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The End of the Psalter
Psalms 146-150, sometimes called “Final Hallel” or “Minor Hallel”, are often argued to have been written as a literary end of the Psalter. However, if sources other than the Hebrew Masoretic Text are taken into account, such an original unit of Psalms 146-150 has to be questioned. “The End of the Psalter” presents new interpretations of Psalms 146-150 based on the oldest extant evidence: the Hebrew Masoretic Text, the Hebrew Dead Sea Scrolls, and the Greek Septuagint. Each Psalm is analysed separately in all three sources, complete with a translation and detailed comments on form, intertextuality, content, genre, and date. Comparisons of the individual Psalms and their intertextual references in the ancient sources highlight substantial differences between the transmitted texts. The book concludes that Psalms 146-150 were at first separate texts which only in the Masoretic Text form the end of the Psalter. It thus stresses the importance of Psalms Exegesis before Psalter Exegesis, and argues for the inclusion of ancient sources beyond to the Masoretic Text to further our understanding of the Psalms.
Archaeology of Mind in the Hebrew Bible / Archäologie Alttestamentlichen Denkens
Research into the Hebrew Bible, Ancient Near East, Philosophy and History have long considered whether thought in the cultural area of the ancient Middle East differs from that in the western Mediterranean. The inclusion of neurobiology, psychology, brain research and evolutionary research will widen this horizon and allow new approaches. This volume provides in depth insides into this Archaeology of Mind in 22 contributions.
The Exegetical and the Ethical
Exegesis has ethical dimensions. This innovative essay collection, largely about Hebrew Bible/Old Testament texts, is written by an international team – all Doktorkinder of a pioneer in this area, Professor John Barton, whose 70th birthday this volume celebrates.
Ancient Readers and their Scriptures
Ancient Readers and their Scriptures explores the ways that ancient Jews and Christians interpreted the Hebrew Bible in antiquity, focusing on the processes of reading that are preserved in the textual and material record of the corpora that engage Jewish scripture.
Reading the Psalms Theologically
The Psalms as Christian Scripture. Reading the Psalms Theologically presents rich biblical-theological studies on the Psalter. Reading the Psalter as a Unified Book: Recent Trends (David M. Howard and Michael K. Snearly) The Macrostructural Design and Logic of the Psalter: An Unfurling of the Davidic Covenant (Peter C. W. Ho) David's Biblical Theology and Typology in the Psalms: Authorial Intent and Patterns of the Seed of Promise (James M. Hamilton) A Story in the Psalms? Narrative Structure at the "Seams" of the Psalter's Five Books (David "Gunner" Gunderson) Does the Book of Psalms Present a Divine Messiah? (Seth D. Postell) The Suffering Servant in Book V of the Psalter (Jill Firth) Exca...
Imprecations in the Psalms
The gap between the New Testament and the Imprecatory Psalms is less than we think. When faced with prayers against enemies in the Psalms, we are too quick to assume that these Old Testament authors were ignorant of some basic New Testament ethics. They are self-righteous, thinking they have earned God’s favor. They don’t know that the wicked can repent and be forgiven. They believe in vengeance and hating their enemies. We assume wrongly. These prayers are far more aware than many modern churchgoers of how deeply our own sin runs, so that even when persecuted, we are not automatically entitled to divine help. Even when we are truly entitled to justice against unrighteous attackers, if God rescues us, that is unmerited grace. Further, the psalms are fully aware that their enemies can repent, and they show mercy to them. The Book of Psalms teaches its readers—individuals and the whole people of God—to desire the repentance, forgiveness, and divine blessing of all nations, even the people’s most vicious enemies.
A Journey of Two Psalms
Psalms 1 and 2 serve as a Prologue to the rest of the Psalter. Susan Gillingham takes us on an illuminating journey across two-and-a-half millennia, revealing how these two psalms have been commented on, translated, painted, set to music, employed in worship, and adapted in literature, often being used disputatiously by Jews and Christians alike.
Roads in the Deserts of Roman Egypt
Egypt under the Romans (30 BCE–3rd century CE) was a period when local deserts experienced an unprecedented flurry of activity. In the Eastern Desert, a marked increase in desert traffic came from imperial prospecting/quarrying activities and caravans transporting wares to and from the Red Sea ports. In the Western Desert, resilient camels slowly became primary beasts of burden in desert travel, enabling caravaneers to lengthen daily marching distances across previously inhospitable dunes. Desert road archaeology has used satellite imaging, landscape studies and network analysis to plot desert trail networks with greater accuracy; however, it is often difficult to date roadside installatio...
How Isaiah Became an Author
Traditionally, biblical studies has been an academic discipline with roots deeply embedded in historical inquiries about the genesis of texts. It should come as no surprise that a significant amount of scholarly attention has been on the formation of the "book" of Isaiah, especially since the compelling imagination of Isaiah comprises an anthology of prophetic voices, each with its own historical context. At the same time, it is well known that the chasteness of ancient texts discloses precious little specific information to aid with this reconstructive task. How Isaiah Became an Author tackles this historical irony head-on. David Davage begins by describing two contrasting ways authorship w...
