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Journal articles on the topic 'Bible - Commentaries - Old Testament'

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Published: 4 June 2021

Last updated: 31 January 2023

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1

Anders, Kristina Ju. "History of the Earliest Russian Old Testament Translation." Slovene 5, no. 1 (2016): 203–17. http://dx.doi.org/10.31168/2305-6754.2016.5.1.7.

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This paper introduces a previously unstudied manuscript, “Opyt perevoda vetkhozavetnykh knig [. . .] Mikhailom Fotinskim” (1806). In this article, we analyze the history of this manuscript, the circumstances surrounding the translation, and its purpose; some personal facts about the translator are also reviewed. This source represents the earliest Russian translation of the Old Testament, antedating by more than fifteen years the Russian Bible Society translations. Rev. Mikhail Fotinsky’s translation of five Old Testament books (only two ones in the Genesis) was sent to the Moscow Religious Censorship Committee (Moskovskaia Dukhovnaia tsenzura) in 1806, and the next year, Fotinsky asked the Censorship Committee to allow him to make a translation of the entire Old Testament. However, the censors left the manuscript in their repository, and there was no further development on this project. Contemporaries ignored this translation for several reasons. The first reason might be related to language: Fotinsky’s translation includes many Ukrainian elements. The second reason relates to its literary quality (or lack thereof), as the translation was interlinear and thus not stylistically developed. The manuscript contains many commentaries by Fotinsky, who concentrated on the Hebrew original and Judaic exegesis, trying to show different interpretations that may have occurred as a result of the polysemy of the original text.

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Ginzburg, Dov. "Exploitation and Uses of Metals in Ancient Israel According to Biblical Sources and Commentaries." Earth Sciences History 8, no. 1 (January 1, 1989): 43–50. http://dx.doi.org/10.17704/eshi.8.1.yg3437370k722929.

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Many verses of the Old Testament contain references to metals, their places of origin, their manufacture, their trading and their uses, both in cult and in everyday life. These verses appear to represent what was common knowledge at those times about gold, silver, copper, tin, lead and various alloys, and the roles they played in the economy and in some rituals. A review is presented of these references and their translations, as well as of the comments by various classical and widely-studied Bible commentators.

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Kurdybaylo, Dmitry, and Inga Kurdybaylo. "“Jonah’s gourd” and its early Byzantine interpretations." European Journal of Humour Research 9, no. 2 (July 20, 2021): 36–51. http://dx.doi.org/10.7592/ejhr2021.9.2.455.

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Many modern scholars consider the Old Testament book of Jonah being written in a boldly parodic manner. The narrative engages many details that sound humorous for a modern reader. However, from the standpoint of late Antique and early Medieval patristic exegesis, it is often unclear whether Byzantine interpreters perceived such passages laughable or at least inappropriate for a prophetic writing. This study presents a few examples of early Byzantine commentaries to the episode with Jonah and a gourd (Jonah 4:6–11). None of the commentaries expresses any explicit amusement caused by the discussed text. However, the style, method, or context of each commentary appears to be passing the traditional bounds of Bible interpretation. The earlier interpreters adhere to the most expected moral reading of Jonah 4, but they use epithets, metaphors, or omissions, which produce the effect of paradox comparable to the biblical wording itself. The later commentaries tend to involve unexpected and even provocative senses. In such interpretations, God can be thought of as being able to play with a human or even to fool and deceive. What seems us humorous in the Bible, Byzantine commentators take primarily as a paradox, which they did not explain or remove but elaborate further paradoxically. The later an interpreter is, the bolder his paradoxical approach appears. The results of the study provide some clues to understanding how the interpretation of humorous, parodic, or ironical passages were developing in the history of Byzantine intellectual culture.

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Koivisto, Jussi Kalervo. "Martin Luther’s Conception of fascinare (Gal. 3:1)." Biblical Interpretation 19, no. 4-5 (April 16, 2011): 471–95. http://dx.doi.org/10.1163/156851511x595521.

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The evil eye belief is a universal phenomenon and present in the Bible, both in the Old and the New Testament. Christian scholars have usually discussed this phenomenon in their comments on Gal. 3:1. Luther, for example, concentrated on the manifold notion of the bewitchment of the evil eye (Gr. βασκαίνω, Lat. fascinare, Ger. bezaubern; Gal. 3:1) in his Scholia (1516), Commentary (1519), and Large Commentary (1531/1535) on Galatians. Luther understood fascinare as a higher-level concept that included witchcraft (e.g. harming through the evil glance) and both psychic and spiritual disturbance. Luther’s interpretation of this concept is fascinating mix of folklore, Biblical scholarship and the perspectives of ancient authors. In spite of the many similarities between the different Commentaries, there were also differences—especially between early Commentaries (1516, 1519) and the Large Commentary (1531/1535). I will prove in detail how Luther contextualized the evil eye belief to his various comments on Gal. 3:1 and who and what were his models in doing this.

