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Journal articles on the topic 'Old Testament Hebrew'

Author: Grafiati

Published: 7 June 2025

Last updated: 17 July 2025

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1

Kato, Teppei. "Hebrews, Apostles, and Christ: Three Authorities of Jerome’s Hebraica Veritas." Vigiliae Christianae 73, no. 4 (2019): 420–39. http://dx.doi.org/10.1163/15700720-12341394.

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Abstract Against many defenders of the LXX, such as Hilary of Poitiers and Augustine, Jerome tries to prove the superiority of the Hebrew text as a source text of translation. To do so, in his Preface to the Chronicles (iuxta Hebraeos), Jerome relies on three authorities: the Hebrews, the Apostles, and Christ. The Hebrews philologically endorse Jerome’s translation, by judging whether it literally agrees with the Hebrew text. The Apostles support Jerome’s position both philologically and theologically: sometimes their Old Testament quotations literally agree with the Hebrew text; at other time

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Kato, Teppei. "Jerome’s Understanding of Old Testament Quotations in the New Testament." Vigiliae Christianae 67, no. 3 (2013): 289–315. http://dx.doi.org/10.1163/15700720-12341138.

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Abstract Jerome compares Old Testament quotations in the New Testament with the Hebrew text and LXX in seven texts, for example in Ep. 57, written c.395. He adopts different opinions when the LXX disagrees with the Hebrew text and when the quotations disagree with the Hebrew text. In the first case, he demands a strict rendering of words, whereas in the second, he considers the quotations and the Hebrew text to have the same meaning even if their wordings differ. In other words, Jerome attributes more authority to the Evangelists and Paul than to the LXX translators. In this paper, I will expl

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3

WEGNER, PAUL D. "Current Trends in Old Testament Textual Criticism." Bulletin for Biblical Research 23, no. 4 (2013): 461–80. http://dx.doi.org/10.2307/26424792.

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Abstract There are some exciting trends currently underway in OT textual criticism. The purpose of this article is both to summarize these trends and to suggest a way forward in a few cases. Three areas that will be addressed in this article are (1) the formation of the Hebrew text, (2) the goal of OT textual criticism, and (3) a diplomatic Hebrew text versus an eclectic Hebrew text. The Hebrew text of the OT has an amazing heritage that is well worth tracing through the process of textual criticism.

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Petrović, Predrag. "The Christological Aspects of Hebrew Ideograms." Bogoslovni vestnik 79, no. 4 (2019): 1027–38. http://dx.doi.org/10.34291/bv2019/04/petrovic.

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Abstract: The linguistic form of the Hebrew Old Testament retained its ancient ideogram values included in the mystical directions and meanings originating from the divine way of addressing people. As such, the Old Hebrew alphabet has remained a true lexical treasure of the God-established mysteries of the ecclesiological way of existence. The ideographic meanings of the Old Hebrew language represent the form of a mystagogy through which God spoke to the Old Testament fathers about the mysteries of the divine creation, maintenance, and future re-creation of the world. Thus, the importance of t

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Trimm, Charlie, Brittany Kim, and Carmen Joy Imes. "Black Readings of Exodus." Currents in Biblical Research 23, no. 1 (2024): 80–99. http://dx.doi.org/10.1177/1476993x241258233.

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Most academic study of the Hebrew Bible/Old Testament in North America has been done from a White European or North American perspective. Post-graduate schools have predominantly required students to read works written by White authors, and the vast majority of professors are White. However, the Hebrew Bible/Old Testament also has a long history of interpretation by non-White and Majority World thinkers, and their contributions need to be more widely acknowledged and employed in studying the Hebrew Bible/Old Testament. This article surveys the contributions of Black Hebrew Bible/Old Testament

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Müller, Mogens. "Septuaginta som udfordring til den bibelske kanon." Religionsvidenskabeligt Tidsskrift, no. 73 (June 22, 2022): 84–114. http://dx.doi.org/10.7146/rt.vi73.132568.

