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The Septuagint defies easy definition. Biblical scholars routinely use the term to designate the Greek Old Testament, though they recognize that such language is similar to talking about "the English Bible" or "the German Bible": there is no such thing, or rather there are many such things. In this article, I urge closer attention to the way ancient people described the translation, particularly its scope. While modern scholars often seem (tacitly or not) to assume that the Septuagint began as the Greek Torah and then expanded its borders to welcome new Jewish scriptural books as they continued to be translated into Greek, ancient authors did not depict the Septuagint in this way. All ancient Jewish sources that mention the translation restricted the Septuagint to the Pentateuch, whereas most patristic sources attributed a Greek version of the entire Hebrew Bible to the Seventy translators. The most significant moment in the "growth of the Septuagint" was when it suddenly swelled from five books to perhaps a couple dozen or more. These ancient ideas on the extent of the Septuagint have implications for our notions of the Septuagint canon and for the use of this Greek version in the New Testament., The apostle Paul never identified the version of Scripture that he quoted. Modern scholars have often made the identification for him: he quoted the Septuagint, though scholars also acknowledge the [...]

Genesis 34, an obscure narrative in the Torah, tells the story of Dinah, the daughter of Jacob and Leah. The biblical story unfolds as Dinah goes out to see the local girls, a seemingly innocent act, and her life is thrown into darkness when Shechem, the prince of the land, harasses her. The following chain of events involves Dinah's brothers, Simeon and Levi, and their cunning deception of Shechem and his clan, revenge, and confrontation with their father, Jacob. This study examines the complex layers of Genesis 34, exploring its disconnection from the broader Genesis narrative and the absence of moral clarity or divine presence in the text. The narrative raises unanswered questions about Dinah's fate, the consequences of vengeance on Shechem, and God's silence throughout the events. Including this story in Bible has puzzled early commentators, prompting them to reflect on the moral lesson and overall message intended to be drawn from it. The article has two parts. The first part analyses the sources from the period between 1000 and 1300 CE that mentions the story of Dinah and gives an idea about the interpretations and reflections of this episode in the Bible at that time. In the second part, the study analyses the illustrations of Dinah in the Middle Byzantine Octateuch manuscripts, shedding light on the visual interpretations and representations of the story in the context of medieval art. As the study progresses, it attempts to unravel the mystery surrounding Dinah's story, exploring its significance, moral implications and potential cultural or historical implications. The juxtaposition of textual and visual analyses adds depth to the exploration of this biblical narrative and invites readers to reflect on the ongoing enigma of Genesis 34 and its complex lessons. Keywords: Byzantine art, Byzantine manuscripts, Octateuchs, Old Testamanet women. Lea'nin Kizi Dinah: Oktateukhos El Yazmalarinda Yaratilis 34'un Bilinmeyen Varyasyonlari Tevrat'ta anlasilmasi guc bir anlati olan Yaratilis 34, Yakup ve Lea'nm kizi Dinah'in hik yesini anlatir. Kutsal Kitap'ta gecen hik ye Dinah'in gorunuste masum bir hareket gibi gorunen yerel kizlari gormek icin disari cikmasi ve devaminda ulkenin prensi Shechem'in onu taciz etmesiyle hayatinin karanliga donusmesiyle gelisir. Bunu izleyen olaylar zinciri, Dinah'i kardesleri Simeon ve Levi'nin Shechem ve halkini kurnazca aldatmalarini, intikamlarini ve babalari Yakup'la yuzlesmelerini icerir. Bu calisma, Yaratilis 34'un karmasik katmanlarini inceleyerek, daha genis Yaratilis anlatisindan kopuklugunu ve metinde ahlaki netlik veya ilahi varligin yoklugunu arastirmaktadir. Anlati, Dinah'in kaderi, Sekem'den alinan intikamin sonuclan ve olaylar boyunca Tanri'nin sessizligi hakkinda cevaplanmamis sorular ortaya cikarmaktadir. Bu hik yenin Kutsal Yazilar'da yer almasi eski yorumcularin kafasini karistirmis, onlari bu hik yeden cikarilmasi amaclanan ahlaki ders ve genel mesaj uzerinde dusunmeye itmistir. Makale iki bolumden olusmaktadir. Ilk bolumde, MS 1000 ve 1300 yillari arasinda Dinah'in oykusunden bahseden donem kaynaklari incelenerek, o donemde Kutsal Kitap'taki bu bolumun yorumlari ve yansimalari hakkinda fikir verilmektedir. Ikinci bolumde ise calisma, Orta Bizans Oktateukhos el yazmalarindaki Dinah resimleri analiz ederek, Orta cag sanati baglaminda hik yenin gorsel yorumlarina ve temsillerine isik tutmaktadir. calisma ilerledikce, Dinah'in hikayesini cevreleyen gizemi cozmeye calismakta, onemini, ahlaki cikarimlarini ve potansiyel kulturel veya tarihsel etkilerini arastirmaktadir. Metinsel ve gorsel analizlerin yan yana getirilmesi, bu Kutsal Kitap anlatisinin arastirilmasina derinlik katmakta ve okuyuculari Yaratilis 34'un suregelen muammasi ve icerdigi zor dersler uzerinde dusunmeye davet etmektedir. Anahtar Kelimeler: Bizans Sanati, Bizans el yazmalari, Oktateukhos El Yazmalari, Tevrat kadinlari., Introduction Although much has been written about it, Genesis 34, like many stories in the Torah, is an undecipherable text. There is no explicit reference to Genesis 34 in the [...]