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Raphaely, Talia, and Dora Marinova. "A Biblical Argument for Veganism." International Journal of Information Systems and Social Change 12, no. 4 (October 2021): 1–15. http://dx.doi.org/10.4018/ijissc.287829.

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This paper argues that veganism is the ideal diet for a religious and spiritual biblically endorsed lifestyle. Both Christians and Jews are guided by the Old Testament’s injunctions and writings, which equally support a vegan lifestyle. Areas of discussion include G-d’s first intention, the biblical goals of preservation of health, compassion for animals, equitable sharing of food with the hungry, environmental protection and wellbeing, including conservation of resources, preserving and healing the world, seeking and pursuing peace. It concludes that in light of the animal, human and environmental impacts of modern livestock production and consumption, veganism is the moral, ethical and spiritually-supported choice for those who subscribe to lifestyles led and inspired by the stories, interpretations, commentaries, injunctions and guidance of the Hebrew bible. It also offers spiritually-directed followers a sacred way to actively, yet non-violently, oppose daily human, animal and environmental welfare violations caused by meat production and consumption.

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Zachman, Randall, and T. H. L. Parker. "Calvin's Old Testament Commentaries." Journal of Biblical Literature 108, no. 1 (1989): 133. http://dx.doi.org/10.2307/3267485.

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7

McKim, Donald K., and T. H. L. Parker. "Calvin's Old Testament Commentaries." Sixteenth Century Journal 19, no. 3 (1988): 509. http://dx.doi.org/10.2307/2540504.

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8

Parker, Julie Faith. "Esther. Abingdon Old Testament Commentaries." Horizons in Biblical Theology 29, no. 2 (2007): 235–36. http://dx.doi.org/10.1163/187122007x244165.

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Lalleman, Pieter J. "Mark Through Old Testament Eyes Through Old Testament Eyes New Testament Commentaries." European Journal of Theology 28, no. 2 (December 1, 2020): 190–91. http://dx.doi.org/10.5117/ejt2019.2.016.lall.

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SummaryThis first commentary in a new, non-technical series is a very helpful contribution on the Gospel of Mark. Rather than engaging in discussion with other authors, LePeau interprets the text of the Gospel, but his emphasis is heavily on the influence of the Old Testament and on discipleship. For that reason the books will be an excellent counterpart to a more all-round commentary.RÉSUMÉVoici le premier commentaire dans une nouvelle série qui se veut non technique et c’est une contribution utile sur l’évangile de Marc. Plutôt que de discuter les opinions d’autres auteurs, Le Peau offre une interprétation du texte de l’évangile, mais en insistant fortement sur l’influence de l’Ancien Testament et sur le thème du discipulat. Ce livre sera ainsi un complément excellent à d’autres commentaires plus élaborés.ZusammenfassungDieser erste Kommentar einer neuen, nicht technischen Reihe stellt einen überaus nützlichen Beitrag zum Markusevangelium dar. Statt sich in eine Diskussion mit anderen Autoren zu begeben, legt LePeau den Text des Evangeliums aus; dabei legt er den Schwerpunkt besonders auf den Einfluss des Alten Testamentes und auf Jüngerschaft. Dies macht das Buch zu einem ausgezeichneten Gegenstück zu den sonstigen eher allumfassenden Kommentaren.

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Boyce, Richard. "Book Review: Calvin's Old Testament Commentaries." Interpretation: A Journal of Bible and Theology 42, no. 2 (April 1988): 198–99. http://dx.doi.org/10.1177/002096438804200214.

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TROTTER. "THE INFLUENCE OF BIBLE COMMENTARIES ON OLD FRENCH BIBLE TRANSLATIONS." Medium Ævum 56, no. 2 (1987): 257. http://dx.doi.org/10.2307/43629108.

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12

Smend, R., and J. C. L. Gibson. "The Daily Study Bible (Old Testament)." Vetus Testamentum 35, no. 4 (October 1985): 510. http://dx.doi.org/10.2307/1517783.

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Auld, Graeme. "Book Review: Two Major Old Testament Commentaries." Expository Times 120, no. 7 (April 2009): 361. http://dx.doi.org/10.1177/00145246091200071317.

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Sladek, Daniel. "Book Review: Survey of Old Testament Commentaries: Tremper Longman III, Old Testament Commentary Survey." Expository Times 126, no. 5 (February 2015): 252–53. http://dx.doi.org/10.1177/0014524614549132i.

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15

Nel, M. "Pentecostals’ reading of the Old Testament." Verbum et Ecclesia 28, no. 2 (November 17, 2007): 524–41. http://dx.doi.org/10.4102/ve.v28i2.120.