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ENGLISH SUMMARY: When Jerome working on a new edition of the Latin Bible, around 390 decided to replace the Greek Septuagint with the Hebrew Bible (Hebraica veritas), it meant a farewell to what until then exclusively had been the first Bible of the church. Jerome did not wish to translate a translation and reckoned outright the Hebrew text the original. In the era of the reformation, Luther overtook this understanding, and the various protestant churches had a translation of the Hebrew Bible as their Old Testa-ment. New insights in both the complicated history of the Hebrew text in Antiquity,

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Barščevski, Taras. "Beauty as a Gift and a Call to Goodness." Religions 14, no. 11 (2023): 1429. http://dx.doi.org/10.3390/rel14111429.

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The study delves into terminologies associated with beauty within biblical contexts. Drawing from Dyrness’s examination of “Aesthetics in the Old Testament” the focus is primarily on seven Hebrew word groups to understand the multifaceted nuances of beauty. The exploration further extends to two foundational Hebrew terms, kābôd and tôḇ, essential for grasping the essence of beauty in the Old Testament. Additionally, three Greek terms from the Septuagint—agathós, kalós, and chresós—are explored, bridging the understanding between the deuterocanonical books, the New Testament, and their Hebrew c

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Shivtiel, Avihai. "Caves in the Old Testament, the New Testament, and the Qur’an." Jerusalem Journal of Archaeology 3, no. 1 (2022): 45–50. http://dx.doi.org/10.52486/01.00003.4.

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This article deals with the caves mentioned in the Old Testament, the New Testament, and the Qur’an. It highlights all the relevant occurrences of the Hebrew, Arabic, and Greek words for cave, discusses its etymologies, and provides brief details about the contexts in which it is mentioned.

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Gallagher, Edmon L. "Why did Jerome Translate Tobit and Judith?" Harvard Theological Review 108, no. 3 (2015): 356–75. http://dx.doi.org/10.1017/s0017816015000231.

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Jerome translated the Hebrew Bible into Latin over a decade and a half beginning in about 390c.e.With each translation he included a preface dedicating (in most cases) the translation to a friend or patron and defending his reliance on what he called thehebraica veritas (Hebrew truth)against his many detractors. This last feature of the prefaces proved necessary because by choosing the Hebrew text of the Old Testament as his base text, Jerome directly challenged the traditional position of the Septuagint within the church. The unpopularity of this move in some circles compelled Jerome repeated

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Anderson, Bradford A. "The Reception and Contemporary Significance of the Hebrew Prophets and Prophetic Literature: Introduction to the Special Issue." Religions 13, no. 8 (2022): 709. http://dx.doi.org/10.3390/rel13080709.

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Deist, F. E. "Is die Massoretiese teks die Ou Testament?" Verbum et Ecclesia 10, no. 1 (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 Testam

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Johnson, Dru. "An Introduction to the Problem of Hebraic Philosophical Style." Philosophia Christi 26, no. 2 (2024): 237–46. https://doi.org/10.5840/pc202426219.

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The philosophy origins story often begins in the sixth century, in Greece, and in the mind. Biblical Philosophy: A Hebraic Approach to the Old and New Testaments reassesses that story to justify new side-by-side comparisons between Hellenic and Hebraic philosophical styles. The Hebrew Bible represents a sophisticated philosophical method worthy of putting in league with the Aegean traditions that developed centuries later. In this analysis, the Hebrew philosophical style starts in Asia, in the Iron Age, and in the social body of Israel. As Christian philosophers, the touchpoint for the Christi

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Müller, Mogens. "Septuagintas betydning som en hellenistisk udgave af Det Gamle Testamente." Dansk Teologisk Tidsskrift 74, no. 3 (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

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AL-SADOON, Hadeel Salwan Sami. "THE STYLE OF THE SEPTUAGINT TRANSLATION OF THE OLD TESTAMENT AND THE NEW TESTAMENT ) LITERATURE, CRITICISM AND TRANSLATION AXIS)." RIMAK International Journal of Humanities and Social Sciences 03, no. 02 (2021): 152–63. http://dx.doi.org/10.47832/2717-8293.2-3.12.

