Journal for the Study of the Old Testament recent issues

Redeemed by His Love? The Characterization of Shechem in Genesis 34

Blyth, C. — 2008-08-26

This article gives consideration to the apparent `rehabilitation' of the character of Shechem in the narrative of Genesis 34, following his initially negative portrayal as the rapist of Dinah, Jacob's daughter. Through a close analysis of the Hebrew language used by the narrator within this text to describe Shechem's actions and emotions, this article argues that this biblical rapist's depiction is perhaps not as `redemptive' as it may first appear. Furthermore, the article takes to task those interpreters who not only argue in favour of a textual basis for Shechem's seeming `rehabilitation', but who also suggest that such a redemption is understandable, if not merited.

The Golden Calf Story: Constructively and Deconstructively

Slivniak, D. — 2008-08-26

Unlike other postmodern reading practices, deconstruction suppresses the figure of the reader: the text is viewed as both engendering and undermining its meaning, while the reader's role is only to discover these processes. Yet, when one deconstructs biblical texts, `anarchic' and `lacking logic' according to traditional Western criteria, the illusion vanishes, and it is hard to get along without the reader as an active figure. The reader's role is actively to construct the meaning of the text, before it gets deconstructed. This is the reason why in some recent works the deconstructive reading of the text is preceded by a `constructive' one. In this article the Golden Calf story (Exod. 32) is read both constructively and deconstructively. The constructive reading focuses on the opposition `normative cult—deviant cult' which is viewed as central to the story. Normative cult and deviant cult are represented by the Tablets of the Law and the Golden Calf respectively. The deconstruction of this opposition is based on the fact that the tablets and the calf receive the same treatment: Moses destroys both of them.

An Ambiguous Ending: Dynastic Punishment in Kings and the Fate of the Davidides in 2 Kings 25.27-30

Janzen, D. — 2008-08-26

The portrayal of the fates of the dynasties of the North in Kings shows that, in Deuteronomistic theology, only one king in a royal house need cause the people to sin to mandate the destruction of the entire house. Since Manasseh also causes the people to sin, we might assume that the Deuteronomic History (Dtr) intends the same fate for the Davidides. However, Dtr is deliberately ambiguous in regard to the future of the Davidides following the exile—besides the specific reference to Manasseh's sin, it also includes (but does not explicitly annul) the unconditional covenant with David, and includes a conclusion that permits readers to interpret the narrative as forecasting either hope for Davidic restoration or annulment of the Davidic covenant. This ambiguity suits the exilic period of composition of Dtr, when the fate of the Davidides was unknown, and so should not be taken as evidence for redaction.

The Silence of the Wives: Bakhtin's Monologism and Ezra 7--10

Hays, C. B. — 2008-08-26

This article examines an understudied aspect of Bakhtin's literary theory, monologism, and then brings the observations to bear on the account of the sending away of Israel's foreign wives in Ezra 7—10. Bakhtin's ethical interests make his work a promising lens through which to view this troubling text. It allows a reader to describe the diversity of narrative techniques used to characterize Ezra and his mission while still recognizing the underlying unity of the text's message. In fact, the multiplicity of voices in the text may serve to mask its monologic effect. However, these chapters in Ezra may also be read within the context of a canon, which does comprise polyphony, undercutting Ezra's message.

'Strike his bone and his flesh': Reading Job from the Beginning

Shepherd, D. — 2008-08-26

Following the destruction of Job's children and possessions in Job 1, traditional readings of ch. 2 understand the Satan to be demanding that Job himself be struck down as a test of his disinterested piety. Instead, this study argues that the Satan's language in Job 2 invites us to read it from `the beginning' (Gen. 1—3) and that when we do, the Satan is seen to be demanding not Job's life, but rather his wife. Such a reading complicates traditional characterizations of Job's wife as merely the Satan's tool by introducing the idea that she is also Satan's target.

Ezekiel's Visionary Call as Prologue: From Complexity and Changeability to Order and Stability?

Nielsen, K. — 2008-08-26

This article reads Ezekiel 1 as a prologue to the entire book of Ezekiel and deals with the tension between the vision of the living creatures in Ezekiel 1 and the vision of the temple in the epilogue, Ezekiel 40—48. It is argued that the vision in Ezekiel 1 signals complexity and changeability. The prologue is characterized by various kinds of category transgressions (cf. for instance the monstrosity of the living creatures). In Ezekiel 40—48, the new temple signals the opposite: order and stability. The book of Ezekiel uses both aspects to describe Yahweh as a god who is able to change the situation of the exiles and ensure future stability. A short section discusses passages from the book of Revelation as examples of the re-use in the New Testament of motifs from the book of Ezekiel.

Duping the Prophet: On {dalet}{nun}{alef} (Amos 7.8b) and Amos's Visions

Novick, T. — 2008-08-26

The logic and imagery of Amos's third vision (Amos 7.7-9), which centers on the obscure word K , have been the subject of much debate. This essay advances a new interpretation of the third vision that presupposes that God, in both the third and fourth visions, prevents Amos from interceding on Israel's behalf (as Amos had done after the first and second visions) by having the prophet himself unwittingly mouth Israel's sentence. The third vision, like the fourth, depends on a pun that only a native northerner, and not a native southerner like Amos, would have sniffed out.

