waren.
Sie beseitigten den lteren Bruder Adonijah (Jahve
ist mein Herr), der als erster in dem Thronfolgeord-
nung stand. In dem Vortrag werden unterschiedliche
Lsungsversuche fr die Bedeutung des Namens Sa-
ORPR HUXLHUW XQG YHUVXFKW HLQH /|VXQJ ]X QGHQ
die mglicherweise fr die Situation Batsebas passt.
Nebukadnezzar vorhergesagt, eine genaue Analyse
zeigt aber, dass die letzte Fassung des Textes auf die
Belagerung und Einnahme von Tyros durch Alexan-
der zurckblickt, eine ltere prophetische Erwartung
also in spterer Zeit unter dem Eindruck einschnei-
dender Ereignisse aktualisiert wurde und daher wohl
erst nach 332 v. Chr. entstanden ist; das gilt in hnli-
cher Weise fr Sach 9:18, denn die hier genannten
Stationen zeigen der Tendenz nach Parallelen zu der
Route des Alexanderheeres, die nicht rein zufllig
sein knnen. Ez 26 und Sach 9 spiegeln damit zwei
unterschiedliche Formen der literarischen Reaktion
auf die politischen Ereignisse in Syrien-Palstina im
ausgehenden 4. Jh. v. Chr. Diese Formen der Reak-
tion auf eine bestimmte politische Situation sollen
genauer beschrieben und im Blick auf ihre Bedeu-
tung fr die Rekonstruktion der Entstehung und
Theologie der alttestamentlichen Prophetenbcher
ausgewertet werden.
96






Korpel and Steck), but evaluated in different ways,
University of Zurich, Switzerland
(e.g. as diachronical stages of text development or
The

Deuteronomistic

History



as interchangeable features). This paper explores the
as

Interpretive

Device

in

the

Hebrew

Bible VLPLODULWLHVDQGGLIIHUHQFHVRIWKHWZRJXUHVLQ,VD
'HXWHURQRPLVWLF KDV RIWHQ EHHQ GHQHG EDVHG
on the hypothesis of a Deuteronomistic History
reaching from Deuteronomy to 2 Kings, yet this
theory itself remains problematic. In light of this
RQJRLQJGLIFXOW\WKLVFRQWULEXWLRQZLOODWWHPSWWR
understand the idea of Deuteronomistic by focus-
ing on various biblical notions of Deuteronomistic
histories such as those found in Deuteronomy 4,
30; 1 Kings 8, and Daniel 9 in order to shed some
light on when, how, and why the Hebrew Bible it-
self uses Deuteronomistic theology. These texts
of very different historical origins show that Deu-
teromistic thinking is a long-term phenomenon and
that Deuteronomistic theology evolved consider-
ably during the biblical period. Especially intriguing
is the gradual expansion of the Deuteronomistic
image of Israels history to include both judgment
49 as two ways to present and to communicate the
future. The way the Servant and Zion are presented
in this chapter, their literary role and function, and
the textual communication are the key to this under-
standing. From these observations the author draws
the conclusion that the combination of Servant and
Zion plays an essential part in the way in which in
Second Isaiah the future is announced and sketched
RXW7KHWH[WXDOSUHVHQWDWLRQRIWKHWZRJXUHVRI-
fers in connection with and in spite of suffering
and disaster in the past two ways to realize the future
with Yhwh.

University of Melbourne, Australia
Challenges

of

Including

Valence




of Israels enemies and perspectives of restoration in

Syriac

Lexical

Entries
and how these changes relate to the general develop-
ment of the canonical view of Israels history found
in the Bible. This discussion will demonstrate the
QHHG WR GHYHORS D KLVWRULFDOO\ GLIIHUHQWLDWHG GHQL-
tion of what is Deuteronomistic? that accounts for
the adaptability of its basic ideas. At the same time,
LW UHPDLQV LPSRUWDQW WR GHQH 'HXWHURQRPLVWLF
WKLQNLQJ LQ WHUPV RI LWV VSHFLF ODQJXDJH DQG FRQ-
tent because these distinctive features have provided
for the remarkable success of this term in biblical
scholarship.
UTA
Verbal valence, the description of how words inter-
act syntactically and semantically with verbs, is an
important linguistic feature which requires greater
prominence in classical Syriac lexica. Lexical en-
WULHV QHHG WR DFFRXQW IRU WKH LQXHQFH RI V\QWDFWLF
context on Syriac words, particularly verbs. Yet we
FDQQRWIXOO\XQGHUVWDQGWKHVHPDQWLFVLJQLFDQFHRI
a verbs syntactic patterns until we compare these
patterns with the syntactic patterns of words of simi-
ODUPHDQLQJ7KHUHIRUHWKHOH[LFRJUDSKHUPXVWQG
these words and analyze their syntactic patterns. This
paper provides observations gained through the de-
velopment of a methodology for including valence

S CHMIDT for texts in an ancient language, particularly classi-
Justus-Liebig-University, Germany cal Syriac. Many Syriac texts are translations, and
  their Greek Vorlagen can lead us to related terms.
The Servant of Jhwh and Zion offer two images This paper looks at issues that arise when determin-
of the future as it is announced in Isaiah 49. Zion ing the limits to what words are related in meaning to
and the Servant dominate most of Isa 4955. In Isa a Syriac verb and presents proposals towards resolv-
49 they even follow one after another in the same ing them. This will aid in the accurate lexicalization
chapter, like an overture to 4955. None of the texts of a Syriac verb and demonstrating the semantic sig-
in question present Zion and the Servant together QLFDQFHRILWVV\QWDFWLFSDWWHUQV
or interacting with each other. But their juxtaposi-
tion suggests that they are combined purposefully to
enhance the message or rather the messages of Isa
49-55 (and in a wider range of 4066). The simi-
larities and the proximity of the Servant and Zion
have been seen before (e.g. by Beuken, Sawyer,


IOSOT

Abstracts

97


Arguments for this delimitation are given and the
University of Auckland, New Zealand
impact this new possibility has on the exegesis and
How

Exile

land

of

your

enemies



growing

old

eventual meaning of both Mal 2:173:7a and the fol-
  lowing unit (Mal 3:7b12) will be explored.
This paper asks how the notion of exile land of your
enemies growing old in a foreign country func-
tions in Bar 3:94:4? Exile as it is generally used in  
contemporary English embraces ideas of particular cole biblique et archologique franaise
relationships with tradition, culture, land, history, de Jrusalem, Israel
and stories out of which people live. By focussing on
 


how the author of Bar 3:94:3 constructs exile the A

Critical

Assessment
land of your enemies growing old in a foreign This paper will evaluate various ways in which Hans
country and exploring how the concept functions, )UHLVLQWHUSUHWLYHDSSURDFKFDQEHSURWDEO\XVHGLQ
this paper proposes that the poet uses the notion of the exegesis of patriarchal narratives, especially the
exile in this text primarily as a metaphor. The au- Abraham Story in Gen 1225. It will begin with a
thor of Bar 3:94:4 addresses the plight of a Jew- short analysis of the critical voices which have been
ish Diaspora community at risk of losing its unique raised against Freis theory over the last 30 years.
identity and tradition. When the poet comes to the Next, it will demonstrate that Freis hermeneutics
point of characterising the audience he/she chooses should not necessarily be perceived as anti-histori-
a method guaranteed to bring the issues of aliena- cal. On the contrary, as long as we bear in mind its
tion vividly and memorably before their eyes. In this own limitations and obvious strengths, it may offer
paper I attempt to identify possible implications for refreshing ways of reading the patriarchal narratives
the community addressed and suggest that the au- in both the original and modern contexts.
thors reworking, reinterpretation and adaptation of
earlier understandings and uses of exile as an event,
an idea and a narrative endowed exile in this context 
with multiple meanings and functions. The paper The Protestant Theological University,
concludes that exile land of your enemies . . . grow- The Netherlands
ing old in a foreign country in Baruch is a literary Judging

Jephthah:

The

Contribution

of


device used to give emphasis to the central and vital Syntactical

Analysis

to

the

Interpretation

of


role that Wisdom/Torah had come to occupy in Jew-

ish identity, teaching and tradition. In this paper I want to explore the issue of the open
or hidden bias in the scholarly interpretation of the
morally problematic story of Jephthah. Is possible
 
University of the Free State, South Africa

Demarcating a unit remains important for the inter-
pretation and understanding of particular unit in a
(Biblical) book. In the case of the Book of Malachi,
the majority of scholars adhere to the traditional de-
marcation of the fourth unit in the Book of Malachi
(2:173:5). Closer investigation reveals that the mat-
ter is not as settled as one might think. Other possi-
bilities are also advocated by scholars. Some regard
Mal 2:173:12 as a unit. Another possibility is to re-
gard Mal 2:17 as a unit on its own followed by Mal
3:15 as a separate unit. A third possibility is to view
Mal 2:173:6 as a unit. This paper argues for yet
another possibility stretching from Mal 2:173:7a.
WR DYRLG WKH LQXHQFH RI SUHMXGLFH" ,Q WKH VXUYH\
of previous research special attention will be given
to the feminist and the historical critical approach.
In a strictly linguistic approach of the story within
the context of Judges 1012, the hierarchy of the
clauses will be established with the help of a syn-
tactic analysis. As possible structuring elements are
regarded the change in verbal tense, morphological
relations, the reference to the participants, lexical re-
lations, and clearly signaled pivots. The combination
of these elements produces arguments for describing
the main line of the text and the relations between
the different participants in the story told by the text.
In this way it can be demonstrated that Jephthah is
only gradually introduced. As soon as he has taken
WKHUVWSODFHKHEHFRPHVYHU\GRPLQDQWDVWKHRQH
98




speaking and acting. This changes with the introduc-
WLRQRIKLVGDXJKWHUWRWKHVWRU\,QWKHQDOSDUWRI
the story Jephthah regains something of his previ-
ous speaking and acting power, but at the end this is
abruptly taken over by the Gileadites. We may con-
clude that, apart from the question whether Jephthah
was acting morally correct, the text indicates that
Jephthah in the confrontation with his daughter and
with the Ephraimites is losing control.

Adam Mickiewicz University, Poland
Theological
difference in meaning, origin or register can be
found in the sources. To that aim I will give a short
overview of previous suggestions, with particular
reference to the possibility that dialectal differences
may be the reason for the potential synonym. While
there is some overlap in usage of the two lexemes
most biblical characters are either a hozeh or a roeh.
The majority of attestations of hozeh occur in 12
Chronicles and many of the people who bear this
title are associated with court and/or temple. The
lexeme roeh is spread more thinly through the his-
torical books of the Hebrew Bible which makes a
FOHDUGHQLWLRQPRUHGLIFXOW+RZHYHUPXFKRIWKH

Message

of

the

Psalms

of

Ascent XVDJHRIWKHWHUPFOXVWHUVDURXQGWKHJXUHRI6DP-
Psalms of Ascent form a distinct collection within uel before Sauls ascension to the throne which may
the Psalter that is widely recognised in the scholar- mean that at some time it was understood to refer to
ship. In this paper this collection will be questioned a non-established seer.
about the theological message. The analysis are done
from three angles concentric, narrative and numer-
ical. Analyses of the concentric structure illustrate Y
the presence of three leading theological motifs: 1) CNRS, France
VXIIHULQJKRSHDQGVDOYDWLRQWKHJXUHRI'DYLG THALES:

A

Database

of

Biblical

Readings

in


and Jerusalem temple as heirs of the pre-monarchic Jewish

and

Christian

Liturgies
tradition; 3) the dilemma of Gods justice. The nar-
rative structure is concentrated rather on the human
fate, and presents: 1) the transformation of feelings
that leads from the loneliness to the sense of commu-
nity; 2) the transformation of prayer that leads from
grievance to thanksgiving and praise. The hero of
WKLVVWRU\LVWKHKXPDQEHLQJZKRVHDUFKHVDQGQGV
its own place within the cosmic order and within the
community, in spite of experience of suffering and
evil, he has faith and hope in God. God is presented
as the One who is constantly turned towards man,
as a saviour and a guard, but also as a teacher and a
demanding master. The numerical structure accentu-
ates the relationship between the leading theologi-
cal motifs. The collection that contains 1/10 of the
whole Psalter could be regarded as a mini-Psalter.
2WKHU QXPHULFDO IHDWXUHV DOVR FRQUP WR WKH WKHR-
logical issues.
Y
Cambridge University, United Kingdom
Is
The history of the reception of the biblical text is
D JURZLQJ HOG ZLWK LPSRUWDQW QHZ SURMHFWV VXFK
as the Encyclopedia of the Bible and Its Reception.
In late antiquity and the middle ages, a large part of
Jews and Christians had no direct access themselves
to the biblical text as they were unable to read. Their
main sources of information were images and the li-
turgical reading in the churches and synagogues, i.e.
lectionaries that contextualize the biblical texts in
time and place forming a collective memory in each
community. However, for several reasons, lectionar-
ies are almost entirely omitted from current history
of reception (complexity of uses, arcane publishing
places, great variety of modern and ancient lan-
guages needed). The international project THALES
Thesaurus Antiquorum Lectionariorum Ecclesiae
Synagogaeque funded by the Fritz Thyssen Stif-
tung seeks to overcome this obstacle and to provide
the scholarly community with an easily accessible
LQWHUQHW EDVHG GDWDEDVH WKDW LQ LWV UVW VWDJH ZLOO
SHUPLW WR ORRN IRU [HG OHVVRQV RI D JLYHQ ELEOLFDO
passage in one of the many reading systems, from

a

Seer

a

Seer?

The

Lexemes



Yemenite and Byzantine Jewish to Syriac, Gallican
hozeh

and

roeh

in

the

Hebrew

Bible and Mozarabic. The presentation shall explain the
In this paper I will study the usage of the two He- general features of the database, its possibilities and
brew lexemes for seer (hozeh and roeh) in order its limits.
to establish if they are synonyms or whether (slight)


IOSOT

Abstracts

99

TALIA

S UTSKOVER
Assyrian society. Additionally, although marriage or
Tel Aviv University, Israel
divorce is dealt with only in 22 Neo-Assyrian texts,
Kinship

Terms

as

Thematic

Designers

in

the

LQIRXURIWKHVHWH[WVOWXVDSSHDU7KHSUHVHQWDWLRQ

 ZLOOGLVFXVVWKHUROHDQGFXOWLFGXWLHVRIWKHOWXV
Directly after the destruction of Sodom and Gomor- in the Neo-Assyrian temples based on the careful
rah, Gen 19:3038 places Lot and his daughters, the analysis of this textual evidence.
only survivors, together in a cave. The short episode
depicts Lots daughters making their father drink
wine and lying with him in order to preserve his seed. RICHARD

A.

TAYLOR
According to some scholars (Speiser, 1964; Wester- Dallas Theological Seminary, USA
mann, 1986), the narrative does not condemn the ac- The

Inclusion

of

Encyclopedic

Information




tions of the daughters, who, they explain, were under in

Syriac

Lexical

Entries,

Illustrated

from




the impression that the world had come to an end and the

Peshitta

of

Daniel


thus had no choice but to carry out this incestuous Modern Syriac dictionaries, in addition to provid-
act. Others maintain that the daughters are presented ing semantic and essential syntactic information for
in a negative light, because they were expressing a lexical items found in a particular corpus of litera-
false distress, which stemmed from an alleged feel- ture, can assist users by also providing well-chosen
ing of the absence of males (Zakovitch 1979; Exum encyclopedic information related to the meaning of
2000; Tsoffar 2007). Moreover, the children born as certain collocations found in the targeted corpus. In
consequence of their actions were Moab and Am- this paper the Peshitta of Daniel provides a test-sam-
mon, who in other biblical contexts are considered ple of certain lexical items whose interpretation is
Israels rivals (e.g. Deut 23:4). In this paper I wish VLJQLFDQWIRUWKHUHFHSWLRQKLVWRU\RIWKLV2OG7HVWD-
to address the moral question of the daughters acts ment book.
IURPWKHSHUVSHFWLYHRIWKHGRPLQDQWVHPDQWLFHOGV
in this story the repetition of kinship terms and
the recurrence of verbs denoting sexual contact. 
I intend to show how the negative appreciation of University of Helsinki, Finland &
the daughters acts is implicitly expressed through University of Vienna, Austria
the consistent occurrences of lexemes from these 



VHPDQWLF HOGV , ZLOO DOVR DGGUHVV WKH TXHVWLRQ RI  


WKHFRQQHFWLRQEHWZHHQWKHVHHOGVDQGWKRVHLQWKH Genesis contains a detailed description of Sarahs
preceding narrative about the destruction of Sodom death but deaths of other women do not receive so
and Gomorrah. much attention. However according to Gen 49:31,
most of them were buried in the cave of Machpe-
lah. The patriarchs are told to go to their fathers
" after their death. Going to their fathers has been
University of Helsinki, Finland interpreted as belonging among the dead forefathers.
Dedicated

Women

of

Neo-Assyrian

Temples Such a portrayal is not linked to the dying women.
Studies of Neo-Assyrian religion have rarely cen- Did they unite with their ancestors after death or
tred on women. In this presentation all documents not? Jubilees adds further information to the death of
UHODWLQJWRWKHSRVLWLRQRIOWXYRWDUHVVDGHGL- the women. Before her death, Rebecca recites a long
cated woman in Neo-Assyrian society are carefully farewell address (Jub 35:1) similar to those of the
examined. Comprehensive use of sources has been patriarchs in Gen. Esau and Jacob bury her near Sa-
made possible by the lemmatized electronical corpus rah, their fathers mother (Jub 35:27). When Leah
RQO\ DYDLODEOH WR VFKRODUV DIOLDWHG ZLWK7KH 1HR dies Jacob buries her near Rebecca, his mother,
Assyrian Text Corpus Project. There are 12 texts and north of the tomb of Sarah, his fathers mother
GHDOLQJZLWKWKHOWXVPRVWO\IURPWKHWKFHQWXU\ (Jub 36:21). These mentions of ancestor mothers are
BC. They are an interesting group of women, mainly peculiar. Are Rebecca and Leah buried next to the
because of their apparent attachment both to the tem- mothers because it is a burial practice or could this
ple of Itar and to the highest echelons of the Neo- description indicate some idea of afterlife? Can this
100




thought be connected to the Genesis account of go-
ing to fathers after death? L.A.B 40:4 bears witness
to going to the mothers while narrating the death
of the daughter of Jephthah. This paper compares the
death stories linked to fathers and mothers in Gen-
esis and Jubilees. I will discuss whether the concepts
of going to his father and being buried next to a
mother share common ideas of afterlife.
over these cardinal issues in the scribal setting of the
Second Temple Judaism may have been an actual
motivation for the composition of Chronicles. The
presentation will draw on my recently-published
PRQRJUDSK7LR-King and Temple in Chronicles:
A Contextual Approach to Their Relations (FRLANT
234; Gttingen: Vandenhoeck & Ruprecht, 2010), in
which I researched the theological environment of
the Chronicler and the manners in which that setting
may have affected the book.


University of Cambridge, United Kingdom
Uncovering

the

Woman




Y""
 University of Helsinki, Finland
Zechariahs vision of the woman in the ephah (Zech An

Iconographic

Allusion




5:511) has generated a wide range of interpretations. to

the

Northwest

Semitic

Sea

Deity

Yamm




However, there is a remarkable consensus as to what th

Century

BC

Jerusalem?
the prophet actually sees. In particular, it is widely A pictorial inscription dated to 8th century BC found
agreed that the ephah is depicted with a leaden lid or in the Palestine Exploration Fund excavations in
cover, which is lifted off to reveal a woman who then -HUXVDOHP VHHPV WR GHSLFW WZR KXPDQRLG JXUHV
emerges from the ephah only to be thrust back inside Interpreted as a god and a goddess, G. Gilmour re-
before the lid is thrust on top of her, preventing her FHQWO\ LGHQWLHG WKH SDLU DV <DKZHK DQG $VKHUDK
escape. This paper argues, however, that the wide- 7KH JXUHV DUH SRVLWLRQHG RYHU D VHULHV RI VHPL
spread interpretation of the  in Zech 5:7 circular lines, which have been interpreted as rep-
as a leaden cover LVGLIFXOWWRVXVWDLQLQWKHOLJKWRI resenting mountains or water. The author suggests
both biblical and comparative evidence which sug- WKDWWKHFRPELQDWLRQRIWKHJXUHVWKHZHDSRQWKDW
gests that it is rather to be understood as a talent weight WKHIHPDOHRIWKHJXUHVVHHPVWREUDQGLVKDQGWKH
of lead. Moreover the expression    VHUSHQWLQHKDOIFLUFOHVEHQHDWKWKHJXUHVPD\FRQ-
in the same verse is best understood to mean that it WDLQ DQ DOOXVLRQ WR WKH 1RUWKZHVW 6HPLWLF FRQLFW
is the lead object itself which is a woman. It is, in myth. As such, the pictorial inscription may offer
other words, a statuette or idol. Commentators tend new insights into ancient Israelite religion, and its
to interpret the vision as referring to either idolatry relationship with its antecedents within the broader
or to social injustice, but it seems preferable to un- Levantine polytheism.
derstand it as combining objects representative of
both religious and social sins, and thus expressing
the totality of sin which is to be removed. Since the 
leaden object is no mere cover but forms part of the St. Andrews University, United Kingdom
depiction of sin itself, the mention of this particular Which

Text

Do

We

Use

When

Analyzing




metal evokes familiar biblical ideas of sin as a bur- the

Deuteronomist

Literature?
den and as dross which must be purged away. In my contribution to the panel discussion, I will of-
fer two small exercises in how to differently use the
different texts available for the study of 2 Sam and

 R 1 Kgs, that is OG, kaige, MT, Qumran and Josephus.
University of Trnava, Slovakia 7KH UVW FDVH VWXG\ LV WDNHQ IURP 6DP  , ZLOO
Chronicles

versus

the

Enneateuch demonstrate that the MT is most likely the text one
The proposed paper will examine the Book of should use for further study of Dtr. The second case
Chronicles as a theologico-political scenario which study is taken from 1 Kgs 1. Here I will demonstrate
offers an alternative viewpoint on both the monarchy that scholars studying Dtr do need to take into ac-
and Israel as a nation, if compared to Enneateuch count the variants from the other texts.
(Gen 2 Kgs). I will argue that the disagreement


IOSOT

Abstracts

101


are discussed. The parallels include household size,
Syriac Language Research Centre, Whitley College,
space use and artifact assemblages. The small in-
University of Melbourne, Australia
dustrial space occupying the western quarter at Tel
A
 Trilogy
 of
 Papers
 III:
 Poetics
 and
 Particles
 in
 Kinrot should not be interpreted as a part of a per-
Syriac
 Lexicography
 manent dwelling. The scale of activities is anyhow
7KLVSDSHUDUJXHVWKDWLWLVDEHQHWWRWKHOH[LFRQ best understood as household scale. A communal use
user when lexical entries on particles offer informa- of the context between several families could be a
tion on when and where a preposition is used, rather plausible interpretation.
than simply what it means. Attention then must
be paid to instances where particles occur in poetic
passages, because sometimes these constructions 

DUH DW\SLFDO FRQJXUHG IRU SRHWLF SXUSRVHV WKH University of Notre Dame, USA
syntactic and semantic purposes of the particle may The
 Overlap
 of
 Composition,


be subservient to a rhetorical function. This can be Redaction,
 Transmission,
 and
 Reception


observed in a Syriac translation such as the Peshitta of
 the
 Scriptural
 Texts
New Testament where the introduction of a particle Before the Dead Sea Scrolls provided evidence for
into a poetic passage may arrestingly depart from the organic development of the texts, the prevail-
the underlying Greek. In such instances, few though ing view was that the composition of the biblical
they may be, the question arises as to whether the books was complete in the earlier part of the Sec-
lexicon user should be alerted to this distinctive ond Temple period, that those completed forms con-
poetic characteristic lest an inappropriate syntactic stituted the original text, and that the purpose of
IXQFWLRQDQGRUVHPDQWLFGHQLWLRQEHDWWULEXWHGWR textual criticism was to unravel the errors and ac-
the construction in question. cretions that subsequently crept into the text. The
line between composition and textual transmission,
however, has slowly been erased as scholars gradu-
 " DOO\ UHDOL]HG WKH VLJQLFDQFH RI WKH SURFHVV RI GH-
University of Helsinki, Finland velopmental composition. The books grew through
Commonly
 Unique!

 a series of successive new and expanded literary
An
 Analysis
 of
 Space
 Use
 in
 Early
 Iron
 Tel
 Kinrot editions. For some time, the older and the newer
Kinneret is an urban center in Galilee during the Ear- editions circulated simultaneously, each separately
ly Iron Age. Settlement quarters have been exposed gathering unintentional and intentional changes and
on the slope. The western quarter lies in a corner of growth. This paper will examine the issues, and il-
two crossing streets and it consists of a small room lustrate them with examples, of the overlap between
in the middle of courtyards with installations on its composition, redaction, transmission, and reception
Northern and Southern sides. In addition there are of the scriptural texts.
three small rooms on one side of the Northern court-
yard. The central room stands in the middle of an
open working space. The courtyards constitute larg- LOTTA
 VALVE
est areas of the compound. The domestic artifact as- bo Akademi University, Finland
semblage of Room 4330 includes 20 vessels, mainly The
 Rise
 of
 the
 Idea
 of
 Elijah-to-Come:

small closed ones. In addition there were grinding 
and cutting tools and jewelry. Adjacent courtyards An interesting topic that very probably has been ad-
LQFOXGHGYHVVHOVVWRQHWRROVDQGVRPHPHWDOQGV vanced by a certain reading of the book of Malachi
6HYHUDO VLWHV DUH VWXGLHG LQ RUGHU WR QG SDUDOOHO is that Elijah is Phinehas redivivus, who, in addition,
phenomena for Tel Kinrot. Typical household and is also to return in the end of days. One explana-
industrial assemblages are compared. The installa- tion for the emergence of this concept in Judaism
tions and contexts from Galilee are close parallels could be that the ideal priest named Levi, who is
to the press at Kinneret. The use ethnography is vi- described in chapter 2 of Malachi, was considered to
tal for interpretation of archaeological remains. The be Levis descendant Phinehas whose zeal for God
theoretical assumptions of analogies and their traps against mixed marriages (which are a prominent top-
102

 

ic in Mal 2) is described in Numeri 25. According necessity or choice, was a hallmark of Judean groups
to my investigations, also Jacob plays a somewhat beginning in the early Persian era.
veiled but nevertheless a prominent role in the book
of Malachi, as Mal 1:2 already suggests. The tradi-
tions associated with Jacob are being used as an ex- ]

ample of the right Israelite way of life, whereas Esau MF Norwegian School of Theology
and possibly Judah are used as a negative example. 

The possibility should be considered that the con-
nection between Elijah and Phinehas also has some
connection with these patriarchal typologies, so that
a coherent ideological reading of Malachi 13 may
have existed. This larger ideological frame could
have been the question how Gods people should
GHQHLWVHOILQWKHIRUPDWLYHSHULRGRI-XGDLVP,WLV
interesting to note that from the inter-testament pe-
riod onwards, Elijah is occasionally understood to
keep records of matrimonial connections, to expel
illegitimate Israelites and, later on, also to be a wit-
ness in the circumcision ceremony.

According to 2 Kings 16:8 it is written about king
Ahaz: the outer entrance ( 
) for the king he removed from the house
of Yahweh. He did this because of the king of As-
syria. The only reason that the Assyrian king would
demand such a removal is that this site in some way
represented a national symbolism in potential opposi-
tion to the Assyrian lordship. This paper will explore
the possibility that a version of Psalm 24:710 was
a liturgy used at this site in early monarchic times
in a ceremony similar to the opening of the gate
-ceremony at the Akitu-festival in Babylon. The
main sources will be the many historical and mythi-
  cal texts regarding gods or kings entering gates in the
Boston College, USA Old Testament. A brief review of other more recent
Archaeological

Evidence

of

Acculturation



authors that attempt to understand Psalm 24:710
among

Judeans

in

the

Persian

Period historically will also be discussed.
During the early Persian period, processes of ac-
culturation affected Judean communities residing
within and adjacent to the traditional territory of
Judah. Such processes also affected Judean com-
PXQLWLHV IDUWKHU DHOG LQ GLDVSRUD VHWWLQJV:LWKLQ


 
the Persian province of Yehud, numerous elements

characteristic of the cultural repertoire of monarchic
era Judah underwent change. Epigraphic evidence
proves, for example, that the form and function of
administrative seals, which were used for regulating
distribution of commodities, changed. In addition, by
WKHODWHVL[WKFHQWXU\RIFLDOVZLWKLQ<HKXGDGRSWHG
and promulgated the Aramaic script and language
for routine administrative purposes, possibly to the
exclusion of Hebrew. The local onomasticon also
became more variegated. These and other concrete
data show that residents of Yehud responded to en-
gagement with new cultural forms very rapidly and
in ways similar to Judean residents of diaspora com-
munities. Thus, Judeans residing in Cyprus, Egypt,
and Babylonia also quickly adjusted to the naming
practices of their environments. Judeans in Babylo-
nia adopted standard contractual forms for marriage
and transfer of property. These and other examples
demonstrate that acculturation, whether the result of

University of Pretoria, South Africa

Mutual incorporation of male as well as female val-
ues should constitute the god symbols of society. A
society that shares the conviction of ecojustice will
deconstruct traditional polarizing gender categories
and gender hierarchies, and replace them with con-
cepts such as the continuum of gender, empathic
absorption, mutual incorporation and reciprocal
constitution. How is this ideal served by the God of
Job? The God character in Job 38:142:6 represents
a contrast with other Old Testament God constructs,
especially those in cosmological texts, since hier-
archized gender constructs seem to be absent. This
is shown by a body-critical analysis. Multi-faceted
gender continuum metaphorizations safeguard the
God construct against one-sided and exclusive mas-
culinity. A God construct and cosmology that serves
ecojustice is constituted by the mutual incorporation
of masculine and feminine values. The metaphor of
a balanced body thus construed can be utilized as


IOSOT

Abstracts

103
starting point for the regeneration of ecojust princi-
ples. This God construct enhances the core values of
eco-justice such as intrinsic value, interconnected-
ness, voice, purpose, mutual custodianship and re-
sistance to exploitation.
vironment of the Hellenistic Egypt is already present
in the nearest context of this verse, i.e. Sir 4:1119
in its Greek form. Finally, I will show that there were
similar conceptions in Jewish Hellenistic literature
in Greek and that this kind of thinking was not only
a literal fancy but that there were actually real life
situations which may have lead the person behind
 this translation to consider a Jew in a high position
University of Pretoria, South Africa in the contemporary society.
Conflicting

Ethos

in

the

Book

of

Daniel
In his essay on Theological Ethics In Daniel of 2001
John Barton indicated that the book of Daniel has

the same set of ethical standards as found elsewhere
in the Bible. He sees the lament in Dan 9:419 as
proof of his viewpoint. Closer study of this peni-
tential prayer, however, indicates an ethos marked
by tension between apocalyptic determinism and
conditional covenant theology. This paper proposes
that the book of Daniel is characterized by what can
EHFDOOHGFRQLFWLQJHWKRV:KDWLVPRUHVLPLODU
penitential prayers in Ezra and Nehemiah are pre-
sented to an exclusivistic community, while the one
in Daniel is intended for a more inclusivistic inclined
community. The moral standards propagated in
Ezra-Nehemiah stand in contrast to those proposed
in Daniel.