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The Hebrew Torah of the Old Testament, is the first text sacred Known by history. Is the Septuagint translation for the Hebrew text of the oldest and most important translation was adopted by the Bible and the Religious language that borrowed directly to the Christian religion rituals and services. Also it considered later the main base for important translations in the old era , and still even now occupies a role important in the field of monetary, interpretive and historical studies. The original Hebrew contain more than one book, the septuagenarian translation, separated between them and ma

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Lavik, Marta Hoyland. "The Literary Motif of Cush in the Old Testament." Old Testament Essays 34, no. 2 (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

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van der Merwe, C. H. J. "Old Hebrew Particles and the Interpretation of Old Testament Texts." Journal for the Study of the Old Testament 18, no. 60 (1993): 27–44. http://dx.doi.org/10.1177/030908929301806002.

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17

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

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Marlowe, Creighton. "Cruciality of the Communion of the Saints." Theological Reflections: Eastern European Journal of Theology 20, no. 1 (2022): 13–26. http://dx.doi.org/10.29357/2789-1577.2022.20.1.1.

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The “communion of the saints” is usually considered a New Testament topic. It appears in the Apostles’ Creed as a mandatory commitment for church orthodoxy and orthopraxy. However, the Old Testament Hebrews were also a faith community and committed to beliefs and behaviors (at least “on paper”) that enable and enhance communion and fellowship as well as exclude actions that cause division and dissension, which can lead to discouragement, disengagement, and even destruction. Consequently, the Hebrew Bible can offer, at least typologically, statements and stories that illustrate how crucial comm

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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 (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 histor

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20

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

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21

Stefanovic, Zdravko. "Reflections on the concept of the Advent in the Hebrew Bible." Journal of Asia Adventist Seminary 21, no. 1-2 (2019): 4–13. https://doi.org/10.63201/qbvq3597.

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The concept of the divine Savior who comes into the world is central not only to the message of the New Testament but also to the teaching found throughout the books of the Old Testament or the Hebrew Bible.

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22

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

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Lys, Daniel. "Quand Dieu rit." Études théologiques et religieuses 79, no. 2 (2004): 201–26. http://dx.doi.org/10.3406/ether.2004.3771.

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When God laughs. What kind of laughter does God laugh ? No less than thirteen Hebrew radicals are used to express laughter in the Old Testament corpus. Using a detailed examination of these radicals and a schematic presentation of their interrelationships, Daniel Lys shows that God’s laugh, in the Old Testament, gives voice to anything from joy to sarcasm.

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Królikowski, Janusz. "Orygenes i hebrajski tekst Pisma Świętego." Vox Patrum 69 (December 16, 2018): 393–404. http://dx.doi.org/10.31743/vp.3266.

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Origen is the exegete and Old Christian writer whose influence on the understanding of the Bible has always been determinative. Undoubtedly, for ecclesiastical reasons he deemed the Septuagint superior and regarded it as the Christian Old Testament. He thought highly of Hebrew text as well, which he often used for his research. An expression of this belief was among others the Hexapla worked out by Origen, which can be regarded as an exceptional manifestation of esteem towards the Old Testament and its Hebrew version. Origen’s attitude towards the Bible can be characterized by two approaches

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Oancea, Constantin Horia. "Is the Study of Hebrew Useless for Orthodox Theologians? A Response to Some Recent Assertions Put Forward by Jean-Claude Larchet." Religions 13, no. 11 (2022): 1058. http://dx.doi.org/10.3390/rel13111058.

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In one of his recent books, Jean-Claude Larchet argued that the study of Hebrew is useless for those doing research in the field of Orthodox theology, since the Church fathers used the Greek version of the Old Testament (Septuagint). There are at least two reasons that might be advanced in order to prove the invalidity of Larchet’s thesis. First, fostering an attitude of ignorance as regards the Hebrew Bible might nurture anti-Judaic beliefs among Orthodox students, considering that such attitudes could be noticed in Romania during the interwar period. Second, the Fathers of the Church had a f

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Majewski, Marcin. "Hilary Lipka – Bruce Wells (eds.), Sexuality and Law in the Torah (Library of Hebrew Bible/Old Testament Studies 675; London: Clark 2020)." Biblical Annals 11, no. 1 (2021): 141–47. http://dx.doi.org/10.31743/biban.11889.

