Beruflich Dokumente
Kultur Dokumente
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IOSOT 2013/7/5 15:11 page 1 #1
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International Organization
for the Study of the Old Testament
21. Kongress
Mnchen, 4. bis 9. August 2013
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IOSOT 2013/7/5 15:11 page 3 #3
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International Organization
for the Study of the Old Testament
21th Congess of IOSOT
Schirmherr:
Der Bayerische Ministerprsident
Horst Seehofer
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IOSOT 2013/7/5 15:11 page 5 #5
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Joint Congresses
IOSOT
International Organization for the Study of the Old
Testament
4. 9. August 2013
IOSCS International Organization for Septuagint and
Cognate Studies
1. 3. August 2013
IOQS
International Organization for Qumran Studies
4. 7. August 2013
IOMS
International Organization for Masoretic Studies
5. 6. August 2013
IOTS
International Organization for Targumic Studies
7. 9. August
ISLP
International Syriac Language Project
5. 7. August
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Frderer des Kongresses
Der Ministerprsident des Freistaats Bayern
Bundesministerium fr Bildung und Forschung
Landeshauptstadt Mnchen
Ludwig-Maximilians-Universitt Mnchen
Mnchener Universittsgesellschaft
Deutsche Forschungsgemeinschaft
Der Erzbischof von Mnchen und Freising
Evangelisch Lutherische Kirche in Bayern
Israelitische Kultusgemeinde Mnchen und Oberbayern
Evangelische Kirche in Deutschland
Verband der Dizesen Deutschlands
Pfarrei St. Josef Tutzing
Evangelische Akademie Tutzing
Bayerische Akademie der Wissenschaften
Bayerische Staatsbibliothek
Bayerische Staatsgemldesammlungen
Staatliches Museum gyptischer Kunst Mnchen
Ernst von Siemens Kunststiftung
Verlag C. H. Beck, Mnchen
Koninklijke Brill NV, Leiden
Verlag Walter de Gruyter, Berlin und New York
Verlag Mohr Siebeck, Tbingen
Verlag Vandenhoeck & Ruprecht, Gttingen
Adelholzener Alpenquellen GmbH der Barmherzigen Schwestern
vom Hl. Vinzenz von Paul
Curacon GmbH Wirtschaftsprfungsgesellschaft, Mnster i .W.
Deutsche Bahn Aktiengesellschaft, Berlin
Deutsche Lufthansa Aktiengesellschaft, Kln
Ecclesia Versicherungsdienst GmbH, Detmold
Bischiche Aktion Adveniat, Essen
Evangelisch-Lutherisches Missionswerk Leipzig e. V.
Evangelische Mission in Solidaritt, Stuttgart
Herrnhuter Missionshilfe e. V., Bad Boll
Internationales Katholisches Missionswerk missio KdR, Aachen
Mission EineWelt, Neuendettelsau
Renovabis e.V. Solidarittsaktion der deutschen Katholiken
mit den Menschen in Osteuropa e. V., Freising
Vereinigte Evangelische Mission, Wuppertal
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Contents
Gruwort des Bayerischen Ministerprsidenten Horst Seehofer . . . . . 9
Gruwort des Prsidenten der Ludwig-Maximilians-Universitt Mn-
chen Prof. Dr. Bernd Huber . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
Gruwort des Prsidenten der International Organization for the Stu-
dy of the Old Testament Prof. Dr. Christoph Levin. . . . . . . . . . . . . . 14
Danksagung des Prsidenten der IOSOT . . . . . . . . . . . . . . . . . . . . 20
General Plan of Congresses and Events . . . . . . . . . . . . . . . . . . . . . 23
IOSOT Main Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
IOSOT Workshops . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
IOSOT Short Papers Programme . . . . . . . . . . . . . . . . . . . . . . . . . 38
IOMS Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
IOQS Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
IOSCS Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
IOTS Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
ISLP Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
Cultural Programme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66
Tagungsorte / Venue. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69
Gebudeplne / Maps of Meeting Rooms . . . . . . . . . . . . . . . . . . . . 71
Mnchner Museen / Munichs Museums. . . . . . . . . . . . . . . . . . . . . 75
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8 Contents
IOSOT Abstracts: Main Lectures. . . . . . . . . . . . . . . . . . . . . . . . . . 83
IOSOT Abstracts: Short Papers. . . . . . . . . . . . . . . . . . . . . . . . . . . 95
IOMS Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 203
IOQS Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211
IOSCS Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233
IOTS Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263
ISLP Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271
Register. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 279
Allgemeine Informationen / General Information . . . . . . . . . . . . . . 285
Buchausstellung / Book Exhibition . . . . . . . . . . . . . . . . . . . . . . . . 301
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Gruwort des Bayerischen Ministerprsidenten
Horst Seehofer
Das Alte Testament ist der erste Teil des
Buches der Bcher. Es ist ein gewaltiges
Werk, das uns unter anderem viele packende
Geschichten erzhlt. Nicht ohne Grund
benutzen wir das Wort alttestamentlich,
um etwas zu beschreiben, das uns besonders
tragisch oder berwltigend erscheint. Die
Erzhlungen, Lehren, Gesetze, Gedichte
und Weissagungen des Alten Testaments
sind ein einzigartiger Schatz, der weit
ber das religise Bekenntnis hinaus unser
geistiges und kulturelles Erbe prgt und
unvermindert fortwirkt.