University of Wuppertal, Germany

Psalm 78 represents the centre of the Asaphitic psal-
WHU,WFRQWDLQVDUHHFWLRQRIWKH([RGXVDQG'HVHUW
Stories and illustrates the peoples failures as reason
ZK\,VUDHOQDOO\ORVWLWVGLYLQHHOHFWLRQDQG-XGDK
became Gods chosen. This anachronistic descrip-
tion of Israels history was discussed in OT research
during the last decades with different solutions.
The latest investigations present models of extrapo-
lated pre-exilic psalm with post-exilic additions. In
my paper I will point out a tradition-historical and
composition-critical solution. I will show that the
author used three songs praising divine deeds and
confronted them with the peoples reactions. The
songs contain a coherent metric structre, the other
 parts diverge from this. The deviations serve as sig-
University of Eastern Finland nals for the reader that the author presents his text
Sage

as

a

Judge

of

Nations:



reception now. Only the last song remains without

 a reaction. It has to be given by an audiance in its
In Sir 4:15 the Hebrew sentence he who listens to historical situation an audiance which solves the
her (Lady Wisdom) shall judge () right/reliably riddles from fomer times, the author announces in
() (execute judgment of truth) has been ren- the introduction.
dered into Greek with he who listens to her judges/
rules () nations (). The Greek version
seems to imply that a Jewish sage (he who listens to
her) might have a high rank in the contemporary (late
second century BC) Egyptian society (judges/rules

nations). In my paper, I will show that the Greek ver-
sion of Sir 4:15 was intentional, based on the transla-
tors interpretation of the Hebrew text as it stands in
the Hebrew MS A and not a mere reproduction of the
Hebrew words into Greek. Although the translator
knew both possibilities of vocalisation of the word
 KH QHYHUWKHOHVV UHDG WKH ZRUG DV ummot and
not mt. Next, it will be demonstrated that the idea

Hebrew University of Jerusalem, Israel

This paper wishes to pay attention to a parallel,
unnoticed Conquest of the Land account hidden
within the chapters of the division of the land in the
book of Joshua (Josh 1319). Research has long
since dubbed the set of short stories and notices in
Judges 1 an alternative conquest story, and dealt
with its relationship to the story of the book of Josh-
ua. Yet the book of Joshua itself includes a parallel
RID-HZLVKVDJHDVDSROLWLFDOO\DQGVRFLDOO\LQX- conquest account in its latter half, which still depicts
ential person in the Greek speaking multiethnic en- Joshua as the leader of the people similar to his role
104





LQ UVW KDOI RI WKH ERRN EXW QRW RI WKH FRQTXHVW
According to this account the division of the land
preceded its conquest, and the task of materializing
the division depended upon the initiatives of indi-
viduals and tribes, similar to Judges 1. The process
Psalter prinzipiell sekundr ist: Er weiss sich als
auf Tora (Pentateuch) und Nebiim rckbezogen und
will entsprechend verstanden werden.
of conquest was over once the tent of gathering had 

been set up in Shiloh, and the land was now under University of South Africa
their control (Josh 18:1). The paper will present this So

They

Do

not

Profit

This

People

at

All




somewhat hidden conquest account its contents,

structure and possible sources, and its relationship to Jer 23:940 is a section dedicated to the issue of true
the two other recognized conquest accounts, Joshua and false prophets. This section follows the cycle on
112 and Judges 1. the kings in Jer 21:123:8. Both these cycles form
part of an editorial unit 21:124:10. The kings and
the prophets, along with the priests, constituted the
BEAT

W EBER leadership in the Israelite society. The view pre-
Theologisches Seminar Bienenberg, Switzerland & sented in 21:123:40 is that of a failed leadership
University of Pretoria, South Africa and the result was the exile. In this paper the focus
 is on the prophets who are regarded as false proph-
Bedeutung

fr

das

Verstndnis

des

Psalters ets. Jer 23:940 is a collection of oracles ascribed to
Mit Hilfe rezeptionssthetischer Erwgungen und
in Verbindung mit buchhermeneutischen und ka-
nontheologischen berlegungen soll der Buchan-
fang in seiner Funktion als Lesesteuerung fr das
Verstndnis des Psalters bedacht werden. Zunchst
ist zu begrnden, weshalb nicht wie weithin b-
lich (lediglich) von Ps 1 als Tor oder Ps 12 als
Doppeltor zum Psalter, sondern von einer Tripe-
louvertre unter Einschluss von Ps 3 auszugehen ist.
Es ist zu zeigen, dass mittels dieser Anfangspsalmen
drei theologische wie spirituelle Themen des Buchs
induziert werden: (Tora-)Weisheit (Ps 1), Knigs-
herrschaft Gottes und seines Gesalbten (Ps 2) und
Gebet (Ps 3). Mit allen drei Psalmen wie Themen ist
(mehr oder weniger explizit) der Zion verbunden.
Anschliessend soll im Blick auf die Gesamtkom-
position des Buchs ansatzweise dargestellt werden,
wie diese in der Psalterouvertre angeschlagenen
Themen zur Entfaltung gebracht werden. Dabei sind
zwei Haupttechniken zu unterscheiden: einerseits
die Staffelung, die durch die serielle Anordnung
Jeremiah by tradition. In most instances the oracles
are general in nature and lack concreteness in terms
of context. The literary context created by the com-
pilers of the 21:123:40 is essential to the argument
put forward in this paper. According to Jer 23:32 the
IDOVH SURSKHWV  GR QRW SURW WKH SHRSOH DW DOO
(NRSV). It will be argued in this paper that prophets
DVUHOLJLRXVOHDGHUVVKRXOGEHQHWWKHSHRSOH,QWKH
context of 21:123:40 they have failed in this regard.
If the prophets heard from Yahweh properly, they
would not have misled the people. From the point
of view of the collectors in an exilic of post-exilic
context, the message is clear: The prophets have
failed the people, the exile is a reality, and there is
no room any longer for false prophets. The section
in 23:2532 makes it clear that if prophetic words do
QRWSURW<DKZHKVSHRSOHLWVKRXOGEHUHJDUGHGDV
false, misleading.


der Psalmengebete gegeben ist; anderseits die Ein- Oxford University, United Kingdom
fcherung, die mit der Einordnung von Weisheits- Introducing

the

Semantics

of




und Knigspsalmen an (meist) strategischen Stellen Ancient

Hebrew

Database

Project:


zum Tragen kommt. Die Sachlage ist dabei insofern Achievements,

Current

Work

and

Prospects
komplex, als die drei Themen nicht einfach neben-
einander gestellt, sondern zugleich vielschichtig
untereinander verzahnt sind und damit (zustzlich)
eine theologische Botschaft eingeschrieben wird.
Diese ist letztlich nicht ohne das Bedenken des ka-
nontheologischen Horizonts zu erfassen, zumal der
The Semantics of Ancient Hebrew Database project
is an international co-operative undertaking which
aims eventually to provide a complete electronic da-
tabase of primary and secondary resources for the
study of the semantics of every attested lexeme in
Ancient Hebrew. Such an ambitious project could


IOSOT

Abstracts

105


not be undertaken without a number of agreed guide-
Radboud University Nijmegen, The Netherlands
lines, which were developed some years ago by a se-
ries of symposia and conferences. These are now be- Separation

is

Followed

by

Creation



LQJLPSOHPHQWHGLQUHODWLRQWRPDQ\VHPDQWLFHOGV

in various centres around the world under the guid-
ance of an executive committee. Inevitably work is
slow, but there are plenty of valuable spin-offs that
UE in Genesis 1:1 is to separate. That
are becoming available. Progress is also being made
with regard to the best form of electronic presenta-
tion. Past and present work and future prospects will
be outlined, including attention to current needs and
concerns.
Y
University of Mnster, Germany
 data will be presented. This linguistic and compara-

In this paper I will present some implications of my
hypothesis (see JSOT 34.1 [2009]) that the meaning
of the verb
is, this verse records the beginning of Gods action
that is described as the process of separating the
heaven and the earth. This type of action entails the
idea that God separated the heaven and the earth in
order to provide space between them for the light, the
land, the plants, the animals, and the human beings
to come forth. Here, I will concentrate on the con-
sequences of this hypothesis for the understanding
of verse 2 and 3. Subsequently, a study of Egyptian
o tive study will allow us to reach a new understanding

 of Genesis 1:13.
Die Frage nach der Intention der Ahnfrau-Erzhlung
in Gen 12:1020 wird in der alttestamentlichen
Forschung intensiv diskutiert. So ist insbesondere 



umstritten, ob das in der Erzhlung beschriebene Lehigh University, USA
Verhalten des Abram gegenber seiner Frau Sarai po- Conflicted

Boundaries:

Ben

Sira,

Sage

and

Seer
sitiv oder negativ dargestellt wird. Zudem und damit
zusammenhngend ist umstritten, wie das Verhalten
des Pharao zu verstehen ist und ob die Erzhlung so-
mit diasporakritisch oder gerade diasporafreundlich
einzuschtzen ist. Unter den bisherigen Anstzen
wurde aber noch zu wenig nach der Funktion der Er-
zhlung in ihrem vorliegenden Kontext gefragt. Auf
Grundlage einer erneuten Betrachtung der Ahnfrau-
Erzhlung soll daher gezeigt werden, dass hier am
Beginn der Abrahamerzhlungen vorgefhrt wird,
wie Abram aufgrund der unbekannten Verhltnisse
im Ausland zu einer Fehleinschtzung der dortigen
Lage kommt, was fatale Folgen fr seine Frau Sarai
hat. Auf diese Weise wird hier, unmittelbar nachdem
Abram und Sarai in das verheiene Land eingezo-
gen sind und als Kontrast zu dem nun beginnenden
Leben im eigenen Land, ein differenziert-kritischer
Blick auf das Leben im Ausland geworfen. Dabei
wird das Leben im Ausland gegenber dem Leben
im eigenen Land abgewertet, das Ausland als sol-
ches wird aber nicht diskreditiert.
In this paper, I pull together a nexus of issues to il-
lustrate the problematic nature of seeing wisdom
and apocalyptic as mutually exclusive categories. In
the Second Temple period, the sage occupied an im-
portant position in the Judean Temple state. As one
who prepares young students to assume the role of
the scribal retainer in the centers of power, Ben Sira
works to construct their identities so that they can
play their proper role. In order to accomplish these
ends, he legitimates the authority of his teaching and
his position as a sage through a number of authority
conferring strategies. In doing this, he argues that the
sage has access to a heavenly wisdom via a prophet-
like inspiration. He exploits the discourse of parent-
hood to construct his students as his children. The
ZD\VWKDWKHHPSOR\VUVWSHUVRQVWDWHPHQWVFUHDWHV
an ideal sage, an exemplar, whom they must emulate
DQGZLWKZKRP%HQ6LUDLGHQWLHVKLPVHOI,QOLJKW
of these strategies, the well-known fact that Ben
Sira does not employ explicit citations of Hebrew
scripture in his book but thoroughly incorporates his
sources into his instruction becomes more readily
understandable. These issues are usually discussed
in relative isolation from each other, but I examine
them together in order to see what kind of a picture
of the sage Ben Sira offers us. The mechanisms that
106





he employs to pursue these goals further highlight 16:79), of Jehoshaphat (2 Chr. 19:23; 20:37) and
WKH FRQLFWHG ERXQGDULHV EHWZHHQ ZLVGRP DQG of Amaziah (2 Chr. 25:79). In 2 Kgs 3 Jehoshaphat
apocalyptic. takes part in a tripartite campaign against Edom
ZLWKRXW QDO VXFFHVV %XW & WXUQV WKH VWRU\ RQ LWV
head so that in 2 Chr 20 Jehoshaphat relying on
DAVID

P.

W RIGHT <+:+QGVUHOLHIIURPLQYDVLRQE\WKHtriple alli-
Brandeis University, USA ance from the east. In the so-called Syro-Ephraimite
Intertextuality

in

the

Laws

of

Hammurabi,



War the allied forces of Israel and Aram attack Jeru-
the

Covenant

Code,

and

Deuteronomy

and



salem but Ahaz the King of Judah gets over the crisis
the

Date

of

the

Covenant

Code by becoming a vassal of Assyria (2 Kgs 16). Here
This paper assumes the conclusion that the Cov-
enant Code (CC) is dependent on the Laws of Ham-
murabi (LH) as a major literary source and model.
The evidence for this conclusion is detailed in my
recent book: Inventing Gods Law: How the Cov-
enant Code of the Bible Used and Revised the Laws
of Hammurabi (Oxford UP, 2009). While this book
argues that this use of LH took place in the Neo-
Assyrian period close to 700 BCE, some who have
recently recognized a literary connection between
the two texts have suggested that the exile is a more
likely time for CCs dependence on LH, based on a
perceived lack of Israelite/ Judean scribal abilities in
the pre-exilic period, the perceived lack of abilities
LQWKLVSHULRGVSHFLFDOO\LQ$NNDGLDQDQGRU&&V
presumed use of Deuteronomy also as a source. This

paper reviews the intertextual relationship between
CC, LH, and Deuteronomy to show that the use of
two treaty policies crash together! But in Cs version
(2 Chr 28) there are no treaty strategies at all because
the attacks of Israel and Aram are two independent
matters, and the attempt of Ahaz to ask for military
aid from Assyria doesnt work at all. But this means
that Judah didnt (or couldnt) become a vassal of
Assyria, which differs from Cs source (DtrH). C
seems to deny the very Assyrian suzerainty over Ju-
dah in the reigns of Hezekiah and Manasseh, as well.
These observations invite us to rethink the date, the
purposes and the historical backgrounds of Chroni-
cles and Cs relationship with his source (DtrH) from
new perspectives.
Drew University, USA
Why

Does

Joban

Author

Prefer

the

Divine


LH must have occurred in the Neo-Assyrian period. Epithet

Shaddai?

Shaddai

for

Paganization,


The common laws and motifs in these three texts Archaicization,

and

Animalization




(e.g., divine name and the cult, debt-slavery, homi- in

the

Book

of

Job
cide, talion, impoverished classes) and the nature of
CCs composition can only be explained by a linear
development of LH to CC to Deuteronomy, not Deu-
teronomy and LH together in the exile as sources for
CC. The paper thus provides a logical argument that
affects our assessment of scribal capacities, prima-
rily in Judah, at the end of the eighth and into the
seventh centuries BCE.
TETSUO
In the Book of Job, the divine epithet Shaddai ap-
pears 31 times out of 48 occurrences in the Hebrew
Bible. The authors preference to Shaddai serves
three purposes: the paganization, archaicization, and
animalization of Job. First, Jobs appeal to know
the reason of his suffering is left unanswered by the
divine deviation from innocence to ignorance. For
the purpose of pressing Job to the fundamental igno-
rance, Job the Uzite is characterized as being familiar
with more widespread divine name Shaddai instead

YAMAGA of the Israelite YHWH. Second, the author sets Jobs
Hokusei Gakuen University, Japan story in the patriarchal period narrated in the Book
Treaty

and

Covenant

in

Chronicles of Genesis. Job is represented as a contemporary
One of the most interesting but often neglected fea-
tures in Chronicles is the authors consistent negative
attitude toward the treaty policies of Judahite Kings
with other nations, including Israel. The Chronicler
(henceforth: C) creates a series of prophetic mouth-
pieces to criticize the alliance policies of Asa (2 Chr.
of the Israelite patriarchs whose deity is frequently
known by the name Shaddai. Such a stance is in-
herited in the Testament of Job, where Job marries
Dinah, the daughter of Jacob (Michael C. Legaspi).
Third, the zoology in the divine speech is aimed at
Jobs impotence as well as his ignorance. There is no


IOSOT

Abstracts

107

mention of domesticated animals that Job possesses of texts, the paper maintains that the reason for these
in abundance and knows the ways of them (David J. variants is no fundamental difference in the relations
A. Clines). The detailed portrayal of YHWHs myth- between God/gods and men in Israel and Mesopo-
ic adversaries, Behemoth and Leviathan, functions tamia. It is rather to be found in the social modes of
simultaneously as an empathetic disclosure of Jobs religion underlying both types of prayers, and in the
impotence against creator (Norman C. Habel). Like way the communication with the deity is interpreted
wild animals, Job is described as being threatened, in models of everyday human interaction.
chased, and attacked by the hunter-warrior Shaddai
(Brian C. Jones). For presenting the Lord of the An-
imals (Bernhard Lang), the author frequently em- 

ploys the name Shaddai which may be interpreted Universitt Halle, Germany
as God of the beasts/god of the wilderness (E. A. 
Knauf). des

Samuelbuches
Die Ankndigung eines getreuen Priesters, dem ein
bestndiges Haus gebaut werden soll (1 Sam 2:35),
 ist seit der Zeit des zweiten Tempels meist auf die
Ansgar Theological Seminar, Norway & Zadokiden bezogen worden. Die Damaskusschrift
Basel University, Switzerland verbindet die genannte Weissagung aus dem Samu-
Differences

in

the

Laws

on

Foreigners



elbuch mit Ez 44:15 zu einem Legitimationsbeweis
between

the

Biblical

Law

Collections
There are laws on the dealing with foreigners of dif-
ferent types (especially ger and nokri) in all biblical
law collections. In many cases, the respective laws
take up the same issues, but treat them in different
ways. These differences are in need of further inves-
tigation. The paper builds on an extended study on
foreigners in the Bible and the ancient Near East (see
Zehnder, Umgang mit Fremden in Israel und Assy-
rien); it aims at clarifying the following questions:
1) What are the main differences between the laws
pertaining to the foreigners in the various law collec-
tions? 2) How can these differences be assessed in
terms of historical and literary developments within
ancient Israel? 3) What do the differences between
overlapping laws suggest about the dating of the
various law collections in the Hebrew Bible?

Johannes Gutenberg-Universitt Mainz, Germany
 
(CD 3:194:4). Dagegen wei das Knigebuch zwar
von dem Wort gegen das Haus Eli (1 Kgs 2:27), aber
nichts von einer Weissagung zugunsten Zadoks, des-
sen Bevorzugung durch Salomo rein parteipolitisch
begrndet wird (1 Kgs 1f.). Das Samuelbuch selbst
setzt mit der Schilderung einer monarchischen Pries-
terdynastie ein, deren selbstverschuldeter Abstieg
mit dem schrittweisen Aufstieg Davids einhergeht.
Diesem Haus Elis werden mittels genealogischer
Verknpfungen (1 Sam 14:2; 22:20; 2 Sam 8:17)
auch die Priester Davids, Abjatar und Zadok (!) zu-
gerechnet, ungeachtet ihrer historisch wahrschein-
lich ganz unterschiedlichen Herkunft. Da in 1 Sam
2:35 das Haus eines getreuen Priesters dem Haus
Elis entgegengesetzt wird, sollte eine Deutung auf
Zadok fr das als selbstndiges Werk betrachtete
Samuelbuch ausgeschlossen sein. Whrend die Eli-
den, und damit auch Zadok, im besten Falle darauf
hoffen drfen, vom getreuen Priester angestellt
zu werden (1 Sam 2:36), offenbart sich als wahrer
Trger des Priesteramtes kein anderer als David, der

vor Jhwh gesalbt wird, den leinenen Efod trgt
Akkadian

Prayers

of

the

Lifting

of

the

Hand



und wirksame Opfer darbringt (2 Sam 5:3; 6:14, 17;
and

Biblical

Psalms

of

Individual

Lament 24:25, vgl. die 1 Sam 2:28 geschilderten priesterli-
Akkadian prayers of the lifting of the hand (shu-ila) chen Privilegien). So drfte 1 Sam 2:35 
and biblical psalms of individual lament share many ursprnglich und wird vor mir wandeln,
aspects of form and content. Nevertheless, there are mein Gesalbter gelesen worden sein (vgl. Peschit-
also striking differences, especially the long hymnic ta). Der Gottesmann kndigt also eine dauerhafte
introduction of the shu-ila-prayers which has no par- Unterordnung der Priester unter die somit zugleich
allel in the psalms of individual lament. Based on a prophetisch legitimierte Dynastie Davids an.
detailed study of selected samples from both types
108








University of Mainz, Germany
The
 Political
 Situation
 at
 Iron
 Age
 I/IIA
 in
 the



Since several years excavations in Tell Kinrot/Tell

Oreime were conducted by the universities of Bern,
Helsinki, Leiden and Mainz. The site of Tell Kin-
rot, the biblical Kinneret, was abandoned during the
10th century BC. At the same time new settlements
at the eastern shore of the Sea of Galilee (Betsaida/
Et-Tell and En Gev) were established. The lecture
will consider this development and reconstruct the
history of the area of the Sea during the Iron Age I
and IIA periods.

 IOSCS
 Abstracts
 109

Abstracts of the IOSCS Congress

  

University of Helsinki, Finland Centre Jean Duplacy and Arnaud Srandour, Ecole
The

Septuagint

and

Oral

Translation Pratique des Hautes Etudes, France
Speaking of oral translation has not been popular in

Septuagint research lately. The history of research
knows one such theory, developed about a century
ago by Paul Kahle, maintaining that there was no
one written translation in the beginning but several
different oral translations that were written down
DQGHYHQWXDOO\XQLHGLQDSURFHVVFRPSDUDEOHWRWKH
development of the Targums. This theory has been
refuted, once and for all, a long time ago. Everything
in the textual history of the Septuagint speaks for an
Urtext, one translation text behind all the various
developments in the textual history. But what was
there before this Urtext? Several puzzles around the
6HSWXDJLQWQGDQDWXUDOVROXWLRQLIDQRULJLQLQRUDO
translation is presupposed for the Torah or at least
parts of it. The only source of arguments for a theory

Les rapports littraires entre Jrmie et dautres li-
vres bibliques sont nombreux. Mais lun des plus
tonnants lie 2 R 17:720 et Jrmie. La proximit
dans le vocabulaire et les expressions est aussi re-
marquable en grec quen hbreu. Or, lexgse a
repr ce passage de 2 R comme le plus caractristi-
que du style deutronomiste, qui serait celui dune
cole ayant contribu la rdaction de la partie la
plus ancienne de la Bible. Il semble que la proxi-
mit littraire ainsi observe permette de conclure
lidentit des milieux de production littraire; et la
priode grecque semble mieux convenir que la p-
riode perse.
of this kind is the translation itself. 

Leiden Universiteit, The Netherlands


 From a translation point of view, LXX Isaiah 25:68
University of Cambridge, United Kingdom differs greatly from Hebrew Isaiah (MT/1QIsaa).
The

Social

Status

of



This papers focus is to see if LXX Isaiah 25:68,
the

Jewish

Translators

in

Egypt with its divergences from the Hebrew, has a coherent
Although the origins of the LXX translation are per-
haps lost in myth, evidence of Jews in Egypt is rela-
tively extensive, giving us a glimpse into who the
translators might have been. They are more likely to
LGHQWLHGZLWKOLWHUDWH-HZVZKRZHUHPRYLQJXSWKH
social ranks of Ptolemaic Egypt, gaining positions of
some authority through education. At the same time
translation was not seen as a literary activity at this
time and rather the function of stewards, and they are
WKXVPRUHOLNHO\WRKDYHEHHQRIFLDOVLQWKHDGPLQ-
istrative ranks rather than attached to a circle of liter-
ary elite (such as the Museum). The social evidence
will be corroborated by examination of features in
both the LXX and papyri from Egypt.
message. In doing so, this paper will try to provide
DQ DQVZHU IRU WKH IROORZLQJ SUREOHPV UVW KRZ
must the phrase     
(v. 6) be understood? Will the Lord do
something to the nations or will he deal with the
nations? Second, who are the subjects of the phras-
es they will drink joy, they will drink wine, they
will anoint themselves with oil in v. 6b? And does
v. 6b entail a positive or a negative image? Third,
what is the content of  in v. 7? Fourth,
is the counsel of v. 7b against or concerning the
QDWLRQV"$QGIWKZKDWLVWKHIXQFWLRQRIY",Q
LXX Isaiah studies, much has been argued for tak-
ing LXX Isaiah as a text in its own right and to look
for a coherent message. LXX Isaiah 25:68, with its
110




several problems, will be a good test case to see if
this text presents a coherent message. This paper will
argue and hopefully demonstrate that a text as LXX
,VDLDKZKLFKORRNVPHDQLQJOHVVDWUVWDF-
tually makes good sense in its literary context.

Katholieke Universiteit Leuven, Belgium
Hapax
with the questions arising from the quoted textual
GLYHUJHQFHV'RWKH*UHHNYDULDQWVUHHFWIUHHLQ-
terpretation of the Hebrew Vorlage or are they the
result of a misreading? 2. How can we understand
the Greek variants against the background of their
immediate context? 3. Can other biblical or extra-
biblical texts contribute to a better understanding of
the Greek variants?

Legomena,

the

Septuagint




and

Hebrew

Lexicography o
7KHGHQLWLRQRIZRUGVLQWKH+HEUHZELEOHDVhapax Trinity Western University, Canada
legomena is a thorny issue. Even more problematic Some

Remarks

on

the

Language



is the task to translate hapaxes accurately. Especial-
ly the interpretation of so-called absolute hapaxes
sometimes seems to be a quiz in which guessing for
the precise meaning is the only option. Although
it cannot be known with certainty to which degree
words that are currently considered to be absolute
hapax legomena were also experienced as hapax
legomena by the translators of the Septuagint as the
most ancient bible translation, most probably they
KDYHEHHQWKHUVWRQHVWREHFRPHFRQIURQWHGZLWK
this enigma. Their initial interpretation of Hebrew
hapax legomena, moreover, has had far-reaching
consequences. Paraphrasing the title of T. Muraokas
publication Hebrew Hapax Legomena and Septu-
agint Lexicography (1991), the present paper will
critically discuss the way in which lexicographers
often seem to be guided by the Septuagints interpre-

This paper highlights some issues encountered in
commenting on Leuitikon 57. In these chapters in
NETS some tricky moves were made to accomodate
the translators response to Hebrew idiom. I intend
to present a procedure for how one deals with syn-
WDFWLFDODQGOH[LFDOGLIFXOWLHVLQWKHERG\RIDFRP-
mentary such as the SBLCS. Tribute will be paid
to Karl Hubers Untersuchungen ber den Sprach-
karakter des griechischen Leviticus, published in
1916. In addition, these chapters begin giving atten-
tion to the matter of impurity, and some remarks will
be made about this topic, with reference to Theodor
Wchters Reinheitsvorschriften im griechischen
Kult, published in 1910.
tation of Hebrew hapax legomena. In this respect the 
extent to which Hebrew lexica often and in a quasi Katholieke Universiteit Leuven, Belgium
dogmatic way present the meaning of a Hebrew Theodoret

of

Cyrrhus

and

Other

Sources

on


hapax exclusively on the basis of the Septuagints 
interpretation will be illustrated on the basis of some Occasionally, Church Fathers and the margins of
concrete items. LXX manuscripts identify certain Hexaplaric read-
ings as belonging to , to 
 or to      
 $OWKRXJKWKLVLGHQWLFDWLRQLVUDWKHUSX]-
Universit de Strasbourg, France zling, it has received little scholarly attention. On the
Stallions,

Oxen

and

Mares:

Some

Remarks

on

basis of oblique remarks in secondary literature, one

Unlike the Masoretic Text of the book of Amos, the
Septuagint employs animal imagery in Am 6:7 when
speaking of neighing of horses. In Am 6:12, the
Septuagint also diverges considerably from the He-
brew text. Whereas the latter mentions the idea of
plowing with oxen, the Greek text introduces a com-
pletely different image, namely the idea of mares
attracting attention of stallions. This paper deals
can deduce that the wording has been interpreted as
a reference (a) to all three minor versions (Guinot),
(b) to Aquila/Symmachus and his school or follow-
ers (Hill), or (c) to the columns surrounding that of
Symmachus in the Hexapla (Baggarly). The latter
interpretation, if found to be correct, would be rather
interesting, as it could shed light on the reception of
Origens synopsis, especially in Antioch: Theodoret
of Cyrrhus is the one source that mentions 


IOSCS

Abstracts

111

 and/or most frequently.
Out of 25 times this expression is used, 15 occur-
rences are to be found in the writings of Theodoret.

After having examined all occurrences of the ex-
pression  and/or 
(in Theodoret as well as in other texts), the present
paper examines the validity of previous scholarly
interpretations. It concludes that not all sources use
this expression in the same way. Moreover, no real
support can be found for the hypothesis that it re-
HFWVDV\QRSWLFDODUUDQJHPHQWRIWKHPLQRUYHUVLRQV
in Antioch. Rather, these readings are ad hoc refer-
ences to a reading that can be found in more than one
minor version.
MARIO
University of Stellenbosch, South Africa

There can be no doubt that in Septuagint research in-
troductory questions, such as the provenance of indi-
vidual books, have become a desideratum. Until re-
cently there has been a broad concensus (Gerleman,
Cox, et al.) that the Old Greek of Job was translated
and composed in Alexandria, Egypt. This consensus
has been challenged by A.Y. Reed in a publication
in JBL 2001. She focusses on one of the striking ad-
ditions in LXX Job, the colophon in Job 42:17be,
and concludes that this plus in fact originated in
Palestine. In an endeavour to locate Job geographi-
cally she discusses three pieces of information; 1.
The connection with the Aramaic book mentioned

C IMOSA

&


 in 42:17bc; 2. The location of Uz on the border of
8QLYHUVLWj3RQWLFLD6DOHVLDQD,WDO\ Idumea and Arabia, and, 3. The fact that Jobs wife

 is Arabian. This paper will discuss and evaluate this
of

Job

and

in

Early

Christian

Interpretation provocative and creative contribution in the light of
Although the Septuagint version of the Book of WKHXQLTXHSUROHRI2*-RELGHQWLHGLQ&KDSWHUV
Job omits some verses which are to be found in the 1, 2 and 42. In the process applicable criteria will
Masoretic text, on the other hand it contains some ex- be formulated. Also text-critical issues, such as the
tensions which particularly refer to his wife: namely origin of LXX Job 42:17a will be addressed.
in the Prologue chapter 2:9ad and in the Epilogue
chapter 42:17ae. Moreover, these additions together
ZLWKRWKHUVDUHQRWRQO\DPSOLHGEXWDOVRUHZULWWHQ 
in the Testament of Job. We are of the opinion that University of Durham, United Kingdom
here we are faced with three possible explanations of Regarding

the

Origin

of

the

Addition




this fact. That is to say, the extensions are a midrash Found

in

Prov
which originate from an oral Judaic tradition or they
are a midrash of Aramaic or Greek origin. The lat-
ter could even have been effected by the translator
himself. However, according to some scholars, since
these parts are absent in the Old Greek text and the
vocabulary is quite different, the extensions of the
Prologue and the Epilogue might have been added
E\ WKH QDO HGLWRU DQG QRW WKH WUDQVODWRU )LQDOO\
the subsequent interpretation of these texts is then
examined in the exegesis of some Christian authors
LQRUGHUWRSHUFHLYHWKHNLQGRIIHPDOHJXUHZKLFK
emerges from these extensions in the Jewish-Hellen-
LVWLFWUDGLWLRQDQGWKHLULQXHQFHRQVRPHDXWKRUVRI
the early Christian Church.
ProvLXX 1:7 shows two additional stichs in compari-
VRQZLWKWKH07'UXVLXVUHJDUGHGWKHUVWWZROLQHV
as a derivation from PsLXX 110:10ab. This view was
later adopted by Lagarde, Delitzsch, and Mezzacasa.
More recently Weingreen, and Cook proposed in-
stead to consider them a redactional insertion by the
UVWWUDQVODWRUIURPWKH*UHHN3VDOPV%DXPJDUWQHU
took a different view by proposing that only line b
was deriving from the Greek Psalms and that line
c was actually an addition. More in detail, Mller
and Kautzsch viewed line c as a second translation
RIWKHUVWKDOIRIWKH+HEUHZWH[W)LQDOO\)ULWVFK
DIWHUQRWLQJWKDWWKHUVWWZROLQHVDFFRUGLQJWRWKH
Syro-Hexaplar, were obelised, suggested that the
two other lines were Hexaplaric insertions, although
the asterisks were missing. However, a text critical
study of the verse shows that all the extant witnesses
DUHSUHVHUYLQJDOOWKHOLQHVDQGWKDWWKHUVWSDUWRI
stich c is also obelised. Moreover some Hexaplaric
manuscripts show a further insertion within line c.
112




A reconstruction of the Hexaplaric text is possible. A
linguistic analysis of the last two lines further proves
that the translation technique is incompatible with
any of the Three. Furthermore a comparison among
PsMT 111:10ab, ProvLXX 1:7ab, and PsLXX 110:10ab,
shows that the translation technique is more consist-
ent with the Greek Proverbs than with the Greek
Psalms. It has to be remembered also that the trans-
lation technique in Psalms may well be posterior to
the one detected in Proverbs. All these observations
lead me to the following conclusions: 1) Prov. 1:7ab
is not a doublet; 2) it is not a later insertion from the
Greek Psalms; 3) rather it is an authentic rendering
from the Hebrew Psalms; 4) it originated because of
7KHLQYHVWLJDWLRQRIHDFKXVDJHLGHQWLHVWKHVHPDQ-
tic, syntactic, and lexical requirements for the gram-
matical use of FODULHVSRWHQWLDOLQWHUSUHWLYH
GLIFXOWLHV SURSRVHV SURFHGXUHV IRU GHYHORSLQJ
working translations that clarify the interpretive
constraints of the verb, and relates the results to the
entry for the verb in T. Muraokas A Greek English
Lexicon of the Septuagint (2009). The conclud-
ing discussion distinguishes the function of dative
case noun phrase and prepositional phrase verbal
complements with each usage.
ELKE

V ERBEKE
the literal proximity of Ps 111:10ab and Prov 1:7 in Katholieke Universiteit Leuven, Belgium
Hebrew. 6) although less plausible, it is possible that The

Rendering

of

Hebrew




the Vorlage displayed already the addition; 7) even if Hapax

Legomena
the rendering in PsLXX 110:10ab is so similar, it could A few years ago, H. Ausloos and B. Lemmelijn sug-
be literary independent from ProvLXX 1:7ab. gested a new so-called content-related approach to
the study of the translation technique of the Septu-
agint, which elaborated on the qualitative methodo-


  logical trail followed by the Finnish school. In a
Aristotle University of Thessaloniki, Greece pilot-study devoted to the Septuagint text of Song
Hermeneutik

und

Theologie

in

der

Septuaginta

of Songs, they demonstrated how one such content-


 related criterion of translation technique, viz. the
Der Beitrag verfolgt die Absicht, dem hermeneuti-
schen Problem in der Septuaginta der sogenannten
Jesaja-Apokalypse (Jes 2427), einer vielschichtigen
Texteinheit, die die endzeitliche Entmachtung der
himmlischen und irdischen, widergttlichen Mchte
kndigt, nherzukommen. Anhand von ausgewhl-
ten Beispielen will das Verhltnis der hebrischen
Vorlage zu ihrer alexandrinischen bersetzung er-
klren und die Frage nach dem rechten theologi-
schen Verstndnis zum Ideal theologischer Einfalt
hellenistisch-jdischer Auslegung erlutern.