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Chia, Philip Suciadi. "The Problematic Hebrew Verb ‘תשא’ in NAHUM 1:5". Perichoresis 23, № 2 (2025): 4–14. https://doi.org/10.2478/perc-2025-0007.

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Abstract The Hebrew word ‘ותשא’ poses difficulties for ancient translations, Hebrew lexicons (BDB and HALOT), and the Old Testament scholars, as it can be interpreted as either ‘נשׂא’ (to lift) or‘שׁאה’ (to crash into ruins). This research contends that ‘נשׂא’ is the correct lexical form of the Hebrew word ‘ותשא’ even suggesting that the author of the book of Nahum deliberately utilizes ‘‘נשׂא. This article employs textual criticism to prove this thesis.

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

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Gericke, J. W. "What is a god? Metatheistic assumptions in Old Testament Yahwism(s)." Verbum et Ecclesia 27, no. 3 (2006): 856–68. http://dx.doi.org/10.4102/ve.v27i3.190.

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In this article, the author provides a prolegomena to further research attempting to answer a most undamental and basic question – much more so than what has thus far been the case in the disciplines of Old Testament theology and history of Israelite religion. It concerns the implicit assumptions in the Hebrew Bible’s discourse about the fundamental nature of deity. In other words, the question is not, “What is YHWH like?” but rather , “what, according to the Old Testament texts, is a god?”

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Mihăilă, Alexandru. "The Septuagint and the Masoretic Text in the Orthodox Church(es)." Review of Ecumenical Studies Sibiu 10, no. 1 (2018): 30–60. http://dx.doi.org/10.2478/ress-2018-0003.

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Abstract In this article, I intend to survey the reception of versions of the Old Testament in the Orthodox churches, focusing on the Greek, Russian and Romanian Church, respectively. While Western biblical scholars gave precedence to the Hebrew text over the Septuagint, in the Orthodox world one can see a tension in the relationship between the two textual witnesses and sometimes, even recently, there are voices which tend to give the Septuagint total authority in the Church. Orthodox scholars in the field of Old Testament studies usually resort to the Hebrew text, but especially scholars fro

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Masenya (Ngwan'a Mphahlele), Madipoane. "A Woman with Multiple Identities: Reading the Ruth Character in Post-Apartheid South Africa." Old Testament Essays 36, no. 1 (2023): 189–201. http://dx.doi.org/10.17159/2312-3621/2023/v36n1a11.

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Our varied identities as Old Testament scholars located on the African continent need to shape our reading processes as well as our scholarship. The Ruth character in the Book of Ruth in the Hebrew Bible carries multiple identities. If the character is engaged within the intersection of foreignness, migration, gender, and economic survival, which reading may emerge? How would such a reading impact the theory and praxis of South African Old Testament scholarship in present-day South Africa?

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botica, dan aurelian. "THE MAN IS HIS HEART HUMAN DECISIONS AND THE MULTIFUNCTIONAL DIMENSION OF THE HUMAN HEART IN ANCIENT JUDAISM." Semănătorul (The Sower) 4, no. 2 supp (2024): 82–102. https://doi.org/10.58892/ts.swr4230supp.

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Scholars still debate whether ancient thinkers in Asia Minor believed the brain was the centre of human thinking, or - as it is often suggested - they attributed all noetic, spiritual, and emotional functions to the heart and the heart alone. The Hebrew Old Testament, for example, does not have a word for ”brain” as an organ. For the most part, in their view the heart accomplished most of the functions that one would attribute to the brain today. The Hebrew Old Testament does have decent semantic range when it seeks to describe processes like thinking, planning, conceiving, scheming, and the l

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Sirait, Hikman, and Romika. "TINJAUAN ALKITABIAH ATAS KRISIS EKONOMI GLOBAL." Way Jurnal Teologi dan Kependidikan 6, no. 1 (2020): 18–34. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v6i1.12.

