Journal for the Evangelical Study of the Old Testament

“The Election and Divine Choice of Jerusalem/Zion by DAVID B. SCHREINER

rusty_osborne — Sat, 01 Dec 2012 07:10:25 +0000

ABSTRACT: This essay examines the fourteen passages in the Old Testament that mention that the Lord chose (בחר) Zion or Jerusalem. After briefly discussing the ideas of Zion/Jerusalem’s election throughout the Old Testament, this essay discusses each of the fourteen passages to determine the semantics and nuances. This essay concludes that these fourteen passages constitute a distinct ideological thread within the larger idea of Zion/Jerusalem’s election. Thus, scholars should exhibit more precision when invoking the passages of the Lord’s choice in discussions of Zion/Jerusalem’s election. In the second half, this essay discusses the historical-critical issues that surround each occurrence. Ultimately, this essay suggests that the demise of the ideology of the Lord’s choice of Zion/Jerusalem may be linked to the dissolution of the Davidic dynasty as a viable political option. This essay closes with a few thoughts on how this phenomenon testifies to the progressive nature of God’s revelation.

“Wisdom Incarnate?: Identity and Role of אשת־חיל (“the Valiant Woman”) in Proverbs 31:10-31 by JISEONG KWON

rusty_osborne — Sat, 01 Dec 2012 07:08:50 +0000

ABSTRACT: Understanding the identity of אשׁת־חיל (literally, “a woman of strength”) in Prov 31:10–31 presents various exegetical and interpretative issues. What is the rational way to look at the business woman’s characteristics? Should the life of the ancient successful woman which the Hebrew acrostic pragmatically portrays be recognised as speaking of social activities in ANE culture or should it be limited to religious virtues relevant to an Israelite community? Or perhaps, we can make an interpretive decision looking at it from both sides? Employing textual and literary approaches to find the persona of אשׁת־חיל (“woman of strength”), I argue that all the activities of the woman in the poem indicate the model of virtuous woman as well as of the mundane woman in a particular historical period and that אשׁת־חיל (“the valiant woman”) is used for a symbolic figure of personified Wisdom.

“Abraham’s Tamarisk” by MATTHEW UMBARGER

rusty_osborne — Sat, 01 Dec 2012 07:05:06 +0000

ABSTRACT: Genesis 21:33 states that “Abraham planted a tamarisk tree in Beersheba” without giving any explanation for this act. One possible explanation for the tamarisk’s significance, based on religious and magical uses of tamarisk in other ancient Near Eastern cultures, is that Abraham plants the tamarisk to zone off the area around his altar in Beersheba as an outdoor shrine.

“The Gibeonite Revenge of 2 Sam 21:1-14: Another Example of David’s Darker Side or a Picture of a Shrewd Monarch?” by BRIAN NEIL PETERSON

rusty_osborne — Sat, 01 Dec 2012 07:04:33 +0000

ABSTRACT: Second Samuel 21:1–14 records the Gibeonites’ ritualistic execution of the seven sons of Rizpah and Merab. Many scholars insist that this account illustrates David’s brutality in his securing of the throne from the Saulides. Furthermore, chapters 21–24 appear to be chronologically disruptive to the Succession Narratives of 1 Sam 16–1 Kgs 2 with no real purpose other than to offer a few closing remarks on David’s kingship. However, David’s actions in 2 Sam 21:1–14 must be understood not so much as acts of wanton brutality and carpe diem but rather as the actions of a wronged man at the hands of Saul. What is more, David’s actions must not only be appreciated in light of ANE treaty-curses and their reversal, but also in light of the motifs of “settling scores” and of throne preparation and transition. In keeping with this latter motif, 2 Sam 21:1–14 fits thematically within the appendix of 2 Sam 21–24 and the greater rhetorical purposes of the complier of 2 Sam 21–1 Kgs 2:12. The picture that emerges from this material is one of a shrewd monarch righting past wrongs and preparing his kingdom for his successor.

“Correlation of Select Classical Sources Related to the Trojan War with Assyrian and Biblical Chronologies” by RODGER C. YOUNG and ANDREW E. STEINMANN

rusty_osborne — Sat, 01 Dec 2012 07:02:04 +0000

ABSTRACT: Archaeological findings have added greatly to the credibility of Josephus’s citations of Tyrian records, in particular the list of Tyrian kings and their lengths of reign from 1000 to 786 B.C. and then from 593 to 532 B.C. Considerable skepticism remains, however, regarding the accuracy of another chronological datum that Josephus found in the Tyrian records, namely that Tyre was (re)founded 240 years before construction began on Solomon’s temple. The present study cites Pompeius Trogus/Justin and other classical authors that placed the refounding of Tyre immediately before the end of the Trojan War, thus bringing into harmony the date given in the Parian Marble for the fall of Troy, 1208 B.C., with the date for Tyre’s refounding as calculated from Josephus. Essential to this reasoning is the argument for the independence of the various sources that date these two events to the last decade of the 13th century B.C. Their independence, yet essential agreement, is compared to the weakness of the reasoning for the traditional date of 1183 B.C. for the end of the Trojan War. The precision of these various arguments is based on the firmness of the regnal dates of Solomon and his successors, as derived from biblical texts.