The journeys undertaken by the antediluvian patriarch Enoch, in 1 Enoch 17-36, engage closely with a well-known contemporary practice of Hellenistic courts: the dispatching of expeditions of exploration. Such reframing can situate this early Jewish apocalypse more fully within its third-century BCE intellectual, cultural, and political ecosystem and also make space for Judean thought in the history of ancient geography., At some point in the third century BCE, probably in its middle decades, certain Jewish writers in the southern Levant recounted a series of journeys undertaken by the antediluvian patriarch [...]

The male lover portrayed in Song 1:2-4 was once ubiquitously considered to be a king. Recent interpreters, however, have understood the word 'king' to be either a hypocorism (a nickname of affection) or an epithet for a 'bridegroom.' Earlier interpretation also recognized a group of women in the opening scene, but this too is disappearing today. To address these exclusions, I present a close analysis of the grammar and offer an alternative perspective to what is identified as enallage (a substitution of one grammatical form for another) but which also inadvertently suppresses the women's presence. Next, I investigate how the Song's 'king' became denuded of his royal meaning, including through a reliance on some dubious interpretations of Akkadian poetry. I also explore literary themes in the Hebrew Bible--women's celebratory praise and a hitherto undiscovered case of subtle soundplay called 'hidden paronomasia'--to show why the Song's 'king' should be understood as a royal personage. Finally, by comparing this scene in the Song to the Sumerian love poem Dumuzi-lnanna G, I show how the Song opens with a prominent ancient Near Eastern motif of love literature--the entrance or bringing of the royal consort into the palace, lauded by a group of rejoicing women., The inaugural verses of the Song of Songs appear to portray the male lover as a king. Even if we set aside the Solomonic nature of the inscription in the [...]

Abstract What role has the 'Old Testament' played in the self-understanding of Christians over the centuries, and what can we learn from the fact that Israel's scriptures are often cited [...]

The present article offers a critical reading of the Old English Exodus, a poem that is an Old English versified adaptation of an episode from the biblical story of Exodus that narrates Israelites' passage across the Red Sea and the destruction of Pharaoh's army. The aim of this article is to analyse the poem's urban and exilic imagery that strongly relies on the metaphorical representation of the Israelites as a city, as they are actually in exile and on the way to Canaan, and of the metaphorical representation of the walls of the Red Sea as the walls of a hall that is destroyed along with the Egyptian army. The argument of the present article is that in Exodus the poet uses the imagery of a hall and exile, derived from heroic and secular verse, as a hermeneutic key to read the biblical exodus typologically, tropologically, and anagogically. The metaphor of the key that opens the Scripture, which the poet uses in Exodus, encourages the reader to unveil the hidden meaning of the narrative. The poet inverts the conventional imagery of the hall and exile in the poem to emphasise narrative moments that require the reader to explore the letter of the poem for additional layers or signification. Keywords: Old English Exodus; Old English poetry; Old English literature; Old English biblical verse; early medieval England., I. Introduction The biblical Old English poem Exodus, preserved in one copy in MS. Junius II, dated to the half-century ending around the year 1000 A.D, (1) is a retelling [...]

Introduction In the heady days of Enlightenment certitude, the ideal of critical objectivity was regularly asserted over against the supposedly uncritical habits of thinking that were bequeathed from the past. [...]