Villanova University, USA

rendering of hapax legomena, could shed new light
on the characterisation of this translator in particular.
Against the background of the research project that
has been launched in the wake of this pilot-study,
the present investigation will explore what results
this criterion yields for the book of Ecclesiastes. To
this end, a new list of hapaxes in this book will be
SUHVHQWHG DIWHU ZKLFK VRPH VLJQLFDQW H[DPSOHV
will be singled out for discussion. The results of this
study will be compared with previous characterisa-
tions of LXX Ecclesiastes, which is usually counted
among the most literal translations of the Septuagint.
Finally, due attention will also be paid to some meth-
odological pitfalls in the application of this criterion
to the characterisation of the translation technique of

the Septuagint.
Its

Interpretation

and

Translation
This paper resolves the 1991 LXX occurrences of
into seven usages and considers the interpre-
 
tation and translation of the verb with each usage. University of Cambridge, United Kigdom
The introductory discussion develops the semantic 


and syntactic criteria for identifying verbal usages 
and the distinguishing grammatical characteristics Although it is clear that LXX Pentateuch was known
of . The Case Frame discussion then inves- to subsequent translators, since distinctive elements
tigates all occurrences of the verb with each usage. of syntax and vocabulary are reproduced in other


IOSCS

Abstracts

113
books, a question that has not, I think, been given
PXFK DWWHQWLRQ LV ZKHWKHU LW DOVR LQXHQFHG RWKHU
translators in the matter of style. It is this question
which I wish to broach with regard to the Minor
Prophets. Styleis a slippery term; I will use it,
restrictively, for literary features such as variation,
repetition, alliteration, chiasm and other verbal pat-
terns, not present in the translators source-texts but
apparently created for special effect. This aspect of
translation technique is occasionally mentioned with
regard to the Pentateuch, and has been given more
prominence with regard to the Minor Prophets (see
the Introductions to the relevant volumes of the Bi-
ble dAlexandrie). But the possibility that the trans-
lator of Minor Prophets may have taken his cue from
LXX Pentateuch remains to be investigated. The
challenge is daunting: there are as yet no systematic
treatments of style in either corpus, let alone crite-
bate. The brief mentioning in the prologue of Ben
Sira offers a valuable terminus ante quem, but fur-
ther evidence is hard to produce. In search for an-
swers scholars have looked for traces of the histori-
cal, cultural, and geographical circumstances of the
WUDQVODWLRQV$OOWKHVHVWXGLHVKDYHOHGWRVLJQLFDQW
insights, but not to agreement.
In this paper I will investigate the rendering of
geographical names and try to detect clues about the
geographical setting of the translation of the Minor
Prophets (MP). The Hebrew text of MP mentions
names of places remote from the translator by both
time and space. This means that any deviation in
the rendering of the geographical names may be ex-
plained in various ways. Such uncertainties will be
considered throughout the paper.
The conclusions in the paper will relate to the
following areas: 1) The translators attitude towards
ria for comparison. In this short paper, only sample
explorations can be made but, by comparing one or
two of the more striking stylistic characteristics of
the Minor Prophets with selected passages from the
Pentateuch, I will endeavour to show that the trans-
lator of the Minor Prophets has made distinctive use
of stylistic elements already employed in the Penta-
teuch and in some cases has broken new ground.
WKHUHQGHULQJRIWKHQDPHV7KHLQXHQFHRQWKH
translator; 3) The translators knowledge of geogra-
phy; 4) The translators outlook/location. The gen-
eral impression of the translator is that he shows
careful concern for the rendering of the geographi-
cal names. When we look at what kind of names the
translator transliterates or renders by a Greek form
or name, and what kind of names he translates we
QGDQLQWHUHVWLQJSDWWHUQ,WDSSHDUVWKDWWKHWUDQVOD-
tor is more familiar with names of places along the
2
 Palestinian/Syrian coastline than he is with Hebrew
CNRS, France names of locations in Judea and Samaria. This may
Les

odes

ajoutes

au

Psautier



indicate an Alexandrian setting.
dans

la

Septante

comme

actes

de

langage
La collection des odes jointes au Psautier dans
lAlexandrinus regroupe des pices tires de lAn-  
cien Testament et du Nouveau Testament. Nous nous &RQVHMR6XSHULRUGH,QYHVWLJDFLRQHV&LHQWtFDV
proposons danalyser ces cantiques odes, hymnes Spain
RXSULqUHVSURQRQFpVSDUGHVJUDQGHVJXUHVGHOD Translating

the

Historical

Books
Bible. Nous les envisagerons comme des actes de $IWHUWKHSXEOLFDWLRQRIWKHUVWYROXPH7KH3HQ-
langage possdant, ce titre, une forme, un contenu tateuch) of the Spanish translation of the Septuagint
HWXQHPRWLYDWLRQELHQVSpFLTXHV (Salamanca: Sgueme 2008), the second volume
with the Historical books is going to appear at the
end of 2010. The author will explain the different


%
problems presented by this new corpus of the Greek
Norwegian School of Mission and Theology, Bible (lack of critical editions, double texts, kaige
Norway revision and Antiochene text, etc.), and the solutions


 given by the Spanish translation on the background
 of the policy followed by other modern translations,
The question of the date and place of origin for especially the English, German and French. The
the Septuagint translations of the Prophets and the main innovation of the Spanish project will consist
Scriptures has been an issue in recent scholarly de- of translating the Antiochene text edited in Madrid
114

 

for the books of Samuel, Kings and Chronicles. Marie et alii. All of the collations of the Latin manu-
6RPH UHHFWLRQV RQ WKH DGYDQWDJHV RI WKLV WUDQVOD- scripts were put at Zieglers disposal and much of
tion option will follow. the material was eventually incorporated into his ap-
paratus. In the introduction to his edition, Ziegler
acknowledges his indebtedness to scholars such as P.
  Thielmann and especially De Bruyne, whose theory
Istituto Italiano di Scienze Umane, Italy about the discrepancy in length between the Greek
Some

Paleographical

Remarks

on



and Latin versions was decisive in Zieglers under-

The manuscript (F) has a great importance for the
study of the Greek Bible, because it contains in its
margins Greek glosses (called Fb), as well as a lot
of corrections towards the Masoretic text, apparent-
ly linked to the Jewish tradition of translations. Dr.
Cameron Boyd-Taylor focused on this manuscript in
the last IOSCS Congress in Ljubljana, particularly
emphasizing some links between Fb and Judeo-Greek
glosses written in Hebrew manuscripts. The purpose
of my paper is to examine some paleographical data
concerning the codex and its history: what about
its condition when it underwent a general restora-
tion in medieval times (XIXII Cent.)? What were
the principles which this restoration was based on?
What can be said about the secondary text of the
2nd Tabernacle Account copied in fols. 5255? The
medieval work attests to the existence of a Greek
Christian milieu where a great and not so obvious
VLJQLFDQFHZDVDVFULEHGWRWKHHebraica Veritas.


standing and use of the Latin material. Just as the
editors of the Roman Vulgate provided Ziegler with
their manuscript collations, the Vetus Latina Insti-
tute in Beuron was crucial in giving him access to its
vast collection of patristic and liturgical witnesses.
The Sirach material at Beuron was of utmost interest
and importance to him. It is unfortunate that Walter
Thieles critical edition of Sirach had not even begun
when Ziegler was preparing his Gttingen edition.
My paper will show that De Bruynes position on the
Latin text of Sirach played too great a role on Zie-
gler. Thieles Einleiting to his edition of Sirach 124
as well as this writers work on the second half of the
book (Sirach 2552) would have perhaps persuaded
Ziegler to abandon or at least distance himself from
De Bruynes theories. Our position is that the Greek,
and not the Latin version, had a double text.

Heritage Christian University, USA
The

Hebrew

Bible

in

Patristic

Biblical

Theory

  The status of the Septuagint as the Bible of the early
3RQWLFDO%LEOLFDO,QVWLWXWH,WDO\ Church has obscured the level to which the Fathers


 esteemed the original Hebrew text. Indeed, modern
Septuagint

Edition

of

Sirach

and

the

Latin

Bible studies of the role of the Greek Bible in the Church
In allen ihren sprachlichen Formen ist die Gestalt
der lateinischen Bibel fr den gebildeten Menschen
der Antike ein Stein des Anstoes. These words of
Bonifatius Fischer, the founder of the Vetus Latina
Institute in Beuron, ring true for anyone involved in
the study of the complexities of textual history of
the Latin Bible. The critical editions of the Latin Bi-
ble that appeared in the twentieth century (Roman
Vulgate, Stuttgart Vulgate, and Vetus Latina) are
among the most valuable contributions to the study
of the history of biblical scholarship. In 1965 J. Zie-
gler completed his edition of the Septuagint text of
Ben Sirach. Ziegler had been encouraged by Fischer
to take advantage of the materials of Latin edition
of Sirach that was being prepared concomitantly in
Rome by D. De Bruyne, I. Gribomont, H. de Sainte-
of the Patristic age frequently assert that Christians
rejected the Hebrew Bible as scripture, even to the
extent of declaring the Septuagint inspired in its de-
viations from the Hebrew. This paper disputes such
judgments. Careful study of the relevent Patristic
passages on the Septuagint (from Justin, Irenaeus,
Origen, Epiphanius, Gregory of Nyssa, Theodoret
of Cyrus, etc.) shows that Christians generally took
great pains to establish the Septuagint as the surest
access to the original Hebrew text. Variants between
the Septuagint and the Minor Versions could be ex-
plained by textual corruption in the Septuagint man-
uscript tradition, similar corruption in the Hebrew
tradition, or anti-Christian bias on the part of Aquila,
Symmachus, and Theodotion. Only very rarely did
a Father propose that the Seventy translators delib-


IOSCS

Abstracts

115

erately altered the biblical text. In fact, such a sug-
gestion did not become part of any Fathers general
textual theory before Augustine, and his views may
be explained as a direct reaction to the work of Jer-
ome. It turns out that the Hebrew Bible loomed large
in Patristic imagination, and even Augustine came to
attribute great authority to it.
DEBORAH
However, after the Heliodorus affair, this loyal serv-
ant of the crown is forced to look in vain for shelter,
UVWDWWKHNLQJVFRXUWDQGWKHQDWQHDUE\'DSKQH
His assassination gives him a tragic aura, while the
involvement of the future high priests, Jason and
0HQHODXVLQKLVUHPRYDOIURPRIFHDQGGHDWKDF-
centuates the void that Onias III left behind him. Into
the vacuum steps Judas Maccabaeus, whose role is
further enhanced by the dead high priest, who is said

G ERA to appear before him in a dream, alongside Jeremiah
Hebrew University of Jerusalem, Israel the prophet. In this dream, the prophet grants Judas
Speech

in

the

Book

of

Judith authority over his people. Onias nocturnal appear-
In recent years, several scholars have attempted to ance symbolizes his support for the new leader, at
overthrow the general consensus that the Book of Ju- the expense of the corrupt high priests who took of-
dith was originally composed in Hebrew, and have FHDIWHU2QLDV,,,VUHPRYDO
argued that the extant Septuagint version is not a
translation, but was written in Greek. In this paper,
I would like to investigate the passages of speech 

found in Judith, from both a linguistic and literary Northwestern College, USA
perspective, in order to further illuminate the issue. Ephraim

Dwelt

in

Egypt
There is little doubt that the work is composed in In his study of Egypt in the Septuagint Text of
the style of the Septuagint and clearly many biblical Hosea (1991) Pisano found evidence that the text
themes, plot elements, and characters underlie the KDG EHHQ PRGLHG LQ DQ DSSDUHQW V\VWHPDWLF ZD\
Book of Judith. At the same time, the passages of in order to change the time frame of the references
direct speech in Judith the pronouncements, dia- to Egypt, so that Israels return to Egypt was placed
logues, and prayers point to a writer well-versed in the past. He suggested this could have been done
in Greek, and include a whole series of connec- for historical accuracy or to be a symbolic statement
tives, particulae, and syntactic constructions which concerning Israels situation at the time of Hosea.
are not found in the narrative sections. In addition, Some of Pisanos evidence for his view is debatable,
the speech sections of Judith are particularly rich in and the recent commentary on Hosea in La Bible
literary techniques, themes, and motifs which seem DAlexandrie (23.1; 2002) has continued the discus-
drawn from classical Greek writings. Judiths iron- sion of this issue. This paper is an attempt to look
ic exchanges with Holophernes are reminiscent of further into the issue of Israels [Ephraims] relation-
Greek tragedy, Achiors role as tragic warner seems ship to Egypt in LXX-Hosea. In order to do that,
taken from the pages of Herodotus, while Bagoas this study will read LXX-Hosea as a document in its
reminds us of the eunuchs of Ctesias. The speech own right and investigate the structure, themes, and
sections of Judith are, it seems, less constrained by theology of LXX-Hosea, in order to show how they
biblical precedent, and allow us a closer glimpse at contribute to this issue. It will also read the book as
the Greek elements of the work. a translation from its Hebrew Vorlage and examine
the translation technique employed in LXX-Hosea,
to show how such analysis gives evidence of the
DOV

G ERA translators concerns for this and related topics. The
University of the Negev, Israel paper will be a summary of the study, and the author
Onias

III

and

the

Legitimacy

of

Judas

Maccabeus will contend that the data corroborates and gives fur-
7KLVSDSHUORRNVDWWKHZD\WKHJXUHRI2QLDV,,, ther support to one of Pisanos suggested interpreta-
is presented in the Second Book of Maccabees. The WLRQV%HFDXVHRI,VUDHOVLGRODWU\DQGLQGHOLW\WKH
high priest is depicted as a man who combines devo- translator understood Israel be dwelling in Egypt at
tion to the Temple, concern for Jerusalem and loy- the time of Hosea.
alty to the Seleucid throne. These traits remain un-
shaken even in the face of unmatched provocation.
116






 



Creighton University, USA 


Trinity Western University, Canada
 Designing

a

New

Septuagint

Commentary:


In this presentation, I will survey, and comment on, SBLCS

and

WATER
characteristic developments in Septuagint studies
GXULQJWKHUVWGHFDGHRIWKHVWFHQWXU\:KLOHLW
is not possible to be all-inclusive, I will endeavor
to pay appropriate attention to the most important
scholarship, and scholars, during this period. Among
the issues or topics I will look at are modern-lan-
guage translations of the Septuagint, the study of the
Septuagint as an increasingly worldwide enterprise,
the theology of the Septuagint translators, the ap-
plication of Translation Studies to the Septuagint,
the further integration of the study of the Septuagint
with research on other ancient versions, the Septu-
agint and the New Testament, and the inkrassend op-
portunities for the use of advanced technology in the
study of the Septuagint. All in all, I will demonstrate,
the study of the Septuagint continues to be vital and
vibrant.

Hebrew University of Jerusalem, Israel
Between
In conjunction with the preparation of the critical
edition of the Old Greek version of 4 Maccabees for
the Gttingen Septuaginta series and the writing of
a commentary on Genesis for the Society of Biblical
Literature Commentary on the Septuagint (SBLCS),
we have been creating a database and user interface
to facilitate work on these projects. This has been a
several-staged undertaking that has now culminated
in the construction of a web-based, interactive tool
WKDWSHUPLWVWKHHIFLHQWKDQGOLQJRIODUJHDPRXQWV
of data from numerous manuscripts and various
kinds of research resources. Called the Web Applica-
tion for Textual and Exegetical Research (WATER),
it consists of a text module and a commentary mod-
ule designed to aid in the preparation of critical edi-
tions of primary textual sources and to carry out the
necessary linguistic and literary analysis of such
texts for the writing of commentaries. We have pre-
viously reported on developments with respect to the
text module. This presentation will focus on issues
associated with the planning and design of SBLCS

Meshuva

and

Moshava:



with the aid of WATER, and on the kinds of results
On

the

Status

of

Diaspora

Jews

in

the

that this kind of commentary project will yield for
Restoration

Period

According

to

the

Septuagint

the book of Genesis.
and

other

Jewish

Hellenistic

Authors
The word meshuva is translated in several places in
the Septuagint as the word , as if it were


written in the Hebrew source as moshava. This Universit de Strasbourg, France
PRGLFDWLRQZDVGHQHGE\VFKRODUVDVDQHW\PR- The

Historical

and

Theological

Dictionary

of




logical exegesis or a midrashic exegesis. How- the

Septuagint:

A

Sample

Entry
HYHU WKLV GHQLWLRQ GRHV QRW H[SODLQ WKH PHDQLQJ
the purpose and the motivation of this exegesis. My
hypothesis is that by using the well known concept
of , the translator deliberately changed the
meaning of the original Hebrew verse in order to le-
gitimize the existence of the Diaspora not only in the
contemporary Hellenistic world of his own lifetime,
but also during the Restoration period, yet to come.
Thus some of the very optimistic prophecies con-
cerning the return to Zion, become in the Septuagint
a prophecy regarding the continuity and well being
of Diasporan communities in that future period. A
comparison to Jewish Hellenistic authors will help
XVWRGHQHDQGGHVFULEHWKLVWHQGHQWLRXVH[HJHWLFDO
phenomenon.
A new international project, to be directed by Eber-
hard Bons and Jan Joosten, will aim to produce a
multi-volume dictionary proposing for each impor-
tant word or word-group of the Septuagint an article
covering a) the background in Classical and Hellen-
istic Greek, b) the distribution and meaning in the
Biblical books, and c) further developments in Jew-
ish Hellenistic authors, inter-testamental writings,
the New Testament and early Christian literature. The
nature of the project will be illustrated with extracts
from a sample article on the word-groupe HXORJp{,
to speak well of, to bless. While in classical and
Hellenistic Greek, the semantics of this word group
are limited to the notions of eloquent or laudatory
speech, in the Septuagint an important new meaning


IOSCS

Abstracts

117

is added through association with the Hebrew root able weight to a reading or make the scholar very
brk, to bless. In later Jewish and Christian writ- dubious about the critical value of the Father.
ings the Greek and Hebraizing meanings exist
side-by-side, and some later meanings, e.g. to say
grace, are attested as well. 


Swiss Reformed Church, Switzerland
Die

Pluriformitt

der

griechischen

Fassungen


 von

Susanna

als

Frage

nach

dem

Charakter


Kirchliche Hochschule Wuppertal Bethel, Germany o
Die

Rezeption

der

Septuaginta

im

entstehenden



In Weiterfhrung der Arbeit am Danielbuch (vgl.
Christentum:

Das

Wuppertaler

Forschungsprojekt
Seit 2007 untersucht ein Forschungsprojekt in Wup-
pertal die Rezeption der Septuaginta im frhen Chris-
tentum. Es erstellt eine Datenbank, prft besondere
Phnomene der Handschriften und betrachtet die
Zusammenhnge in der Textberlieferung zwischen
dem rezipierten Text in den frhchristlichen Schrif-
ten (Schwerpunkt Neues Testament) und dem zitier-
ten Text in der Septuaginta. Der Vortrag fasst einige
der Ertrge zusammen: Viele frhchristliche Zitate
bezeugen Nebenformen der Septuaginta-berliefe-
rung. Besondere Beachtung in den Handschriften
verdienen die Entwicklung von Kennzeichnungen
der Zitate (Dipl) und die Ttigkeit von Korrekto-
meinen Vortrag in Ljubljana 2007) soll der Ver-
gleich der ursprnglichen Septuaginta mit der
Theodotion-Fassung der Susanna-Erzhlung fol-
gende Fragen ins Auge fassen: Ist die Theodotion-
Fassung, die meistens als jnger beurteilt wird, eine
schriftliche Bearbeitung einer schriftlichen Vorlage?
Oder ist mit einem mndlichen Prozess zu rechnen,
der zu sprachlichen und inhaltlichen Varianten fhr-
te? Was hat es zu bedeuten, dass ganze Stze inhalts-
gleich, aber in Vokabular und Syntax anders formu-
liert sind? Und warum sind andere Stze in beiden
Fassungen praktisch identisch?
ren. Bemerkenswert sind die unerwartet geringen 
(LQVVH ]ZLVFKHQ 6HSWXDJLQWD7H[W 9RUODJH YRQ Tbilisi I. Djavakhishvili State University, Georgia
Zitaten) und neutestamentlicher berlieferung (zi- Das

Fragment

der

georgischen

Jesaja-
tierte Texte) in den Skriptorien bis zur Sptantike o
und dem frhen Mittelalter. Die lteste Textberlieferung der georgischen Jesa-
ja-bersetzung bietet die Palimpsesthandschrift A
844. Die untere Schicht dieser Hs, die den Jesaja-
 Text bewahrt, ist sptestens auf das 7. Jh. datiert.
University of Helsinki, Finland Von den 54 Folien des extrem beschdigten Textes
Using

Patristic

Evidence:

A

Question

of

sind bis jetzt nur 9 Folien transkribiert. Sie erhalten

Much attention has been paid in biblical textual criti-
cism to indentifying and classifying patristic quota-
tions. As a result there are good criteria to decide
when to use or not to use an alleged quotation as a
witness for the Bible text. However, little has been
written by textual scholars about how to deal with
the actual readings: can they be used like the MSS
or do they require special treatment? In this paper I
wish to demonstrate that linguistic preferences of the
Fathers or the translators of their works have to be
taken into account in order to make a sound assess-
ment of the critical value of their readings. Several
readings in quotations from 1 Samuel by Irenaeus,
Tertullian, and Cyprian will be analyzed in order to
demonstrate that this approach may give consider-
folgende Textteile: 7:2023, 8:18, 40:412, 46:6
7, 47:26, 49:36. Die bersetzung gehrt zur lu-
kianischen Texttradition, die in zahlreichen, aber
jngeren griechischen Hss. berliefert ist (die ltes-
ten davon werden in das 10. Jh. datiert). Der Wert
des georgischen Fragments fr die Jesaja-Textkritik
besteht darin, dass es zum einen die lteste Quel-
le der Lukianrezension darstellt und zum anderen
als treue bersetzung zuverlssig seine Vorlage
widerspiegelt. Das Fragment bezeugt die Lukian-
Lesarten unterschiedlichen Typs und verschiedener
Herkunft: 1) Die hexaplarische nderungen; 2) Die
lukianische nderungen; 3) Die Varianten einzelner
griechischer lukianischer Hss. In all diesen Fllen
bietet das Fragment die Mglichkeit, die Textge-
schichte der lukianischen Rezension klarer darzu-
118





stellen. Besonders wichtige Hinweise gibt es auf
die Entstehung und Entwicklung der lukianischen
Untergruppen. Das georgische Jesaja-Fragment ist
ausserdem im Hinblick auf seine Unterschiede zu
den Lukian-Hss interessant: 1) wenn es gegen die
sen sich auch die unterschiedlichen Abschnitte der
Samuel- und Knigebcher sowie ein Problem der
Goliatgeschichte erklren.
lukianischen Sonderlesarten steht: in einigen Fl- 

len kann man vermuten, dass in der griechischen Leiden University, The Netherlands
Vorlage der bersetzung diese Lesart nicht stand; The

Septuagint

and

Scribal

Culture
2) wenn es selbst Varianten enthlt, die in den lu-
kianischen Hss nicht bezeugt sind. Der Charakter
einiger solcher Flle gibt Anlass zu vermuten, dass
diese Varianten zur frheren lukianischen Textge-
stalt gehrten und in den jngeren lukianischen Hss
verloren gegangen sind.

Although the origins of the LXX translation may
differ from book to book, or alternatively, from one
cluster of books to another one, it is to be asked who
might have been the appropriate authorities who
produced a Greek version of a given part of Scrip-
ture. The scribal culture of Early Judaism both in
Egypt and in Judea was marked by a hierarchy of
scholarship who at the same time corresponded with
 positions of leadership. If the Old Greek version of
Busan Presbyterian University, South Korea a given book was to carry any authority, it stands to
Vom

hellenistischen

Kleinrollensystem

zum

reason to assume that it was made under the respon-
Kodex:

Beobachtungen

zur

Textgestalt

der

sibility of leading scholars within a particular com-
griechischen

Samuel-

und

Knigebcher munity, or party. Evidence from several sources of
Seitdem Thackeray zwei unterschiedliche Textfor- the time will be adduced, and traditions about Aquila
men in Sam-Kn erkannt hatte, wurde es blich, will serve as an illustration.
die Septuaginta von 14 Kgt in folgende vier Ab-
schnitte einzuteilen: a (1 Sam), bb (2 Sam 1:111:1),
gg (1 Kn 2:1221:43), bg (2 Sam 11:2 1 Kn 2:11)


und gd (1 Kn 22:1 2 Kn 25:30), wobei die Ab- Meiganga, Cameroun
schnitte bb und gd zur spter von Barthlemy so Les

mots

wattehi

lo

sokenet


genannten kaige-Rezension gehren. Diese Ein-
teilung ist heute weithin anerkannt (eventuell mit
nderung des Anfangs von bb zu 2 Sam 10:1; vgl.
dazu J.D. Shenkel). Es ist auch weithin akzeptiert,
dass der Wechsel des Charakters des Textes durch
die Verwendung unterschiedlicher Rollen zustande
kam. Es wurde aber bisher nicht weiter gefragt, wie
die unterschiedlichen Umfnge der einzelnen Ab-
schnitte (deren Lnge von 218 Versen des Abschnit-
tes bb bis zu 790 Versen des Abschnittes a reicht)
zustande kamen und ob die zugrunde liegenden
Rollen auch noch andere Auswirkungen gehabt ha-
ben knnten. Wichtig fr diese Fragen ist ein Blick
auf die Entwicklung der Schreiberpraxis: Whrend
in der attischen Zeit die Lnge einer Schriftrolle bis
ber 40 Meter erreichen konnte (sog. Grossrollen-
system), galt in der hellenistischen Zeit ein groes
Buch als ein groes bel und bevorzugte man we-
sentlich krzere Rollen (sog. Kleinrollensystem).
Die Vernderungen im Rollensystem spiegeln sich
nicht nur z.B. in den beiden unterschiedlichen Teilen
des griechischen Jeremiabuches, sondern daraus las-
Les mots wattehi lo sokenet dans 1 Rois 1:2 posent
au moins deux problmes: textuel et smantique.
Au niveau textuel, on remarque quun des anciens
tmoins, le texte antiochien de la Septante (GL), ne
les mentionne pas, que la Septante ancienne repr-
sente par B (GB) met comme quivalent
de sokenet et que ces mots reprennent lexpression
  du v. 4. Au niveau smantique,
la traduction de sokenet par dans GB aux
vv. 2 et 4 et par dans GL au v. 4, montre
que la comprhension du mot est aussi problma-
tique. Peut-tre les deux problmes sont-ils lis?
Lobjet de cette prsentation est dessayer de com-
prendre, partir dun examen comparatif des diff-
rents tmoins textuels et de lhistoire de lexgse,
le scnario qui a pu se nouer dans lhistoire du texte
ce niveau.


IOSCS

Abstracts

119




will take up the problem of this dichotomy and espe-
Universitt des Saarlandes, Germany
cially discuss the examples given by Brock. Do we
 need to maintain Lucian redivivus or should we go
Bundes

im

Hebrerbrief with and beyond Barthlemy?
1. Die Verheiung des Neuen Bundes in Jer 31 MT;
2. Die Neue Diatheke in Jer 38 LXX; 3. Die Neue
Diatheke nach Hebr 8. Ziel ist es zu zeigen, dass der


Hebr nahezu ganz auf dem LXX-Text basiert, aber University of Cambridge, United Kingdom
nicht Diatheke im Sinn von Bund oder Verfgung How

Constantinopolitan

Is




versteht, sondern den Jeremia-Text (gegen seinen the

Constantinople

Pentateuch?
Ursprungssinn) als Beleg fr eine neue Heilsordnung
interpretiert, die durch den Tod Jesu inauguriert, aber
bereits vorher angekndigt wurde. Das Zitat von Jer
38 in Hebr 8:313 wird im Zentrum des Interesses
stehen, aber im Kontext von Ex 25:40 und in Paral-
lele zur Aufnahme von Ps 94 (95) in Hebr Hebr 3:7ff
interpretiert. Dabei wird deutlich, dass nicht nur
von Schrift-Zitat, sondern von Schrift-Anwendung
(u.U. gegen den Ursprungssinn) gesprochen werden
muss.
Since the history of the creation of Constantinople
Pentateuch is virtually unknown, the analysis of its
linguistic makeup acquires particular importance.
Our paper attempts to assess the main text and the
variae lectiones of the Constantinople Pentateuch
on the basis of new linguistic and philological data.
Recent years have been marked with considerable
progress in the research of Asia Minor Greek dia-
lects, including the dialects of the Pontic area. Ad-
vances have been made in ancient, medieval and
modern dialectology (A. Ralli & students, K. Minas
et al.), and many statements deemed unshakeable

 in the last century are being questioned. No less re-
Kirchliche Hochschule Wuppertal/Bethel, Germany markable is the growth of our knowledge about the
Lukian

Redivivus

or

Barthlemy

and

beyond? ways early modern editors treated their texts (e.g. the
In 1964 John W. Wevers stated: All in all, the so-
called proto-Lucianic text is to my mind the most
GLIFXOW SUREOHP LQ PRGHUQ 6HSWXDJLQW ZRUN 
This was said under the impression of Dominique
Barthlemys Les Devanciers dAquila from 1960
and, on the other hand, the old and widely accepted
view that the so called Lucianic text basically is the
result of a Lucianic revision which produced a bet-
ter and also more readable text. Besides his analy-
sis of the kaige-recension Barthlemy had come to
new conclusions about the Lucianic or Antiochene
text. His result was that this text is the closest wit-
works of N. Panayotakis, A. van Gemert, S. Kakla-
manis, etc.). As it is impossible to cover all the areas
of grammar in a short presentation, our paper will
concentrate on the topics of verbal morphology and
syntax. Clearer demarcation of the dialectological
phenomena allows for more nuanced understand-
ing of the traditional character of the Constantinople
Pentateuch, its relationship to the medieval Jewish
versions and the Septuagint.
ROBERT

K UGLER
ness to the Old Greek, only with some corrup- Lewis & Clark College, USA
tions and minor changes as they came about in the 


transmission. Contrary to Barthlemy, Sebastian P. in

Hellenistic

Egyptian

Documentary

Papyri
Brock in his paper Lucian redivivus revived and
defended the old view. Today, Barthlemys view is
widely accepted for the kaige sections in Samuel and
Kings, esp. where there is support by the quotations
in Josephus or in the Qumran biblical texts. Yet for
those texts, where there is no quotation by Josephus
or in Qumran or in the Old Latin manuscripts, and
especially for the non-kaige-sections, the other posi-
tion is maintained by many scholars, not the least
because of Brocks Lucian redivivus. The paper
Published in 2001 as P.Polit.Iud. 120, a group of pe-
titions to the leaders of a Judean community in sec-
ond-century BCE Herakleopolis prove the existence
of Judean politeumata in Hellenistic Egypt. Still over-
looked, though, is the texts testimony to the juridical
pluralism practiced by these Judeans: in making com-
plaints against one another and against non-Judeans
before the archons of the politeuma they relied on a
mix of Judean, Egyptian, and Greek normative sys-
tems to form their legal arguments. Indeed, scholars
120




have recognized the single clear reference to a statute
from the Greek Torah in P.Polit.Iud. 4 (Deut 24:1), yet
the petitioners complex legal claims also contain a
wealth of more subtle echoes of the laws of the LXX.
The petitioners thoroughly integrated ancestral, Ju-
dean norms with those of Egypt and of the colonizing
Greeks. This paper catalogues the echoes of LXX law
in the politeuma petitions and in other texts from the
nome involving Judeans (e.g., Lev 25:3538; Exod
22:22 in P.Polit.Iud. 7; Deut 24:6, 1013 in P.Heid.
Inv. G5100). It argues further that the rhetoric and
ideas of the ancestral legal norms embodied in the
LXX informed day-to-day Judean legal reasoning
in Hellenistic Egypt more deeply than we heretofore
imagined. Thus the paper also lays out a plan for a
comprehensive re-assessment of the role of LXX law
in the full corpus of documentary papyri from Judeans
in Hellenistic Egypt.