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This purpose research be explore social reality based on actual problems. The method used is a qualitative descriptive method that is supported by historical methods. The results showed that the economic crisis during the Old Testament and the New Testament which was triggered by moral damage cannot be separated from the social structure of society at that time. The exploitation of the poor has become a common sight in the Ancient Near East including among the Hebrews. Rich people can't afford to buy other people's money. It was very apparent in the economic crisis, the chosen group took advan

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Karas, Hilla. "Intralingual intertemporal translation as a relevant category in translation studies." Target. International Journal of Translation Studies 28, no. 3 (2016): 445–66. http://dx.doi.org/10.1075/target.28.3.05kar.

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Abstract This article argues for intralingual intertemporal translations as a separate category within the field of translation studies. Not only do these translations seem to have common characteristics and behaviors, but it is precisely their particularities that make them a key to understanding more ‘typical’ translations. Two main sets of examples will serve as demonstration: translations from Old French into Middle and Modern French, and a Modern Hebrew translation of the Old Testament, originally written in Biblical Hebrew, as well as the public discussion following its publication.

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Garber, Zev. "The New Testament in Jewish-Christian Dialogues." Socio-Historical Examination of Religion and Ministry 3, no. 2 (2021): 201–12. http://dx.doi.org/10.33929/sherm.2021.vol3.no2.01.

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The Christian biblical canon consists of the Old Testament (referenced as the Hebrew Bible by Jews), New Testament, and Apocrypha for some denominations (e.g., the Roman Catholic Church). The name “New Testament” is associated with, but misapplied with the Berit Ḥadasha/“New Covenant” which the Lord was to make with the Houses of Israel and Judah, not with Nations (Jer 31:30). A more accurate association/understanding is “new covenant in my (Jesus) blood” (Luke 22:20; 1 Cor 11:25); “new covenant not of the letter but of the Spirit” (2 Cor 3:6); “the veil remains when the old covenant (Torah) i

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Assefa, Daniel, Steve Delamarter, Garry Jost, Ralph Lee, and Curt Niccum. "The Textual History of the Ethiopic Old Testament Project (THEOT): Goals and Initial Findings." Textus 29, no. 1 (2020): 80–110. http://dx.doi.org/10.1163/2589255x-02901002.

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Abstract This article offers an introduction to the Textual History of the Ethiopic Old Testament (THEOT) project. This includes a description of the background to THEOT and its primary purpose of mapping the history of the transmission of the Ethiopic Old Testament. The bulk of the article summarizes the project’s preliminary findings, generally, and, in particular, about Ethiopic Psalms, Song of Songs, Deuteronomy, Ruth, Amos, Obadiah, Jonah, and Haggai. Some attention is also given to evidences of contact with the Hebrew text tradition, although the Ethiopic is clearly a daughter version of

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Grishchenko, Alexander I. "The Slavic Adventures of Greek Kohath: On the Origin of the Title of the Old Russian Book of Kaaf." Slovene 1, no. 2 (2012): 95–110. http://dx.doi.org/10.31168/2305-6754.2012.1.2.5.

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The article deals with the origin of the title of the Slavonic-Russian Book of Kaaf which has been still attributed to a hazy Hebrew source. In fact, the name of the second son of Levi, Kohath (קהת), appeared in the title absolutely accidentally, and the title came from from the Greek gloss Καὰθ ἐκκλησιαστής included in the explanatory onomasticons of Biblical names. This gloss is, perhaps, connected with the corresponding passage in the Testament of Levi from the apocryphal Testaments of the Twelve Patriarchs. Moreover, the article contains comparative data of the spelling of Kohath’s name in

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Williamson, H. G. M., and J. R. Kohlenberger. "The NIV Interlinear Hebrew-English Old Testament 4 Isaiah-Malachi." Vetus Testamentum 37, no. 1 (1987): 123. http://dx.doi.org/10.2307/1517839.

