Volume 116, Issue 3

The expansive life-spans of Gen 5 and 11 were in the main organized in MT around the numbers 900, 600, 400 and 200. The first three of these figures were apparently adapted from foundational algebraic exercises in the sexagesimal mathematics of Babylonia, in which they are products of 30 and 20. That the author's inspiration for the scheme came from this mathematics is suggested also by the step-down from a 400-group to a 200-group. The strongest evidence that 200 has a special affinity with the larger figures comes from a mathematical problem devised in the Old Babylonian period, wherein the core number is sexagesimal 3,20, the equivalent of decimal 200. The threefold application of 3,20 in the problem raises the possibility that the biblical chronologist may have been induced thereby to create a triadic arrangement for both the 400-group and the 200-group.

Hosea 2,11 in the MT (Eng. 2,9) is not intelligible in its literal, grammatical sense: »I will reclaim my wool and my linen in order to cover [ lekassôt ] her nakedness.« Accordingly, both ancient versions and modern commentaries have interpreted and/or emended the verse in various ways. Even so, some of the early versional evidence and various ancient Near Eastern legal texts dealing with divorce stipulations suggest that the verse's infinitive ( lekassôt ) should not be taken from the common root ksh , »to cover,« but from the geminate root kss , »to calculate, apportion, reckon.« In the relevant divorce texts, the husband of an adulterous woman is entitled to reclaim a calculated sum of her dowry, gifts, and provisions. Thus, this reading of Hos 2,11 sets the verse nicely within the chapter's marriage/divorce metaphor as it draws upon one of the primary images found in the juridical principles of the ancient Near Eastern texts.

Suite à deux études par Marc Girard et à deux autres par l'auteur de la présente, ce dernier remet l'ouvrage sur le métier pour ajuster plus avant le repérage de la structure littéraire du Ps 34. Mettant à profit les travaux antérieurs il étudie progressivement le texte, des structures les plus petites aux plus importantes. L'accord est fait pour ce qui regarde la détermination des quatre parties. Mais il fallait d'une part ajuster la présentation de la structure interne de chacune et d'autre part déterminer plus avant ce qu'il en est de la structure d'ensemble, c'est-à-dire des rapports jouant entre les quatre parties.

Mesopotamische Klagegebete stammen aus weit zurückreichender sumerischer Überlieferung. Ihre Sammlung und rituelle Einbindung ist sukzessive und unter wechselnden komplexen Umständen erfolgt. Sie dienen der Bewältigung von Unheilsdrohungen durch Krankheit, Feinde und Götter und finden ihren Sitz im Leben neben individuellen Anwendungen in Beschwörungs- und Fluchabwendungsritualen sowohl in den Tempelkulten als auch in den königlichen Kulten der Assyrer und Babylonier. Beim Vergleich mit alttestamentlichen Klageliedern ist trotz eines gewissen assyrischen und babylonischen Einflusses auf die Kultur und Religion Judas und struktureller Analogien Zurückhaltung geboten.

Research on the atonement ritual in Lev 16 has largely focussed on the question of its origin and whether the term עזאזל, which appears therein, refers to a demonic entity. This note takes the finished text by P, who seems not to have believed in the power of the demonic, and argues that the ritual, as described by P, cleanses Israel (understood as a microcosm of creation) of sin (understood as chaos), and removes it not just outside the camp, but outside creation itself into the chaotic area of the wilderness. This act at once removes chaos contamination from Israel, puts chaos in its proper place, and nullifies it.

This note suggests emending Nah 2,9 to depict Nineveh as an isle in a pool, rather than as a pool.

Ps 121 begins with a rhetorical question, which expresses separation from the worship at the high places. The alternation between negated jussives and indicatives highlights the change of speakers. The priest utters the wish that Yahweh should help, and the worshipper or worshippers repeat what is virtually a profession of faith that this is the case.

In exegetical and theological discourse, the Hebrew term בריח is dealt with as if it were a gender neutral or inclusive notion. Yet, a careful gender analysis reveals that it is in fact male-oriented. The author argues that a gender issue is to be taken seriously, both in exegesis and in a theology based upon biblical texts.