Um den ganzen Reichtum des Buches zu
erschlieen, wird es heute mithilfe historischer, archologischer, sprach- und
literaturwissenschaftlicher Untersuchungen gedeutet. Es geht in erster Linie na-
trlich um Theologie, aber ohne einen interdisziplinren Ansatz erschliet sich
die Flle des Alten Testaments nicht. Das prgt die Arbeit der Alttestament-
ler, die auf ihre Weise dem Ideal des Universalgelehrten nachfolgen. Mit groer
Akribie tragen Sie Bausteine aus den verschiedensten Fachgebieten zusammen,
um ein groes wissenschaftliches Gebude zu errichten. Ihrer Arbeit gilt mein
Respekt.
Umso mehr freue ich mich, dass der Internationale Alttestamentlerkongress,
die weltweit wichtigste Fachtagung zu diesem Thema, in diesem Jahr in der
bayerischen Landeshauptstadt zu Gast sein wird. Dass bei der Wahl des Kon-
gressortes die International Organization for the Study of the Old Testament sich fr
Mnchen entschieden hat, verstehe ich auch als eine Auszeichnung. Theologie
und Geisteswissenschaften haben hier eine groe Tradition und eine unvermin-
derte Strahlkraft.
Ich danke der IOSOT fr das Vertrauen und den rtlichen Gastgebern fr
ihr Engagement bei der Organisation dieses Ereignisses. Den Teilnehmerinnen
und Teilnehmern des Kongresses wnsche ich einen angenehmen Aufenthalt
in Mnchen sowie einen regen und fruchtbaren Gedankenaustausch.
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Word of Welcome from the Prime-Minister of Bavaria
Horst Seehofer
The Old Testament is the rst part of the
Book of Books. It is an inuential work
full of, but not limited to, gripping stories,
teachings, laws, poems, and prophecies: not
without good reason do we use the German
word alttestamentlich to describe something
which is both: ancient and awe-inspiring for
the audience today. The Old Testament is
a unique treasure that transcends religious
afliations and thus shapes our intellectual
and cultural heritage. Surely its signicance
shall continue unabated!
In order to open up all the riches of the
Bible, the Old Testament will today be inter-
preted with the help of historical, archaeological, linguistic and philological re-
search. Theology remains, of course, the centre of focus, but the richness of
the Old Testament cannot fully be done justice without an interdisciplinary ap-
proach. This in turn shapes the work of Old Testament scholars, who pursue
the polymathic ideal: with the utmost meticulousness, you bring together buil-
ding stones from the most disparate disciplines to construct a great edice of
scholarship. Your work has my respect.
It is therefore to my great pleasure that the International Old Testament
Congress, the most important specialist conference on this theme worldwide, is
being hosted this year in the Bavarian capital. I also regard it as a distinct honour
that the International Organization for the Study of the Old Testament has
elected to hold their conference in Munich, where theology and the humanities
have a long-standing tradition and an undiminished radiance and appeal.
I thank the IOSOT for their trust and the local hosts for their engagement
in organising this event. To the participants, I wish a pleasant stay in Munich as
well as a lively and productive intellectual exchange.
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Gruwort des Prsidenten der
Ludwig-Maximilians-Universitt Mnchen
Prof. Dr. Bernd Huber
Die Ludwig-Maximilians-Universitt
(LMU) Mnchen ist eine der tra-
ditionsreichsten und international
renommiertesten Universitten
in Europa. Als echte universitas
litterarum bietet die LMU ein
breites Fcherspektrum von den
Geisteswissenschaften ber die
Sozialwissenschaften bis hin zur
Medizin und den Naturwissenschaf-
ten. Damit knnen an unserer Alma
Mater neben der grundlegenden disziplinren Forschung auch innovative
fcherbergreifende Forschungsanstze und -projekte realisiert werden.
