دانلود کتاب The Exegesis of the Pentateuch: Exegetical Studies and Basic Questions (Forschungen Zum Alten Testament)

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Cover\nTable of Contents\nForeword\nThe Story of the Flood: a Priestly Writer and Some Later Editorial Fragments\n 1. Some false doublets in the story of the flood\n 1.1. Gen 7:7–9 and the two entries into the ark\n 1.2. The description of the flood in 7:17–18\n 1.3. The end of the flood (8:2–3)\n 1.4. The drying out of the soil (8:13–14)\n 1.5. The destruction of the universe (7:22–23)\n 1.6. The scene with the birds (8:6–12)\n 1.7. Conclusion\n 2. The \"Yahwistic\" (J) texts do not form a complete story\n 3. The late vocabulary of the \"Yahwistic\" (J) fragments in Gen 6–9\n 4. The contacts between the vocabulary of the \"Yahwistic\" (J) fragments of Gen 6–9 and the priestly texts\n 5. The redactional techniques of the post-priestly fragments\n 6. The post-priestly fragments and the Mesopotamian stories\n 6.1. The problem of Gen 7:16b\n 6.2. The Mesopotamian accounts and the “Yahwistic” (J) editor’s intention\n 7. Concluding remarks\nEssay on the Nature and Meaning of the Abraham Cycle (Gen 11:29–25:11)\n 1. Time and space\n 1.1. Spatial setting\n 1.2. Temporal setting\n 1.2.1. The land of Canaan\n 1.2.2. Posterity and the Covenant\n 2. The plot of Gen 11:27–25:11\n 2.1. Episodic plot\n 2.2. The land for the posterity\n 2.3. The future of the posterity\n 3. Some prominent aspects of Gen 12–25; the posterity of Abraham\n 3.1. Abraham and the addressee of the story\n 3.2. Abraham, the faithful observer of the Torah\n 3.3. Texts that speak of Abraham\'s fidelity\n 3.4. Texts describing Abraham\'s fidelity\n 4. Historical milieu\n 5. Conclusion\nThe Call of Abraham and Israel\'s Birth-certificate (Gen 12:1–4a)\n 1. The question\n 2. Is Gen 12:1–4a connected with the texts that precede and follow it?\n 2. Is Gen 12:1–4a and Gen 31:3\n 3. Is Gen 12:1–4a and the priestly account (P:11:27–32*) and 12:4b, 5\n 4. The narrative program in Gen 12:1–4a and the Abraham cycle\n 5. The vocabulary of Gen 12:1–4a\n 5.1. The words אץך and ךמתא\n 5.2. The “great nation” –גۥגךרל\n 5.3. The fulfilment formula (12:4a)\n 5.4. The “great name” and the blessing\n 6. Gen 12:1–3, Gen 12:1–4 and the Davidic monarchy\n 7. Conclusion\nSome Groundwork on Genesis 15\n 1. Is Gen 15 a narrative?\n 2. How \"Deuteronomic\" is Gen 15?\n 3. Where does Gen 15 come from?\n Conclusion\nThe Tree and the Tent: the Function of the Scenery in Gen 18:1–15\nGenesis 18:6 – Intertextuality and Interpretation – \"It All Makes Flour in the Good Mill”\n 1. The problem\n 2. Textual criticism\n 3. The historico-critical interpretation\n 4. Narrative analysis\n 5. \"Deconstructing\" the story\n 6. Conclusion\nGen 22 or the Testing of Abraham: An Essay on the Levels of Reading\n 1. The various scenes in Gen 22: first reading\n 1.1. Indications of time\n 1.2. Indications of place\n 2. The subdivision into \"scenes\" and the narrator\'s strategy\n 2.1. Differences of perspective\n 2.2. The reader’s active part\n 2.3. The “scenic” representation\n 3. Dramatic development of the narrative\n 3.1. First scene (vv. 1b–2)\n 3.2. Second scene (v. 3)\n 3.3. Third scene (vv. 4–6)\n 3.3.1. The \"place\" of the sacrifice\n 3.3.2. The \"instruments\" for the sacrifice\n 3.4. Fourth scene (vv. 7–8)\n 3.4.1. Where is the victim?