Book Reviews – 1.2

rusty_osborne — Sat, 01 Dec 2012 07:00:08 +0000

Book Reviews

rusty_osborne — Mon, 04 Jun 2012 16:17:01 +0000

Basics of Biblical Aramaic: Complete Grammar, Lexicon, and Annotated Text by Miles Van Pelt (Reviewed by D. R. Watson)

A Brief Guide to the Hebrew Bible by Hans M. Barstad (Reviewed by J. West)

The Character of Christian Scripture by Christopher R. Seitz (Reviewed by K. Capps)

A Critical and Exegetical Commentary on Lamentations by R. B. Salters (Reviewed by S. J. Park)

David and His Theologian: Literary, Social, and Theological Investigations of the Early Monarchy by Walter Brueggemann (Reviewed by M. Rogland)

Dictionary of the Old Testament: Prophets edited by Mark J. Boda and J. Gordon McConville (Reviewed by D. Wu)

Disempowered King: Monarchy in Classical Jewish Literature by Yair Lorberbaum (Reviewed by D. Diffey)

Exodus: An Exegetical Commentary by Victor P. Hamilton (Reviewed by D. Stuart)

Festive Meals in Ancient Israel: Deuteronomy’s Identity Politics in their Ancient Near Eastern Context by Peter Altmann (Reviewed by M. Hamilton)

Key Questions about Biblical Interpretation: Old Testament Answers by John Goldingay (Reviewed by I. German)

Laws in Early Rabbinic Collections: The Legal Legacy of the Ancient Near East by Samuel Greengus (Reviewed by S. J. Andrews)

The Oxford Handbook of the Dead Sea Scrolls edited by Timothy H. Lim and John J. Collins (Reviewed by K. S. Baek)

Psalms as Torah: Reading the Biblical Song Ethically by Gordon J. Wenham (Reviewed by R. J. Cook)

Presence, Power and Promise: The Role of the Spirit of God in the Old Testament edited by David G. Firth and Paul D. Wegner (Reviewed by J. Spencer)

The World of Achaemenid Persia: History, Art and Society in Iran and the Ancient Near East edited by John Curtis and St John Simpson (Reviewed by R. M. Fox)

Read the full journal here.

“Critical Biblical Theology in a New Key A Review Article” by JOHN F. HOBBINS

rusty_osborne — Mon, 04 Jun 2012 16:15:47 +0000

Der Gott der Lebendigen/God of the Living, co-authored by Hermann Spieckermann and Reinhard Feldmeier, succeeds in its attempt to demonstrate the value of writing a theology in which God’s attributes as described in biblical literature are the point of departure. The volume pays attention to commonalities and differences across the components of the canon. The authors conclude that the New Testament does not correct or relativize the witness to God of the Old Testament but “thickens” and particularizes it. The God who constantly gives life anew in the OT finds a congenial interpretation in the word and deed and cross and resurrection of Jesus Christ. The review essay nonetheless points out that this biblical theology fails to come to grips with biblical descriptions of God’s interaction with other beings of immense power, and fails to present a systematic exposition of the remedies God pursues to put an end to spirals of human violence. Three topics are singled out for extended discussion: vicarious suffering, forensic justification, and atonement. The shortcomings of the English edition of Der Gott der Lebendigen are judged significant enough to warrant a reissue in a corrected and more user-friendly version.

Keywords: biblical theology, God’s attributes (middot), transcendent evil, wrath, mercy, vicarious suffering, forensic justification, atonement

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“Divorce and Remarriage in Deuteronomy 24:1 – 4″ by TODD SCACEWATER

rusty_osborne — Mon, 04 Jun 2012 16:14:20 +0000

Deuteronomy 24:1–4 records the only law in Deuteronomy on remarriage and has generated much discussion on the enigmatic phrase “nakedness of a thing” (24:1) as well as the purpose for the creation of the law. Yet, the long discussion on the purpose for the creation of the law seems to have been misguided. Scholars have confused the rationale behind the law with the purpose for the creation of the law. In seeking the purpose of the law, interpreters have sought the meaning of “nakedness of a thing” and the rationale behind labeling the woman’s actions an “abomination” (24:4). They have ignored the explicitly stated purpose of the law in verse 4. The primary concern of this law on divorce and remarriage is to protect the covenant relationship between Israel and Yahweh, thereby protecting Israel’s position in their inherited land of Canaan. While the rationale behind the law is important for biblical ethics, the purpose for the law contributes to the Deuteronomic theme of blessing and curse as it relates to Israel’s covenantal obedience.

Key Words: Divorce, Remarriage, Adultery, Law, Covenant, Deuteronomy

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“A Narrative Reading of Solomon’s Execution of Joab in 1 Kings 1 – 2: Letting Story Interpret Story” by JOEL E. ANDERSON

rusty_osborne — Mon, 04 Jun 2012 16:12:55 +0000

The morally problematic story in 1 Kings 1–2 of Solomon’s rise to power—particularly his execution of Joab—has troubled scholars for years. Such questionable brutality seems to fly in the face of the commonly held picture of young king Solomon as a wise and godly ruler. This problem reflects not so much a problem with the text or history itself, but rather with our reading and understanding of both Solomon and the text itself. Perhaps the most significant contribution narrative criticism has had on the field of biblical studies is its stress on allowing the story itself to shape our understanding of the people and events in question. The events of 1 Kings 1–2, in actuality, serve both as the conclusion to David’s reign and the introduction to Solomon’s reign. Therefore, given the fact that Solomon’s stated reasons for killing Joab hearken back to earlier episodes concerning Abner and Amasa, the story itself impels us to interpret the circumstances surrounding Joab’s death in the light of those of Abner and Amasa. When we do that, we find numerous literary clues in the text that help shape our understanding of both Solomon’s actions and the state of the kingdom itself.

Key Words: Narrative, Literary Reading, Solomon, Joab

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