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The question of a valid and viable Pentecostal hermeneutic is discussed leading to the preliminary conclusion that such a hermeneutic would consist of the following elements: the experience of the immanence of God, within the charismatic community, through the work of the Spirit. The hermeneutic leads to a reading of Old (and New) Testament texts, especially narrative texts, as replicable for modern-day believers, because Pentecostals view the Bible as consisting primarily of testimonies of God’ s involvement and intervention in ancient believers’ lives with the aim to duplicate those acts in modern believers’ lives. The narratives of Pentecostals’ preaching and testimony are based upon Biblical tales but they are also accompanied by the same signs and wonders the Bible testifies to. This causes Pentecostals’ success in missions as non-literary societies are not interested in creeds but in oral narratives demonstrated in practice. Signs and wonders, healings and revelations, prophetic words and resurrections demonstrate the immanence of God as described in the Bible in a dramatic way to modern people.

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Cameron, Euan. "The September Testament and Its Predecessors: How Was Luther’s New Testament Translation Different from Previous German Versions?" Bible Translator 73, no. 3 (December 2022): 335–53. http://dx.doi.org/10.1177/20516770221134943.

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Luther’s first New Testament in German, issued in September 1522, forms a landmark in the history of Bible translation. Yet how precisely did Luther’s work diverge from and build on received biblical scholarship, and on previous translations into German? This article compares John’s Gospel in the September Testament with Anton Koberger’s German Bible of 1483 and Erasmus’s Greek and Latin New Testament of 1519. Luther’s 1522 Testament differed in format from its predecessors: Luther discarded Jerome’s prefaces in favour of his own, and added expository commentaries and paragraph breaks to help the reader. Compared to Koberger, Luther aspired to more fluent and elegant language. He avoided importing Latin terms into German and strove for rhetorically powerful German. He adopted several of Erasmus’s philological interventions, though not uncritically. Luther worked continuously to make his German New Testament embody what he saw as the essential gospel.

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Alter, Robert. "How Berkeley Made the Old Testament New." Boom 5, no. 4 (2015): 85–89. http://dx.doi.org/10.1525/boom.2015.5.4.85.

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For author Robert Alter, moving from the Northeast to California meant moving from academic institutions with firmly established hierarchies to a place characterized by openness and flexibility. Comparative Literature at Berkeley made it possible for the author to explore a wide range of literary interests, and this eventually led him to teach and write on the Bible and then to begin to translate it. His impulse to break decisively with prevailing modern models of Bible translation was encouraged by California's atmosphere of innovation.

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Білобрам, Орест. "Analysis of the New Testament texts on the problem of the Bible interpretation." Grani 23, no. 12 (December 30, 2020): 12–19. http://dx.doi.org/10.15421/1720107.

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This article analyzes the texts of the New Testament for the use of references to the Old Testament by the authors. It explores how Jesus Christ, the apostles, and other characters in the pages of the Bible quoted, interpreted, and used the Old Testament texts when writing the New Testament texts. The New Testament texts are analyzed on the basis of biblical theology, beginning with the Gospel of Matthew and ending with the book of Revelation.Adherents of the Christian faith consider the Bible to be the most important book in their lives, as an authoritative, God-inspired Word of God. This encourages them to read the Bible every day and apply the revealed truths in their daily lives. For a correct perception of the truth, it is necessary for a Christian to interpret the Bible correctly. Therefore, the correct approach to the interpretation of the Bible is of paramount importance. Therefore, the fact what the Bible itself says about its interpretation is crucial.It has been found that the quotation of the Old Testament texts by Jesus Christ and the apostles does not cause misunderstandings. The example of Jesus Christ and the apostles of quoting the Old Testament in the pages of the New Testament is exemplary. The approach of Jesus Christ was purely exegetical; He was using Scripture verses in accordance with the meaning given by the original author. His quotations were not taken out of context, and this interpretation of Scripture is an example for His followers. The apostles were guided by a similar method.It has also been found that the use of the Old Testament texts by other characters does not always meet the criteria of modern biblical hermeneutics. This happens because of deliberate distortion or out of contextual use of the Old Testament quotations or banal ignorance of all quotations on a particular topic.The article proves the essential need for a correct interpretation of the Bible. It is determined that Jesus Christ and the authors of the New Testament advocated for a correct understanding and application of the texts of Scripture. Misinterpretation of Scripture texts has been criticized and condemned. No one could make any claims to Jesus Christ on this subject, not even the Pharisees. But Jesus often criticized them for their misinterpretation of God's commandments.

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Muller, Richard A., John Calvin, D. Foxgrover, D. Martin, and T. H. L. Parker. "Ezekiel, I. Chapters 1-12. Calvin's Old Testament Commentaries." Sixteenth Century Journal 26, no. 4 (1995): 1032. http://dx.doi.org/10.2307/2543869.