\n 3.4.2. The keys to the enigma\n 3.5. Fifth scene (vv. 9–10)\n 3.6. Sixth scene (vv. 11–14, 15–19)\n 3.6.1. The “recognition” by God (anagnorisis)\n 3.6.2. Abraham’s changed situation (anagnorisis and peripeteia)\n 3.6.3. The second address by the angel of Yhwh (22:15–18)\n 3.7. The epilogue (v. 19)\n 4. Conclusion\n Short bibliography (updated)\n\"And Now I Know\" (Gen 22:12)\n 1. Knowing and verifying\n 1.1. G. J. Wenham, B. K. Waltke, N. M. Sarna\n 1.2. Origen\n 2. The Book of Jubilees: knowing and making known\n 2.1. The Book of Jubilees\n 2.2. Jewish exegesis in the wake of the Book of Jubilees\n 2.3. The Fathers of the Eastern Church\n 2.4. Hilary of Poitiers\n 2.5. Augustine of Hippo and his posterity\n 3. Jewish medieval tradition\n 3.1. Maimonides and the voice of reason\n 3.2. Abraham ben Meir ibn Ezra and the critique of experience\n 3.3. Nachmanides (Ramban) and the end of the dispute\n 3.4. Rashi of Troyes and midrashic exegesis\n 4. Exegesis in the Renaissance and in modern times\n 4.1. Alonso Tostado (Alphonsus Tostatus)\n 4.2. The Reformers: Martin Luther and John Calvin\n 4.3. Humanism and Jewish tradition in the 16th century: Ovadia Sforno\n 4.4. Catholic commentaries at the time of the Counter-Reformation\n 4.4.1. Benito Pereyra (Pereira)\n 4.4.2. Cornelius a Lapide\n 4.4.3. Jacques Bonfrère\n 4.4.4. Isaac Louis Le Maître de Saci\n 5. From the eighteenth century until our day\n 5.1. Augustin Calmet\n 5.2. Historical-critical exegesis\n 6. A tentative interpretation\n 7. Conclusion\nExodus 19:3–6 and the Identity of Post-exilic Israel\n 1. Introduction\n 2. Some preliminary questions\n 2.1. Background and dating of Exod 19:3–6\n 2.1.1. Particular features\n 2.1.2. Deuteronomic / Deuteronomistic expressions or not?\n 2.1.2.1. םגלת and גרۥקךרש (Exod 19:5–6)\n 2.1.2.2. תלגמ ۥלםתۥۥתר – שךרק ۥרגר רנתכ תכלממ ۥלךۥתת םתﭏר (Exod 19:5–6)\n 2.1.2.3. םכל־עמۥם (Exod 19:5b)\n 2.1.2.4.םۥמע – ۥךג\n 2.1.2.5. ערﭏת ۥל־ۥכ (Exod 19:5b)\n 2.1.2.6.םۥךנךת תלﭏ (Exod 19:6b)\n 2.1.2.7. םۥנקר (Exod 19:7a)\n 2.1.2.8. Summary\n 2.1.3. The meaning of םۥנתכ תכלממ (Exod 19:6)\n 3. The historical and theological context of Exod 19:3–6\n 3.1. Exod 19:3–6 and the Priestly Writer (Pg)\n 3.1.1. The notion of תירב\n 3.1.2. The notion of holiness\n 3.2. Exod 19:3–6, post-exilic prophetic activity and Ezra-Nehemiah\n 3.2.1. Israel’s privileges vis-à-vis the nations\n 3.2.2. Ezra-Nehemiah\n 3.2.2.1. The importance of the exodus\n 3.2.2.2. The holiness of the people and its conditions\n 4. Conclusion\nVision and Meal in Exodus 24:11\n 1. The various proposals\n 1.1. The covenant meal\n 1.2. The ritual meal\n 1.3. Eating and living\n 2. The function of the vision and the meal\n 2.1. The vision\n 2.1.1. The prophetic setting\n 2.1.2. The divine council\n 2.1.3. Seeing the king\n 2.1.4. Conclusion: the vision in Exod 24:11\n 