Immanuel of Rome, the Hebrew Dante, penned a very large collection of Biblical commentaries, mostly still in manuscript. Most of them are strongly anthological in character, pieced together from other sources, mostly Maimonidean but not only, and including a good deal of philosophical and scientific material. This is certainly the case in his unpublished commentary on Qohelet, which borrows material from Maimonides, Samuel and Moses ibn Tibbon, among others, and also Abraham Ibn Ezra, whose commentary on Qohelet also frames two extended mathematical supercommentaries. This paper publishes these two supercommentaries together with English translation and sets them in broader literary, exegetical, and scientific context., There is a long and continuous supercommentary tradition on Abraham Ibn Ezra's commentaries on the Torah. Scholars have traced this tradition from the thirteenth century, beginning with the now lost [...]

'To my knowledge,' Bruce D. Marshall notes in his foreword to this welcomed volume, 'no systematic theologian of his generation commented on the Bible as extensively as [Jenson] did.' Likewise, [...]

Luke's account of Martha and Mary of Bethany is present in the textual tradition in two versions. The majority of scholars and editors prefer the shorter reading, 'only one thing [...]

JOAN Didion uses Biblical analogues in her novel Play It As It Lays (1970) to recount the American western narrative she learned in her youth, 'the story that the wilderness [...]

Even to our Nineteenth Century here are the fountain heads of song. --Walt Whitman, 'The Bible as Poetry' OFTEN overlooked, the 'Messenger Leaves' poems Walt Whitman assembled as part of [...]

This note highlights a previously unseen paleographical error in one of H. J. M. Milne and T. C. Skeat's arguments for the dictation theory of Codex Sinaiticus (N 01). In [...]

This essay argues that Luke's strong association of Jesus with the manual-labor class in Acts 4:13b, and specifically with the disciples' 'illiteracy' and 'unlearnedness,' is out of step with a [...]

The inductive reading of Deuteronomy 34 offered in the present article suggests that the chapter is an entirely coherent, integral composition that fits well in its context on multiple levels [...]

Origen, Augustine, Aquinas, and others thought that the titulus crucis was an ironic divine decree that recalled Ps 2:6: 'I have set my king on Zion, my holy hill.' Although [...]

The First Book of Maccabees (15:28-36) records a diplomatic exchange over disputed cities and territories between Simon, Judas Maccabeus's brother, and the Seleucid king Antiochus VII. In w. 33-34, Simon [...]

The participial phrase [TEXT NOT REPRODUCIBLE IN ASCII] in Mai 2:12 has been a crux interpretum since the earliest versions of the Hebrew Bible. A comprehensive search reveals that at [...]

The MT of Hos 13:2a criticizes Israelites for producing idols 'according to their skill' ([TEXT NOT REPRODUCIBLE IN ASCII]). The grammatical difficulty of the Hebrew phrase, the evidence of the [...]

The book of Amos and the prophet himself continue to be interpreted in light of the Israelite wisdom tradition on the basis of proposed links to wisdom forms, vocabulary, and [...]

In recent decades, scholars have taken great care not to assume that 'the satan' of Job 1-2 and of Zechariah 3 is supposed to be the archenemy of God and [...]

This paper proposes a new interpretation of Job 5:7 (traditionally translated 'For man is born to trouble, as sparks fly upward'), one that would eliminate the fatalistic aphorism viewed by [...]

Beer and Theology--a weekly spirited theological conversation! Over the past few decades, Duane Priebe has convened a weekly Wartburg Theological Seminary tradition: Beer and Theology. The back room of the [...]

This article explores the expanded Song of Miriam preserved in the Qumran scroll 4Q365 (4QReworked Pentateuch[??]). While several scholars have discussed the significance of Miriam's Song and elucidated its vocabulary, [...]

In addressing the theological crisis of the exile, Ezekiel relies on the mythology of the divine king who goes out to battle against the forces of chaos, commonly referred to [...]

This article addresses two problems commonly discussed in recent literature on the Pentateuch: the relationship between the Sihon episodes in Numbers and Deuteronomy, and the role of Deuteronomy 34 in [...]

The issue of translating the Greek term [TEXT NOT REPRODUCIBLE IN ASCII] in the Fourth Gospel has occasioned considerable concern from English-speaking scholars in recent years. This article examines some [...]

The Book of Jubilees is a retelling of Genesis and the beginning of Exodus in the form of an angel speaking to Moses. It was written by a Jew in [...]

AUTHORSHIP Jewish tradition assumes that the Book of Kohelet (Ecclesiastes) was penned by Solomon. One finds in chapter 15 of Seder Olam Rabbah that Solomon wrote three books, Proverbs, Song [...]