1. General

2008-06-13

2. Archaeology and Epigraphy

2008-06-13

3. History, Geography and Sociology

2008-06-13

4. Texts and Versions

2008-06-13

5. Exegesis and Modern Translations

2008-06-13

6. Literary Criticism and Introduction (Including History of Interpretation, Canon and Special Studies)

2008-06-13

7. Law, Religion and Theology

2008-06-13

8. The Life and Thought of the Surrounding Peoples

2008-06-13

9. Apocrypha and Postbiblical Studies

2008-06-13

10. Philology and Grammar

2008-06-13

Books Also Received or Received Too Late for Review in 2008

2008-06-13

Hezekiah's Alleged Cultic Centralization

Edelman, D. — 2008-05-22

The recent article in this journal by I. Finkelstein and N. Silberman ( JSOT 30 [2006]: 259-85), in which the authors attempted to establish the historicity of Hezekiah's religious centralization by linking it with archaeological evidence for the closing of shrines at Arad, Beersheba, and Lachish, highlights the need for historians to reconsider this issue. Finkelstein and Silberman's article lacks the mandatory critical evaluation of the biblical text and inappropriately dates selected archaeological evidence to the reign of a specific king. A re-examination of the highly charged issue of cult centralization in the late eighth century BCE is overdue, and this study offers some needed corrections to the analysis of Finkelstein and Silberman and proposes what is considered to be a more cogent understanding of the reality underlying the biblical claim of a cultic centralization undertaken by Hezekiah. This study does not deal with the separate issue of Hezekiah's alleged cultic reform.

Reopening the Discussion: Another Contextual Look at the Sons of God

Fockner, S. — 2008-05-22

Using Lyle Eslinger's work on the text as a stepping stone, this article contends that—in contrast to general opinion—Gen. 6.1-8 is a carefully structured, unified section which was consciously inserted to inform the reader about the developments that led to the flood. The Genesis passage is preceded by the depiction of two opposing groups of humanity, one of which is almost lost in the verses immediately following the pericope. Through textual and contextual analysis, this article tries to show that the sons of God passage serves to clarify this disappearance. A non-mythological reading of the text is proposed, one which integrates Gen. 6.1-8 into the narrative of Genesis 1-11.

Beautiful Women or 'False Judgment'? Interpreting Genesis 6.2 in the Context of the Primaeval History

Kaminski, C. M. — 2008-05-22

In Gen. 6.2 the sons of God see that the daughters of humankind are 'beautiful', yet the adjective used in 6.2 is not , 'beautiful, handsome', but , 'good'. An examination of the adjective in the present study leads to the conclusion that in Gen. 6.2 does not mean 'beautiful', but 'good'. This study proposes that 6.2 is not connected to the 'beauty' motif found in the ensuing chapters of Genesis, but to the 'seeing...good' motif in the preceding creation story (Gen. 1-3). The conclusion is reached that what sets the story in motion is not the attractive appearance of the women, but the false judgment by the sons of God whose actions recall Eve's in Gen. 3.6.

Tradition, History, and Our Story: Some Observations on Jacob and Esau in the Books of Obadiah and Malachi

Krause, J. J. — 2008-05-22

In both Genesis and early prophecy, Jacob, the father of the chosen people of Israel, is harshly criticized for the shrewd trickery that he employs to supplant his brother Esau. The role reversal of the twins thus challenges later biblical authors. It is argued in this study that, from the way this tradition is used for purposes of communication in Obadiah and Malachi, two alternative interpretations may be discerned. While Obadiah explains the role reversal as a result of Esau's misconduct, Malachi interprets it as an inscrutable act of divine election. Tracing the latter approach in Paul's letter to the Romans, both the bearing of these actualizing interpretations on the tradition itself and the way different communities used it as common story are observed.

Attitudes toward Dogs in Ancient Israel: A Reassessment

Miller, G. D. — 2008-05-22

For the past half-century, many scholars have argued that the Israelites viewed dogs with contempt. They point to passages in the Old Testament that depict dogs as despicable creatures who should be avoided. Such a sentiment is puzzling in light of the widespread utilization and enjoyment of canines throughout the ancient Near East. A closer examination of these Old Testament texts reveals that, although the word was often used pejoratively, dogs were not contemptible in Israelite society. In fact, Job 30.1 and Tob. 6.2 and 11.4 illustrate that they were valued for their services as sheepdogs, travel companions, guardians, and possibly pets.

Jerusalem in the Persian (and Early Hellenistic) Period and the Wall of Nehemiah

Finkelstein, I. — 2008-05-22

Knowledge of the archaeology of Jerusalem in the Persian (and Early Hellenistic) period—the size of the settlement and whether it was fortified—is crucial to understanding the history of the province of Yehud, the reality behind the book of Nehemiah and the process of compilation and redaction of certain biblical texts. It is therefore essential to look at the finds free of preconceptions (which may stem from the account in the book of Nehemiah) and only then attempt to merge archaeology and text.