Catholic University of America, USA
Septuagint
mes, sont laoriste, tandis que les autres (ceux qui
sadressent au peuple ou qui voquent les impies,
notamment), sont tantt laoriste tantt au prsent.
2Q HVVDLH GH GpQLU GHV UqJOHV GDQV FHWWH UpSDUWL-
tion; dans limmense majorit des cas, et de manire
surprenante, tout se passe comme si chaque verbe
avait son thme verbal dimpratif, deux verbes
de sens voisin pouvant ici sopposer (par exemple
13:7     ,
distribution constante). Mais on tente galement de
prciser quel rle joue loptatif dans lexpression
de la modalit volitive; il semble, par exemple, tre
un substitut de limpratif la troisime personne
quand le sujet est, au sens large, Dieu (alors quil
existe bien dautres impratifs la troisime per-
sonne dans le corpus), suivant le modle de 68:25
         
. Il sagit dune tude
multifactorielle tentant de prendre simultanment en
compte le mode, le thme verbal (prsent ou aoriste),
la personne et la prsence / absence dune ngation.
On se propose bien plus dtablir une bauche de

Ruth

as

a

Narrative description du fonctionnement du corpus grec que
I propose to present an examination of the Septuagint de renvoyer systmatiquement au substrat hbreu.
translation of the book of Ruth. The presentation will Lobjectif est de rendre compte de tendances et de
focus on the language of the story, the characters, and prciser les exceptions, en cherchant comment le
the way that the narrative unfolds. First, I will show sens a conditionn la forme.
how the translator treats Naomis speech before her
daughter-in-law, 1:1213, and how the translator re-
envisions this dialogue. Then, in the scene in chapter 5
2:813, I will explain how the translator recasts the Leiden University, The Netherlands
characters of Boaz and Ruth, and how his translation Terra

Incognita

and

Terra

Devastata:


alters the way they treat each other and react to their 

situation. Lastly I will look at the scene on the thresh- Isaiah,

Symmachus

and

Eusebius

of

Caesarea
LQJRRULQFKDSWHUWKUHHDQGKRZWKHWUDQVODWRUGHDOW
with the euphemistic Hebrew word, feet. Through
these three examples, I will demonstrate how the
LXX translator, though he is scrupulously faithful to
his Hebrew text, nevertheless imparted to the charac-
ters of this story a unique and different interpretation
than the one demonstrated in the Hebrew.
Among the ancient Greek translations of the He-
brew Bible, the version by Symmachus has prob-
ably suffered most from neglect, both in Antiquity
and Modernity. Yet, Symmachuss version offers a
wealth of interesting interpretations dating from the
formative periods of Rabbinic Judaism and Early
Christianity. Thanks to the rediscovery and publi-
cation of the Commentary on Isaiah by Eusebius of
Caesarea we are now in a position to explore this

 virtually unexplored terra incognita and to have a
Universit Paul-Valry Montpellier III, France better understanding of Symmachuss text and theol-




ogy. The present paper will examine Symmachuss
 rendering of Hebrew expressions related to the land
modalit

volitive

dans

la

Septante

des

Psaumes of Israel, which in his own time (late second century
Ltude part de la constatation que tous les imp- CE) had suffered much from revolts and devastations,
ratifs adresss Dieu, dans la Septante des Psau- in relation to the lexical choices adopted by his pred-


IOSCS

Abstracts

121

ecessors (particularly the Old Greek of Isaiah) and WKH/;;DQGFRPPXQLWLHVLQXHQFHGE\WKDWWUDQV-

in the light of the interpretation offered ny Eusebius lation tradition has helped bolster claims concerning
of Caesarea. the words exclusively Jewish provenance. In this
paper I offer new evidence in this debate. The recto
of an unpublished papyrus in the holdings at Duke
 University (P.Duk.inv. 727) contains a 3rd Century
Universitaet des Saarlandes, Germany B.C.E. draft of a legal document addressing a dis-


pute between some of the and other
o members of a village in the Fayyum. The texts prov-
schwierigen

hebrischen

Vorlage enance is plainly not biblical. Moreover, nothing in
Der Tempelbaubericht in 1 Kn 6:122 hat den
Septuaginta-bersetzern manche Schwierigkeiten
bereitet (hnliches gilt fr Ez 40f). Begrndet liegen
diese Schwierigkeiten in der architektonischen Ter-
minologie, die teilweise (fast) ausschlielich in den
Tempelbau- und Visionsberichten (1 Kn 6,122; Ez
40f; 2 Chr 3) verwendet wird, sowie in den Span-
nungen dieser Texte untereinander und innerhalb der
jeweiligen Textberlieferung. So werden die Begrif-
fe ulam und debir nicht bersetzt, sondern transkri-
biert, vermutlich deshalb, weil sich die bersetzer
ber die genaue Bauausfhrung im Unklaren waren.
Hinsichtlich anderer nderungen der Septuaginta im
Verhltnis zu ihrer Vorlage (zu 1 Kn 6:2, 8) gibt es
unterschiedliche Theorien, die zu diskutieren sind.
the draft indicates a Jewish or even overtly religious
milieu. The fact that the papyrus is roughly contem-
porary with the translation of the Torah into Greek
in Alexandria calls for a reassessment of many con-
temporary conclusions regarding the translation of
the Hebrew word ger as proselyte in the LXX. This
papyrus, I suggest, indicates that the Septuagintal
translators have pulled the word proselyte from com-
mon parlance in Ptolemaic Egypt and employed it
to render ger simply because they understood it to
mean roughly what ger meant for thema stranger
or newcomer.
TAKAMITSU

M URAOKA
Hingegen gibt es fr einige der hier architektonisch Leiden University, The Netherlands
verwendeten Begriffe (z.B. zu 1 Kn 6:4) epigraphi- What

after

the

Lexicon?
sche und literarische Parallelen. Es wird zu prfen
VHLQ RE VLFK GHU LQ (]  VLFKWEDUH (LQXVV
gyptischer Terminologie auch fr 1 Kn 6:7 nach-
weisen lsst und wie die fr die bersetzung der K-
nigsbcher allgemein vorauszusetzende Treue der
bersetzer zu ihrer Vorlage sich auch in der ber-
setzung des Tempelbauberichtes bemerkbar macht.
DAVID
With the completion of my 25-year LXX lexicogra-
phy project and the publication last year of A Greek
English Lexicon of the Septuagint (Leuven: Peeters)
I would like to ponder in this short paper what could
or should be done in terms of future linguistic re-
search into the language of the LXX. By the time of
the present congress a GreekHebrew/Aramaic two-
way Index of the Septuagint will probably have been
published. It combines in a single volume a revised

M.

M OFFITT Hebrew/Aramaic Index to the Septuagint (1998) and
Duke University, USA a revised index showing for every LXX Greek word
rd which Hebrew/Aramaic words are used to translate it.
  This should be helpful for various philological stud-


ies of the LXX, not the least questions of translation

6LQFH WKH LQXHQWLDO HVVD\ RI :&$OOHQ LQ 
D VLJQLFDQW FRQVHQVXV KDV DULVHQ FRQFHUQLQJ WKH
meaning of the word proselyte. Today it is widely
held that, from its inception, was a tech-
nical term within the Jewish Diaspora used to denote
a convert to Jewish practice and belief. Dissenting
voices have arisen from time to time, but the lack
of any attestation of the term prior to and outside of
techniques. My LXX lexicon provides information
at the end of most entries some paradigmatic data,
namely a list of semantically related lexemes. These
lists are still provisional and can be expanded by ap-
plying the notion of semantic domains and mapping
the entire LXX vocabulary. Such would advance
semantic studies of the LXX. Another desideratum
was mentioned in my article in Fschr J. Lust (2005):
Why not a Morgenthaler for the Septuagint? At
122




the very beginning of the history of the IOSCS, two
LPSRUWDQWGHVLGHUDWDZHUHLGHQWLHG'LFWLRQDU\DQG
Grammar. The latter still remains desideratum, par-
ticularly syntax. Helsinki has been a fruitful, produc-
tive centre of syntactic studies from the perspective
of translation techniques. A full-scale syntax, incor-
porating results of research by the Finnish school, is
highly desirable. I am contemplating writing a syntax
of the LXX Greek based on a systematic investiga-
tion of the Pentateuch supplemented with selective
reference to the data in the rest of the corpus. Given
my advancing age I couldnt possibly undertake all
of the outstanding desiderata singled out here. I chal-
lenge younger Septuagintalists.
of one of the oldest complete manuscripts of the en-
tire Bible. In the trove of other Greek manuscripts
from the monastery, two stand out in relation to Co-
dex Sinaiticus. Known as Sinai Greek 1 and Sinai
Greek 2 (SG 1&2), they are two medieval copies of
the Greek Old Testament made at the same monas-
tery that match up remarkably well with the received
IUDJPHQWVRI6LQDLWLFXVNQRZQEHIRUHWKHQG
This focus of this paper will be to compare SG 1&2
WR WKH ORQJH[WDQW IUDJPHQWV DQG WKH  QGV
and show that their almost perfect preservation of
these texts should be logically extended and seen
as preserving the whole of Sinaiticus OT. In other
words, if SG 1&2 faithfully preserved parts of the
WH[WEDVHGRQROGIUDJPHQWVDQGQHZQGVWKH\LQ
turn preserve the whole of the OT, including the lost


 Pentateuch. This will be accomplished by analysis
University of Aberdeen, United Kingdom of a new, complete collation of the SG 1&2 with the


in

the

Septuagint

of

Isaiah QGVKLWKHUWRDODFXQDLQ27WH[WXDOFULWLFLVP
HDUO\VL[GHFDGHVDJRLWZDVFODLPHGWKDWWKHWKHRO- The question will be asked whether or not monas-
ogy of in the Septuagint of Isaiah is an im- tery manuscripts can be faithful transmitters of their
portant subject that should deserve une tude sp- SDUHQW WH[W 7KH DQVZHU LV TXLWH VLJQLFDQW IRU 6L-
ciale et approfondie (Coste, 1954). In the absence of naiticus, and can have important implications for the
such a study since then, the present paper seeks to re- HOGLQJHQHUDO
construct the conception that the person responsible
for this important Jewish document had of .
While a survey of the use of this term throughout this   
literature will be carried out, the paper will primarily University of Gothenburgh, Sweden
focus on its occurrence in three passages (i.e. 25:4; 
44:3; and 57:16). It shall be demonstrated that the in

Relation

to

the

Translators

of

the

Pentateuch
introduction of this term in these texts served for the
EHQHWRIWKHLQMXUHG-HZLVKFRPPXQLW\LQ$OH[DQ-
dria longing for redemption. Besides this, the out-
FRPHRIWKLVVWXG\VKDOODOVROHQGVLJQLFDQWVXSSRUW
against a growing sceptical opinion among scholars
about the commonly held view that considers the
translation as the work of one translator.
There seems to be an unanimous opinion among
LXX scholars that the counterparts used by the
WUDQVODWRUVRIWKHODWHU/;;ERRNVZHUHLQXHQFHG
E\WKHUVWWUDQVODWHGSDUWRIWKH6HSWXDJLQWLHWKH
Pentateuch. I concur with this evaluation, but I will
try to present a more nuanced picture by emphasiz-
ing instances where the equivalents in the Psalms
differ from the vocabulary of the Pentateuch, some-
times in isolation, and sometimes in company with
 other LXX translators. This is true for a few cases
Duke University, USA where the kaige group uses the Old Greek text of
Restoring

the

Pentateuch

to

Codex

Sinaiticus:

WKH3VDOPVHJU+\ translated by with cog-
Or,

Evaluating

the

Textual

Integrity

of



nates, \O by , EU[, by , UZEJ by
Localized

Manuscripts
niphal rendered by . The
In 1975 fragments of the lost Pentateuch to Codex
Sinaiticus were found during renovations at St.
Catherines monastery in Egypt. Since the rediscov-
ery of this great uncial by Tischendorf in the nine-
teenth century the fact that the books of Moses were
lost has been lamented, given the textual importance
and Y+U translated by
and V
Psalter has in these cases taken over the function of
the Pentateuch, since the vocabulary of the Psalter
rather than that of the Pentateuch are employed. Oc-
casionally equivalents of terms related to sin and sin-
ners in the Psalms diverge from their counterparts in
the Pentateuch, e.g. Y+S, Z


IOSCS

Abstracts

123
ajnomiva and OY niphal and \O hiphil rendered
by . The same is true for a few words
related to hope, e.g. WUDQVODWLQJ[;E and
rendering [;E; and O[\. Although most of
the words employed in contrast to the Pentateuch
are devoid of theological connotations, certain terms
connected with the law and with hope and expecta-
tion are favourite words in the Psalms.
of the ancient translators themselves. To this one has
to add the concrete choices of typography and or-
thography taken in the eclectic text itself. All these
issues and objections are in a good measure familiar
to any textual criticism enterprise, biblical or not.
Relevant as it is to engage in a discussion on the phi-
losophy of a critical edition and the nature of the text
we are producing or re-creating, this paper will focus
on larger textual units (whole clauses or paragraphs)
which constitute meaningful differences of redaction
" between the MT and Septuagint texts of 2 Kings. If
University of Helsinki, Finland these cases can be shown to hint at two different edi-



tions of the Hebrew book (as the 2-column presen-
 tation in the OHB proposes), then we have a very
The Septuagint of the last chapter of 1Samuel, chap- particular set of materials to contribute to the discus-
ter 31, is witnessed by dozens of Greek manuscripts: sion on Vorlage issues. After presenting particular
uncials and cursives. For the Sahidic Coptic version cases, I hope to contribute to an assessment of the
there are three manuscripts: one of them is the only advantages of making the text of ancient redactions
complete manuscript (M), another one is the most available in a Bible edition versus the elusiveness of
extensive fragmentary manuscript (A). The third Hebrew retroversion.
RQH%SUHVHUYHVWH[WIURPFKDSWHUVEXWLVGLIFXOW
to characterize. The third manuscript has been de-
scribed as a paraphrase or some sort of a chronicle.

How does this manuscript compare with the two oth- Friedrich-Alexander Universitt, Germany
er Sahidic witnesses? And how does it compare with 
 


the Greek evidence? Are there features that would Indicators

of

Translation

and

Redaction
indicate a Greek Vorlage behind the readings differ-
ing from the other Sahidic witnesses? In this paper
I will give an analysis of the readings of these MSS
in 1 Samuel 31. The emphasis will be on the use of
these Coptic witnesses in the textual criticism of the
Greek text.
Can the Septuagint Greek version of the frames of
the Book of Kings provide the modern exegete with
evidence for the redaction history of this composite
work? This problem arose from a syntactical exami-
nation of the frames of Kings when one considers
this text in contrast to the MT. One notices uniqe
syntactical problems when one considers the frames
of the Israelite kings compared to the frames of the
2 Judean kings and even translational distinctions
Universidad Complutense de Madrid, Spain within the Judean frames. One problem becomes es-

  pecially apparent: the reign of Jeroboam II ends in a
 completely different manner in LXX (both Vaticanus
Hebrew

Bible
One of the usual objections raised at the confection
of an eclectic edition of the Hebrew Bible is the prob-
lem derived of the main non-Masoretic source (bar-
ring Qumran testimonies, usually in a fragmentary
state), that is, the Septuagint, being a translation of a
Hebrew original. This gives room for different types
of objections, mostly centered around the scholars
capacity of rendering an accurate retroversion of the
Greek into its Hebrew Vorlage and the determination
of what Greek variants constitute witnesses of a dif-
ferent underlying Hebrew or are rather the creation
and Alexandrinus) than in MT. Does such a differ-
ence imply a later redaction of the MT Vorlage in
contradistinction to the LXX Vorlage? Bearing the
available evidence in mind, it seems likely that the
frames provide the exegete with various translators
and various redactional levels of MT that appear to
have followed the redactional levels of the Hebrew
Vorlage of LXX.
124






30:6 the word means a hump of a camel). Some Mss.
Oxford University, United Kingdom
however read  a word that looks suspicious-
A

Rabbinic

Symmachus? ly like a geographical direction instead of a name.
The paper represents research carried out for the
project entitled, The Greek Bible and the Rabbis,
based at the Oxford Centre for Hebrew and Jew- RODRIGO

D E

S OUSA
ish Studies JanuaryJune 2010, and funded by the Mackenzie University, Brazil
European Seminar in Advanced Jewish Studies. It 
examines the nature of the surviving fragments of The portrayal of the righteous king in LXX Isa 32:1
Symmachus version to the Minor Prophets. It will 8 displays some noteworthy differences from the
assess the extent to which Symmachus version was Masoretic version of the same passage. In this paper
PHUHO\ UHHFWLQJ WKH HPHUJLQJ VWDQGDUG +HEUHZ I attempt to highlight and explain these differences.
text, as opposed to representing contemporary rab- My starting point is a comparative analysis between
binic exegesis or countering Christian exegesis. the Greek and Hebrew versions of the oracle, assum-
ing that the Hebrew is similar to a proto-Masoretic
text form. The analysis will deal with lexical and
ULRICH

S CHMID syntactical choices, reading strategies of the trans-
Kirchliche Hochschule Wuppertal/Bethel, Germany lator, and intertextual relationships between LXX



Isaiah 32 and the LXX of the Pentateuch, Psalms,
of

the

Mosaic

Law:

The

Intersection

of



DQG$PRV$IWHUWKHDQDO\VLVWKHSDSHUGHDOVEULH\
Oral

and

Written

Tradition
The decalogue (esp. Ex 20:1315; Dtn 5:1719, cf.
Mt 19:18; Mk 10:19; Lk 18:20; Rom 13:9; James
2:11) and the Schema Israel (Dtn 6:5; cf. Jos 22:5; 2
Reg 23:25; Mt 22:36; Mk 12:30; Lk 10:27) are ex-
tant in several slightly different versions (MT, LXX,
NT), solely judged on the basis of the critically re-
constructed texts (BHS, LXX Gottingensis, NA 27).
The situation is even more complicated, if we take
the Greek manuscript tradition (LXX and NT) into
consideration. The present contribution seeks to
with shifting perceptions of kingship from biblical
times to the Second Temple period, to identify pos-
VLEOHQRWLRQVWKDWPLJKWKDYHLQXHQFHGWKHUHQGHU-
ing. It is our contention that the deviating rendering
of LXX Isa 32:18 can be described as having been
shaped in line with theological and political tenden-
cies which can be perceived in different strands of
early Judaism.
PETER

S PITALER
collect and sort the Greek evidence and discusses Villanova University, USA
various explanations to account for the observable 

diversity. The authors of the LXX consistently (26 times)
translate the Hebrew word chinnam with the Greek
GUHDQ, a noun in the accusative case used adverbi-
SEPPO

S IPIL
United Bible Societies, Finland

tously, for nothing, without cause to unde-
The book of Joshua is especially rich in place names,
because the middle part of the book includes the
town lists with more than 300 names. Margolis and
Sperber among others have used these names while
studying the textual history of the Greek version of
the book. In this paper, I shall discuss several pe-
culiar name forms found in the Greek manuscripts
and seek to explain their existence and place in the
textual history. One of these name forms is found in
19:11, where the OG has (cf. 15:6 and
18:18) and MT vocalised as Dabbeet (in Isa
ally. The words spectrum of meaning ranges from
without giving or taking compensation, gratui-
servedly. In contrast, the range of meaning of the
Greek (that is, Classical and Hellenistic Greek)
GUHDQ is narrower, generally describing actions
completed without giving or receiving payment,
QDPHO\ DV D IUHH JLIW RU IUHHO\ 7KXV GUHDQ
poses an interesting problem: In choosing to trans-
late chinnam with GUHDQ, did the translators expand
WKHUDQJHRIPHDQLQJRIGUHDQWRLQFOXGHQRQQD-
tive-to-Greek shades of meaning (in particular, in
vain and without cause); or did they narrow the
various meanings of chinnam to one basic meaning,


IOSCS

Abstracts

125

namely without giving or taking compensation? that the most striking difference (though not the only
Todays standard dictionaries virtually unanimously one) is the presence or absence of the personal pro-
FRQFXUWKDWGUHDQVPHDQLQJVKLIWHGIURPGHQRWLQJ noun (OR). Marks readings seem to be in
free events to depicting events without cause or pur- general slightly closer at least in these cases to the
pose and, with this shift, contributed to the produc- LXX, whereas Matthews readings tend to be closer
tion of a new linguistic category. Because the new to the readings of the same passages in the works
meaning is never found outside the LXX and NT, of Philo of Alexandria. The study, furthermore, (b)
F. Bchsel concludes (ThDNT), we have here a GLVFXVVHV HDFK RI WKHVH LGHQWLHG GLIIHUHQFHV LQ
true example of biblical Greek. This paper suggests the light of the evidence contained in the available
an alternative to this long-standing interpretation of textual witnesses of the New Testament, LXX and
the data. Beginning with a brief discussion of the 3KLOREHIRUHLWQDOO\FDWWHPSWVWRJHWFORVHUWRDQ
methodological problems incurred if one attributes answer on the nature of the LXX Vorlage that might
a classical/Hellenistic Greek meaning to GUHDQ in have been used by Mark and by Matthew.
some LXX passages but a biblical Greek meaning in
others, this paper attempts to (1) shed light on the in-
terpretation processes that caused the words mean- 
LQJWRVKLIWDQGUHHYDOXDWHWKHPHDQLQJRIGUHDQ Ben Gurion University of the Negev, Israel
within its literary contexts. 


the

Composition

of

the

Book

of

Kings
The miscellanies in 3 Kgdms 2:35ao and 46al form
 a unique case among other substantial differences
CSIC, Spain between the LXX and MT versions of the Book of



Kings. There is hardly any comparable phenomenon


Textual problems in the Book of Esther may be
PRUHVLJQLFDQWWRWUDFHWKHKLVWRU\RIWKDWKDSKD]-
ard Greek text than could be the analysis of its genre
or style, which are othewise consistently established,
having a prominent place in Jewish traditions. A tex-
tual approach in the parallel passages may give some
indication about why and to whom the texts are writ-
in the transmission of the Hebrew Bible as we know
it. While in their present form and context the mis-
cellanies obviously constitute a result of later redac-
tional intervention, the question remains whether
they may be a genuine vestige of the composition
process of the Book of Kings.
ten, and to what extent they can be considered as 
re-written texts. University of Helsinki, Finland
The

Hebrew

O

as

a

dativus

ethicus

or

reflexive


and

its

renderings

in

the

Septuagint

Pentateuch

  The Hebrew preposition O in cases such as Gen

University of Pretoria, South Africa 12:1  is said to be dativus ethicus or
Text
 variations
 between
 the
 Torah
 Quotations
 in
 KDYHVRPHNLQGRIUHH[LYHQXDQFHWHUPVVXFKDV

 FHQWULSHWDORUUHH[LYH O are sometimes used).
with
 the
 Intertexts
 of
 the
 Septuagint
 and
 Philo
 In contrast to dativus ethicus in Indo-European lan-
of
 Alexandria guages, in the Hebrew ethical dative the grammatical
It is the intention of this investigation to (a) present person of the OVXI[HGSURQRXQLVWKHVDPHDVWKDW
a survey of the text variations of the Torah quota- of the subject of the clause. Most often the ethical
tions in the Gospels of Mark and Matthew, on the RU UHH[LYH O occurs in connection to imperatives,
one hand, and to compare these variations with the and especially with verbs of motion. This usage of
Septuagint and Philo of Alexandria, on the other O is often not expressible in other languages. The
KDQG)RXUVXFKFDVHVFRXOGEHLGHQWLHGZKHUHWKH examples of ethical O given in various grammars and
Torah quotations overlap between Mark, Matthew lexica, however, also include e.g. O UP+Q (Nifal)
and Philo. These are compared in this investigation and sometimes also transitive verbs that can take an
by means of synoptic tables. The comparisons reveal indirect object, such as take for yourself. In the
126

 

last-mentioned example a dative of advantage is said readings and variants of the Aramaic, Syria and Vul-
to come close. The O dativus ethicus in connection to gate versions in kaige and non-kaige sections of III
verbs of motion has been rendered in the LXX Pen- IV Regnorum.
tateuch usually correctly by omitting the preposition
(Genesis, Exodus). There are also some renderings
by a personal pronoun in nominative to indicate l in

Leviticus and Deuteronomy. Cases of l rmvn, that of- Universidad Complutense de Madrid, Spain
ten are interpreted as O dativus ethicus, are rendered Different

Distribution

of

Agreements

between


XVLQJGDWLYHRUDFFXVDWLYH7KHUHH[LYHO in con- L

Readings

and

Variants

of

the

Aramaic,


nection to verbs that can take an indirect object (such Syriac

and

Vulgate

Versions

in

kaige

and

no-
as OK:Y, NOZ[T) has in the majority of cases kaige
been rendered using dative, but there are also some This paper analyzes a sample of 150 readings of
occurrences of personal pronoun in nominative as an LXX-B, L, A, that agree in quite different com-
equivalent of O, as well as omissions of O occur. binations with variants of the Aramaic (T), Syriac
(S) and Vulgata (V) versions, as well as with Hebrew
medieval readings (K-R). It studies in particular the

 distribution of these readings between kaige (1 Kgs
Universidad Complutense de Madrid, Spain 1:12:11 and 1 Kgs 22:1 2 Kgs 25:30) and no-
Different

Distribution

of

Agreements

between

kaige (1 Kgs 2:1221:43) sections. The quantity of
L

and

Medieval

Hebrew

Variants

in

kaige

and

VXFKUHDGLQJVLVVLJQLFDQWO\JUHDWHULQkaige than in
no-kaige


4QSama has shown that the text of IIV Regnorum
translates a Hebrew that differs from that of the MT.
In a 1948 article, John Wevers concluded that [in
Kings] the Hebrew [medieval] variants have perpetu-
ated pre-Masoretic traditions which were the basis for
certain readings in LXX and the later Greek recen-
VLRQV 3RVVLEO\ PRVW VLJQLFDQW RI DOO DUH WKH PDQ\
instances of striking agreements of Luc with the He-
brew variants, since Lucian revised LXX on the ba-
sis of a Hebrew text older than MT. The aim of this
SDSHU LV WR UHYLVH :HYHUCV FODVVLFDWLRQ RI YDULDQWV
(agreements with LXXB, agreements with Hex and
agreements with Luc) by adding a factor that he did
not take into account, the distribution of such agree-
ments bewteen kaige (1 Kgs 1:12:11 and 1 Kgs 22:1
2 Kgs 25:30) and non-kaige (1 Kgs 2:1221:43) sec-
tions. The number and type of those agreements is dis-
no-kaige section, especially when referring to agree-
ments of LXXL readings with variants of T, S, or V
and K-R. The analysis leads us to conclude that the
important differences between the text of III Regno-
UXP DQG ,9 5HJQRUXP UHHFW D GLIIHUHQW WUDQVPLV-
sion of the Hebrew text of each scroll of those that
compose 12 Kings according to the division wit-
nessed by OG. The study of the quantity and distri-
bution of such coincidences contribute to shed light
on the critical value of those LXXL readings that in
kaige VHFWLRQFRXOGJREDFNWRDQ2*WH[WDQGUHHFW
a Hebrew original different from the receptus.
This paper is related with Pablo Torijanos paper,
Different distribution of agreements between LXXL
and Medieval Hebrew Variants in kaige and no-kaige
section of IIIIV Regnorum.
tributed in a meaningfully different way between both 
sections. The paper focusses mainly on the analysis of University of St Andrews, United Kingdom
the agreements of Luc (whose pre-Luianic tect may The

Hebrew

Text(s)

Underlying

the

Septuagint
be attested by Chronicles, the Old Latin, Armenian or In her attempts to establish the Old Greek text, the
Georgian versions, or Josephus) with Hebrew variants text-critic always reconstructs the (Hebrew) Vorla-
in Medieval manuscripts:121 cases in kaige section gen out of which the attested readings could have
and 32 in non-kaige section. This type of analysis emerged and then proceeds to decide which text is
helps us to judge the critical value of the L readings most likely the oldest. The text-critic needs to rely
WKDWFRXOGDSSHUWDLQWR2*DQGUHHFWD+HEUHZYDUL- on the study of the translation technique in order to
ant different from the one preserved by the Receptus. reconstruct the correct Hebrew Vorlage. In my con-
This paper is related with Trebolles paper, Dif- tribution to the panel, I will offer examples which
ferent distribution of agreements between LXXL might point to the existence of Hebrew texts that dif-


IOSCS

Abstracts

127
fer from the MT, even when dealing with the Five
Books of Moses, which were most likely to be trans-
ODWHGUVW,ZLOOWKHQGLVFXVVWKHFRQVHTXHQFHVWKLV
has for our thinking concerning the origins of the
Old Greek translation.
but rather of another and more original Hebrew ver-
sion, which is no longer extant. One of the most sig-
QLFDQWGLIIHUHQFHVEHWZHHQWKHYHUVLRQVLVWKHYHU\
rare use of the plural of in the Greek version
(leges in the NT Latin), where the Hebrew version
has Torah in the singular (lex in the OT Latin). The
singular Torah apparently refers to the Torah in the

University of Eastern Finland

Auxiliary Verb Constructions (AVC) such as ,
, ,   LQQLWLYH DSSHDU YHU\ VHOGRP LQ
LXX. In this paper, I discuss AVCs such as ,
, , LQQLWLYHLQ/;;LQSDUWLFXODULQ
Hebrew version, but to what does the plural of 
in the Greek version refer, and how does this affect
the interpretation of the text? This and a number of
other questions raised by the different versions will
be discussed in this paper.
Pentateuch. Each AVC is studied in its larger textual 
context in the Greek text and compared to the corre- Universitt Gttingen, Germany
sponding Hebrew form(s). I also try to locate the phe- Der

Umgang

des

Samuelbersetzers




nomenon in its linguistic context (i.e., the Hellenistic mit

den

griechischen

Tempora
Koine). Given that Auxiliaries may only appear in
a construction, i.e., involved always two words, by
using the AVC the translators rendered one Hebrew
form with two Greek verbs which is not their normal
mode of translation. Therefore we may conclude that
the AVCs occur in translators language and their use
reveals, although clearly minority equivalents, that
the translator(s) sometimes considered the usual
Greek equivalents for translating future-referring
and/or modal Hebrew forms and expressions, i.e. the
future or the subjunctive, to be inadequate. Thus it
is not correct to claim, for example, that +
LQQLWLYHFRQYH\VVROHO\IXWXUHUHIHUHQFHHPSOR\HG
to render the Hebrew yiqtol.
GEORG
Der bersetzer der Samuelbcher zeichnet sich
durch einen souvernen Umgang mit den griechi-
schen Tempora aus. Das lsst auf ein gutes Sprach-
gefhl, aber auch auf Freude an rhetorischer Ge-
staltung schlieen. In erzhlenden Texten wird dies
besonders deutlich am Prsens historicum, durch
GHVVHQKlXJHUHQ*HEUDXFKVLFKGHUhEHUVHW]HUYRQ
anderen bersetzern der LXX abhebt. In Kontrastie-
rung zum gewhnlichen Erzhltempus, dem Aorist,
erzielt er besondere rhetorische Effekte. Von einem
guten Gespr fr die gestalterischen Mglichkeiten
des griechischen Tempussystems zeugt darber hi-
naus der Umgang des bersetzers mit dem Imper-
fekt. Um die Verwendung von Prsens historicum
und Imperfekt durch den Samuelbersetzer soll es in
dem Vortrag gehen. Es wird die Art des Gebrauchs

WALSER ebenso untersucht wie die erzielten rhetorischen
University of Gothenburg, Sweden Wirkungen. In einem zweiten Schritt wird gefragt

 nach mglichen Anlssen in der Vorlage, in Altera-
the

Two

Versions

and

their

Reception tion des gewhnlichen Erzhltempus Aorist das Pr-
Jeremiah 38:3134 (MT 31:3134) exists in two sub- sens historicum respektive das Imperfekt zu verwen-
stantially different versions, one mainly preserved den. Abschlieend erfolgt ein kurzer Ausblick auf
in Hebrew and one mainly preserved in Greek. Jer- Vernderungen durch die Kaige- und die lukianische
emiah 38:3134 is also the longest quotation from Rezension. Die Kenntnis beider Rezensionen ist fr
the Old Testament in the New. These two facts war- eine Rekonstruktion der ursprnglichen bersetzung
rant a very interesting reception history for this text, (Old Greek) im Kaige-Bereich der Samuelbcher
which, of course, in a Hebrew speaking context, (2 Sam 11ff.) von Bedeutung.
was used in its Hebrew version, while in a Greek
speaking context the Greek version was used, and
in a Latin speaking context both versions were used
side by side. Moreover, the Greek version does not
seem to be a rendering of an extant Hebrew version,


IOQS

Abstracts

129

Abstracts of the IOQS Congress



in the Hymn to the Creator from 11QPsa. I suggest
Katholieke Universiteit Leuven, Belgium
exploring this connection further. The argument
Explicit

and

Implicit

Use

of

the

Concepts

ZLOOUVWUHHFWRQIXUWKHUDWWHVWDWLRQVRIWKHVDPH
Architectural

Design

and

Blueprint

in

the

passage from Jubilees and the Psalms scroll in lat-
Old

Testament

and

in

the

Qumran

Texts er Second Temple Jewish literature (1QH and the
Early Jewish texts refer both explicitly and implic-
itly to the concepts of architectural design and
blueprint. In Exodus God determines the architec-
tural design (W\QE*W) of the tabernacle (25:9). David
transmits the design (W\QE*W) of the temple building
to Salomo (1 Chr 28:1112). The term W\QE*W also
refers to the design of the cherubs (1 Chr 28:18
19). Finally the term W\QE*W refers to the design of
an altar, asked for by king Ahaz (2 Kgs 16:10). In
Qumran texts the term aforementioned designates
the physical appearance of living beings and objects
(e.g. War Scroll and Sabbath Songs). Two terms
with a general meaning, UF and WQNW, designate
the blueprint and pattern of the sanctuary in Ezekiel
(43:1012). The early Jewish authors also proceed
Slavonic Enoch). I will then proceed to show two
more lines of continuity between Jubilees and the
3VDOPVVFUROOWKHGHQLWLRQRIWKHGD\\HDUDV
a weekly device (in the passage on Davids Com-
positions), and the use of apotropaic prayers (in the
reference to peguim in the above-noted passage, as
well as in the Plea for Deliverance). Finally, some
possible implications of this continuity will be dis-
FXVVHG WKH DXWKRULW\ RI WKH JXUHV RI 0RVHV DQG
David respectively, as well as the date and mode of
fashioning of the scroll 11QPsa as a biblical and/or
liturgical compilation.
GEORGE

B ROOKE
implicitly. On the one hand they mention a writ- University of Manchester, United Kingdom
ing when David transmits the divine design (1 Chr The

Scrolls

and

Biblical

Traditions
28:1112) and when God consoles Zion in Isaiah
(49:16). On the other hand they refer to stages of
the building process: the order (Ark of Noah, Tab-
ernacle, Ezekiel, Temple Scroll), the gathering of
the components (Tabernacle, Temple of Solomon),
the act of construction (Tabernacle, Temple of Solo-
mon), the installation (Tabernacle) or the report on
the visit (Ezekiel, Aramaic New Jerusalem). The au-
WKRUVRIWKH4XPUDQWH[WVUHQHGWKHSURFHGXUHVRI
the Tanakh. A third implicit way of referring to the
concepts mentioned above consists of focusing on
striking characteristics of the construction concerned
(Jeremiah, Enoch, Tobith).