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Fisher, Eugene J. "Hebrew Bible or Old Testament: A Response to Christopher Seitz." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 6, no. 2 (1997): 133–36. http://dx.doi.org/10.1177/106385129700600201.

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Marlowe, Walter Creighton. "Cancer and Wisdom Theology." Religions 16, no. 3 (2025): 309. https://doi.org/10.3390/rel16030309.

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As a cancer patient and Old Testament scholar, I will offer my thoughts on how the Old Testament speaks theologically and practically to the human condition in relation to deadly disease. This essay follows (in broad strokes) my lifelong formative theological and ecclesiastical experiences with healing in Scripture and among believers. Episodes in my personal experience will be followed by theological exegesis related to perspectives and passages in the Old Testament that I find pertinent for the topic of cancer or any life-threatening illness or injury in the life of Christians whose faith is

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Goswell, Gregory. "Should the Church Be Committed to a Particular Order of the Old Testament Canon?" Horizons in Biblical Theology 40, no. 1 (2018): 17–40. http://dx.doi.org/10.1163/18712207-12341364.

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Abstract This article argues that Hebrew and Greek ot canonical orders are both ancient, and that there is no evidence that the Hebrew canon represents the oldest arrangement or that the Greek way of ordering the biblical books was due to Christian influence. This finding precludes the idea that either order is to have hermeneutical priority over the other, or that either organization can be made the exclusive basis for a theological appreciation of the ot. The Hebrew and Greek ot canons need not be read as competing traditions in early Jewish communities, and, in terms of interpretive method,

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Deepak, N. Varun. "AN UNDERSTANDING OF FORGIVENESS IN HEBREW WORLDVIEW." Biblical Studies Journal 04, no. 02 (2022): 82–93. http://dx.doi.org/10.54513/bsj.2022.4206.

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This paper explores the Hebrew worldview on forgiveness. The paper explores several terms used in the Old Testament Scriptures. In addition, an attempt has been made to dive into Rabbinical understanding on forgiveness. The aim of the paper is to examine the values and priorities of the Jewish world in relation to forgiveness and repentance.

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POPESCU, CĂLIN. "DESPRE CITAREA PSALMULUI 104/103 ÎN EVREI 1:7 ŞI DEZVOLTAREA SCRIPTURII PRIN TRADUCERE." Receptarea Sfintei Scripturi: între filologie, hermeneutică şi traductologie 12 (2024): 261–83. http://dx.doi.org/10.47743/rss.2023.12-20.

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The rendering of the verse Ps. 104/103:4/5 from Hebrew into Greek and its quotation in the Epistle to the Hebrews arouses difficulties beyond the amplitude of a local translation issue. If the phrase has two main meanings in Hebrew, and apparently only one in Greek (the one that is less probable in the psalm’s context), this seems to signal out a deviation in translation, due to an “atomistic” and “transformative” rabbinic exegesis. The hermeneutic conception of the Epistle shown in the respective passage undermines the simplistic notions of a MT as the unique and perfect OT and of a LXX as th

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Eber, Irene. "Reception of Old Testament Ideas in 19th Century China." Journal of Chinese Philosophy 45, no. 3-4 (2018): 150–56. http://dx.doi.org/10.1163/15406253-0450304006.

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This paper explores some of the strategies used for translating the Old Testament from Hebrew into Chinese and its subsequent reception and interpretation. Special attention will be devoted to the Ten Commandments and important personalities like Abraham or Moses. According to their reception, they were endowed with characteristics valued in Chinese history and culture. The introduction of science seemingly contradicted the questions of Creation. Since Creation and the scientific perceptions of the universe were interconnected, those people dealing with Scriptural translation had to exercise s

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Everson, David. "An Examination of Synoptic Portions within the Vulgate." Vetus Testamentum 58, no. 2 (2008): 178–90. http://dx.doi.org/10.1163/156853308x278662.