The Blessing of a Wounded Patriarch: Genesis 27.1-40

Sylva, D. — 2008-04-03

The interrelation of the characterization of Isaac in Gen. 27.1-40, his blessing in 27.28-29, and the narrative past constructed for him in the non-Priestly material addresses a number of questions that have persisted about the evaluation of this blessing and its relation to the divine blessings promised to the patriarchs. The present study argues that the character of Isaac restricts and deforms the blessings that are the leitmotif of the patriarchal narrative. The thesis is articulated in dialogue with current source-critical scholarship on the Pentateuch and presents a stratum of biblical material whose conception of Isaac and his blessing is at odds with subsequent inner-biblical and post-biblical mainstream interpretations. Perspectives derived from the nexus of character, blessing, and narrative 'history' are germane for understanding the oracle to Rebekah (25.23) and the different uses of niphal and hithpael verbs in discrete passages on the nations' participation in the patriarchal blessings.

The Problem of Finite Verb Translation in Exodus 15.1-18

Shreckhise, R. — 2008-04-03

This article examines the finite Hebrew verbs in the song in Exod. 15.1-18. This song has long resisted a uniformly accepted translation. Due to its connection with the Exodus narrative and the difficulty of translating finite verbs in Hebrew poetry, some of the translation problems are exacerbated. This study examines the verbs in the song through an aspectual analysis that takes into account the narrative context of Exodus. Three models of translation are considered: the Prophetic Perfect Model, the Sinai Provenance Model, and the Dual Perspective Model. These three models correspond to three views of the verbs in the song: the prophetic perfect, the preterite, and the traditional schema of perfect-past, imperfect-present/modal/future. Though this study does not arrive at any single answer to the verb translation issues, the analysis clearly points out the possibilities and the problems of each model within the song-narrative context.

Numbers 16: The Significance of Place-- An Analysis of Spatial Markers

Mirguet, F. — 2008-04-03

The present study is devoted to the composite and complex story of Numbers 16. The episode is analyzed through the lenses of the construction of narrative space, paying close attention to the locations where action takes place, to the movements of characters, and to the associated adverbs and prepositions. Seven spatial markers are successively considered in order to sketch an interpretation for the whole episode. The study shows that, as the spatial signals unfold, a symbolic meaning of the story can emerge, the stakes of which concern Israel's organization, its recognition of YHWH, and its very survival.

Removing Ruth: Tiqqune Sopherim in Ruth 3.3-4?

Irwin, B. P. — 2008-04-03

Commentators on Ruth 3.3-4 often pause to note the kethib—qere found in these verses, explaining the unusual form of the kethibs and as archaic second feminine singular perfects. This article suggests that the kethib forms found in Ruth 3.3-4 are not archaic, but are the result of an intentional emendation of the text by a scribe intent on reconciling the passage with the teaching of the Torah. The effect of this change is to remove Ruth from any possible intimate encounter with Boaz and replace her with Naomi. Thus, these two readings should be considered as an unrecognized occurrence of tiqqune sopherim.

The Sanctified 'Adulteress' and her Circumstantial Clause: Bathsheba's Bath and Self-Consecration in 2 Samuel 11

2008-04-03

Bathsheba's actions in 2 Sam. 11.2-4 identify crucial aspects of her character. Past commentators interpret these words in connection with menstrual purification, stressing the certain paternity of David's adulterine child. This article demonstrates that the participles roheset and mitqaddesset and the noun mittum'atah do not denote menstrual cleansing. Bathsheba's washing is an innocent bath. She is the only individual human to self-sanctify, placing her in the company of the Israelite deity. The syntax of the verse necessitates that her action of self-sanctifying occurs simultaneously as David lies with her. The three focal terms highlight the important legitimacy of Bathsheba before the Israelite deity, her identity as a non-Israelite, her role as queen mother of the Solomonic line, and her full participation in the narrative.

The Counsellors of the Lord in Isaiah 40--55: A Proposal to Understand their Role in the Literary Composition

Oosting, R. — 2008-04-03

The presence of counsellors in Isaiah 40...55 is, although well-known, never explained satisfactorily. The main reason for this is the difficulty in giving meaning to the mutual relationship between the texts speaking of 'giving counsel' (41.28) or being 'a counsellor' (40.13; 46.11). This article seeks to provide a new understanding of the function of these counsellors, on the basis of a step-by-step examination of these texts, starting from the level of syntax via analyses of discourse and participants up to the level of the literary composition. These examinations make it clear that the counsellors of Yhwh play a prominent role in the disputation between Yhwh and Jacob/Israel about knowledge. In opposition to the counsellors of Jacob/Israel, Yhwh presents his own advisers: Wisdom (40.13), the failure of the idols (41.28), and Cyrus (46.11).

The Medial Demonstratives {he}{zayin}{lamed}{he}, {vav}{zayin}{lamed}{he}, and {zayin}{lamed}{he}

Garr, W. R. — 2008-04-03

, , and are synonymous neither with the proximal demonstratives ( and ) nor the distal demonstratives ( and ). Rather , , and are medial demonstratives that signal a concrete entity within visual range.