University of Haifa, Israel
Jubilees
This introductory overview of the 2010 IOQS
theme will offer a survey of key issues concern-
ing the Jewish scriptures that have been brought
into focus by the discoveries from Qumran and
elsewhere in the Judean Desert. After brief con-
sideration of terminological issues, there will be
some discussion of the models that scholars have
proposed in the light of the Qumran data for how
the scriptures and scriptural traditions were trans-
mitted and appropriated in the late Second Temple
period. Overall the purpose of the presentation is to
underline afresh the symbiotic relationship of text
and interpretation that the scrolls have revealed.
Particular attention will be paid to the pluralism
of the scriptural data and the variety of genres in
which traditions were transmitted. A concluding
VHFWLRQZLOOFRQVLGHUEULH\WKHSRVVLEOHGLUHFWLRQV

and

the

Qumran

Psalter for further research.
In a short article bearing the above title, Patrick
Skehan (1975) discussed the quotation of Jub 2:2
130







detail. This paper takes one well-known sectarian
University of Bristol, United Kingdom
label, The Seekers of Smooth Things, which has



often been associated with the text of Isaiah 30, and
and

the

Qumran

Scrolls
This paper addresses the question of late Second
Temple scripture in light of two crucial but appar-
ently contradictory pieces of evidence: CA 1.3743
and the Qumran Scrolls. Drawing on various sourc-
es, especially the Scrolls, many argue that there was
QR [HG FDQRQ LQ ODWH 6HFRQG 7HPSOH WLPHV HJ
S. Talmon and E. Ulrich). This is suggested by the
preservation of books from the so-called Apocrypha
and Pseudepigrapha at Qumran, as well as previ-
ously unknown Rewritten Bible and Parabiblical
compositions, particularly given the employment of
several such works in exegesis (e.g. 4QApocJoshuab
in 4QTestimonia). However, while AJ 112 might

RQ WKH IDFH RI LW FRQUP WKLV UHFRQVWUXFWLRQ 6WHYH
Mason maintains that Josephus in CA 1.3743 fa-
attempts to provide a plausible history of the so-
briquet, examining evidence from within the scrolls
attesting to its development from contextualised
scriptural typology to discrete element of sectarian
WHUPLQRORJ\7KHVSHFLFGHYHORSPHQWDQGHPSOR\-
ment of this term is ultimately shown to represent
the culmination of a structural, theological and ex-
egetical process which is itself fundamentally rooted
in scripture.

Katholieke Universiteit Leuven, Belgium


Accounts:

Some

Inner-Textual

Considerations
tally undermines it by insisting Jews had long pos-
sessed a twenty-two book canon (Josephus and his
Twenty-Two Book Canon in McDonald & Sanders
(eds), The Canon Debate [2002], 11027). Cau-
tion is also required, therefore, with other late Sec-
RQG7HPSOHOLWHUDWXUHRIWHQXQGHUVWRRGWRUHHFWDQ
open scripture, including the Scrolls. In other words,
given the opportunity, the authors would probably
have asserted the opposite, like Josephus. Thus,
Mason presents a powerful case for a late Second
Temple canon. There are, nonetheless, weaknesses
in his reconstruction (e.g. the fallacy of the irrefut-
ability argument regarding Josephus assertions). In-
deed, by critically combining evidence in Josephus,
the Scrolls, and elsewhere, this paper concludes that
late Second Temple Jews envisaged both a long-past
scriptural era and that new scriptures from that era
might occasionally be (re)discovered.
In a recently published contribution devoted to
Greek variant literary editions of the Hebrew Bible,
I tentatively suggested that the Genesis Apocryphon
(1QapGen ar), too, might be taken into consideration
as a variant literary edition to the book of Genesis.
The present paper intends to further explore whether
WKHUHDUHVXIFLHQWLQQHUWH[WXDOJURXQGVWRDWWULEXWH
this text to the continuum of dynamically rewrit-
ing Scripture during Second Temple times. More
particularly, attention will be paid to text-internal
similarities with the Books of Chronicles vis--vis
Samuel-Kings, with the harmonising approach of the
Samaritan Pentateuch, and with the retellings of the
patriarchal accounts in the Book of Jubilees and in
the text(s) formerly known as the Reworked Penta-
teuch. Taking the Aramaic portions of the Hebrew
Bible as a point of reference, this paper will also re-
HFWXSRQWKHXVHIXOQHVVRIWKHFULWHULRQRIODQJXDJH
in the discussion of the authoritativeness and scrip-
tural status of a text, in order to demonstrate that the
 Genesis Apocryphon should not be discarded as a
University of Bristol, United Kingdom variant literary edition merely because it is com-
From

Scriptural

Text

to

Sectarian

Terminology:

posed in Aramaic. Quite to the contrary, it will be ul-
 timately suggested that, from a text-internal point of
7KHDSSDUHQWLQXHQFHRIELEOLFDOWUDGLWLRQVDQGW\- view, there are good reasons to consider the Genesis
pologies upon the forms of the various sobriquets to Apocryphon a variant crystallisation of the abstract
be found in the sectarian Qumran Dead Sea Scrolls entity commonly referred to as the scriptural text.
has long been noted. However, the manner in which
these sobriquets might be said to have grown out of
the biblical traditions upon which they are thought to
EHGHSHQGHQWKDV\HWWREHGHPRQVWUDWHGLQVXIFLHQW


IOQS

Abstracts

131

 

University of Haifa, Israel United Bible Societies, Spain
Pseudo-Ezekiel

and

the

Apocryphon

of

Jeremiah


in

Perspective
Nearly a decade elapsed since the publication of the
two Qumranic works Pseudo-Ezekiel and the Apocry-
phon of Jeremiah. Previously unknown, they opened
new perspectives on many aspects of the Qumranic
as well as non-Qumranic Pseudepigraphic literature.
%XWWKHLUUVWIXOOSXEOLFDWLRQLQ'-'OHIWVXUSULV-
ingly little impact on the research. The paper will
survey some of the major ideas expressed by the two
compositions, such as Ezek 37 as a prophecy about
the resurrection of the righteous, and time-curtailing
as a central facet of the apocalyptic expectation. As
for the Apocryphon of Jeremiah, it will be shown
that recent attempts to see in 4Q390 a fragment of a
work unrelated to the Apocryphon disregard impor-
tant evidence to the contrary. The lecture will also
take up the links of the Apocryphon with the Damas-
cus Document and the Enochic Animal Apocalypse
and spell out the implications of this connection.

In previous studies, covering Books 1 and 2 of the
Psalms, some 70 short sequences that appear in a
more or less identical form in MT and in Hodayot
mss. were analysed for any light they might cast on
the textual development of passages from the Psalter
(OTS 55 [2007], 55, 79108). The present work ex-
tends that study to another around 40 passages from
Books 3 and 4, and is based, as before, primarily on
the listing by Jean Carmignac and a text-critical study
by Preben Wernberg-Mller, although also takes into
account a large number of more recent editions and
studies of the Hodayot.
2
University of Gttingen, Germany
Reading

the

Songs

of

the

Sabbath

Sacrifice:




A

New

Approach
Hymns and blessings of angelic choires, chariot
 
 thrones and debirim, cherubim and ophanim: These
Evangelical Lutheran University College, Oslo are only a few of the topics used by the Songs of the
A

Variant

Literary

Edition

of



6DEEDWK6DFULFHWRFRORXUIXOO\GHVFULEHWKHFHOHV-

1QSamuel, found in Cave 1 by de Vaux in 1949,
was published in DJD 1. Barthlemy noted that
this scroll did not contain 2 Sam 24, and suggested
that the scribe could have attached this chapter to
a scroll of Kings. A hitherto unknown fragment of
1QSamuel has now surfaced in The Schyen Col-
lection (2 Sam 20:2224). The presence of this frag-
ment enables a new reconstruction of this Samuel
scroll, which preserved remnants of chs. 20, 21, and
23. This scroll neither contained the psalm of ch. 22
(=Ps 18) nor ch. 24, and it preserved a longer text
of chs. 2021. The list of Davids warriors in 2 Sam
23:2439 may in this scroll have been added to the
OLVWRIKLVRIFLDOVLQ46DPXHOLVZULWWHQ
in a late Herodian script from the mid-1st century
AD. Nevertheless, it seems to preserve an early liter-
ary recension of 2 Samuel, from the stage before the
Davidic Psalm 18 was editorially added to the books
of Samuel. As for the story of the census (ch. 24), it
could have been located earlier in the book, but was
more likely not included in this recension.
tial sphere. It is here, that God, the king, is enthroned
surrounded by his entourage and enjoying his serv-
ants praise. Apart from these rather general expres-
sions it has always been hard to pinpoint the concrete
content and purpose of the texts which undoubtedly
belong to the most unconventional scriptures found
at the Dead Sea. Presenting some results from my
PhD project, I would like to shine a light on selected
texts in order to show my proposal on understanding
the Sabbath songs. I will demonstrate that one of the
key purposes of the Songs is to describe the erection
of a sanctuary for God, the king. The sanctuary is
built by an alliance consisting of the blessings and
psalms of the angelic priest on the one hand and the
earthly praying men on the other. Furthermore I will
discuss how the biblical background for this concept
DQG IRU WKH FODVVLFDWLRQ RI WKH 6RQJV DV 6DEEDWK
Songs can be found in the revelation at the Sinai,
more precisely the revelation of the building plan of
the sanctuary and its cult starting on the seventh day
(Exod 2440).
132





ESTI
 E SHEL
thoritative status of Isaiah at Qumran, and use key
Bar Ilan University, Israel
passages from Isaiah to underscore faithfulness to
New
 Biblical
 Fragments
 from

 the Covenant, the yahad as a separate and righteous
the
 Schyen
 Collection people, and eschatological themes.

HARRY

F OX
  University of Toronto, Canada
University of Oregon, USA Sectarian

Names
The

Use

of

Scripture

in

Prayers

at

Qumran

and



One of the unsolved mysteries of Second Temple
in

the

New

Testament
One of the most prominent literary features of
Jewish prayers in the Second Temple period and
those at Qumran in particular is the abundant use
of language, images, and motifs from authoritative
texts. Although scholars have long recognized the
phenomenon sometimes described as a mosaic or
anthological style in recent years there has been
growing appreciation of the diversity and creativity
of this scripturalization of prayer, and attempts to
FODVVLI\ YDULRXV DVSHFWV RI WKLV VFULSWXUDO LQXHQFH
on prayer have become more sophisticated, for ex-
ample distinguishing use of scriptural wording, for-
mal patterns, or more general imagery, style, and
interpretive tradition; whether such use is deliberate
or unconscious; and whether the goal is emulation
or interpretive (e.g., Schuller 1986; Newman 1999;
Chazon 2006; Hughes 2006; Langer 2007). Build-
ing on such earlier studies, this paper will catalog
the use of scripture in prayers among the Dead Sea
Scrolls in terms of the selection and types of scrip-
tural passages drawn upon, the techniques of adapta-
tion, and the interpretative traditions represented. In
comparison with early Christian and rabbinic prayer,
the paper will evaluate whether these features show
HYLGHQFHRIJURXSVSHFLFSDWWHUQVDQGFRQFHUQV
Judaism is the name of the third sect mentioned by
Josephus. Whereas both Pharisees and the Saddu-
cees are mentioned in the sources such as Mishnah
and the New Testament, the Essenes are not. This
latter group is nonetheless attested to by Pliny and
Philo. Related to this problem is the name of the sect
at Qumran. What did they call themselves and what
did others call them? In this paper these two prob-
lems are revisited from a fresh perspective. Mishnah
Taanit 1:4, 7 and Tosefta Taanit 1:3 mention a
group of ultra-pious individuals, yehidim, who fast
in advance of the entire population if rainfall has not
occurred by the 17th of the month of Marheshvan.
Albeck in his commentary called them sages and
dignitaries. It seems to me to make good sense and
applying Occams razor to identify these yehidim
with the sectarians at Qumran, whose assembly was
called the Yahad and whose members it is proposed
were called individually yehidim. This proposal is
supported by the isoform yahid found for Yahad in
the so-called Damascus Covenant from the Cairo
geniza. It would make good sense that dwellers in
the desert needing at least one good rainfall to col-
OHFWZDWHUWREHVWRUHGLQFLVWHUQVZRXOGEHWKHUVW
to fast and pray for rain as they would be the most
dependent on it. From this hypothesis we move on to
a discussion of the Essenes.

 
Trinity Western University, Canada  Y
The

Interpretation

of

Isaiah

at

Qumran
This paper deals with the interpretation of Isaiah at
Qumran. As expected, the six pesharim on Isaiah
(3Q4, 4Q161, 4Q162, 4Q163, 4Q164, 4Q165) will
feature prominently. But passages from several other
works that interpret Isaiah will also be featured, in-
cluding the Damascus Document, the Community
Rule (1QS), 4QFlorilegium (4Q174), 4QMiscellane-
ous Rules (4Q265), and 11QMelchizedek (11Q13).
It will be shown how these works indicate the au-
Pzmny Pter Catholic University, Hungary

The text of Psalm 91 was preserved in the fragmen-
tary text 11Q11 together with three nonbiblical com-
positions. Premodern interpreters read Psalm 91 as
an apotropaic hymn believed to possess antidemonic
powers (established by M. Henze). The psalms
antidemonic force is implied in Luke 4:1011 (par
Matt 4:6). The four compositions in 11Q11 were
LGHQWLHG E\ ( 3XHFK DV WKH IRXU VRQJV RI 'DYLG


IOQS

Abstracts

133
for the demon-possessed, recorded in a catalogue
of Davids compositions in a Qumran Psalms scroll
(11QPsAp/a =11Q5 col. 27.410). The list in 11Q5
has clear references to a 364 day liturgical calendar
when giving the numbers of the various types of the
Davidic poems. The paper aims to look at Psalm 91
in 11Q11 in its compositional framework with the
noncanonical pieces, and the calendrical and liturgi-
cal setting of 11Q11 in the background of Qumran
liturgical works.
GREGOR
ary in Jerusalem as a public space of worship. In the
present paper I will attempt to reappraise the ques-
tion of the probability of separation from the Temple
cult approaching it from a socio-psychological per-
spective. The last two decades attest to the growing
importance of sociological approaches to Qumran
studies. Among these, a particular focus is on the
issue of sectarianism (e.g. Chalcraft 2007, Regev
2007) and group identity (e.g. Jokiranta 2005, 2009,
Newsom 2004). In the proposed paper, I intend to
probe yet another theory the theory of Cognitive
'LVVRQDQFH UVW GHYHORSHG E\ /HRQ )HVWLQJHU LQ

G EIGER his two books When Prophecy Fails (1956) and A
Studium Biblicum Franciscanum, Israel Theory of Cognitive Dissonance (1957). This theory
Qumran

Language

as

Reflected

in

Biblical

Texts has already been employed in the study of religions,
The Hebrew Bible is written in a language slightly
different from that used by the scribes of the Dead
Sea Scrolls, but their language has left traces in the
manuscripts. However, only a smaller part of the
differences between the Massoretic Text and the
versions of the scrolls is caused by language differ-
ences. The paper aims to give criteria as to when a
albeit in a limited area concerned with millenarian
movements. In my paper I will focus on the impli-
cations of the theory for our understanding of the
G\QDPLFV RI VRFLDO FRQLFWV DQG JURXS IRUPDWLRQV
with reference to Qumran.
given difference may be considered as to have been 

caused by the language of the scribe. In the second University of Haifa, Israel
part some texts are examined regarding such differ- 


ences. I have chosen some texts which are not strictly the

Visions

of

Amram
biblical (massoretic), the biblical passages or quota- The composition the Visions of Amram (4Q543
tions found in: 11QPsa, 4QTestimonia, 1QpHab, and 548) is unique in that it straddles two categories:
11QT. while it is written in Aramaic and deals with patriar-
FKDOJXUHVLWDOVRFRQWDLQVWKHPHVFRQFHUQLQJ0R-
ses and the Exodus, which are mostly treated by the

 Reworked Bible texts written in Hebrew. In its con-
University of Birmingham, United Kingdom tent and style, the composition belongs to the genre
Exploring

Cognitive

Dissonance

at

Qumran of the Testaments. The Aramaic Testaments found
For nearly half a century following the discovery
of the Dead Sea Scrolls, scholars maintained the
view that the group that produced and deposited the
Scrolls had broken away from the Temple in Jerusa-
OHP5HFHQWO\KRZHYHUWKLVYLHZFDPHXQGHUUH
The most sustained argument against this view has
been advanced by Martin Goodman in his article
Religious Variety and the Temple in the Late Sec-
ond Temple Period (2009). Goodman believes that it
was unthinkable for any Jew of that time to abandon
WKHVDFULFLDOFXOWDVLWZDVWKHPDLQIRUPRIZRU-
ship, authorized by the Scriptures, and also a marker
of Jewish identity. He concludes that although there
were many religious groups in the Second Temple
period with considerable differences in their reli-
gious agendas, they all continued to share the sanctu-
at Qumran are characterized by their preoccupation
with the priestly line of Levi. Since Amrams son
Moses is also a scion of this priestly lineage, his life
and the story of the Exodus are properly placed with
an Aramaic Testament dealing with Levis offspring.
In this paper, I will suggest new readings and inter-
pretations for 4 passages (4Q546 frags. 810, 4Q547
frg. 9), in purpose to examine Moses roles and name
as described in the visions revealed to his father Am-
ram. I also will clarify the biblical passages, which
are reworked in these fragments. No previous at-
tempt has been made to examine these issues in light
of the fragmentary texts under discussion. From the
SUHVHQWQGLQJVLWDSSHDUVWKDWWKHJXUHRI0RVHV
was shaped according to two principles: (a) his role
as the redeemer of the people in bringing them out of
134




Egypt; and (b) his role as the anointer of Aaron and
his sons to the eternal priesthood. It is possible that
the author of this text perceived Moses primary sig-
QLFDQFHDVO\LQJLQKLVLQYROYHPHQWLQWKHHVWDEOLVK-
ment and consolidation of Aarons priestly lineage.
holy space. However, this rationale is nowhere ex-
plicitly stated in the texts listed above. It seems more
likely that these authors are concerned not only about
SRVVLEOHGHOHPHQWRIWKHWHPSOHEXWIRUWKHGHVHFUD-
tion of the human sanctuary of Israel. This paper ex-
amines priestly terminology used in the Scrolls and
concludes that for these authors the bodies of Israel
* were a cultic sanctum, i.e., sanctuary, which could
Universit Catholique de lOuest, France EHGHOHGE\LOOLFLWVH[XDODFWLYLW\HYHQZKHQQRRQH
Why

Did

the

Community

of

Qumran

Keep

was entering the temple. This thesis is supported not
Different

Versions

of

the

Sacrifice

of

Isaac?

only from Pentateuchal traditions where the impu-
Many fragments of Qumran scrolls report the origi- rity of sex, both licit (Lev 15) and illicit (Lev 18 and
QDOVFHQHRIWKHVDFULFHRI,VDDFWROGLQ*HQ%XW
two scrolls (4Q225, 4Q226) present another version.
7KHVWRU\RIWKHVDFULFHRI,VDDFGRHVQRWVHHPWR
EHUDGLFDOO\FKDQJHG$EUDKDPWULHVWRVDFULFHKLV
unique son, Isaac, as God wants but he stops the im-
molation. Then God celebrates the faithfulness of
FDQGHOHWKHVDQFWXDU\ZLWKRXWFRQWDFWEXWDOVR
by early Second Temple biblical texts, e.g. Ezra 9
(desecration of holy seed) and Mal 2 where inter-
marriage desecrates the holiness of YHWH.
Abraham. The change is in the preponderant role 
of evil during the scene. Why did the community University of Copenhagen, Denmark
RI 4XPUDQ NHHS WKLV QHZ YHUVLRQ RI WKH VDFULFH The

Literary

Constructions

of




of Isaac with the original version? The manuscripts the

Speaker

in

the

Hodayot
4Q225 and 4Q226 belong to a document named
Pseudo-Jubilees by J. T. Milik. The text is close
to the book of Jubilees without being a copy. The
VDFULFHRI,VDDFLQ3VHXGR-XELOHHVPD\LOOXVWUDWH
the role of evil in biblical history. The place of Ju-
bilees in Damascus Document (CD XV 22XVI 4)
may contribute to explain this interpretation. The ex-
ample shows more widely the transmission of a tra-
dition from a biblical tradition towards the so-called
non-biblical scrolls.
This presentation reconsiders the relationship be-
tween the leader-hymns and hymns of the communi-
ty in 1QHodayota. It tests an alternative strategy for
explaining the heterogeneous character of this col-
lection of hymns, namely, to see the speaking voice
as a constant and unifying literary element rather
than a representative of shifting social groups in the
community. Current explanations of the logic behind
the redaction of 1QHodayotaGRQRWWKURZVXIFLHQW-
O\OLJKWRQK\EULGFRPSRVLWLRQVUHFRJQLVHGUVWE\
Tanzer), merging features typical for each group of
hymns. The reason is perhaps that they emanate from

 the idea that the different groups of compositions not
Patten University, USA only originate in different milieus, but also continue
How

Does

Intermarriage

Defile

the

Sanctuary? to represent differing social entities leadership and
7KHQRWLRQWKDWLQWHUPDUULDJHGHOHVWKH6DQFWXDU\LV
promoted in the book of Jubilees and in certain Dead
Sea Scrolls, although nowhere in Scripture is this
statement explicitly made. What are the Scriptural
DQWHFHGHQWVRIWKLVSKUDVHDQGZKDWLVLWVVLJQLFDQFH
LQWKH6FUROOV"'RRWKHUVLQVGHOHWKHVDQFWXDU\LQ
the same way? This paper examines the intertwining
RIVH[XDOGHOHPHQWDQGWKHGHOHPHQWRIWKHVDQF-
tuary in several Second Temple texts, most notably,
Jubilees, Aramaic Levi, the Temple Scroll, MMT,
and D. Scholars have largely assumed that the pol-
lution caused by intermarriage to the sanctuary was
caused by the physical entry of foreign spouses into
ordinary members within the community. Must
this be the case? Within both leader- and community
hymns, the agency of God towards the people of the
covenant is a dominant theme. The speaker can play
two distinct roles in the agency hierarchy; he can be
the goal for Gods agency, but also someone who
FRQWULEXWHVWRLWVIXOOOPHQW7KHWZRUROHVDUHQRW
as one might think, restricted to either community or
leader hymns, but are found together in both catego-
ries. This presenter suggests that, to the editors, the
voice of the so-called community hymns represented
an elitist group identity involving a responsibility for
maintaining the people of God in the covenant, and


IOQS

Abstracts

135

that they, through the leader hymns, reinterprets and // in which past saving events are recalled
accentuates this corporate elitist responsibility of the DQGUHHFWHGXSRQLQWHUPVRIWKHZLVGRPGRFWULQH
Dead Sea community. RIUHWULEXWLRQDQGQDODFHQWUDOVHFWLRQ'DWXQLW
LQZKLFKWKHKRSHRI=LRQLVUHDIUPHG7KHSVDOP
FRQWDLQV ERWK SURSKHWLF DQG SVDOPRGLF LQXHQFHV
PAUL
 H EGER which have been integrated into its structure in such
University of Toronto, Canada a way as to highlight its meaning.
Halakhic
 Disputes
 between
 Rabbis
 and


Interpretation ALBERT
 L.A.
 H OGETERP
My purpose here is to compare, using the model of K.U.Leuven, Netherlands
Umberto Eco, the biblical exegesis embedded in the 

writings of the ancient rabbis with those embedded Document
 and
 Biblical
 Tradition:


in the writings of the authors of the Dead Sea Scrolls. A
 Study
 in
 Intertextuality
It is worth considering the respective theological This paper examines how the Damascus Document
systems of these groups for a reductive analysis of relates to positions of biblical traditions with regard
their legal and literary approaches, and guideline for to relations to Genitles and what this tells about the
the literary style of their writings. While both engage sectarian communitys world view. The Damascus
missing, vague and inconsistent scriptural com- Document comprises various injunctions which re-
mands, the primary approaches of the two groups to VWUDLQH[SHFWHGGHOHPHQWWKURXJKFRQWDFWZLWK*HQ-
such matters diverge considerably. Qumran adhered tiles (CD-A XI 1415 // 4QDf 5 i 9; CDA XII 8b11
to the precise wording or sensus literalis of the text, // 4QDb 9 iii 4, 4QDf 5 ii 34; 4QDd 8 ii 13 // 4QDe
believing that this best represents Gods very will 3 III 2021 // 4QDf 2 810), including refrainment
intentio auctoris (to use Umberto Ecos terms). The from bloodshed and violence against Gentiles for
plain meaning of the words were not to be altered riches or gain so as not to give cause to blasphemy
in any way for any reason. On the other hand, the (CDA XII 6b8a // 4QDa 9 i 1617, 4QDb 9 iii 13,
rabbis believed that their interpretations, the intentio 4QDf 5 i 21ii 2). The catalogue of transgressors in
lectoris, extending much beyond the simple mean- 4Q270 2 iii mentions the act of divulging the se-
ing of the text was indispensable. They claimed to cret of the people to the nations (4Q270 2 ii 1213).
know the intentio operis, the correct interpretation 4QDa 11 10 refers to nations in a context of repu-
of the text. This paper engaging much of the recent diation of those who despise the Mosaic law. Some
literature will show that the rabbinic strategy accom- references to Gentiles in the Damascus Document
plishes the aims of Ecos triangle more fully than the QGFORVHSDUDOOHOVLQELEOLFDOWUDGLWLRQVVXFKDVWKH
Qumran method does. commandment against making carved images (4QDd
8 ii 13 par.; cf. Exod 20:34), biblical phraseology
in Ps 107:40 and Job 12:24 parallel to 4QDa 11 10,
 and reference to the covenant of Abraham (CD-A
University of Haifa, Israel XII 11). This paper explores interpretive biblical
Structure
 and
 Allusion
 in
 the
 Apostrophe
 to
 Zion
 backgrounds with a view to differentiation of terms
a for foreign people (\
ZJ/\ZJ, \PY, UJ) and evalu-
The Apostrophe to Zion (11QPsa XXII 115) is a DWHV WKH FRPSDUDWLYH VLJQLFDQFH RI WKH 'DPDVFXV
Second Temple psalm structured as an alphabetic Document among legal texts on the subject of rela-
acrostic and a tripartite structure at alphabetic units tions to Gentiles.
, ,  with each part enclosed by inclusio
has been observed. In this lecture it is proposed that
the psalm also displays a seven part concentric struc-

ture, comprising A//A1 an opening and closing in- Universitt Tbingen, Germany
vocation to praise at units //; an outer circle B// Temple
 and
 Purification
 Rituals
B1units // in which a vision of the glorious ,QFDVHRIVFDOHGLVHDVHDQGJHQLWDOX[HV/HYDQG
future of Zion is recalled; an inner circle C//C1 units SUHVFULEHSXULFDWRU\ULWXDOVZKLFKFRQVLVWRIZD-
136

 

ter rituals sprinklings (Lev 14) and washings (Lev the history of Jewish law and early Jewish biblical
RQWKHRQHKDQGDQGVDFULFHVRQWKHRWKHU
&RUSVHGHOHPHQWDFFRUGLQJWR1XPLVUHPRYHG
E\ VSULQNOLQJV ZLWKRXW VDFULFHV EHLQJ RIIHUHG ,Q
11QT partially different rulings are to be found. In
FDVH RI VFDOH GLVHDVH D VDFULFH LV REOLJDWRU\ RQO\
on those wishing to enter the temple whereas to
those who are in the towns of Israel only sprinklings
seem to be mandatory. In the purity related texts of
4FRUSVHGHOHPHQWDVZHOODVLPSXULW\FDXVHGE\
VFDOHGLVHDVHDQGJHQLWDOX[HVDUHULWXDOO\GHDOWZLWK
in one and the same way that is with washings and
VSULQNOLQJV ZLWKRXW VDFULFHV +HUH WRR WKH SODFH
where the rituals are performed seem to be the towns
of Israel. However, the rituals require the ashes from
the red cow which is produced in a temple related
rite outside the temple. On the basis of these obser-
vations conclusions regarding the understanding of
purity in the DSS and the relationship to the temple
of the groups behind the 4Q-texts will be attempted.


University of Manchester, United Kingdom
Qumran
interpretation. Scholarship on biblical interpretation,
however, has focused almost exclusively on homi-
letical exegesis. There has been little attempt to inte-
grate the study of Jewish law in the Dead Sea Scrolls
with the exegetical basis in Scripture through which
it was regularly formed. Moreover, legal exegesis
in the Dead Sea Scrolls exists within a larger con-
text. Examination of comparative evidence brings to
light the related and sometimes divergent exegetical
techniques in wider segments of ancient Judaism.
My particular focus in this paper is the restriction
on discussion of business on the Sabbath as articu-
lated in the legal texts among the Dead Sea Scrolls
(Damascus Document, 4QHalakha B) and related
Second Temple (Jubilees) and rabbinic literature. In
H[DPLQLQJWKHVHWH[WVP\DWWHQWLRQZLOOUVWEHGL-
rected to unpacking the legal issues at stake in each
passage and (when appropriate) identifying the na-
ture of the textual and literary relationship between
their overlapping legal content. I then turn to their
exegetical basis in Scripture. The formulation of
each of these passages is exegetically linked to Isai-
ah 58:13 (Isaiahs condemnation of pursuing ones

Calendars

and

the

Creation:

A

New

affairs on the Sabbath). Comparative analysis of the

,WLVNQRZQWKDWWKHUVWGD\RIWKH\HDULQWKHFDO-
endars of the priestly courses is the 4th day of the
ZHHNUHHFWLQJWKHFUHDWLRQRIWKHOXPLQDULHV7KH
4th day of the week is also referred to in the introduc-
tory lines to the calendrical texts 4Q319 and 4Q320.
In the fragmentary, esoteric text 4Q317 (4QcryptA
Lunisolar Calendar), the 4th day of the week and the
1st day of the week are the only days that appear to

be mentioned. On both of these days, the moon is
either full, or in conjunction with the sun. This paper
Sabbath restrictions on discussion of business in the
Dead Sea Scrolls and related Second Temple and
rabbinic literature demonstrates a shared set of legal
and exegetical concerns and similarly closely related
DSSURDFKHVWRUHVROYLQJWKHVHGLIFXOWLHVDORQJVLGH
critical differences.
Methodist Theological School, USA
Torah

and

Authority

in

the

Major

Sectarian


will suggest that the language and apparent calendri- Rules

Texts

from

Qumran
cal pattern suggest that the text is interested in these Hindy Najman charted an interesting and impor-
days of creation and, furthermore, that it represents tant course through the complicated issue of how
a different kind of calendar in the diverse calendrical we might understand claims for authority in Second
corpus from cave 4. Temple Judaism. The intent of Deuteronomy, she ar-
gues, was to engage in a type of Mosaic discourse
to re-present Sinai. The authority of the composi-

 WLRQOD\LQWKDWHQGHDYRUDQGVKHLGHQWLHVIRXUIHD-
University of Minnesota, USA tures of this Mosaic discourse. She then goes on
Scripture

and

Law

in

the

Dead

Sea

Scrolls:



in a rather convincing manner to argue that Jubilees
The

Restriction

on

Discussion

of

Business

on



and the Temple Scroll possess all four of these ele-
the

Sabbath

in

a

Comparative

Context ments and analyzes the manner in which those two
The Dead Sea Scrolls represent a vast treasure trove compositions go about the task of claiming author-
for scholars interested in the comparative analysis of ity by re-presenting Sinai. Overlapping with this


IOQS

Abstracts

work is the volume of Sidnie White Crawford on
rewritten scripture that asks slightly different ques-
tions of these same texts as well as additional ones
DVVKHLGHQWLHVDOHYLWLFDO(VVHQHWUDGLWLRQRIVFULS-
tural rewriting and analyzes their literary techniques.
This paper builds on those analyses by following the
Mosaic discourse into the D and S manuscripts,
with some reference to MMT. Within the remainder
of the Qumran corpus, the manuscripts of the D and
S collections contain the most references to the word
Torah. By concentrating on an analysis of the va-
riety of usages of this term in these compositions,
we will examine the nature of the re-presentation
which characterizes the continuation of this Mosaic
discourse in the sectarian compositions. We will ex-
amine evidence of consistency and continuity while
also identifying changes in the discourse which
emerge from sectarian compositions.
137
ten hint to events in the history of the community
which are taken as foretold in a biblical text. Other
interpretations are formulated in a way which can be
understood as dealing with the present or the future
though several scholars are inclined to understand
them also as referring to the past actually. But in
1QpHab there is at least one passage (III 26) which
indirectly warns against negotiations with the Ro-
mans and thus must be taken as a political caution.
Also 4Q252 II 47 refers to a certain political situa-
tion given in the Hasmonean era and probably even
argues against the forced judaization of Non-Jewish
people living in Palestine. Finally, 4Q175 2130 can
be understood at least as based on a political polemic
against Hyrcanus I. and not just as a later evaluation
of his and his sons deeds. Thus, the exegetes took
their ideology seriously that the biblical texts refer
to their own time and consequently used them also
to back up their concrete political opinions or daily
decisions.


