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doi: 10.1515/zaw-2026-2001pmid: N/A
RésuméLa vision de Dieu, telle que décrite en Ex 24,9–11, constitue un cas singulier dans tout l’Ancien Testament et dans la littérature subséquente. Ceci amène à se poser la question de l’auteur de cette narration, à préciser les caractéristiques distinctives de cette vision et à s’interroger sur sa fonction. Notre analyse vise à montrer que cette narration appartient à la couche P et qu’elle est d’une importance fondamentale pour P en ce qu’elle lui permet de souligner que Yhwh n’est pas seulement le dieu d’Israël mais qu’il est aussi celui qui a créé l’univers et qu’il est Dieu pour l’ensemble de l’humanité.
doi: 10.1515/zaw-2026-2002pmid: N/A
AbstractPsalm 137 gives voice to two dominant emotions, mourning and vengeance, in the aftermath of the destruction of Jerusalem. Articulated through idioms, metaphors, and rituals, these emotions operate on both the collective and individual levels. The study combines an exploration of the text’s historical and literary development with a psychological perspective, arguing that the dependence between the emotions reflected in the psalm is not inevitable but that they represent alternative responses to catastrophe, each leading toward a different path of recovery.
doi: 10.1515/zaw-2026-2003pmid: N/A
AbstractDavid’s Testament (1Kgs 2:1–9) appears as an episode in the larger Solomon Accession Narrative (1Kgs 1–2). This paper does three things. First, it shows that the Testament is a later interpolation into the Accession Narrative. Second, it shows that this conclusion provides a simple solution to the longstanding problem of the Shimei Duplicate, namely that David instructs Solomon regarding Shimei the Benjaminite in 2:8–9 in all textual witnesses and also in 2:35l–o in the Septuagint. Third, it offers a complete definition of the original contours of the Solomon Accession Narrative.
doi: 10.1515/zaw-2026-2004pmid: N/A
ZusammenfassungDer von Robert Althann im Rahmen der BHQ vorgelegte textkritische Apparat zum Buch Hiob, wie es im Codex Leningradensis überliefert ist, spiegelt 1) das in den letzten Jahrzehnten gewandelte Verständnis textgeschichtlicher Entwicklungen, 2) grundsätzliche Fragen einer kritischen Edition des Masoretischen Textes, 3) Fortschritte in der vergleichenden Semitistik und der hebräischen Lexikographie sowie 4) aktuelle Forschungen zu den (spät)antiken griechischen, lateinischen und aramäischen Überlieferungsgestalten des Hiobbuches (Septuaginta, Hexaplarische Fragmente, Vetus Latina, Vulgata, 4QTgJob, 11QTgJob). Charakteristika des Apparates in der Hiobfaszikel der BHQ, einschließlich des umfangreichen textkritischen und philologischen Kommentares, zeigen sich besonders bei einem Vergleich mit den Bearbeitungen des Hiobtextes in der BHK3 durch Georg Beer (1932) und in der BHS durch Gillis Gerleman (1974).
doi: 10.1515/zaw-2026-2005pmid: N/A
AbstractThe relationship between Jubilees 5, Genesis 6 and 1 Enoch 6–11 has been rehearsed many times, but the jubilean author’s method generally has been assumed to be transcriptive from physical manuscripts. This article argues instead that the author drew upon his source material via mnemonic recall, which is consistent with his practice throughout the book. He did not transcribe and edit content from manuscripts but was composing anew. This suggests that the scribal methods of the day may bear more responsibility for the form of the Watcher tradition in Jubilees than the scribe’s theology.
doi: 10.1515/zaw-2026-2006pmid: N/A
ZusammenfassungDer Aufsatz erklärt den schwierigen Halbvers am Schluss des Stammbaums Ismaels: »Auf das Angesicht aller seiner Brüder fiel er.« (Gen 25,18b) als idiomatische Redewendung, welche die Trauer um einen Verstorbenen beschreibt und die ein zweites Mal in Gen 50,1 bei der Trauer Josefs um seinen verstorbenen Vater Jakob wiederkehrt, wo der Kontext eindeutig ist. Die komplementäre Formulierung (ויקם מעל פני) erscheint in Gen 23,3, wo Abraham die Trauer um Sara beendet. על פני כל אחיו נפל kann daher mit: »Auf das Angesicht aller seiner (verstorbenen) Brüder sank er (trauernd) nieder.« wiedergegeben werden.
doi: 10.1515/zaw-2026-2007pmid: N/A
AbstractThe Book of Exodus is the book of God’s revelations. It is framed by two scenes in which God reveals himself to Moses (Exod 3 and Exod 34). In both scenes, statements about God’s identity are placed in God’s mouth that are, logically speaking, tautologies: ›I am who I am‹ (3:14) and ›Yhwh [is] Yhwh‹ (34:6). These statements make it clear that God cannot be defined by anything other than himself. There is no access to God unless he reveals himself. Even then, he remains unavailable. These statements about God belong to a late phase in the development of biblical monotheism.
doi: 10.1515/zaw-2026-2008pmid: N/A
AbstractGiven the contents of Lev 17, this portion of the Priestly Pentateuch has long functioned as a locus classicus for discussing the role of blood in Ancient Israelite religion. The identification of blood with life undergirds the prohibition of consuming blood at various points in the Priestly writings. While many studies articulate the close coordination of blood (דם) and life (נפש), this short article attempts to explain a difficulty in Lev 17:14aα, where the text unexpectantly locates the דם in the נפש, as an instance of the well-attested meaning of נפש as throat. Further, I argue that the polysemy evident in the use of נפש in Lev 17:10–16 strengthens the case for this interpretation.
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