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20

Hooker, Paul K. "Book Review: 1–2 Chronicles: Abingdon Old Testament Commentaries." Interpretation: A Journal of Bible and Theology 59, no. 2 (April 2005): 209–10. http://dx.doi.org/10.1177/002096430505900217.

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Namiki, K. "BIBLE, The New Interconfessional Translation—The Old Testament." THEOLOGICAL STUDIES IN JAPAN, no. 30 (1991): 171–73. http://dx.doi.org/10.5873/nihonnoshingaku.1991.171.

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22

Hiebert, Robert J. V. "The InterVarsity Press Bible Background Commentary: Old Testament." Bulletin for Biblical Research 13, no. 2 (January 1, 2003): 298–300. http://dx.doi.org/10.2307/26422683.

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Seitz, Christopher R. "Old Testament or Hebrew Bible?: Some Theological Considerations." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 3 (August 1996): 292–303. http://dx.doi.org/10.1177/106385129600500305.

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Waters, Jaime L. "Book Review: Panorama of the Bible: Old Testament." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 3 (July 8, 2019): 169–70. http://dx.doi.org/10.1177/0146107919852276a.

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Burke, David G. "The 1992 Revision of the Good News Bible: The Context for Revision." Bible Translator 69, no. 3 (December 2018): 347–65. http://dx.doi.org/10.1177/2051677018796127.

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This article surveys the wider context in the 1970s–1980s that compelled Bible publishers to prepare revisions of their translations: the rapid shift in spoken English was making the masculine-heavy English of major Bible translations feel antiquated to readers. The Good News Bible New Testament was first published in 1966 and its Old Testament in 1976, but already by the mid-1980s revision was being contemplated by the American Bible Society. The revision process was thoroughgoing and collaborative, with all English-using Bible Societies participating. More than 6,000 revisions were proposed and reviewed, with about 2,500 meeting consensus. Most were related to gender-exclusion, but a few were exegetical. Although the United Bible Societies’ Hebrew Old Testament Text Project recommendations on almost 6,000 textual cruxes were published in preliminary form by 1979, the Good News Bible revision process could not incorporate those data. An addendum discusses the addition of the deuterocanonical books in 1979.

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Chitando, Ezra, and Masiiwa Gunda. "HIV and AIDS, Stigma and Liberation in the Old Testament." Exchange 36, no. 2 (2007): 184–97. http://dx.doi.org/10.1163/157254307x176598.

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AbstractAs the HIV and AIDS pandemic continues to affect most parts of Sub-Saharan Africa, the church has attempted to mitigate its effects. Unfortunately, stigma has emerged as a major challenge. The church has been implicated in stigmatizing people living with HIV and AIDS. Some Christians have used the Bible to justify the exclusion of people living with HIV and AIDS. This article examines HIV and AIDS stigma. It highlights the various forms of stigma, alongside exploring the occurrence of stigma in the Hebrew Bible. The study calls for a re-reading of the Hebrew Bible in the context of HIV and AIDS stigma and discrimination. It argues that the theme of liberation that underpins the Hebrew Bible implies that stigma has no place in human relations. The paper draws attention to the need to bring liberation to the heart of mission in the light of HIV and AIDS in Africa.

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Kilpatrick, Hilary. "From Venice to Aleppo: Early Printing of Scripture in the Orthodox World." Chronos 30 (January 10, 2019): 33–61. http://dx.doi.org/10.31377/chr.v30i0.329.

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The Bible, as the etymology of the word indicates, refers not to one book but to many. The Christian Bible is made up of the Old Testament, that is, the Jewish Scriptures, and the New Testament; moreover, for some Churches, among them the Orthodox, certain books commonly called the Apocrypha , which were added to the Septuagint, the Greek translation of the Hebrew Old Testament, also fonn part of the Bible. The Bible is thus a small library, and as is common in libraries, some books are more popular than others. Long before the introduction of printing, the varying degrees of importance accorded to different books of the Bible led to some of them being translated before others. For instance, in Anglo-Saxon England, interlinear glosses (i.e. crude word-by-word translations) were made of the Gospels and Psalms, and separate portions of the Bible, including the Gospels, were rendered into Old English (Anonymous 1997: 200). Likewise, the earliest known written translations of parts of the Bible into Arabic are of the Gospels and Psalms; they can be dated to the 8th century. Oral translations are older, going back to pre-Islamic times (Graf 1944: 114-115, 138; Griffith 2012: 123-126). By contrast, the first attempt to produce a complete Bible in Arabic occurred only in the l 61h century (Graf 1944: 89-90).

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Elliott, J. K. "Recent Books on the Old Testament (Hebrew Bible/Septuagint)." Novum Testamentum 60, no. 1 (December 27, 2018): 83–89. http://dx.doi.org/10.1163/15685365-12341570.