I. INTRODUCTION The discovery in 1945 of the Coptic Gospel of Thomas among the codices found at Nag Hammadi ignited a controversy about Thomas's relation to the Synoptic Gospels that [...]

You must not present to YHWH anything with testicles that are bruised, crushed, torn, or cut off. You must not do this in your own land, nor shall you present [...]

Hapax legomena in the Hebrew Bible have posed problems of understanding ever since Hebrew ceased to be a spoken language and had to be learned as a second language. Still [...]

The prophet Samuel's declaration of [TEXT NOT REPRODUCIBLE IN ASCII] to the assembled Israelites in 1 Sam 8:11-18 has generally been understood in the history of scholarship as a catalogue [...]

Ever since Martin Noth proposed that Deuteronomy is the introduction to a Deuteronomistic History (DtrH), critics have followed his lead in attributing significant portions of Deuteronomy 34 to this document. [...]

The four-word phrase [TEXT NOT REPRODUCIBLE IN ASCII] in Gen 49:10b[alpha] is known as 'the most famous crux interpretum in the entire Old Testament.' (1) Over the centuries, it has [...]

The seduction of Lot by his daughters (Gen. 19:30-38) and of Judah by his daughter-in-law Tamar (Gen. 38), and the near-seduction of Boaz by Ruth the Moabite (Ruth 3), constitute the problematic background of the Davidic dynasty. In this article, I compare these three stories of female subterfuge and suggest that a 'redemptive' thread can be traced over time. Following the deployment in these texts of the Hebrew verbs 'to know' (y,d,') and 'to recognize' (n,k,r) indicates an increasing acknowledgment of the other over the course of these narratives, towards an embrace of the stranger 'under the wings of God' (Ruth 2:12). I suggest that this movement does not necessarily entail a breach of the Law--of the taboo against incest or forbidden marriage--but rather a redefinition of its line., Know you this woman? ... Carnally, she says. William Shakespeare, 'Measure for Measure,' V.i Introduction 'Probably never--or never up till then--did a woman love and desire a man so entirely [...]

Around 1970, while Sacvan Bercovitch was discovering American Puritanism, I visited Machu Picchu with my second grade teacher. Not the real Inca site, of course, but the place of inspiration [...]

In The Puritan Origins of the American Self Sacvan Bercovitch claims that American Puritans believed God had made a 'long promised summons' to them, 'as irreversible as it was irresistible, [...]

Leave your screen for a moment, please. If you would, walk over or bike over or bus over to the university or college library you most frequent. Once there, do [...]

As the question of the United States' future has come to the fore of public debates, a reconsideration of its origins seems not only appropriate to the times that we [...]

When I heard that Yale University Press was reissuing Sacvan Bercovitch's The Puritan Origins of the American Self (1975) with a substantial new preface, I suggested to Sandra Gustafson that [...]

One of the characteristics of Spirit language in the Old Testament is that it occurs in places that have particular significance for the literary formation as well as the theological profile of the Hebrew Scriptures. This essay examines texts from I Samuel, Ezekiel, Isaiah 40-66, and Psalm 104 and reconstructs an awareness across the biblical traditions that the experience of divine presence unfolds in and through the 'Spirit' as part of God's 'aura.' Keywords Spirit of God, Divine Aura, kabod(Glory), Servant Song, Language, Creation, Breath of life, Spirit-bearer, Psalm 104, Trito-lsaiah, Ezekiel, Introduction The notion of the 'Spirit of God' is firmly embedded in what, borrowing a phrase from Ludwig Wittgenstein, one could call the 'Sprachspiel' (language game)(1) of Christianity. Spirit language [...]

In the fall of 2009, I was introduced to a new and exciting strategy for interpreting the Bible. At the time, I was a senior theology major at Texas Lutheran [...]

My Experience as a Biblical Storyteller Over thirty years ago on my first Palm Sunday as an ordained minister, I decided to perform the Passion Narrative of Mark's Gospel (chapters [...]

The first Gospel reading I performed by heart was from Mark. Jesus was baptized and immediately driven by the Spirit into the wilderness. Then, after John was executed, Jesus began [...]

The invitation to write about my experiences while learning and telling the Gospel of Mark by heart reminds me of an invitation found in 'The Godfather': 'Let me make you [...]

This may be the year for you to begin performing Scripture! The beginning of the new church year offers an opportunity to reassess how we present Scripture in worship and [...]

I have been around 'church folk' most of my life. I have received seminary degrees twice and am now an adjunct professor at two. As a director of Christian education [...]