Leiden University, The Netherlands
 

It is a largely debated question to which organization University of Vienna, Austria
the designation yahad, mainly to be found in 1QS, The

Text(s)

of

the

Book

of

Jeremiah

in




might refer. See, most recently, the works by Alison Light

of

its

Quotations

and

Allusions




6FKRHOG From Qumran to the Yahad (2009), and in

the

Qumran

Library
John J. Collins, Beyond the Qumran Community
(2010), as well as the contributions to be found in
DSD 16.3 (2009). Does it signify the Qumran com-
munity or movement at large, or not? How does it
relate to the camps? And what about the semantics
of the term? In this paper it will be proposed to ap-
proach the issue of yahad, and related terms (coun-
cil, the many), from the perspective of political
organizations as described in non-Qumran sources,
both Jewish and Greek. As to the semantics, it will
be argued that the term yahad (together) is likely
to be understood as conveying the notion of sitting
together (compare, e.g., 11QT 57:13).
A new research project at the University of Vienna
entitled the The Meaning of Ancient Jewish Quo-
tations and Allusions for the Textual History of the
Hebrew Bible analyzes the textual history of the
Hebrew Bible before the destruction of the Jerusa-
lem Temple in 70 C.E. in light of quotations of and
allusions to passages of the Hebrew Bible in Second
Temple Jewish literature. The quotations and allu-
VLRQV DUH LGHQWLHG E\ ZD\ RI H[LVWLQJ OLVWV DQG ,7
technology (Accordance). In this lecture, I will pres-
ent our work based on the example of the Book of Jer-
emiah. The Book of Jeremiah was quoted or alluded
to about 150 times in the literature preserved by the
Qumran library. About twenty of these references
quote or allude to pluses found in the (proto)maso-

 retic version of Jeremiah. This evidence is important
Akademie der Wissenschaften, Germany for the textual history of the Book of Jeremiah in
Exegesis

and

Politics

at

Qumran general, and the dating of its protomasoretic version
It is widely accepted that (not only) in Qumran bibli- in particular. That protomasoretic plusses are quoted
cal and especially prophetical texts were interpreted and alluded to in the Book of Ben Sira, in Zech 14,
as relating the time of the Qumranic authors which and in the so-called Prophecy of Joshua provides a
deemed themselves as living in the last days. Thus, terminus ante quem for protoMT-Jeremiah in the 3d
especially in the Pesharim, these interpretations of- c. B.C.E. External evidence corroborates hence the
138




dating of protoMT-Jeremiah by Bogaert (cf., e.g.,
La datation per souscription dans les rdactions
courte (LXX) et longue du livre de Jrmie, in
Lapport de la Septante aux etudes sur lantiquit:
acts du colloque de Strasbourg, 89 novembre 2002
[eds. J. Joosten and P. Le Moigne; LD 203; Paris:
Cerf, 2005], 13759.) and argues strongly against
dates in the 2d c. B.C.E. (cf., e.g., A. Schenker, La
rdaction longue du livre de Jrmie doit-elle tre
date au temps des premiers Hasmonens?, ETL 70
[1994]: 28193).
MICHAEL
tion of the allustions to Lev 19:1718 in Jubilees.
The analysis reveals that only two segments of the
law are alluded to un Jubilees: You shall not hate
your kinsfolk in your heart (Lev 19:17a) and Love
your fellow as yourself (Lev 19:18b). The author
RI -XELOHHV XQGHUVWDQGV WKH UVW RUGLQDQFH WR UHIHU
WR LQWHQWV VSHFLFDOO\ WKH LQWHQWLRQ WR PXUGHU FI
Jub 35:20; 36:4, 8; 39:24), whereas he interprets the
statement Love your fellow as yourself as realiza-
tion, that is, peaceful coexistence (e.g., Jub 7:20, 26;
20:2; 37:4). This exegesis is consistent throughout
-XELOHHVDVDWWHVWHGE\WKHXVDJHRI[HGWHUPVDQG
idioms in depicting the observance/violation of the

L ESLEY law across various literary units. The coherence in
Harvard University, USA theme and language thus also demonstrates the unity
 of the composition and suggests that these units at
It has long been acknowledged that the Qumran least were penned by a single author.
scroll 4Q184 (4QWiles) describes a character simi-
lar to the ishah zarah in Proverbs, and that the text
often quotes Proverbs. Only very recently has this BILL

LOADER
text been viewed as an interpretation of the biblical Murdoch University, Australia
text. This paper will explore more deeply the nature Sex

and

Conflict

Development




of this interpretation, arguing that it is a form of re- in

Qumran

Literature
written Bible, connecting itself to the biblical text
DQG PDNLQJ LW GLIFXOW WR UHDG WKH ELEOLFDO YHUVLRQ
without seeing it through the lens of the interpreta-
tion. The Qumran interpretation of the Ishah Zarah
of Proverbs not only alters the notion of what wis-
dom can and cannot do, but it transforms the Strange
Woman of Proverbs from a human woman into a
demonic character. This change has implications for
the understanding of gender at Qumran and for their
perspective on relationship between the supernatural
and the human.
In the course of my research recently published as
the Dead Sea Scrolls on Sexuality (Grand Rapids:
Eerdmans, 2009) I was confronted a number of times
by the issue of sequence, in particular with regard
WR FRQLFW EHWZHHQ DXWKRUV RI VHFWDULDQ GRFXPHQWV
and others over interpretation. A number of the main
FRQLFWVRYHUELEOLFDOLQWHUSUHWDWLRQUHODWHGWRLVVXHV
of sexuality. In this paper I will revisit those issues,
looking in particular at the Temple Scroll, 4QMMT,
the Damascus Document, the so-called Wiles of the
Wicked Woman, the Community Rule, the Thanks-
giving Hymns, and a number of the Pesharim. Some
UHHFWFRQLFWDWWKHOHYHORIPDOLJQLQJWKHRSSRV-
 LQJJURXSFRPPRQO\DWDVWDJHZKHUHFRQLFWRYHU
University of Haifa, Israel issues has become ad hominem FRQLFW EHWZHHQ
Love

Your

Fellow

As

Yourself:



groups and authorities, sometimes with little or no


UHIHUHQFHWRWKHLVVXHVWKDWFDXVHGWKHFRQLFWLQWKH
in

the

Book

of

Jubilees UVW SODFH 2WKHUV FRQWDLQ WKLV WR VRPH GHJUHH EXW
It has long been noted that the commandment Love with a much greater focus on issues about which
your fellow as yourself (Lev 19:18) occurs in vari- there is difference. The paper will not attempt to cre-
ous testamentary texts in Jubilees (e.g., 7:20; 20:2; ate a lineal sequence as though all writings consid-
  SRVVHVVLQJ D VLJQLFDQW SODFH ZLWKLQ
the composition. Up until now, however, no system-
atic examination of these passages has been con-
ducted, leaving the interpretation of Lev 19:1718
in /Jubilees /undetermined, This paper addresses this
GHFLHQF\E\XQGHUWDNLQJDPHWKRGRORJLFDOH[SORUD-
ered can be treated as belonging to a single span of
development, let alone a single group, but will raise
LVVXHVSRVHGE\WKHQDWXUHRIWKHFRQLFWXDOPDWHULDO
about the authors and their communities and their
likely settings.


IOQS

Abstracts

139



of the Hebrew Bible: as Eugene Ulrich pointed out
McMaster University, USA
[t]he more than two hundred biblical manuscripts
The

Rise

of

Biblical

Commentary

in



GLVFRYHUHGLQWKH-XGDHDQ'HVHUWIW\\HDUVDJRKDYH
the

Dead

Sea

Scrolls

and

Late

Second

Temple

revolutionized our understanding of the Bible and the
Judaism:

How

and

Why?
In recent years, a linear transition from pre-sec-
tarian, rewritten Bible type of scriptural exegesis to
a more formalized, sectarian, lemma plus discrete
commentary style has been suggested. This is ar-
gued most recently by Sidnie White Crawford, who
considers the transition to have occurred around the
turn of the Common Era. Concurrently, Markus
Bockmuehl has cited the need to explore further the
SRVVLEOH SUHGHFHVVRUV DQG VSHFLF KLVWRULFDO VLWXD-
tion that gave rise to the biblical commentary style
of exegesis, most well-known to scholars of ancient
text of the Scriptures in antiquity. This paper will
analyze a few cases taken from the Qumran evidence
from the point of view of the so-called lower criti-
cism of the biblical text and will try to demonstrate
how the Dead Sea manuscripts call our attention to
a re-appraisal of philology as an inescapable means
for the determination of the text of the Bible.
cCREADY
University of Calgary, Canada
Crossing

Boundaries

and

Dwelling:

Inherited


Judaism from the Qumran pesharim. This paper will Perspectives

for

the

Qumran

Community
seek to advance discussion around these two, related Thomas A. Tweed in Crossing and Dwelling. A
WRSLFV)LUVW,ZLOOVXUYH\EULH\WKHFXUUHQWVWDWHRI Theory of Religion suggests that a theoretical cri-
debate surrounding a transition to lemmatized exe- tique of religions productively includes understand-
gesis, and the previously proposed precursors to such LQJ UHOLJLRQV DV RUJDQLFFXOWXUDO RZV WKDW FURVV
an exegetical strategy (e.g., Homeric or other Greek boundaries and make homes (2006, 54). By fram-
commentary traditions, Mesopotamian or Egyptian ing religions as crossing boundaries and dwelling
dream interpretation, etc.). Second, I will seek to Tweed proposes that such a research strategy pro-
problematize the notion of a transition at Qumran vides insight into three thematic features of religion:
through a discussion of select texts, and then consid- movement, relationships and position. This strat-
er other, genre-related reasons for pesher exegesis at egy of investigation highlights sacrospace that
Qumran. Though focusing on the pesharim and other LV KRZ UHOLJLRQV UHSUHVHQW XLGLW\ DFURVV WLPH DQG
Qumran texts (e.g., 4Q252), I will draw into my dis- space while leaving traces, transforming people, and
cussion potentially relevant texts from other corpora, making places (Tweed, 6162). This paper, with par-
such as Philos Questions and Answers on Genesis WLFXODU DQG VSHFLF IRFXV RQ WKH Community Rule,
and Exodus, and the Gospel of Matthews so-called as well as selected portions of other Qumran texts,
IXOOOPHQWTXRWDWLRQV8OWLPDWHO\,KRSHWRPDNHD will addresses how the Qumran scrolls demonstrate
contribution toward answering the questions of how spatial awareness that is drawn from inherited tex-
and why lemmatized exegesis came into prominence tual authorities (biblical and otherwise). This place
around the turn of the Common Era. based perspective invited Qumranites to construct
spatial and imagined crossing and dwelling that
LQXHQFHGWKHLUUHOLJLRXVYLHZVDQGSUDFWLFHV:RUN-
 ing from place studies research in humanistic geog-
Universit di Torino, Italy raphy (e.g. Yi-Fu Tuan, Edward Relph, Robert Sack,
 Jeff Malpas, David Seamon, Allan Pred, Nigel Thrift,
Qumran

Evidence

on

Biblical

Lower

Criticism Doreen Massey, and Tim Cresswell) the paper will
In Biblical studies we are often faced with a num- propose that place research is a useful directive for
EHURIVWDWHPHQWVVRPHRIWKHPLQXHQWLDODQGDX- understanding certain interpretative perspectives in
thoritative, against the need of a sound and clear-cut turn of the common era Judaism with particular ref-
philological approach to the text of the Bible. It is erence to movement, relationships and position as
QRWE\FKDQFHWKDWRQO\LQWKLVHOGLWLVWREHIRXQG demonstrated in selected Qumran scrolls.
a distinction between a lower and a higher criti-
cism. The Dead Sea Discoveries have been a turning
point in our comprehension of the making of the text
140






ers combined different genres or rather, different
University of Toronto, Canada
modes of discourse in their scriptural interpreta-

 tion, venturing out into areas such as wisdom and
Developments

in

Biblical

Terminology apocalypticism that are not so easily associated the
:KHQ$DURQ VHHV 0LULDP DILFWHG ZLWK OHSURV\ LQ reception of Leviticus. The focus will be on the ways
Num 12:12 he prays that she not be like a macerated in which the book of Leviticus shaped the life and
fetus emerging from its mothers uterus (rehem). The VHOIXQGHUVWDQGLQJ RI WKH FRPPXQLWLHV UHHFWHG
biblical terminology for uterus remains normative. in the texts and contributed towards creating their
In Second Temple times there was a great polemic unique culture of elitist ritual purity with clearly de-
concerning the interpretation of Num 19:13, 16 con- QHGERXQGDULHVWRZDUGWKHRXWVLGHZRUOG
cerning the impurity associated with dead bodies.
Evidence of this polemic both in terms of content
and in language utilized, exists in the Temple Scroll 
(vol. 1, p. 259) and in later rabbinic sources where Tel-Aviv University, Israel
a woman carrying a dead fetus is likened to a grave 


(qever). While Num 19:13 concerns touching/con- the

Tradition

Concerning

the

Renewal

of




tact with any human corpse, Num 19:16 relates to 

touching/contact with their remains, a human bone
RU FRUSVH LQ DQ RSHQ HOG RU RQH ZKR KDV FRQWDFW
with a grave. Although the Bible mentions fetuses
WKDWGLHLQXWHURQRVSHFLFOHJLVODWLRQSHUWDLQV7KH
Temple Scroll, however, relates to such a woman as
a walking grave with the ability to cause impurity to
houses she enters and to utensils she touches. In con-
tradistinction, rabbinic texts limit her ritual impurity
by applying a concept of internal or swallowed im-
purity, which is incapable of transmitting impurity to
objects or people until expelled. These texts expand
the usage of the term qever to a womans uterus but
only if there is contact with the dead fetus from an
external source such as a midwife. This paper shall
trace the evolution of the terminology and the diver-
gence of normative practice among the Qumranites
and Rabbinites.
The text of 4Q470 is small and fragmented. Its three
fragments, of unknown composition, deal with
the eschatological message delivered by the angel
Michael to King Zedekiah concerning the renewal
through him of the eschatological covenant to per-
form (and cause others to perform) the Law (frg 1).
This will occur when Israel will call for help from
their troubles; at that point God, who saved Israel
during the Exodus, will save them and renew the
Sinai covenant with them (frg. 3). This text, particu-
larly its third fragment, which opens with an histori-
cal survey of the covenantal relations between God
and Israel, seems to refer to the tradition of renewal
of this covenant, especially as it appears in the late
biblical, apocryphal, and some Qumranic texts.
The editors of 4Q470 (Eric Larson, Lawrence
Schiffman and John Strugnell), rightly dealt with the
issue of the choice of King Zedekiah for the renewal
of the eschatological covenant and the appointment
 of the angel Michael to apprise him of this message.
University of Toronto, Canada But they left open the issue hinted in frg 3 concern-



ing the historical tradition of the covenantal rela-
in

Writings

from

Qumran tions between God and Israel. Indeed, the absence
There are more than twenty non-scriptural works
found at Qumran that contain quotes from Leviti-
cus, and it comes as no surprise that in the legal
WH[WVIRXQGDW4XPUDQWKHERRNRI/HYLWLFXVJXUHV
prominently. But there are many Scrolls with quotes
from Leviticus that fall outside the legal genre, and
even in legal texts, quotes and allusions of Leviti-
cus are often used to bolster arguments that in fact
fall outside legal discourse. This paper continues
my exploration of the innovative ways Essene writ-
of continuation of such a survey in 4Q470, prevents
us from saying with certainty anything about the
continuation of this text and its genre. Nevertheless,
those motifs from this tradition that are preserved in
this text call for dealing with it. Hence, despite the
IUDJPHQWHGQDWXUHRI4WKHFODULFDWLRQRIWKLV
tradition in the Second Temple literature may shed
light on the message of this text. This tradition ap-
pears in Isa. 63:764; Ps 79; Ps 102:1421; Neh 9;
1 Bar 1:153:8; Pr Azar 524; Sir 44:1645:6; Jub


IOQS

Abstracts

141
1; 4QDibHam (4Q504, 4Q506); 4Q381 69; CD II
14III 20. I intend to exhibit the main motifs of this
WUDGLWLRQLQDFRPSDUDWLYHWDEOHDQGEULH\H[SODLQ
the development of this tradition in its historical
context. An important motif in 4Q470 is the renewal
of the covenant with Zedekiah to perform and to
cause the performance of all the law (1:4). This is a
central issue, of which the Qumran community was
in controversy with the Pharisees, and later became
a focus of controversy between Pauline Christianity
and Judaism. Thus, even though the preserved con-
tent of 4Q470 is not sectarian, we may suggest its
relevance within the Qumran library.

University of London, United Kingdom


tion ascribes to: Manasseh king of Judah, when
the King of Assyria imprisoned him (frg. 33, 8).
This prayer plausibly has some connection with
the tradition of Manassehs prayer mentioned in
2 Chr 33 but exactly how this connection should
be seen has been dealt with in different ways. Wil-
liam Schniedewind has claimed that the prayer on
4Q381 is a pre-exilic composition that the Chroni-
cler used as a source, and Eileen Schuller, the editor
RI 4 KDV VWDWHG WKDW LW LV GLIFXOW WR VXJJHVW
that the psalm on 4Q381 is directly dependant on
WKH DFFRXQW RI &KURQLFOHV EXW HTXDOO\ GLIFXOW WR
VXJJHVWWKHLQXHQFHJRLQJWKHRWKHUZD\DURXQG
This question deserves a fuller treatment in order to
establish the chronology between the texts and to
further the understanding of how earlier traditions
were later used and interpreted. Through analysis

of the connecting details between the texts and tak-
and

the

Versions ing their particular characteristics into account, it
The 4QCommentary on Genesis (4Q252 frg. 6) rep- will be argued that the passage in Chronicles is the
resents a fascinating interpretation of Genesis 49:10 earlier text and has been used as a source by the
in combination with other texts (such as Jeremiah compiler(s) of the prayer in 4Q381.
33:17 and Isaiah 11:110). Study of three words in
the fragment ;E+, \OJU and ;\O+ shows that
the commentator capitalised in distinct semantic DOROTHY

M.

P ETERS
IRUPVRI*HQIRUPVZKLFKDUHUHHFWHGLQWKH Trinity Western University, Canada
MT, LXX and cognate versions. Looking forward to Hospitality

and

Violence

Towards




the treatment of Gen 49:10 by Aquila, Symmachus the

Outsider:

From

Torah

to

Qumran
and the later Targumim reveals variations on this
LQWHUSUHWLYHWKHPHVHHQIRUWKHUVWWLPHLQWKH4
text. While there is no call for claiming relations of
direct literary dependence between any of these in-
terpretive texts, it can be argued that this manner of
interpreting Gen 49:10 was traditional from at least
the time of 4Q252. Despite interpretive variations,
key elements of this tradition can be seen to have en-
dured over a considerable period of time, in various
contexts. Indeed, assuming no literary dependence,
WKHVHFRPPRQDOLWLHVPD\UHHFWUDWKHUWKDQDWUDQV-
mitted interpretive tradition, an impressive consist-
ency in approaches to the Hebrew text over several
generations of ancient Jewish exegetes.
In his brief but provocative essay, The Hatred
Through the Love, David Flusser noted a sharp
dissonance between Josephus portrayal of the Es-
senes as a group that loved other people to an ex-
traordinary degree and the Qumran sectarians own
internal documents expressing hatred toward the
Sons of Darkness as a clear religious command-
PHQW,QVKRUWZKLOHQGLQJPRWLIVRIQRQYLR-
lence in the Dead Sea Scrolls and the possibility
RI SDFLVP DQG XQLYHUVDO ORYH )OXVVHU REVHUYHG
that the Essenes secretly taught a concealed love
of hatred. Setting aside the obvious problems of
equating Josephus Essenes with the sectarians at
Qumran, Flssers work is a useful starting point
from which to observe tensions within the Dead
Sea Scrolls concerning group attitudes and actions

 towards the outsider. For example, the ways that
University of Helsinki, Finland interpretative texts variously retell the stories of


the relationships between Israels ancestors and her
 neighbours may reveal a tension within the Dead
In the psalm collection Non-Canonical Psalms Sea Scrolls concerning the groups ideal present
B (4Q381) there is a prayer that the superscrip- and future relationships whether hospitable or
142






violent with selected designated outsiders. This
University of Pisa, Italy
paper furthers the conversation in two important
ways. First, interpreters in the Second Temple pe- Saul

and

the

Feast

of

Weeks:




riod who selected portions of the pre-Sinai Torah a

and

Biblical

Tradition
mainly Genesisas an ideological platform for ex-
egesis were more likely to admit the possibility of
friendly, albeit conditional, relationships between
Israel and the outsider than were interpreters se-
lecting portions of the Torah more explicitly associ-
ated with Moses such as Deuteronomy. Secondly,
texts written in Aramaic betray a more consistently
hospitable stance towards certain outsiders
than texts written in Hebrew.
The presence of the term in 4QSama at 1 Sam
LVLQWHUHVWLQJEXWGLIFXOW,QSURIHVVRU5RIp
(Wave Breads for King Saul: 1 Sam 10:4 in 4QSama
and in the Septuagint, Meghillot 3(2005): 24550)
suggested that the word is a qumranic scribes gloss
to connect this text with the Feast of Weeks. The
paper will look at text-critical issues (how the LXX
translates here and elsewhere; the problem of
gender in MT of 10:3), as well as at Rabbinic litera-
ture with respect to Saul and the Feast of Weeks.



Akademie der Wissenschaften zu Gttingen, 

Germany University of North Carolina, USA
Traditions

in

Transmission:

Case

Studies

in

the

Whose

History?

The

Sources

for

Ex

Eventu


Material

Evidence

Found

in

the

Qumran

Scrolls Prophecies

at

Qumran

and

the

Authority

of


Thanks to the discovery of the Dead Sea Scrolls, Biblical

Books
scholars today are offered the unique chance to gain
more insight into the history of the formation and
growth not only of the Biblical scriptures, but in
some cases also of the so-called sectarian texts.
In the scrolls, it is in some cases possible to actu-
ally observe sort of a snapshot of the process of
transmission even by means of material evidence.
But how does this process appear in the light of the
different witnesses? This paper tries to approach
WKH TXHVWLRQ IURP WKUHH DQJOHV UVW WKH HYLGHQFH
found in the Biblical manuscripts from Qumran
in comparison with the Masoretic Text (4QJudga;
4QSama), second, a wider perspective from the
so-called reworked Pentateuch texts (4Q364;
Several texts found among the Dead Sea Scrolls
contain lengthy ex eventu prophecies. Most of these
prophecies narrate histories similar to those found in
biblical books. For this reason, some have assumed
that the ex eventu prophecies are dependent on bibli-
cal texts. In some cases this is undeniable. In other
cases, the situation is more complex. For example, in
4QPseudo-Danielab ar, Noahs boat comes to rest on
Mt. Lubar, not Mt. Ararat. The Lubar tradition is not
found in Genesis, but it is found in the Book of Ju-
bilees and the Genesis Apocryphon. In other words,
it may be that Pseudo-Daniels biblical history is
actually derived from Jubilees or the Genesis Apoc-
ryphon. In this paper, I subject the histories narrated
44DQGQDOO\WKLUGWKHHYLGHQFHRI by 4QPseudo-Danielab ar and the Apocryphon of
the sectarian manuscripts (1QS compared to the Jeremiah C to motif-historical analysis. I argue that
4QS material). It appears that the material evidence even in the late Hellenistic Period several sources
FDQQRWRQO\FRQUPWKHSRVWXODWHVRIFODVVLFDOOLW- of Jewish History competed with one another and
erary and redaction criticism in many respects. It that no single tradition claimed an authority that
even virtually proves it to be necessary, if not man- eclipsed all others.
datory, to pose the question of the growth of the
given ancient text, and thus to ask beyond its latest
form or version when trying to perceive it in all  
its theological depth. This holds true for Biblical as University of Denver, Canada
well as for sectarian material, for the Hebrew Bible Re-Placing

Space:

The

Wilderness

as


as well as Qumran. Heterotopia

in

the

Dead

Sea

Scrolls
The textual and archaeological remains found near
Qumran illuminate a sect that had a close, yet am-
biguous, relationship to the desert, or wilderness


IOQS

Abstracts

143
(midbar). How exactly did its members interact
with this physical landscape? In what ways did they
conceptualize this space as sacred? This paper ex-
plores how the desert space for the sectarians is best
understood as a heterotopia, what Michel Foucault
describes as no mans land and everymans land
simultaneously. Heterotopias are places of other-
ness, of a mental or physical nature, and constitute
places over which several spaces can be juxtaposed
DWWKHVDPHWLPH/LNHDVKLSRDWLQJRQWKHVHDWKH
heterotopia is space which is everywhere and no-
where at the same time. Similarly, for the sectarians
the wilderness held a similar indeterminacy, and in
this very quality, lay its power. Most importantly, the
liminality of the Judean desert evoked a Sinai-like
space with its revelatory potential. Yet this desert
space was not just symbolic, but constituted embod-
ied or lived space for the sectarians (cf. H. Lefeb-
vre). It was primarily through the regimenting of this
functions of these two terms in the scrolls, both as
verbs and especially as nouns. My main argument is
that in spite of the frequent use of the of the formulas
its pesher concerns and the pesher of the matter
is to present the interpretation of a prophetic vision
in a unique type of compositions found in Qumran,
the noun pesher neither designates a genre nor is it
used in the scrolls to indicate a composition. Had the
author of Pesher Habakuk been asked to name his
composition he would have probably titled it Mi-
drash. In the second part of my paper I will explore
the various meanings of the verb DRSH and in light
of them will suggest a new explanation to the change
of the opening statement of 1QS 5:1 from midrash
le-maskil in 4QSd 1:1 to This is the serekh to the
men of the Yahad in the cave 1 manuscript of the
Rule of the Community.
VSDFHDWOHDVWDVZHQGLWLQscribed in the sectarian Y
texts, that the sect re-conceptualized the desert as a Ume University, Sweden
new sacred center and from it fashioned their own 


self-identity. For the authors of the Scrolls, then, the Royal

Ideology

Subverted

and

Adopted
desert became symbolic landscape woven into the There are not many occasions where the books of
fabric of lived place. Chronicles are heard in 1QS. This has been explained
as due to anti Hasmonean attitudes amongst the sec-
tarians, since the Chronicles played an important
" role in the Hasmonean ideology. There are however
University of Helsinki, Finland VRPHLQVWDQFHVZKHUH&KURQLFOHVFRXOGKDYHLQX-
a,

the

Masoretic

Text,

and

the

enced the phraseology and content of 1QS, all to be
Septuagint:

A

Statistical

Analysis
7KH DIQLW\ EHWZHHQ WKH 6HSWXDJLQW DQG 46DPa
(4Q51) has been widely recognised. According to
the editors of the scroll, 4QSama stands in the same
general tradition as the Hebrew text upon which the
Old Greek translation was based (DJD XVII, 25).
This paper wishes to characterize the textual rela-
tionship between 4QSama, the Masoretic text and
the Septuagint more deeply. To achieve this, variant
readings between these three texts will be analysed
IRXQGLQWKHUVWIRXUDQGWKHODVWWZRFROXPQVRI
the composition, i.e. in the liturgical material. In this
paper two such passages will be explored namely I
1b2 and XI 1622, the very opening and closing
SDUWVRIWKHWH[W7KHUVWSDVVDJHRSHQVXSWKHOLWXU-
gical part of 1QS and although the section at large
(I 1II 18) is shaped by the account of the covenant
renewal feast of Deuteronomy (2730), its formula-
tions lie closer to the ones found in the accounts of
covenant renewal ceremonies in Chronicles. In the
by employing statistical methods. ODVWVHFWLRQRIWKHQDOK\PQ;,ELWVHHPV
2 Sam 7 / 1 Chron 17 underlies the discourse where
the model sectarian takes on the role of the Davidic
 king but in a transformed way. In both passages to be
Bar-Ilan University, Israel examined it could be a case of subverting ideology
Pesher,

Midrash

and

other

Exegetical

Terms



as well as adopting the royal promises to the own
in

the

Dead

Sea

Scrolls

Revisited group.
Much has been written on the terms midrash and
SHVKHULQWKH'HDG6HD6FUROOV,QWKHUVWSDUWRI
my proposed paper I wish to reexamine the various
144





SAMUEL
 T HOMAS MATTHIAS
 W EIGOLD
California Lutheran University, USA University of Vienna, Austria
Ears
 For
 Seeing:
 
 as
 a
 Mode
 of
 Perception
 The
 Textual
 History
 of
 Liturgically
 Used
 Biblical

in
 Qumran
 Texts Passages
 in
 the
 Second
 Temple
 Period
 in
 Light
 of

In several biblical passages the curious phrase the
 Dead
 Sea
 Scrolls
 is used to connote a kind of auditory revelation A research project at the University of Vienna is cur-
(2 Sam 7:27 / 1 Chron 17:25; Isa 22:14; 36:10), rently analyzing the textual history of the Jewish
though in one case it is implied that uncovering scriptures in light of quotations and allusions in Jew-
ears comes along with dreams and visions of the ish literature from the Second Temple period. Text-
night (Job 33:16). This paper investigates the use of critical analysis of the quotations of and allusions to
this idiomatic expression in Qumran texts including Jewish scriptures allows us to ask new questions on
1QHa (9:23; 14:7; 21:56; etc.), 4Q299, and 4QIn- the textual history of individual books or even indi-
VWUXFWLRQLQRUGHUWRXQFRYHULWVVSHFLFXVHV7KH vidual references. An example is the question in how
use of this phrase is both continuous with biblical far a texts liturgical use affected its textual history. In
usage and it represents a departure in the direction of a forthcoming study of the text of the Shema Yisrael
sectarian ideology, whereby the contrast between the in light of its ancient Jewish quotations and allusions,
unreproved and the righteous (whose ears have been Armin Lange and I observed a surprising textual sta-
opened) is underscored. bility of the Shemas core (Deut 6:45), while the sub-
sequent instructions (Deut 6:69) exhibit the typical
textual variety of Second Temple times. We argued
 that this textual stability of the Shemas core is best
University of Helsinki, Finland explained by its liturgical use already in late Second
 Temple times. In this paper, I will further explore this
$VLJQLFDQWQXPEHURIFRSLHVRIWKH%RRNRI'DQ- issue. For this purpose, I will ask for the textual variety
iel have been found from the caves of Qumran and and/or stability of other passages which have probably
in addition, many Qumran texts allude to Daniel. been liturgically used in Second Temple Judaism. Ex-
2QHRIWKRVHWH[WVWKDWKDYHGHQLWHOLQNVZLWK'DQ- amples include two passages associated with the reci-
iel is 1QM, the text dealing with the eschatological tation of the Shema in the Mishna (Deut 11:1321 and
war and the preparation for it. In my presentation, Num 15:3741), the Priestly Blessing (Num 6:2426),
I will readdress the question of resemblances be- and the Decalogue (Exod 20:217 par. Deut 5:621).
tween 1QM and Daniel. I will ask whether these I will base my analysis on the evidence of quotations
similarities indicate that the author(s) of 1QM had and allusions in the literature preserved in the Qumran
Daniel in mind when creating the text or did the library, but also include the biblical manuscripts and
elements of the similar kind just tell about the com- WKHWHOOLQDQGPH]X]RWIURPWKH'HDG6HD
mon background of the Second Temple period when
apocalyptic visions were popular. In this respect,
the most important columns of 1QM are 1 and 17. 