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AbstractIn this article, the author compares the synoptic portions of Samuel/Kings and Chronicles within the Vulgate (i.e. examining Jerome's treatment of Hebrew temporal clauses, conjunctions, particles, word order, along with his omissions and additions) and considers those results in light of the remaining books of the Vulgate Old Testament. It is argued that Jerome became demonstrably less dependent upon the ancient versions and introduced innovations of translation theretofore unseen. This increasing sensitivity to Hebrew syntax reflected in the Vulgate of Chronicles and elsewhere would l

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Marlowe, Walter Creighton. "Evangelicalism and Old Testament Messianic Prophecy." Religions 16, no. 4 (2025): 449. https://doi.org/10.3390/rel16040449.

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A major plank in the Evangelical apologetics platform (especially for the Jewish witness) has always been the predictive prophecy about Jesus in the Hebrew Bible. The number of these prophecies or “predictions” varies widely among Conservative–Evangelical sources. A brief survey of claims about the number of Christ-related Old Testament (OT) prophecies ranges from 50–400+. Regardless, the assertion of direct, intentional Old Testament prophetic pronouncement about Jesus has been a non-negotiable mainstay of Evangelical thought and theology since its beginning. However, today, those who align w

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MCDONALD, LEE MARTIN. "The Integrity of the Biblical Canon in Light of Its Historical Development." Bulletin for Biblical Research 6, no. 1 (1996): 95–132. http://dx.doi.org/10.2307/26422144.

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Abstract The following essay argues that the final fixing of the Hebrew Scriptures and the Christian biblical canon did not emerge until the middle to the late fourth century, even though the long process that led to the canonization of the Hebrew scriptures began in the sixth or fifth century BCE and of the New Testament scriptures in the second century CE. Pivotal in the arguments for an early dating of the Hebrew Scriptures is the lack of unequivocal evidence for the fixation of the Old Testament canon in the time before Christ but also the emergence of canonical lists of scriptures only in

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MCDONALD, LEE MARTIN. "The Integrity of the Biblical Canon in Light of Its Historical Development." Bulletin for Biblical Research 6, no. 1 (1996): 95–132. http://dx.doi.org/10.5325/bullbiblrese.6.1.0095.

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Abstract The following essay argues that the final fixing of the Hebrew Scriptures and the Christian biblical canon did not emerge until the middle to the late fourth century, even though the long process that led to the canonization of the Hebrew scriptures began in the sixth or fifth century BCE and of the New Testament scriptures in the second century CE. Pivotal in the arguments for an early dating of the Hebrew Scriptures is the lack of unequivocal evidence for the fixation of the Old Testament canon in the time before Christ but also the emergence of canonical lists of scriptures only in

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Liljefors, Hanna. "‘Old Testament’ as the origin of the patriarchy." Nordisk judaistik/Scandinavian Jewish Studies 34, no. 1 (2023): 82–98. http://dx.doi.org/10.30752/nj.125918.

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This article explores and compares two similar debates in Germany and Sweden during the 1980s, in which feminists blamed the Hebrew Bible, or ‘Old Testament’, for being the origin of the patriarchy. In Germany, the psychologist and pedagogue Gerda Weiler articulated the discourse in several writings, which led to a scholarly debate on anti-Jewish tendencies within Christian feminist theology. In Sweden, the debate mainly became a media event, initiated by the author Birgitta Onsell. Instead of criticising the discourse, as in the German debate, other actors reinforced it, for example by highl

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Eyo, Ubong Ekpenyong. "The Concept of Atonement in the Old Testament, Greco-Roman World and the New Testament." Journal of Humanities and Social Sciences 2, no. 2 (2020): 75–81. http://dx.doi.org/10.36079/lamintang.jhass-0202.124.

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The Concept of Atonement has been an old concept in the biblical world. The Old Testament speaks of it using mainly the Hebrew word כפר (kphr), with its attendant various implications. This concept wasn’t alien in the Greco-Roman world which formed part of the New Testament background. The New Testament writers pushed the concept of atonement beyond the level of animal sacrifice in the Old Testament, and the gods allowing themselves to be reconciled to sinful humanity in the Greco-Roman religious context, to the point of Jesus Christ being viewed as the Lamb of God, i.e. both the sacrificial l

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