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Suiter, David. "Establishing Uniform Headings for the Sacred Scriptures: A Persistent Issue in Hebraica-Judaica Cataloging." Judaica Librarianship 9, no. 1 (December 31, 1995): 83–85. http://dx.doi.org/10.14263/2330-2976.1187.

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The Library of Congress headings used for the Bible are theologically laden terms showing a clear preference for Christian designations (Old Testament and New Testament). This is so despite the fact that four-fifths of what Christianity calls "Bible" is also scripture for Judaism (called Bible or Tanakh). This paper explores the issues in identifying sacred scriptures for catalog access. Several alternatives to the qualifiers O.T. and N.T. are posited, including one proposal to replace the terms altogether with First Testament and Second Testament. Such terminology would account for the canons of the distinct religious communities by replacing the theological terms with terms that are historically objective.

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Morgan, Jonathan. "Circumcision And Soteriology In Cyril Of Alexandria’S Old Testament Commentaries." Perichoresis 12, no. 2 (October 1, 2014): 201–19. http://dx.doi.org/10.2478/perc-2014-0012.

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Abstract Cyril of Alexandria was a prolific biblical commentator who underscored the meaning and relevance of the Old Testament for Christian theology by employing a typological method of interpretation. His exegetical concern was to demonstrate that everything associated with the old covenant- people, events, commandments, institutions-were types and shadows foretelling the ‘mystery of Christ’. The key to understanding the types of the Old Testament is to recognize their soteriological fulfillment in the person and work of Jesus Christ. Throughout his exegetical writings, Cyril draws particular attention to the Jewish rite of circumcision, showing how the physical operation signifies the saving work of Christ through the Spirit. Cyril does not interpret circumcision in a monolithic sense, but derives multiple soteriological meanings from it. Insofar as circumcision represents a variety of saving realities for Cyril, it helps us understand his complex, multi-faceted doctrine of salvation.

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Stine, Philip C. "From Good News for Modern Man to Good News Bible: Origins and Early Issues." Bible Translator 69, no. 3 (December 2018): 335–46. http://dx.doi.org/10.1177/2051677018796143.

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This article draws on interviews with key personnel and archival material to offer insight into the translation of and publishing issues in the Good News Bible. The New Testament was published by the American Bible Society (ABS) in 1966 as Good News for Modern Man: The New Testament in Today’s English. The success of the translation led to a decision to undertake the Old Testament. The ABS translation committee and board reviewed the OT drafts extensively, a process which often put them in conflict with the translators. The article will discuss key decisions taken by ABS. Some, for example the cover and artwork of the New Testament, were successful. Others, for example the marketing plan for the Old Testament, proved to be less so.

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KNOPPERS, GARY N. "The Synoptic Problem? An Old Testament Perspective." Bulletin for Biblical Research 19, no. 1 (January 1, 2009): 11–34. http://dx.doi.org/10.2307/26423797.

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Abstract The synoptic phenomenon is neither a uniquely NT issue nor a new issue, because there are many parallel stories, laws, and poems in the Hebrew Bible/OT. This study examines the literary technique of imitatio or mimesis in the classical and ancient Near Eastern worlds to see what the employment of this technique may tell us about why ancient writers reused, retold, and expanded select older works and how their early audiences may have understood these parallel stories. After discussing the esteem with which ancient writers viewed the accomplishments of earlier ages and defining what the technique of literary imitation is and is not (e.g., epitomization, inner-biblical exegesis, rewritten Bible), this article proceeds to discuss various dangers and disputes in the application of mimesis in the context of the ancient Mediterranean world (e.g., parody, plagiarism). The article concludes that study of creative imitation holds much promise for elucidating the significance of parallel laws, poems, lists, and stories in the Old and New Testaments. Scholars can gain an added appreciation of the literary craft practiced by the authors of synoptic Scriptures through an acute awareness of the techniques by which writers reworked, rewrote, and supplemented their sources.

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KNOPPERS, GARY N. "The Synoptic Problem? An Old Testament Perspective." Bulletin for Biblical Research 19, no. 1 (January 1, 2009): 11–34. http://dx.doi.org/10.2307/bullbiblrese.19.1.0011.

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Abstract The synoptic phenomenon is neither a uniquely NT issue nor a new issue, because there are many parallel stories, laws, and poems in the Hebrew Bible/OT. This study examines the literary technique of imitatio or mimesis in the classical and ancient Near Eastern worlds to see what the employment of this technique may tell us about why ancient writers reused, retold, and expanded select older works and how their early audiences may have understood these parallel stories. After discussing the esteem with which ancient writers viewed the accomplishments of earlier ages and defining what the technique of literary imitation is and is not (e.g., epitomization, inner-biblical exegesis, rewritten Bible), this article proceeds to discuss various dangers and disputes in the application of mimesis in the context of the ancient Mediterranean world (e.g., parody, plagiarism). The article concludes that study of creative imitation holds much promise for elucidating the significance of parallel laws, poems, lists, and stories in the Old and New Testaments. Scholars can gain an added appreciation of the literary craft practiced by the authors of synoptic Scriptures through an acute awareness of the techniques by which writers reworked, rewrote, and supplemented their sources.