There are clear lexical and thematic links to Daniel University of Helsinki, Finland
in these columns. A consequent question is: are the Aligned

or

Non-Aligned?

Textual

Status

of


expressions redolent of Daniel quotations, allusions the

Twelve

in

the

Late

Second

Temple

Period
or echoes or, after all, contemporary vocabulary that The Twelve Minor Prophets is preserved at Qumran
sounded suitable on authors ears? On the basis of in eight manuscripts (4QXIIag; 5QAmos). When
the previous studies, it seems that both columns 1 (PDQXHO7RYVFDWHJRULHVIRUWKHWH[WXDODIOLDWLRQRI
and 17 are or include later interpolations. Thus, I the biblical manuscripts found in the Judaean Desert
will ask whether there was a redactor of 1QM who have been used to classify the Cave 4 manuscripts
wanted to connect the text more closely to a certain of the Twelve, various scholars have ended up with
apocalypse Daniel whereas the former author(s) GLIIHUHQW FODVVLFDWLRQV :KHUHDV DFFRUGLQJ WR WKH
just gained their inspiration from the common apoc- principal editor, Russell Fuller, only one of the Cave
alyptical atmosphere. 4 manuscripts of the Twelve falls into the category of
non-aligned texts, if we follow George Brooke and


IOQS

Abstracts

145
(PDQXHO7RYYHRXWRIVHYHQ&DYHPDQXVFULSWV
DUHFODVVLHGDVQRQDOLJQHG3DUWO\WKHGLIFXOWLHV
LQ WKH FODVVLFDWLRQ DUH GXH WR WKH IUDJPHQWDU\ QD-
ture of the material, but it also appears that the textual
VWDWXV RI WKH 7ZHOYH LV PRUH FRPSOLFDWHG WKDQ UVW
assumed by Fuller. Discussing examples from manu-
scripts 4QXIIc, 4QXIIe and 4QXIIg, this paper aims
at a better understanding of the textual status of the
Twelve in the late Second Temple period.
psalms are of Pharisaic origin. The Dead Sea scrolls,
on the other hand, consist of texts of various gen-
res, the material is immense and represents different
times and situations. Moreover, it is hardly possible
to speak of one distinctive theology in the scrolls.
7KHDLPRIWKLVSDSHULVWRIRFXVRQHLJKWVLJQLFDQW
aspects of the theology of the PssSol, in order to see
how this corresponds to or differs from the various
theologies in the Dead Sea scrolls. Special attention
has been given to non-biblical psalms and hymns
among the DSS, because this makes the comparison
 less complicated in terms of genre. The eight theo-
Harvard University, USA logical topics that have been studied are 1) theocracy
Expansion,

Interpretation,

and

Emulation



and politics, 2) messianic convictions, 3) under-


The expansion and reworking of the biblical text and
of biblical prophecies in particular was a prevalent
literary enterprise in Second Temple Judaism. Sev-
eral examples of this practice, attested in Greek, He-
EUHZDQG$UDPDLFVRXUFHVKDYHHYHQEHHQLGHQWLHG
within what would later become the Greek and He-
brew canons of the Old Testament and have occasion-
ally been noted for their interest in bringing scriptural
voices to bear on contemporary religious and political
FRQLFWV 2QH RI WKH OHVVHUVWXGLHG IHDWXUHV RI VXFK
pseudo-prophecies, however, concerns their rich
and complex hermeneutics, especially with regard to
stylistic imitation and the reuse of biblical sources. In
this paper, I will analyze the hypertextual strategies
of 4QApocryphon of Jeremiah C. This work, I will
argue, shows a studied engagement with and reuse
standing of the Torah, 4) piety and ethics, 5) concept
of poverty, 6) predestination and free will, 7) resur-
rection and eternal life, and 8) doctrine of retribu-
tion. Some of the convictions and beliefs are shared
between the groups behind the PssSol and the DSS.
Nevertheless, there is a major difference on issues
such as theocracy and politics, understanding of the
Torah and predestination. A more profound under-
standing of the differences in theology can help us
to distinguish between Pharisees, Essenes and other
groups. The relevance of this for New Testament
studies is clear, since Paul and several others among
WKH UVW &KULVWLDQV ERWK DJUHHG DQG GLVDJUHHG ZLWK
Pharisees and other Jews.
ARCHIE

T.

W RIGHT
of the book of Jeremiah, employing elements of its Regent University, USA
themes, formal characteristics, and theologoumena in Function

of



from

Job

to

the

New

Testament:


order to frame a Jeremianic perspective on the chal- Working

within

the

Sovereign

Rule

of

YHWH
lenges facing Jews in the second century B.C.E., es-
pecially the problems of foreign rule and life among
IRUHLJQ LQXHQFHV 'HVSLWH LWV LQGHEWHGQHVV WR WKH
biblical tradition, however, 4QApocryphon of Jer-
emiah C does not belong in the category Rewritten
The well known story of in Job 1 and 2 in which
the divine being, the accuser, in the Court of Heav-
en has recently returned from roaming the earth; he
apparently was looking for individuals that he might
entice to sin and turn away from YHWH (although
Bible. I will show that it belongs to a different type WKLVLVQHYHUVSHFLFDOO\VWDWHG&KULVWLDQWUDGLWLRQ
of hypertextual genre, that of scriptural expansion. suggests that this being is related to the semi-auton-
RPRXV6DWDQJXUHIURP&KULVWLDQLW\KRZHYHUWKH
JXUHSRUWUD\HGLQ-REDQGVXEVHTXHQWO\LQVHYHUDO

 4XPUDQWH[WVHJ-XELOHHVVHHPVWRUHSUHVHQWDJ-
Ume University, Sweden ure that operates only by the permission of YHWH
Theology

in

the

Psalms

of

Solomon

in

in whatever action he does amongst humanity. This
Comparison

to

Theologies

in

the

Dead

Sea

PD\VXJJHVWWKDWWKHLQWHUSUHWDWLRQRIWKHVDWDQJ-
Scrolls:

Relevance

for

New

Testament

Studies ure in the NT has been somewhat skewed due to a
The Psalms of Solomon have a distinctive theol- misunderstanding of the early Christians. Several
ogy and there are good reasons to believe that these passages in the NT can in fact be understood along
146




the lines of the Job DQGWKHYDULRXVJXUHVWKDW
have been connected to satan from the Qumran li-
brary. The question raised here concerns the possible
taking up by the Qumran texts of my suggested un-
derstanding of the Job and ultimately by the au-
thors of the Jesus Trial and Temptation pericopes
LQ WKH 6\QRSWLF *RVSHOV ,V WKH 6DWDQ JXUH LQ WKH
Synoptic Gospels (Matt 4 and Mark 1) and other NT
passages (e.g. Luke 22:31; 1 Cor 5:5; 1 Tim 1:20;
over the nature of Rewritten Scripture, however,
has not meaningfully articulated what precisely is
meant by a genre, nor has it, with the partial ex-
ception of Anders K. Petersens 2007 essay, engaged
the work of modern genre theorists. In this paper, I
will show that contemporary genre theory, especially
DVFRQVWUXHGZLWKLQWKHHOGRIUKHWRULFKDVVRPH-
thing to contribute to the study of Second Temple
texts that rewrite scripture. Consideration of mod-
3HWWKHVDPHJXUHWKDWLVLGHQWLHGLQ
Job and the Qumran literature? I would suggest that
WKHVHUHIHUHQFHVWRWKHVDWDQJXUHLQWKH17FRXOG
be understood in the same vein as the tradition of
at work in the HB and the relevant DSS.
ern approaches to genre will allow us to formulate
much more clearly important questions pertaining to
the function, purpose, and audience of these texts.
In particular, the observations in the modern context
that texts can participate in multiple genres simul-
taneously and that genres constitute tools by which
writers communicate with their audience suggest
 that speaking of a distinct genre called Rewritten
Ben Gurion University, Israel 6FULSWXUHPD\LQIDFWEHMXVWLHGDQGPD\KHOSXVWR
Notes

on

the

So-Called



better understand the phenomenon as a whole.


The so-called Vision of Gabriel inscription evoked
scholars interest shedding light on Post-Biblical He- 
brew, epigraphy and various aspects of the religion University of Bonn & University of Siegen,
of the Second Temple period. In this presentation Germany
new readings and interpretations of some legible 
passages of the inscriptions will be suggested. For Some

Lexical

Examples:

The

Substantives

,


example, the reading      ,

,

and


 VHHPV WR W EHWWHU ERWK WKH FRQWH[W DQG WKH The main hypothesis of this paper is based on the re-
existing traces then     sults of the researches that Prof. D. Dimant conduct-
suggested by other scholars. The presentation ed over the past few decades, and consists in consid-
will be accompanied by new digital images of the ering the labels sectarian and non-sectarian as
inscription. formal linguistic (mostly semantic and sociolinguis-
tic) categories referring to two different language-
uses which recurrently apply toand qualifytwo
 distinct groups of writings. This hypothesis enables
University of Kansas, USA the researcher to shed new light on the language of



the sectarian scrolls, which one can analyse ac-
A

Reassessment
One of the major questions in the discussion sur-
rounding the phenomenon of Rewritten Scripture
is whether that term can be or should be used to de-
note a literary genre. The notion of Rewritten Scrip-
ture as a distinct category of texts (the most promi-
QHQW RI ZKLFK DUH XVXDOO\ LGHQWLHG DV -XELOHHV
the Temple Scroll, the Genesis Apocryphon, and
Josephuss Antiquities) is represented in the work
of e.g. Alexander, Bernstein, and Segal. Others (e.g.
Brooke and Falk) argue that the texts usually consid-
ered Rewritten Scripture are too different from one
another to constitute a discrete genre. This debate
cording to two perspectives at least. One the one
hand one may understand the sectarian language
as a sociolect, namely as a language aiming at dif-
ferentiating the speaker/writer and his/her language
from the others. On the other hand one may under-
VWDQGWKHVHFWDULDQODQJXDJHDVDVSHFLFSDWWHUQ
of lexical organisation, which deliberately conveys
and lexicalises particular ideological positions (e.g.
dualism, purity/impurity, creation of a new covenant
with God and the like) that constitute a recurrent set
of shared beliefs and halakhic convictions (hence a
religious worldview) peculiar to the grouping(s) au-
thoring part of the DSS. In light of this hypothesis,


IOQS

Abstracts

147

the thesis of the present paper is that the systematic

study of the vocabulary of the DSS can provide val-
id formal criteria to distinguish between sectarian
and non-sectarian writings, thus contributing to
one possible taxonomy of the Qumran writings.
The paper concretely refers to 4 examples which
should in my view validate this thesis, thus arguing
for the high heuristic value of this distinction for our
FRPSUHKHQVLRQRIWKHVFUROOV7KHUVWH[DPSOHGHDOV
with the apparently unimportant substantive ,
which the sectarian texts transform into a keyword
symbolising the theological and physical separation
of the community from the others. The other exam-
ples refer to three lexical items (, , and )
which are semantically close to two main aspects of
the so called sectarian ideology, namely the criticism
of the Temple and the contempt for the possession.

 IOMS
 Abstracts
 149

Abstracts of the IOMS Congress

   

Hebrew University of Jerusalem, Israel Universidade de Sao Paulo, Brazil
Division
 of
 Lists
 Into
 Verses
 in
 the
 Masoretic
 Text Representations
 and
 References
 to
 the

The principles according to which the Masoretic Tetragrammaton
 in
 the
 Masoretic
 Annotations
Text is divided has been investigated within the This paper approaches the several ways of repre-
borders of the verse. Many descriptions are devoted sentations and references to the Tetragrammaton in
to the way the verse is divided by the accents, but the Masoretic annotations, based on some Masoretic
almost no effort has been made to investigate the codices and also based on manuscripts of the trea-
way the Masoretic Text is divided into verses. In tise Okhlah we-Okhlah. This paper completes Ap-
this paper I intend to deal with one aspect of this pendix 2: Tetragrammaton representations in the
topic: how a sequence of similar items, creating a list Codex L Masorah from the forthcoming Lexicon
which exceeds the borders of the verse, is divided Masoreticum: Lxico de Terminologia Massortica
into verses. Such lists can be divided into verses of Tiberiense (Lexicon Masoreticum: Lexicon of Tibe-
RULWHPV7KHUVWVWHSLVWRGHVFULEHWKHSULQ- rian Masoretic Terminology). This communication
ciples of deciding between these three possibilities. intends to show information about this issue, show-
The main consideration is the length of the items, ing the ways on how the Masoretes represented and
DQGWKLVOHQJWKQHHGVDQGFDQEHH[DFWO\GHQHG7KH made allusions to the Tetragrammaton in their textual
next step is to describe the way the list is divided into annotations about the Hebrew Bible. This can show
verses of 3 and 2 items when the list cannot be even- that several Masoretes groups elaborated their own
ly divided, e.g. when the list needs to be divided into annotations and each group elaborated their own pat-
verses of two but is composed of an odd number of tern of abbreviations, forms and symbols. This brief
items. Finally, there are some factors which interrupt paper emphasizes that the meticulosity and the dili-
the regular division, mainly the presence or absence gence on the preservation and the transmission of the
of waw consecutive in some of the items. Hebrew Bible text by Masoretes can also be seen on
the several ways of representations and references
to the Tetragrammaton in the Masoretic annotations.
 To them, the writing of the sacred denomination was
Tel Aviv University, Israel also an issue of extreme reverence.
The
 Formation
 of
 the
 Babylonian




The six supra-linear vowel graphemes of the Baby-   

lonian vocalization system are considered, in part, as Consejo Superior de Investigaciones
fractures of Hebrew letters. This is true for three of &LHQWtFDV6SDLQ
the graphemes derived from the three matres lectioni The

Transmission

of

the

Tradition
aleph, waw, yod. For the origin of the remaining 

three graphemes several explanations were sug- Masora

of

the

Hebrew

Bible
gested by various scholars in modern times. A short It is a very great pleasure for me personally to
medieval document, which has hitherto been misun- present a book which is about to be published and
derstood, becomes, with the right interpretation sug- which has been written by two young colleagues of
gested in this paper, relevant to the problem under mine: E. Martin Contreras from the High Council
discussion. The source seems to express a clear atti- IRU6FLHQWLF5HVHDUFKDQG0*6HLMDVGHORV5tRV
tude as to the origin of the graphemes. The weight of from the Complutensian University of Madrid. The
such an ancient source, chronologically not far from title of the book is The Transmission of the Tradi-
the time when the Babylonian vocalization was actu- tion. The Masora of the Hebrew Bible. One of the
ally practiced, is decisive. major contributions of the book is that after having
150




explained the principal characteristics and phenom-
ena of the Masora using the codices C, A, L and M1
as their source, the authors include at the end of each
epigraph a section with an essentially pedagogical
aim. The section is called The masorete challenges
you and includes examples for the reader to deci-
pher; the answers are at the end of the book. Other
examples are not resolved and are there to maintain
an interaction between the authors and the reader
who is invited to make contact with them in order
WR DQDO\]H WKH QHFHVVDU\ VWHSV WR QG D VROXWLRQ WR
these enigmas.
GREGOR
explanations and transcriptions. On the other hand, a
few recordings of Hebrew texts recited by Crimean
Karaims have survived and they can be compared
with the written sources. The most characteristic
features of the Crimean tradition consist of the Tur-
kic effect upon the pronunciation of consonants, the
Sephardic vowel system, and the assimilation of
the realization of shewa vowels followed by a gut-
tural consonant to the quality of the vowel after the
guttural consonant. Parallel phenomena also occur
in other East European Karaim traditions including
that of Istanbul. The assimilation of shewa before the
guttural consonants is a well-known feature of the
Hebrew pronunciation to which the Tiberian sages

G EIGER adhered in northern Palestine in the period of the
Studium Biblicum Franciscanum, Israel Masoretic activities of the 9th12th centuries. Besides
Vocalization

and

Accentuation

of

the

nifal

the Karaims in Eastern Europe, the phenomenon has
Imperfect

Forms

in

the

Masoretic

Text been consistently upheld solely by Yemenite Jews
In the vocalization and accentuation of the nifal im-
perfect forms without endings in the Hebrew of the
massoretic (Tiberian) tradition, there are two groups
of irregularities. 1. Most nifal imperfect forms are
identical in the yiqtol and the wayyiqtol tense. How-
ever, in pausal position the wayyiqtol is mostly vo-
calized with a patah in the last syllable, while the (w)
and less strictly by Aramaic-speaking Jews of west-
ern Kurdistan in their reading traditions. The assimi-
lation alludes to early connections between these
traditions and Tiberian Hebrew.
LEA

H IMMELFARB
yiqtol is found with a sere. 2. The wayyiqtol forms Bar-Ilan University, Israel
are mostly milra, however some verbs are always Characteristics

of

the

Masora

Magna




milel and some have both accentuations. This paper in

the

Aleppo

Codex
aims to give an explanation for these different ac-
centuations. In my opinion there is not a phonetic ex-
planation for this. There seems to be a connection to
the meaning: the active verbs prefer the milel accen-
WXDWLRQ2QWKHRWKHUKDQGWKHUHPLJKWEHDQLQX-
ence for the milra forms from other passive forms,
especially in hofal. Diachronically there might be a
connection to the different vocalization patterns of
the accadic N-stem. Some forms might be vestiges
of Gt-formations.
The intent of this lecture is to present the characteris-
tics of the Masora Magna as it appears in the Aleppo
Codex, which is regarded as the most accurate ver-
VLRQRIWKH+HEUHZ%LEOH:HEDVHRXUQGLQJVRQD
representative sample of chapters of the Aleppo Co-
dex. Several issues will be discussed, such as: The
order of the appearance of the Masoretic notes, the
distribution of the notes, the terms and issues appear-
ing in the notes, the characteristics of the simanim
used to identity the verses, the relationship between
the Masora Parva and thr Masora Magna.



University of Helsinki, Finland A
The

Pronunciation

Tradition

of

Hebrew



&RQVHMR6XSHULRUGH,QYHVWLJDFLRQHV&LHQWtFDV
among

the

Crimean

Karaims Spain
The Karaim reading tradition of Hebrew became ex- Qere

we-La

Ketiv

Notations:




tinct in the Crimea in the middle of the 20th century A

Comparative

Study
when the last students educated in the local Karaim
institutions up till the 1920s passed away. However,
the tradition is retained in a number of Hebrew gram-
mar books that describe the pronunciation through
According to the masoretic lists there are ten cases
in which a word is to be read although it is not writ-
ten in the consonantal text. The way to point out this
phenomenon is generally to write in the consonantal


IOMS

Abstracts

151

text the vowels and accentuation signs of the word Miqra Gedola and the initials BMG () in a
in the space where the word is to be read. This is the very intelligent and precise manner. However, the
traditional view about this phenomenon. However, printers of his treatise did not understand his inten-
a carefully examination of the main biblical tiberian tion and changed and disrupted his terms. The new
codices (Cairo, Aleppo and Leningrad) and the Span- edition of Minat Shay, edited by the late Zvi Betzer,
LVKPDQXVFULSW0PRGLHVWKLVJHQHUDOYLHZ7KLV presents Norzis original terms precisely.
paper presents the results of the comparative study
that offers new information refer to the number, the
representation and the formula of this phenomenon.

RACHEL
 M ASHIAH
Israel
Syntactic
 Aspects
 of
 Accentuation


in
 the
 Twenty-One
 Prose
 Books
It is well known that the biblical text contains similar
punctuational segments that are accentuated differ-
ently. In this lecture, we will look at the punctuation-
DOPRGHOVLQZKLFKWKHV\QWDFWLFYDULDEOHVLQXHQFH
the accentuation. We will see that the selection of the
disjunctive depends on the type of syntactic connec-
tion between the word at the division point and the
following words to the left as well as the syntactic
relationship between the words to the left of the divi-
sion point themselves.

YOSEF
 O FER
Bar Ilan University, Israel
The
 Terms
 Masora
 Gedola,
 Miqra
 Gedola
 and
 the

Initials
 BMGMinh.at
 Shay
The meaning of the term Masora Gedola (Masora
Magna) underwent changes in the course of time.
In the time of the Masoretes and in the early Mid-
dle Ages this term was used to indicate the separate
Masora collection, also named by its beginning
Okhla Ve-Okhla. Yaakov ben Hayim Ibn Adoniyah,
the editor of the Miqraot Gedolot Bible Edition
(Venice 15241525), used the term Masora Gedola
for three different meanings: (a) the Masora collec-
tion Okhla Ve-Okhla; (b) the Masora collection that
he himself created and printed at the end of his Bible
Edition; (c) the Masora comments located at the top
and the bottom of the biblical text pages. Ibn Adoni-
yah made some attempts to escape the complexity
that he created, but he didnt formulate a clear termi-
nological system. R. Yedidya Shelomo Norzi (circa
15601630), the author of the Masora treatise Minat
ShayWULHGWRQGDVROXWLRQWRWKHFRPSOLFDWHGWHU-
minology. He used the terms Masora Gedola and

 IOTS
 Abstracts
 153

Abstracts of the IOTS Congress

 
University of Manchester, United Kingdom Cambridge University, United Kingdom
Translation

and

Midrash

Completely

Fused

The

Targumic

Background

of

a

Mystical

Cairo


 

Canticles,

Lamentations

and

Eccleasiastes
The literary treasure discovered in the Cairo Geni-
zah has yielded an Aramaic fragment of which the
 Sitz im Leben has hitherto been shrouded in mys-
University of Manchester, United Kingdom tery. The fragment belongs to the Taylor-Schechter

 Genizah collection and has the class-mark T-S NS
171.7. According to Brodys A Hand-list of Rabbinic
Manuscripts in the Cambridge Genizah Collections,
 this medieval fragment bears a mystical/magical
Pennsylvania State University, USA character with its discussion of the dimensions of
the various heavens and the angels. However, the
The

Figure

of

Boaz

in

Targum

Ruth
This paper will consider how the Targumist has
transformed the character of Boaz from that found
in the biblical text. There is no doubt that Boaz is
a key player in the book of Ruth; without the male
redeemer safety and security for Naomi and Ruth
could not be ensured. But Boazs engagement is re-
stricted to reacting to Ruths actions and directions.
There are certain tropes and themes to be expected,
Boaz is certainly presented as the pious patriarch,
KRZHYHULWLVWKHZRPHQDQGPRUHVSHFLFDOO\WKH
foreign woman Ruth, who are in complete control.
As a character Boaz has more in common with
Rachel or Leah than Jacob; he has certain key mo-
ments of dialogue that move the plot, but his primary
function is to provide offspring. The Targum, as we
might expect, presents Boaz in a different light. In
WKH7DUJXPZHQGWKDW%RD]LVDFWXDOO\WKHMXGJH
Ibzan whose piety brings about the conclusion of the
catalogue does not provide further information as to
the fragments background. I managed to disclose
the content of this fascinating fragment, and in my
paper I will present both critical text and English
translation of this unpublished fragment which I
traced back to the liturgical and alternative Targu-
mic renderings (Tosefta-Targums) of Ezekiel 1, the
so-called Merkabah chapter. These Tosefta-Targums
contain long segments of unique mystical lore that
detail the enormous dimensions of the heavens and
the bodily size of the angels. It transpires that this re-
cently disclosed Genizah fragment preserves Targu-
mic material that together with the Tosefta-Targums
to Ezekiel 1 sheds light on a relatively dark chapter
in the reception history of early Jewish mysticism,
being closely related to Hekhalot literature, and to
the Shiur Qomah tradition in particular.
famine and the messianic dynasty. He has even re- A
ceived a prophecy from God that kings and prophets Universitat de Barcelona, Spain
would descend from Ruth and is the model of rab- A

New

Complete

Aramaic

Bible
ELQLFSURSULHW\7KLVJXUHZKRLVPDUJLQDOO\FHQWUDO It has been written that there are eight Aramaic Bi-
in the biblical account now becomes the paragon of bles, known as Gigant Bibles, because of its im-
piety and the righteous judge. pressive size. Up to date there are known eight bi-
lingual Bibles, with Hebrew Text and Targum to the
whole Bible. This can be said in general, but when we
check accurately the Aramaic text, it becomes clear
154




that there is only one Ms which transmits the com-
plete Targum, it is the Vatican Ms. Hebrew Urbinati
I. This Targum text is now printed in the Vatican
Library. We have transcribed the complete Targum,
and it has been compared with the Sperbers text,
except in the books missing in the Sperbers edition
(TgPss, RgProv, TgJob). In the books missing in the
terpretive traditions hitherto unrecognized. Finally,
some manuscripts are like Pseudo-Jonathan in that
they have their roots in the Palestinian Targum tradi-
tion but that they have moved far beyond it.
MARGARETHA

F OLMER
Sperbers edition, the comparisons are made with the Leiden University, The Netherlands
Lagardes edition of Codex Reuchlinianus. With the Forms

and

Uses

of

the

Demonstrative

Pronouns


new complete Aramaic Bible we can compare both in

Targum

Onqelos
traditions: Eastern Yemenite tradition (the Sperbers The dialects of Aramaic show a wide variety of de-
edition) and the Western Askhenazic tradition. monstrative pronouns. In this presentation, the dif-
ferent forms of the demonstrative pronouns in Tar-
gum Onqelos (Genesis) as well as their function and
PAUL

F LESHER

syntactic behaviour will be analyzed. In addition
University of Wyoming, USA to well-known forms, such as and the expanded
Identifying

the

Palestinian

Targums:



form , some rarer forms, such as and ,

 DUHIRXQG7KHGHLFWLFV\VWHPDVUHHFWHGLQ7DUJXP
In his 1986 edition of all the then-known Cairo
Geniza fragments of Palestinian Targums, Michael
Klein indicated that he and his predecessors had
LGHQWLHG  GLVWLQFW PDQXVFULSWV$OWKRXJK QR VHW
of manuscript fragments covers more than a few
chapters of the Pentateuch, the comparatively large
number of manuscripts represented indicate that the
Palestinian Targums had an active life within the
Jewish community beyond what the few other repre-
sentatives of this genre would indicate. But is every
manuscript published in Kleins work a Palestinian
Onqelos will be compared with what can be found
in other Aramaic dialects, in particular contempo-
rary dialects of Middle Aramaic. An examination of
the use of these pronouns in Targum Onqelos also
gives insight into the translation strategies followed
by the translator.
 
Yale University, USA
Targum

and

Multilingualism

in

Late

Antique


Targum? This is an important question, for in 1992 Judaism

and

Jewish

Society
Stephen Kaufman demonstrated that Targum Pseu-
do-Jonathan was not a Palestinian Targum, despite a
millennium or more of being considered the epitome
of that genre. If this well-known manuscript is not a
Palestinian Targum, then we need to be doubly cer-
tain of the relatively recently discovered fragments
from the Cairo Geniza. So what are the criteria for
identifying a Palestinian Targum? Kaufmans evalu-
ation of Pseudo-Jonathan was based on dialectal and
linguistic criteria. My own work, which has come
to the same conclusion concerning Pseudo-Jonathan,
is based on source criticism and the view that the
Palestinian Targums are the targums that share the
Proto-PT source of expansions. In this paper, I will
The present paper will consider the evidence, both
literary and inscriptional, rabbinic and non-rabbinic,
for multilingualism as a wide-spread multiform phe-
nomenon in Palestine of late antiquity, especially
with respect to the interrelation of Hebrew and Ara-
maic. What are the implications of this evidence
for the bilingual performance of Hebrew reading of
Scripture and Aramaic translation of the same, both
in liturgical and study contexts, private and public?
How do such considerations affect our understand-
ing of targum as translation in its diverse mani-
festations?
discuss selected representatives of the Cairo Geniza  
manuscripts using these criteria to provide a charac- Bar-Ilan University, Israel
terization of the manuscripts as Palestinian Targums. The

Dating

of

Targum

Onqelos
As in previous studies, most of the manuscripts are In determining the provenance of Onqelos, modern
LGHQWLHG DV EHORQJLQJ WR WKH 3DOHVWLQLDQ 7DUJXP targum study has been largely operating under the
tradition, but some are shown to represent other in- LQXHQFHRI(<.XWVFKHUZKRDVVRFLDWHGWKHODQ-


IOTS

Abstracts

155

guage of Onqelos closely with that of the Genesis HUDOO\XQUHOLDEOH,QWKHUVWSDUWRIWKHSDSHUWKHWZR

Apocryphon, suggesting an early Palestinian prov- main arguments in favor of the common opinion
enance. Although some scholars have suggested namely, inconsistency of the vocalization and its lack
SUREOHPV ZLWK WKLV GHWHUPLQDWLRQ LWV LQXHQFH LV of uniformity are examined, and then challenged
still most central. The linchpin of Kutchers associ- by counter-arguments originating in the relatively
ating the language of Onqelos with that of the Gen- \RXQJUHVHDUFKHOGRI5DEELQLF+HEUHZODQJXDJH
esis Apocryphon is vocabulary. He indicates: As we traditions and vocalization systems. To demonstrate
are going to see, the vocabulary of the scroll seems these counter-arguments a short Targumic passage
to clinch the matter in favour of Nldeke and Dal- from a Western manuscript (MS Casanatense 3088)
man, i.e. in favour of a Palestinian and perhaps even is analyzed, and its vocalization is compared with
Judaean origin for T.O. However, Kutschers re- the Yemenite vocalization in Sperbers edition. It is
view of these similarities is extremely brief and un- claimed that the arguments in favor of the common
developed. The entire text of this investigation is one opinion cannot, by themselves, support the current
short sentence, whose import and bearing are most view regarding the unreliability of the vocalization.
elliptical, almost cryptic. This paper (available in a The second part of the paper discusses a tentative
pre-publishication form) examines this Apocryphon methodology for evaluating the reliability of West-
connection for Onqelos in great detail, and arrives ern manuscripts, based, again, on insights from the
DWLWVRZQFRQFOXVLRQ,WLVWKHUVWSDUWRIDVWXG\ UHVHDUFKHOGRI5DEELQLF+HEUHZ
to be followed by an investigation of the Halakha in
Onqelos in relationship to the Halakhic Midrashim,
and an enquiry into the question of the Masora to 
Onqelos. It is hoped that the three parts together will Protestant Theological University, The Netherlands
DUULYHDWDQHZFODULFDWLRQRQWKLVLVVXH The

Use

of

Paratextual

Elements




in

Targum

Research
Targum manuscripts consist of more than just the
ROBERT

H AYWARD

text, including also diverse paratextual elements to
University of Durham, United Kingdom give the user information on how to read and under-


stand the text. This information can be very useful in
A

New

Typology

of

the

Second

Targum

of

Esther research on interpretation and textual history. How-
The paper will offer a worked example of the ap- HYHU VRPHWLPHV WKH DGGHG LQIRUPDWLRQ LV GLIFXOW
plication of the Inventory as developed by the Man- to interpret because we miss te intructions for use.
FKHVWHU'XUKDP7\SRORJ\3URMHFWWRDVSHFLFWH[W Manuscripts, like for instance the famous Codex Re-
Targum Sheni of Esther. It will consider the self-pres- uchlin, give us much information, however without
entation of this Targum as a text; the distinctive per- the necessary key how to interpret and weigh the
spective of its governing voice; its characteristics as information. In this lecture we will discuss some
a lemmatic treatment of another text, which includes kinds of paratextual information we encounter in our
narrative elements; its intertextual relationships; and present research program on the Western Manuscri-
the various small literary forms which make up the opts of Targum Samuel.
whole text. The paper will take account of current
scholarly genre descriptions of Targum Sheni, and
consider them in light of information supplied by the 
]
Manchester-Durham Inventory. Norwegian School of Theology




A

Case

Study

of

Text-Immanent

Exegesis





 in

the

Targumim
Tel-Aviv University, Israel The paper will focus on Genesis 14, especially verses
 1316, and its targumic rendering. The presentation
Western

Targum-Manuscripts will endeavour to point out the connection between
The paper reexamines the common opinion, that the this text on the one hand, and the Balaam texts, or
vocalization of Western Targum-manuscripts is gen- texts that may be termed balaamic, on the other.
156