2.2. The meal\n 2.3. The meal and the vision\n 3. Date and background to the origin of Exod 24:9–11\n 3.1. The absence of the king in the divine council – Jer 30:21\n 3.2. The elders – Isa 24:23\n 3.3. The High Priest – Zech 3:7\n 4. Conclusion\n Summary\nThe Praise of the Fathers in Sirach (Sir 44–50) and the Canon of the Old Testament\n 1. The two opposing views\n 2. Sir 44–50 and the periodization of the history Israel\n 2.1. The prologue (Sir 44:1–15)\n 2.2. The Torah (Sir 44:16–23a)\n 2.3. The time of the prophets or the period of fidelity and infidelity (Sir 46:1–48:10)\n 2.4. The time of reconstruction (49:11–50:24)\n 3. Some conclusion\nThe Law of Israel in the Old Testament\n 1. Introduction\n 1.1. Bible and western literature\n 1.2. Biblical law and western law\n 2. Codes of law in the ancient Near East\n 2.1. Juridical documents from the ancient Near East\n 2.2. Egyptian and Mesopotamian law\n 2.3. The nature of Mesopotamian “collections of law”\n 2.3.1. The codes of law belong to “prescriptive law” or “positive law”\n 2.3.2. Royal propaganda\n 2.3.3. The theory of jurisprudence or applied law\n 2.3.4. Literary exercises or “descriptive law”\n 2.3.5. Archives\n 2.4. Some conclusions\n 3. The specific characteristics of biblical law\n 3.1. The “place” of Old Testament law\n 3.2. The divine authority of biblical law\n 3.2.1. Equality before the law\n 3.2.2. The evolution of law\n 3.2.3. Juridical authority in Athens and in Jerusalem\n 3.3. Covenant and consensual or contractual law\n 3.4. The competence of Moses\n 3.5. The exhortative style of Israel’s legislation\n 3.6. Collective responsibility\n 3.6.1. Collective responsibility and the lack of precision in biblical law\n 3.6.2. Collective responsibility and the priority of the right of the victim\n 3.6.3. Some examples\n 4. Conclusion\nNarrator or Narrators?\n 1. The question\n 2. Biblical Authors and Narrators\n 3. Anonymity of biblical narrators\n 4. Authors and narrators in the Pentateuch and the historical books\n 5. A number of narrators?\n 6. The plural narrator of a plural tradition of a plural people\n 7. The anonymous narrator, spokesman of tradition\n Conclusion\nA Plea on Behalf of the Biblical Redactors\n 1. John Van Seters’ critique of the current use of the word \'redactor\'\n 1.1. The Documentary Hypothesis and New Testament Redaction Criticism\n 1.2. The Biblical redactors: a nineteenth-century anachronism\n 2. A first answer to J. Van Seters\' objections\n 2.1. There are ‘redactors’ or living channels of transmission\n 2.2. Redactors as custodians of ancient sources\n 2.3. The ‘redactors’ as interpreters of ancient texts\n 3. Conclusion\nOld and New Perspectives in Old Testament Research\n 1. The forces at work in present-day Pentateuchal exegesis\n 1.1. Unity or disunity of the Pentateuch?\n 1.2. How “old” is the Old Testament?\n 2. Josephus and the antiquity of biblical traditions\n 3. Benedict Spinoza and the right to dissent\n 4. Do the Scriptures support Josephus or Spinoza?\nList of First Publications\nIndex of Biblical Passages\nIndex of Ancient and Modern Authors\nSubject Index