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Pentkovskaya, T. V. "OLD TESTAMENT MARGINALIA IN THE MOSCOW BIBLE OF 1663." Учёные записки Петрозаводского государственного университета 42, no. 5 (June 2020): 31–37. http://dx.doi.org/10.15393/uchz.art.2020.496.

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35

Matthews, Victor H., and James C. Moyer. "Old Testament/Hebrew Bible Textbooks: Which Ones Are Best?" Biblical Archaeologist 54, no. 4 (December 1991): 218–34. http://dx.doi.org/10.2307/3210283.

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Carlill, Adam. "Marriage Imagery in the Bible: Apostolos Old Testament Studies." Practical Theology 9, no. 3 (July 2, 2016): 260–61. http://dx.doi.org/10.1080/1756073x.2016.1235112.

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Arredondo, José. "Reading Jesus’s Bible. How the New Testament Helps Us Understand the Old Testament." Mayéutica 44, no. 97 (2018): 219–20. http://dx.doi.org/10.5840/mayeutica2018449713.

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Deist, F. E. "Is die Massoretiese teks die Ou Testament?" Verbum et Ecclesia 10, no. 1 (July 18, 1989): 9–20. http://dx.doi.org/10.4102/ve.v10i1.994.

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Is the Massoretic text the Old Testament? The equation of “the Old Testament” with the Massoretic text resulted from, inter alia, the Reformation’s sola scriptura principle and the orthodox view of verbal inspiration, and led to a definition of textual criticism as text restoration. Text-critical research of the past two decades suggests, however, that this equation may be a short circuit. The term “Old Testament" refers to a theological concept, not a text, and “the Old Testament” is something different from “the Hebrew Bible”. Therefore, a great deal of rethinking is called for in Old Testament studies.

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Porkhomovsky, Victor Ya, and Olga I. Romanova. "Names of God in Vulgate and the Italian translations of the Old Testament." RESEARCH RESULT Theoretical and Applied Linguistics 7, no. 3 (October 1, 2021): 40–55. http://dx.doi.org/10.18413/2313-8912-2021-7-3-0-4.

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The present publication expands the analysis of the Old Testament translations into different languages. This line of studies was initiated by the works of the late French scholar Philippe Cassuto and one of the authors of this publication. The purpose of the article is to look at the strategies applied in translating the Old Testament names of the Supreme Being into Latin (the Vulgate version) and modern Italian. This purpose is two-fold: by doing so, we also expand the data base of the Old Testament terms‘ renditions in different languages. The article provides the full nomenclature of the names of the Supreme God in the Old-Hebrew (Masoretic) text of the Old Testament, concentrates on their semantics and grammatical structure, and explains the contexts of their use. A canonical Russian-language translation is used as a reference base to illustrate the fate of the original names of the God in translation. The widely-accepted English-language translations of the Old Testament are included to provide a broader perspective on translation strategies applied to this particular aspect of the Old Testament texts. The analyzed Latin and six modern Italian-language translations demonstrate a considerable degree of uniformity in translating the names of God. The Latin and the Italian translations apply the philological strategy to translating the Holy Bible (as opposed to another option presented by the typology of the Bible translation – the ideological strategy). Notwithstanding the relative lexical uniformity of the translations, they demonstrate the differences between Catholic and Protestant versions. The analysis of the Italian translations of the Old Testament contributes to the typology of the Bible translation and ultimately makes an input to the general theory of translation.

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Porkhomovsky, Victor Ya, and Olga I. Romanova. "Names of God in Vulgate and the Italian translations of the Old Testament." RESEARCH RESULT Theoretical and Applied Linguistics 7, no. 3 (October 1, 2021): 40–55. http://dx.doi.org/10.18413/2313-8912-2021-7-3-0-4.

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The present publication expands the analysis of the Old Testament translations into different languages. This line of studies was initiated by the works of the late French scholar Philippe Cassuto and one of the authors of this publication. The purpose of the article is to look at the strategies applied in translating the Old Testament names of the Supreme Being into Latin (the Vulgate version) and modern Italian. This purpose is two-fold: by doing so, we also expand the data base of the Old Testament terms‘ renditions in different languages. The article provides the full nomenclature of the names of the Supreme God in the Old-Hebrew (Masoretic) text of the Old Testament, concentrates on their semantics and grammatical structure, and explains the contexts of their use. A canonical Russian-language translation is used as a reference base to illustrate the fate of the original names of the God in translation. The widely-accepted English-language translations of the Old Testament are included to provide a broader perspective on translation strategies applied to this particular aspect of the Old Testament texts. The analyzed Latin and six modern Italian-language translations demonstrate a considerable degree of uniformity in translating the names of God. The Latin and the Italian translations apply the philological strategy to translating the Holy Bible (as opposed to another option presented by the typology of the Bible translation – the ideological strategy). Notwithstanding the relative lexical uniformity of the translations, they demonstrate the differences between Catholic and Protestant versions. The analysis of the Italian translations of the Old Testament contributes to the typology of the Bible translation and ultimately makes an input to the general theory of translation.