Further, it will try to show how this text may explain
particular targumic renderings found in these texts,
or itself may be explained by them. What are the
processes laying behind these targumic renderings?
Is it necessary to look to texts outside the Biblical
corpus in order to explain the targumic exegesis?
ZDV WKH UVW WR LQYHVWLJDWH 7- LQ WHUPV RI KLVWRULFDO
background, textual variations, exegesis, general pe-
culiarities, interpolated Targum and additions. Some
time later, Cathcart and Gordon (1989) introduced
their English translation of TJ with special attention
given in the footnotes to variant readings from the
Masoretic Text (MT). The most recent study on TJ
by Houtman and Sysling (2009) focuses on the use
 of variant readings for the study in origin and history
Hebrew Union College, USA of TJ with particular attention given to the book of
Jethro

and

Jewish

Identity



Samuel. Overall it is therefore clear that research on
in

Targumic

Interpretation TJ has been foundational: a good basis has been pro-
Jethro stands out as a biblical personality whose inter-
action with the Israelites is generally positive, but also
complicated. He is problematic for ancient and clas-
sical Jewish interpreters for several reasons. As priest
of Midian, Jethro is the leader of a non-Israelite ethnic
and religious community; however, Moses agrees to
live with him and marry into his family (Exod 2:21).
In addition, Jethro advises Moses to create a system of
courts and judges to handle the problems of the Isra-
elite community (Exodus 18), which develops into a
complex system of jurisprudence comprising judges,
trials, and ultimately (according to the rabbis) the
Sanhedrin. Hence, Jethro becomes a locus of anxiety
for Jewish interpreters: an apparent idolater, the priest
of a foreign religion, who is nonetheless the inventor
of the Jewish system of justice and Moses father-in-
law. He resists villainization as well as valorization in
GXFHGIRUVWXGLHVWRQRZIRFXVRQQHUGHWDLOLQ7-
For instance, researchers can begin to explore more
V\VWHPDWLFDOO\KRZVSHFLFH[HJHWLFDOUXOHVZHUHDS-
plied in the various prophetic books of TJ, concur-
rently taking into account its progressive composition
(cf. Churgin 1907, 30). A point in case is to investigate
how and why TJ, on the one hand, deviates from the
07ZLWKUHJDUGWRVSHFLFSDVVDJHVYHUVHVZKLOHRQ
the other hand, rendering other passages/verses lit-
eral. This investigation may be applied to the book
RI0DODFKLZKHUHLQPRGHUQVFKRODUVKDYHLGHQWLHG
a number of enigmatic passages / verses in the He-
brew Text of Malachi (e.g. Mal 2:1016; Mal 2:12;
Mal 3:6; Mal 3:11 and Mal 3:13). Among examples of
VXFKGLIFXOWLHVLVWKHXQGHUVWDQGLQJRI0DODFKL
where the reference to my messenger is not clear.
In other instances there are gaps in the Hebrew text
DZD\WKDWPDNHVKLPDQH[FHOOHQWJXUHIRUDVWXG\
concerning identity and Jewish biblical interpreta-
tion. This paper explores the hermeneutical strategies
and maneuvers utilized by the Targumists to describe
Jethro, his relationship to Moses and the Israelites,
and his identity as a priest of Midian. Passages will
EHGLVFXVVHGIURP7DUJXPV2QTHORV1HRWL3VHXGR
Jonathan, and the Targum to Chronicles. Each Targum
demonstrates a set of hermeneutical principles that
shapes the exegesis of Jethros character. In addition,
each Targum interacts with Talmudic and midrashic
materials in a unique way.
HJ0DOZKLFKUHTXLUHVRPHOLQNLQJZRUGWROO
the gap. There are therefore several research foci in TJ
Malachi that need to be addressed: for one, where the
focus falls on the rules of interpretation that TJ Mala-
chi uses to resolve inherent incongruities in the MT
and second, to establish whether patterns for exegeti-
cal approaches in TJ Malachi can be found in relation
to its stages of composition.
Although Cathcart and Gordon (1989) have, in
their translation of TJ, already provided feasible ar-
guments to explain the manner in which TJ renders
MT Malachi, they have not gone so far as to iden-
tify and categorize, systematically, TJ Malachis use
of rules of interpretation. In contrast Churgin (1907,

 78110) points out various underlying principles of

University of Johannesburg, South Africa exegesis in TJ. He also takes into account TJs his-
Translation
 Techniques
 in
 Malachi

 torical context (Churgin 1907, 111) and its relation to
according
 to
 Targum
 Jonathan Aggadah and Apocryphal literature (Churgin 1907,
To date two comprehensive studies by Churgin (1907) 111125). However, there are only three references to
as well as Cathcart and Gordon (1989) have ap- 7-0DODFKLVSHFLFLQKLVVWXG\7KLVPHDQVWKDWUXOHV
peared on Targum Jonathan to the prophets. Churgin of interpretation in TJ Malachi have not yet been fully

 IOTS
 Abstracts
 157

LGHQWLHGDQGFODVVLHGLQSDVWUHVHDUFK7KHIRFXVRI Targum in a Christian World: An Encounter, being

this paper is therefore on the use of interpretive rules carried out at the Targum Institute at the Protestant
and on determining patterns for exegetical approaches Theological University of the Netherlands (Kam-
in TJ Malachi. The aim is to shed more light on which pen), which is concerned with the Western text of
VSHFLFH[SRVLWRU\SURFHGXUHVDUHSUHVHQWLQ7- the Targum to Samuel. This paper will present re-
sults from the sub-project dealing with medieval
manuscripts of Italian provenance. The overall aim
 of this project is: 1) to set the extant manuscripts
Evangelical Theological Faculty, Belgium within their historical context; 2) to identify possible
Rome

in

Targum

Jonathan

and

its

European

&KULVWLDQLQXHQFHVRQWKHWH[WDQGWRDVVHVVWKH
Reception value of each of the manuscripts for text-critical pur-
poses. This is to be achieved by examining the his-
It is well known that oracles against Israels enemies, tory of Italian Jewry, the history of codicology in the
including the city of Rome, are found in Targum medieval period, and by identifying variants within
Jonathan. But since the early Middle Ages the text the Italian text-type and explaining how, when, why,
of Targum Jonathan was transmitted in a Christian and where, such variants entered the textual tradi-
world that acknowledged Rome as its spiritual capi- tions. This paper will provide an overview of work
tal. How could these references to Rome have sur- achieved to date and present examples drawn from
YLYHG"$OWHUQDWLYHUHDGLQJVRPLVVLRQVDQGDPSOL- the texts.
cations appear in European manuscripts and printed
editions of Targum Jonathan and its Latin transla-
tions, which may be intended to disguise these ref- ALEX

S AMELY


erences to Rome. What tendencies can be detected University of Manchester, United Kingdom
in the various branches of Medieval manuscripts? The

Targums

within

a

New

Description

of




Among the early printing houses and among famous Jewish

Text

Structures

in

Antiquity
polyglottists, who retained Rome, who omitted it, Since 2007, a team of researchers at Manchester and
and who altered it? Durham Universities have been working on a new
framework for describing the basic literary features
of ancient Jewish literature outside the Hebrew Bi-

 ble, in a comparative and synchronic perspective.
3RQWLFDO%LEOLFDO,QVWLWXWH,WDO\ :HKDYHDOVRSURGXFHGOLWHUDU\SUROHVRIPDQ\LQ-
/G\WYand

the

World

to

Come

in

the

Syriac

dividual texts, that is, short, systematic descriptions
New

Testament

and

Targum

Neophyti
In the Syriac versions of the New Testament, the
Greek word is normally translated with and
is normally translated with . But on oc-
casion is rendered with especially in ref-
erence to Jesus destiny. This paper compares this
particular usage of in the Syriac versions of the
New Testament with how the Neophyti Targum em-
ploys G\WYin order to illuminate the function of this
term in these two documents.
HECTOR
of their pervasive or prominent literary features.
7KHVH SUROHV DQG WKH JHQHULF IUDPHZRUN WKDW LQ-
forms them, provide an empirical basis for raising
WKH TXHVWLRQ RI KRZ EHVW WR GHQH JHQUHV LQ DQ-
cient Jewish literature. In my presentation I will ex-
plain the key features of this AHRC-funded Project,
to be completed in 2011, and illustrate the new con-
ceptual framework by indicating how Tagums, and
different types of Targums, would be represented
within its points. I shall use Targum Onkelos Gen-
esis as an illustration. Other members of this Project
will discuss literary features of Targum Canticles,
Targum Esther Sheni and the Genesis Apocryphon in

PATMORE the same session.
Protestant Theological University, The Netherlands
The

Italian

Textual

Tradition

of

Targum

Jonathan
In this paper I will offer some preliminary results
from the ongoing research project entitled A Jewish
158





DAVID

S HEPHERD


than not relatively limited: they do not play a pivotal
Queens University Belfast, United Kingdom
role in the hermeneutics of the units in which they
Can

Anything

Targumic

Come

from

Qumran?

occur, not even that of a cog in the machine; rather,
 WKH\UHDIUPDUHVXOWDFKLHYHGE\RWKHUPHDQVDQG
Isaiah
While summarily dismissed by some, Klaus Beyers
insistence on classifying Aramaic texts of Tobit and
Isaiah from Qumran Cave 4 as targum in Die Ara-
mischen Texte (2004) invites a closer examination
of the character of these translations in light of more
recent discussion regarding the analysis of transla-
tional approaches amongst the Aramaic versions in
general and those found at Qumran in particular.
sometimes even disturb that result unwittingly). Not
a few of these citations may have been supplemented
by the stammaim. There is also reason to assume that
WKHDQRQ\PRXVUVWSHUVRQSOXUDORIDVZHWUDQVODWH
belongs to the stamma, that is, the anonymous layer
of the Talmud which is now commonly believed to
have been the work of a separate group of editors
(instead of a natural growth of mate- rial), although
there clearly have been several stages of elaboration
of the talmudic materials which preclude a simple
dichotomy of Amoraic traditions and the anonymous

 layer. Attributions to Rav Yoseph were in some cases
Hebrew University of Jerusalem, Israel undoubtedly of a secondary nature. Secondly, the
Avoiding

Anonymity

in

the

Bible

and

Beyond YDVWPDMRULW\RITXRWDWLRQVUHHFWWKHGHVLUHWRGH-
0DQ\PLQRUDQGLQVLJQLFDQWFKDUDFWHUVZKLFKDS- QH WKH PHDQLQJ RI D FHUWDLQ OH[HPH DV DFFXUDWHO\
pear in the biblical text are left unnamed. A large
number of these characters are given names in post-
biblical literatures second Temple period, targumic
and midrashic. In many cases such an individual
ZLOO EH JLYHQ WKH QDPH RI DQRWKHU ELEOLFDO JXUH
sometimes even an important and famous one, but
VRPHWLPHVDQLQVLJQLFDQWDVZHOO7KHWZRFKDUDF-
ters are thus often fused into one, enriching the bi-
ographies of both individuals. Another phenomenon
with similar results i.e. the enriching of the biogra-
phies of two characters by fusing them together into
a single character is witnessed in some cases in the
LGHQWLFDWLRQ ZLWK HDFK RWKHU RI WZR ELEOLFDO FKDU-
acters who originally bore similar (or even identi-
cal) names, but in other cases of two characters who
DVSRVVLEOHZLWKLQWKHFRQQHVGRPDLQDQGVFRSH
of the talmudic discourse. To interpret and identify
realia is one of the essential tasks of the interpreter.
$QGQDOO\PDQ\UHOHYDQWEXWXQKHOSIXOWUDQVODWLRQV
in the Targums were ignored. The talmudic quota-
tions were cited for their lexical value and out of a
VSHFLFWRSLFDOLQWHUHVWWKHPXFKPRUHQDUUDWLYHDS-
proach of the targu- mists, who took the wider text
into account in their translational strategies, would
often turn out to be irrelevant to the rabbinic dis-
course. In a few cases, extant translations may have
been adapted, or made for the occasion, to suit the
VSHFLFLQWHUHVWVRIWKHLVVXHDWKDQG
bore completely different and unrelated names. Our
lecture demonstrates that the phenomena described
above can be found in the Bible itself or in its textual
variants, enabling us to discern another example of
exegetical continuum from internal biblical exegeses
into that which is exhibited in the post biblical rab-
binic literature, targumic and midrashic alike.
WILLEM

Free University Amsterdam, The Netherlands

If we look at the Targum manuscripts of Alfonso de
Zamora as well as at the Antwerp Polyglot, we can
see many Christian traits. They vary from the Latin
Sitz-im-Leben to the neglect of all the traditionally
Jewish codicological characteristics. I will show the
Christian traits of mss Salamanca M1, Madrid 7542

S MELIK

and the Antwerp Polyglot. The Aramaic text of the
University College London, United Kingdom Antwerp Polyglot is shorter than the usual European
Targum

in

Talmud
Three characteristics of the citations call for high-
lighting. First, many citations are late(r) supplements
to the text to underscore a point already made in the
main body of the discourse. Their scope is more often
Targum texts. If it can be proven that the Aramaic
text of the Antwerp Polyglot was shortened on pur-
pose, the question arises whether this Christian
Targum text is suitable to incorporate into a general
edition of Targum Jonathan? I will give a proposal.


IOTS

Abstracts

159


ted to the parallel verse of the original poem imitat-
National University Ostroh Academy of Ukraine
ing its syntax.
The

Transformation

of

Poetical

Lines



This approach is suggested as a principal one for


the Palestinian Targums since the emulation to the
in

the

Targum

Onqelos Hebrew parallel verse, and its rhythmic structure is
The translation of biblical poetry in the Targums is an integral part of the technique of the poetical trans-
VWLOODQLQVXIFLHQWO\H[SORUHGDUHDRIWKHWDUJXPLF lation in this group of the Targums. However, the
studies. Some researches paying attention to unique translation of the Hebrew poetry in the Palestinian
nature of the targumic poetry show that ancient trans- Targums is more complicated: the carefully rendered
lators followed certain rules in their translation of structure of the original poetical lines combines with
biblical poetry into Aramaic. In this paper the author VXFKVLJQLFDQWDOWHUDWLRQVDVLQVHUWLQJWKHUK\WKPLF
attempts to establish the main patterns of the chang- prose and poetical passages, and even the whole po-
es in the verse structure on the material of the Song ems into the text.
at the See (Ex 15:118, 21) in the Targum Onqelos.
The transformation of biblical poetry in the Targums
has a unique character: on the one hand, it exhibits a
tendency to imitate ancient Hebrew poetry (the par-
allel verse structure, use of chiasm in architecton-
ics, etc.); on the other hand, it possesses elements of
original, distinctive poetical forms which have some
resemblance to other poetic traditions of the period
of Late Antiquity (e.g. Jewish liturgical poems and
early Christian poetry in Syriac). In connection with
WKLVVSHFLFLW\DYHU\LPSRUWDQWTXHVWLRQDULVHVKRZ
the targumic poetic paraphrase differs form its He-
brew original. The paper consists of three sections:
a) The structure of verse in the Song at the Sea; b)
The Targumic transformation of the poetical lines; c)
The main paradigms of structural alterations of verse
in the Targum Onqelos.
In the Conclusion, the main distinctive features
of rendering the poetical lines of the Song at the Sea
in the Targum Onqelos are observed. The most sig-
QLFDQW DOWHUDWLRQV DUH DGGLQJ WKH QHZ ZRUGV DQG
lines and poetical paraphrases of several lines. The
UVW FDWHJRU\ UHVXOWHG LQ LQFUHDVLQJ WKH QXPEHU RI
stressed units (feet) and changes in the structure of
parallel lines; the second one in non-literal trans-
lation of the original text. How do these alterations
change the structure of the original verse? Firstly, the
process of adding the supplementary elements hap-
pened in a balanced manner. As a rule, the number of
additional stressed units in the line does not exceed
one or two. Secondly, in some cases the appearance
of the additional words cannot be explained with
any exegetical reasons but only with a desire of the
meturgeman to add the poetical expressiveness to the
translation of the Song at the Sea. Thirdly, the sup-
plementary lines, as a rule, do not break the parallel
VWUXFWXUHRIWKH+HEUHZYHUVHWKH\DUHVPRRWKO\W-
B,2627B[LQGG6HLWH>)DUEEDONHQIU)RUJD@%ODF.
B,2627B[LQGG6HLWH>)DUEEDONHQIU)RUJD@<HOORZ
B,2627B[LQGG6HLWH>)DUEEDONHQIU)RUJD@0DJHQWD
B,2627B[LQGG6HLWH>)DUEEDONHQIU)RUJD@&\DQ
160




Joel S. Baden
Siebeck
J, E, and the Redaction
of the Pentateuch
2009. XI, 339 pages (FAT 68).
Michaela Bauks
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Jephtas Tochter
Traditions-, religions- und
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zu Richter 11,2940
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Mohr
Ezra, Nehemiah,
and the Construction
of Early Jewish Identity
2010. 220 pages (est.) (FAT).
Erhard Blum
Textgestalt und Komposition
Exegetische Beitrge zu Tora und
Vordere Propheten
Hrsg. v. Wolfgang Oswald
from
2010. VIII, 416 pages (FAT 69).
Alexandra Grund
Die Entstehung des Sabbats
Seine Bedeutung fr Israels
Zeitkonzept und Erinnerungskultur
2010. 420 pages (est.) (FAT).
new
Baruch Halpern
From Gods to God
The Dynamics of Iron Age Cosmologies
Ed. by Matthew J. Adams
2009. XIV, 556 pages (FAT 63).
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Brand
Hiob Vom Gottesfrchtigen
zum Reprsentanten Israels
Studien zur Buchwerdung des
Hiobbuches und zu seinen Quellen
2010. 530 pages (est.) (FAT).
Armin Lange
Handbuch der Textfunde vom
Toten Meer
Band 1: Die Handschriften biblischer
Bcher von Qumran und den anderen
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booth to see these
and other books:
2009. XVI, 583 pages.
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Rdiger Lux
Prophetie und Zweiter Tempel
Studien zu Haggai und Sacharja
2009. VIII, 371 pages (FAT 65).
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William Robertson Smith
His Life, his Work and his Times
2009. VIII, 341 pages (FAT 67).
Franziska Naether
Die Sortes Astrampsychi
Problemlsungsstrategien durch Orakel
im rmischen gypten
2010. 550 pages (est.) (ORA).
Peter Schfer
The Origins of Jewish Mysticism
2009. XV, 398 pages.
Jean-Louis Ska
The Exegesis of the Pentateuch
Exegetical Studies and Basic Questions
2009. XVI, 280 pages (FAT 66).
Reformen im Alten Orient und
der Antike
Programme, Darstellungen und
Deutungen
Hrsg. v. Ernst-Joachim Waschke
u. Mitw. v. Johannes Thon
2009. XI, 200 pages (ORA 2).
Rudolf Smend
Zwischen Mose und Karl Barth
Akademische Vortrge
2009. VIII, 362 pages.
Martin A. Stadler
Weiser und Wesir
Studien zu Vorkommen, Rolle
und Wesen des Gottes Thot im
gyptischen Totenbuch
2009. XVI, 541 pages (ORA 1).
Mohr Siebeck
Tbingen
info@mohr.de
www.mohr.de




161

Hans-Josef Klauck, Bernard McGinn, Choon-Leong Seow, Hermann Spieckermann,

Barry Dov Walfish, Eric Ziolkowski et al. (Eds.)
  
 
 
The Encyclopedia of the Bible and Its Reception (EBR) pursues a twofold task. Firstly, it comprehensively renders
the current state of knowledge on the origins and development of the Bible according to its different canonic forms
in Judaism and Christianity. Secondly, it documents the history of the Bibles reception, not only in the Christian
churches and the Jewish Diaspora, but also in literature, art, music, and film, as well as Islam and other religious tradi-
tions and current religious movements.

 
  


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L ATEST S H EFFI ELD P H O E NIX H EBREW B IBLE B O O KS

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 163

THE FINNISH EXEGETICAL SOCIETY

Houses Full of All Good Things:
Essays in Memory of Timo Veijola
Ed. Juha Pakkala and Martti Nissinen.
2008, 752 pp.

EUR 45

Timo Veijola was a productive scholar, whose work

was deeply respected among Biblical scholars. Al-
though his academic interests extended to the en-
tire Hebrew Bible and beyond, he was particularly
devoted to the Deuteronomy, Deuteronomism, and
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the very center of scholarly discussion.
Timo Veijola fruitfully combined critical exegesis
with Biblical theology, his motivation stemming
from his religious devotion. For him, exegesis was
not only scholarly discussion in an academic set-
ting, but also a matter of personal theology. The
idea of an encounter between God and man he
found to be the center of the Hebrew Bible.
Timo Veijola formed deep personal ties with many Biblical scholars. His untimely death on
August 1, 2005 was a terrible loss for Biblical scholarship. In appreciation of Timo Veijolas
scholarship, his friends, colleagues, and students wish to honor his memory with articles
dealing with themes close to his heart, such as Deuteronomy, Deuteronomistic History, Deu-
teronomism, scribalism, wisdom literature, Judaism, and Biblical Theology.

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164

 

Index of Contributors

Abousamra, Gaby 25, 57 Craig, Marie-Louise 29, 64

Achenbach, Reinhard 25, 57 Crawford, Sidnie White 20, 42, 64
Ackerman, Susan 21, 57 Crouch, C. L. 26, 64
Aejmelaeus, Anneli 20, 39, 42, 57, 109 Cuppi, Lorenzo 35, 111
Ahituv, Shmuel 25, 58
Aitken, James K. 31, 39, 48, 58, 109 Dafni, Evangelia G. 26, 36, 65, 112
Albertz, Rainer 20, 58 Damsma, Alinda 48, 153
Alexander, Philip 47, 153 Danove, Paul 36, 112
Amphoux, Christian Bernard 36, 109 Dany, Nocquet 26, 65
Angelo Cunha, Wilson de 36, 109 Davies, Graham 31, 65
Antonissen, Hugo 44, 129 Debel, Hans 26, 36, 42, 66, 112, 130
Assis, Elie 26, 59 Dell, Katharine J. 24, 66
Ausloos, Hans 36, 110 Diamond, James A. 28, 66
Dez Merino, Luis 48, 156
Becker, Uwe 20, 59 Dimant, Devorah 41, 131
Beentjes, Pancratius 20, 59 Dines, Jennifer 36, 112
Ben-Dov, Jonathan 42, 129 Dogniez, Ccile 38, 113
Berlejung, Angelika 19, 60 Dotan, Aron 45, 149
Bernasconi, Rocco 47, 153 Duek, Jan 19, 67
Beyer, Andrea 24, 60 Dykstra, Nathaniel N. 37, 116
Bird, Phyllis 28, 60
Blois, Reinier de 29, 61 Edelman, Diana 19, 67
Bonney, Gillian 35, 111 Edenburg, Cynthia 20
Bons, Eberhard 37, 110 Eidsvg, Gunnar Magnus 37, 113
Borchardt, Francis 26, 61 Elgavish, David 26, 68
Boshoff, Willem 25, 61 Elgvin, Torleif 41, 131
Botha, Phil J. 24, 62 Elkowicz, Dominik 25, 68
Brady, Christian 47, 153 Elwolde, John Francis 23, 43, 68, 131
Brand, Yitzhak 25, 62 Enzenauer, Ren 41, 131
Breuer, Yochanan 45, 149 Eshel, Esti 41, 132
Brooke, George 41, 129 Exum, J. Cheryl 21, 69
Brumer, Miri 28, 62 Eynikel, Erik 25, 69
Bchner, Dirk 37, 110
Falk, Daniel 41, 132
Campbell, Jonathan G. 42, 130 Falla, Terry 30, 69, 70
Carmichael, Calum 28, 62 de Faria Francisco, Edson 45, 149
Carr, David M. 21, 63 Fernndez Marcos, Natalio 38, 113
Ceulemans, Reinhart 37, 110 Fernndez Tejero, Emilia 45, 149
Chwarts, Suzana 27, 63 Fidler, Ruth 26, 70
Cimosa, Mario 35, 111 Fincati, Mariachiara 36, 114
Clines, David J. A. 24, 63 Fincke, Andrew 26, 70
Collins, John J. 43 Fischer, Stefan 24, 71
Collins, Matthew A. 42, 130 Flesher, Paul 48, 153, 154
Cook, Johann 24, 35, 64, 111




Flint, Peter 43, 132
Folmer, Margaretha 47, 154
Forte, Anthony J. 37, 114
Fox, Harry 42, 132
Fraade, Steven 47, 154
Friedman, Shamma 47, 154
Frhlich, Ida 132
Galil, Gershon 25, 71
Gallagher, Edmon 38, 114
Garca Martnez, Florentino 43
Geiger, Gregor 44, 45, 133, 150
Gera, Deborah 36, 115
Gera, Dov 35, 115
Gericke, Jaco 26, 71
Gillmayr-Bucher, Susanne 25, 71
Ginsburskaya, Mila 44, 133
Glenny, W. Edward 37, 115
Goldman, Liora 44, 133
Goldstein, Ronnie 25, 72
Gonzalez, Herv 27, 72
Grabbe, Lester L. 19, 72
Greenspoon, Leonard 35, 116
Hacham, Noah 35, 116
Hamidovi, David 41, 134
Harrington, Hannah 43, 134
Harviainen, Tapani 45, 150
Hasselbalch, Trine B. 43, 134
Hayward, Robert 47, 155
Heger, Paul 43, 135
Heijmans, Shai 47, 155
Hempel, Charlotte 20, 42, 43, 73
Henderson, Ruth 42, 135
Hentschel, Georg 32, 73
Hiebert, Robert J. V. 37, 116
Himmelfarb, Lea 45, 150
Hogeterp, Albert L. A. 43, 135
Holtz, Gudrun 41, 135
Houtman, Dineke 48, 155
Hundley, Michael B. 23, 73
Hutton, Jeremy 32, 74
Ibita, Maricel S. 26, 74
Ivanova, Maria 23, 74
Jacobs, Jonathan 23, 75
Jacobus, Helen R. 44, 136
Jarick, John 26, 75
Jassen, Alex P. 43, 136
Joachimsen, Kristin 28, 75
165
Johansson, Nadja 23, 76
Jokiranta, Jutta 43
Jonker, Louis 26, 76
Joosten, Jan 27, 37, 76, 116
Joo, Wonjun 23, 76
Juckel, Andreas 30, 77
Kalman, Jason 28, 67
Kampen, John 43, 136
Karrer, Martin 38, 117
Kauhanen, Tuukka 38, 117
Kawashima, Robert 26, 77
Kellenberger, Edgar 24, 29, 35, 78, 117
Kessler, Rainer 28, 78
Kharanauli, Anna 37, 117
Kilkkinen, Hanna 26, 78
Kim, Jong-Hoon 38, 118
Kim, M. Sun-Jong 25, 79
King, Daniel 29, 79
Klein, Johannes 23, 79
Kletter, Raz 19, 79
Knibb, Michael A. 20, 80
Knoppers, Gary 20, 80
Koivisto, Jussi 23, 80
van der Kooij, Arie 39, 42, 43, 118, 137
Kottsieper, Ingo 42, 137
Koulagna, Jean 39, 118
Kraovec, Joe 23, 81
Kratz, Reinhard G. 42
Kraus, Wolfgang 38, 119
Kreuzer, Siegfried 27, 38, 81, 119
Krispenz, Jutta 24, 82
Krivoruchko, Julia G. 39, 119
Kugler, Robert 35, 119
Kvam, Bjrn Olav 48, 155
LaMontagne, Nathan 35, 120
Lange, Armin 26, 43, 82, 137
Latvus, Kari 27, 82
Lawrence, Beatrice 47, 156
Lemaire, Andr 25, 83
Lesley, Michael 41, 138
Leuenberger, Martin 27, 83
Levin, Christoph 25, 83
Lewis, Timothy 29, 84
Lier, Gudrun 48, 156
Liljestrm, Marketta 29, 84
Lippke, Florian 28, 84
Lipschits, Oded 19, 84
Livneh, Atar 44, 138
Loader, Bill 41, 138
166





Lombaard, Christo 27, 85 Peursen, Wido van 30, 102

Loopstra, Jonathan 29, 85 Piquer Otero, Andrs 39, 123
Porzig, Peter 41, 142
MacDonald, Nathan 28, 85 Potgieter, Henk 24, 93
Machiela, Daniel A. 42, 139 Prinsloo, Gert T. M. 28, 93
Marrazza, Massimiliano 31, 86
Martn Contreras, Elvira 45, 150 Ravasco, Andrea 41, 142
Martone, Corrado 41, 139 Reynolds, Bennie 43, 142
Mashiah, Rachel 45, 151 Riekert, Stephanus J. P. K. 27, 93
Masi, Cosimo 31, 86 Robker, Jonathan Miles 25, 36, 94, 123
McCready, Wayne O. 44, 139 van Rooy, Harry 23, 102
McKay, Heather A. 26, 86 Rudnig, Thilo Alexander 32, 94
McKenzie, Steven L. 20, 87 Rupeikait, Kamil 23, 94
Meacham, Tirzah 44, 140
van der Meer, Michal N. 37, 120 Salvesen, Alison 29, 37, 124
Meiser, Martin 38, 121 Samely, Alex 47, 157
Metso, Sarianna 41, 140 Srki, Pekka 25, 95
Miller II, Robert D. 28, 87 Saur, Markus 27, 95
Mizrahi, Noam 23, 87 Schmid, Konrad 20, 96
Moffitt, David M. 37, 121 Schmid, Ulrich 38, 124
Moigne, Philippe Le 38, 120 Schmidt, Uta 26, 96
Morrison, Craig E. 30, 47, 88, 157 Schofield, Alison 43, 44, 142
Morrow, William 24, 88 Seppnen, Christian 41, 143
Muraoka, Takamitsu 29, 37, 121 Shaw, Steven 29, 96
Mller, Monika Cornelia 24, 88 Shemesh, Aharon 41, 42, 143
Mllner, Ilse 32, 89 Shepherd, David 48, 158
Mnger, Stefan 19, 89 Shinan, Avigdor 47, 158
Sinnott, Alice M 27, 97
Nel, Marius 23, 89 Sipil, Seppo 37, 124
Nes, Hans Van 48, 157 Skarstrm, Kamilla 41, 143
Newman, Judith H. 27, 90 Smelik, Willem 47, 158
Newsom, Carol A. 24, 90 Snyman, S. D. (Fanie) 27, 97
Ngunga, Abi T. 36, 122 Sokoloff, Michael 29
Nielsen, Dave 36, 122 Sonek, Krzysztof 27, 97
Nihan, Christophe 20, 90 Sousa, Rodrigo de 36, 124
Nitzan, Bilhah 43 Spitaler, Peter 36, 124
Norton, Jonathan 43, 141 Spottorno, Victoria 35, 125
Spronk, Klaas 23, 97
Obiorah, Mary Jerome 28, 91 Staalduine-Sulman, Eveline van 48, 158
Ofer, Rachel 23, 91 Stanek, Teresa 28, 98
Ofer, Yosef 45, 151 Steudel, Annette 42
Olariu, Veronica 23, 91 Steyn, Gert J. 38, 125
Olofsson, Staffan 28, 38, 92, 122 Stkl, Jonathan 31, 98
Oswald, Wolfgang 24, 92 Stkl Ben Ezra, Daniel 23, 98
Sutskover, Talia 27, 99
Pajunen, Mika S. 44, 141 Svrd, Saana 24, 99
Pakkala, Juha 19, 89
Patmore, Hector 48, 157 Talshir, Zipora 36, 125
Peels, Eric 26, 92 Taylor, Richard A. 30, 99
Perttil, Elina 37, 123 Tenhunen, Katri 38, 125
Peters, Dorothy M. 141 Tervanotko, Hanna 27, 99


 167

Thomas, Samuel 43, 144 Zernecke, Anna 28, 107

Thomson, Christopher J. 27, 100 Ziemer, Benjamin 25, 107
Tio, Jozef 26, 100 Zwickel, Wolfgang 25, 108
du Toit, Jaqueline S. 28, 67 Zvi, Ehud Ben 26, 59
Torijano Morales, Pablo 36, 126
Tyrnvuori, Joanna 24, 100
Trebolle Barrera, Julio 36, 126
De Troyer, Kristin 20, 39, 100, 126
Tsolin, Dmytro 47, 159
Turner, Beryl 30, 101
Tynj, Tuula 25, 101

Ulrich, Eugene 26, 100

Valve, Lotta 27, 101

Vanderhooft, David S. 19, 102
Vanonen, Hanna 44, 144
Varhaug, Jrn 24
Venter, Philip 24, 102
Venter, Pieter 28, 103
Verbeke, Elke 36, 112
Vielhauer, Roman 26
de Villiers, Gerda 28, 65
Voitila, Anssi 27, 38, 103, 127

Wagner, Thomas 28, 103

Walser, Georg 36, 127
Wazana, Nili 25, 103
Weber, Beat 28, 104
Weigold, Matthias 43, 144
von Weissenberg, Hanne 41, 144
Wessels, Wilhelm J. 26, 104
Whitley, John B. 42, 145
Williamson, H. G. M. 31, 104
Winninge, Mikael 42, 145
Wirth, Raimund 38, 127
van Wolde, Ellen 25, 102
Wright, Archie T. 42, 145
Wright, Benjamin G. 20, 105
Wright, David P. 25, 106
Whrle, Jakob 27, 105

Yamaga, Tetsuo 20, 105

Yoon, Joonho 24, 106
Yuditsky, Alexey (Eliyahu) 44, 146

Zahn, Molly M. 41, 146

Zakovitch, Yair 47, 158
Zanella, Francesco 42, 146
Zangenberg, Jrgen 19, 89
Zehndera, Markus 25, 107
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