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Müller, Mogens. "Det Gamle Testamentes kanoniske status." Dansk Teologisk Tidsskrift 81, no. 1 (May 30, 2019): 58–74. http://dx.doi.org/10.7146/dtt.v81i1.109709.

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Taking departure in the invitation in Slenczkas new book todiscuss the role of the Jewish Holy Scriptures in a Christian canon, thisarticle starts with contesting the validity of the arguments for introducingOld Testament readings in the service of the Danish Church.Reading the Old Testament in the light of Christian faith as if it in realityis about Christ was no longer possible after Enlightenment. With ahistorical and critical study, it became clear, that the Old Testament wasJewish and not Christian Scripture. In continuation of some deliberationsin Luther, and especially the thoughts of F. Schleiermacher, A. vonHarnack and R. Bultmann, Slenczka argues, that we today need to drawthe consequence of this view. It was only in the reception of the Churchthat the Old Testament became a Christian text, and this cannot beascribed a retroactive effect, a Jewish understanding and reception beingmuch more appropriate. Its meaning in a Christian Bible, therefore,can only be to witness about man’s place towards God without Christ.From this follows that in a Christian Bible the Old Testament cannotfigure with the same degree of canonicity as the New, instead it shouldbe reckoned at the same level as the Old Testament Apocrypha.

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Müller, Mogens. "Septuagintas betydning som en hellenistisk udgave af Det Gamle Testamente." Dansk Teologisk Tidsskrift 74, no. 3 (October 16, 2011): 217–31. http://dx.doi.org/10.7146/dtt.v74i3.106389.

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The understanding of the role of the old Greek translation of the Old Testament, the Septuagint, has undergone great changes in the last decennia. From looking upon the Hebrew text as the original and the Greek text as only a translation, it has now been common to view the Greek version as a chapter in a reception history of biblical traditions. By being used by New Testament authors and in the Early Church the Septuagint gained canonical status – alongside the Hebrew Bible. Thus the Old Testament of the Church in reality consists of both versions. The article argues for this also pointing to some of the theological consequences of viewing the connection between the two parts of the Christian Bible from the perspective of reception history.

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CAMERON, EUAN. "HEROIC IDEAS AND HERO-WORSHIP." Historical Journal 40, no. 1 (March 1997): 217–26. http://dx.doi.org/10.1017/s0018246x96007091.

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Thomas Müntzer: apocalyptic mystic and revolutionary. By Hans-Jürgen Goertz. Translated by Jocelyn Jacquiery and edited by Peter Matheson. Edinburgh: T & T Clark, 1993. Pp. xxii+230. £22.50.The Reformation: roots and ramifications. By Heiko A. Oberman. Translated by Andrew C. Gow. Edinburgh: T & T Clark, 1994. Pp. xvi+232. £14.95.Calvin's Old Testament commentaries. By T. H. L. Parker. Edinburgh: T & T Clark, 1986 (reprinted 1993). Pp. viii+240. £13.95.Calvin's New Testament commentaries. By T. H. L. Parker. 2nd edition. Edinburgh: T & T Clark, 1993. Pp. x+258. £13.95.

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Le Roux, J. H. "Von Harnack, Marcion en die Ou Testament." Verbum et Ecclesia 24, no. 1 (October 15, 2003): 124–36. http://dx.doi.org/10.4102/ve.v24i1.317.

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This article focusses on Adolf Von Harnack’s profound study of Marcion, a theologian of the second century. He was amongst other things fascinated by Marcion’s view of the Old Testament. Marcion rejected the Old Testament because it depicted the creator-god as a mean figure who humiliated human beings. Jesus was in no way related to this god. He came from the good God who is described in the New Testament. Marcion compiled his own Bible which had no Old Testa-ment and only a few books from the New Testament which he purged from all Jewish or Old Testament influence. According to Marcion the newness of the Christ event made the Old Testament superflous.

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Benjamin, David E. "Commentaries on Hebrews for Pastors and Teachers." Review & Expositor 102, no. 2 (May 2005): 303–21. http://dx.doi.org/10.1177/003463730510200209.

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Hebrews provides a significant challenge to the pastor or teacher. There is first the task of properly understanding the structurally and theologically complex letter. Then the communicator must find ways to help the modern audience connect with the ancient message. This article surveys seven commentaries which may assist in this process, focusing on three significant exegetical commentaries: William Lane's two volume contribution to the Word Biblical Commentary series, Paul Ellingworth's commentary in the New International Greek Testament Commentary series, and Harold Attridge's volume in the Hermenia series. Four additional works are examined: Edgar McKnight's recently released work in the Smyth & Helwys Bible Commentary series, David deSilva's socio-rhetorical commentary, George contribution in the NIV Application Commentary series, and Thomas Long's work in the Interpretation commentary series. The article concludes that pastors and teachers should consult at least one of the three major commentaries and then select from the others to assist in application.

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Snyman, S. D. "Oor die inspirasie van die Bybel – ’n Perspektief van ’n Ou Testamentikus." Verbum et Ecclesia 24, no. 2 (November 17, 2003): 459–73. http://dx.doi.org/10.4102/ve.v24i2.333.

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This article is an attempt to engage in a onversation between biblical scholars and their dogmatic colleagues on the issue of the inspiration of the Bible. It is argued that current theories on the inspiration of the Bible can no longer be maintained in the light of our knowledge of the origin and growth of especially the Old Testament. Because of the fact that the Old Testament came into being over a considerable period of time, the idea of inspiration should be broadened to include the whole process of canonization. The idea of inspiration should be broadened ever further to include the translation and preaching of the Bible. In the end it is stated that the inspiration of the Bible is something that cannot be captured in a theory, it can only be confessed as part of the faith of believers.

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Lalleman, Pieter J. "The Bible and Archaeology." European Journal of Theology 28, no. 1 (December 1, 2020): 80–81. http://dx.doi.org/10.5117/ejt2019.1.010.lall.

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RésuméCet ouvrage dont l’édition française originale s’intitule La Bible et l’archéologie (éditions Excelsis) est une excellente introduction, concise, au domaine de l’archéologie de l’Ancien Testament. Richelle fournit ici une information bien à jour, très accessible et illustrée par des exemples, en prenant soin d’indiquer ce que l’on sait et ce que l’on ignore de l’Israël ancien.ZusammenfassungDas Buch The Bible and Archaeology stellt eine ausgezeichnete, kompakte Einführung in das Gebiet der alttestamentlichen Archäologie dar. Richelle bietet leicht zugängliche und gutillustrierte Informationen auf dem neuesten Stand zur Disziplin Archäologie und auch darüber, was wir über das alte Israel wissen und was nicht.SummaryThe Bible and Archaeology is an excellent concise introduction to the area of Old Testament archaeology. Richelle provides up-to-date, very accessible and well-illustrated information about the discipline of archaeology and what we know and do not know about ancient Israel.

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Lavik, Marta Hoyland. "The Literary Motif of Cush in the Old Testament." Old Testament Essays 34, no. 2 (November 18, 2021): 1–14. http://dx.doi.org/10.17159/2312-3621/2021/v34n2a9.

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There are 56 references to Cush in the Old Testament and these occur in all the three main corpuses of the Hebrew Bible namely the Law, the Prophets and the Writings. Traditional historical-critical scholarship has not showed great interest in the Old Testament texts about Cush. However, the Nigerian biblical scholar David Tuesday Adamo has through his many contributions about the Cush texts made the guild observant of what can be labelled an African presence in the Old Testament given that Cush is applied as a literary motif in the Old Testament. Following a presentation of the Cush texts in the Old Testament, this paper examines how the literary motif of Cush functions in the text, taking Isaiah 18 as a representative example.

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Casiday, Augustine, and Michael A. Knibb. "Translating the Bible: The Ethiopic Version of the Old Testament." Journal of Biblical Literature 120, no. 4 (2001): 758. http://dx.doi.org/10.2307/3268278.

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Greenfeld, Liah. "Old Testament and Nationalism: Hebrew Bible, Jewish People, English Nation." Journal of the Bible and its Reception 8, no. 2 (October 1, 2021): 183–94. http://dx.doi.org/10.1515/jbr-2021-0007.

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Abstract This article discusses the co-evolution of nationalism and Protestantism in the course of the sixteenth century in England; the influence of the Hebrew Bible’s concept of “the people of Israel” as a community of fundamentally equal members on the emerging English national consciousness (the first national consciousness to develop, in turn influencing all subsequent nationalisms); and the reinterpretation of the core passages of the Hebrew Bible, in English translations up to the King James version, in terms of the emerging national consciousness. Completely independent at their historical sources, nationalism and Protestantism reinforced each other in the crucial English case through the translation of the Hebrew Bible. This, on the one hand, nationalized Protestantism in England and, on the other, led to the incorporation of the biblical concept of the people of God in the new, secular concept of nation.

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