Die hervorragende Forschungsbilanz unserer Wissenschaftlerinnen und Wis-
senschaftler wird durch das regelmig gute Abschneiden der LMU in interna-
tionalen Rankings belegt. Dazu tragen unter anderem auch die Altertumswis-
senschaften mit einem breiten Spektrum an Einzeldisziplinen bei, die aufgrund
der hohen wissenschaftlichen Qualitt der Wissenschaftlerinnen und Wissen-
schaftler einen besonders leistungsfhigen Schwerpunktbereich an unserer Uni-
versitt darstellen, der imZuge der kontinuierlichen Prolbildung der LMUwei-
ter gestrkt wird. Die Zusammenarbeit von Wissenschaftlerinnen und Wissen-
schaftlern aller altertumswissenschaftlichen Fcher im international anerkann-
ten Mnchner Zentrum fr Antike Welten und deren Vernetzung mit zahl-
reichen aueruniversitren Einrichtungen ist dafr exemplarisch. So wird bei-
spielsweise neben weiteren interessanten Vorhaben eine Graduiertenschule in
den Altertumswissenschaften im Rahmen der Exzellenzinitiative an unserer Al-
ma Mater gefrdert.
Es freut mich daher sehr, dass der 21. Kongress der International Organizati-
on for the Study of the Old Testament in diesem Jahr ankiert von Tagungen
fachverwandter Organisationen an der LMU stattndet. Dies trgt weiter zur
internationalen Sichtbarkeit der Altertumswissenschaften insgesamt, aber auch
speziell der Alttestamentlichen Forschung bei, die eine lange und erfolgreiche
Tradition an der LMU vorweisen kann.
Den Veranstaltern dieses hochkartigen Kongresses wnsche ich den ver-
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12 Gruwort des Prsidenten der Ludwig-Maximilians-Universitt Prof. Dr. Bernd Huber
dienten Erfolg und allen Teilnehmerinnen und Teilnehmern einen anregenden
wissenschaftlichen Austausch und einen angenehmen Aufenthalt in Mnchen.
Foto: Andreas Heddergott
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Word of Welcome from the President of LMU
Prof. Dr. Bernd Huber
Ludwig-Maximilians-Universitt
(LMU) Munich is one of the most
internationally renowned universities
in Europe and one of the richest
in tradition. As a true universitas
litterarum, LMU offers a broad
spectrum of research areas, from
the humanities and social sciences
to medicine and the natural sciences.
This university thereby not only
promotes fundamental research in
each discipline, but also enables innovative and interdisciplinary approaches
and research projects to be realised.
The outstanding research record of our faculties is attested by LMUs con-
sistently high evaluation in international university rankings. Ancient Studies,
amongst other elds, contributes to this through the breadth and depth of indi-
vidual disciplines. By virtue of the outstanding quality of its scholars, this area of
research will be not only sustained but also further strengthened as LMU con-
tinues to develop its strategic aims and academic prole. Exemplary for this is
the new internationally recognised Munich Centre for Ancient World that coor-
dinates the research of scholars from all elds of Ancient Studies both within
the university and with outstanding scholars from research institutions around
the world; in addition to other projects of interest, a graduate school in Ancient
Studies is currently sponsored as part of the LMUs Excellency Initiative.
It is therefore my great pleasure that the 21
st
Congress of the International
Organization for the Study of the Old Testament, anked by conferences of
related organisations, is this year being held at LMU. This event contributes
not only to the international visibility of Ancient Studies in general, but also to
scholarship in Old Testament and Hebrew Bible in particular, which itself has
enjoyed along-standing and successful tradition at LMU.
I wish the organisers of this distinguished Congress well-deserved success,
and to the participants, I wish a stimulating intellectual exchange and a pleasant
stay in Munich.
Photo: Andreas Heddergott
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Gruwort des Prsidenten der International
Organization for the Study of the Old Testament
Prof. Dr. Christoph Levin
Verehrte Damen und Herren Kollegen,
zum 21. Kongress der International Organi-
zation for the Study of the Old Testament
begre ich Sie sehr herzlich an der Univer-
sitt Mnchen. Es ist das dritte Mal, dass IO-
SOT nach Deutschland kommt, nach 1962 in
Bonn unter der Prsidentschaft von Martin
Noth und 1977 in Gttingen unter Walther
Zimmerli.
Man kann die Frage stellen, weshalb es
nach wie vor internationale Alttestamentler-
kongresse geben soll. Denn anders als in der
Anfangszeit der International Organization
for the Study of the Old Testament haben
sich die Mglichkeiten, einander auf interna-
tionaler Ebene zu begegnen, in den vergangenen Jahrzehnten stark vermehrt.
Jhrlich treffen tausende von Exegeten auf den Meetings der Society of Biblical
Literature zusammen. Internationale Workshops zu fachbezogenen Themen
sind zu einer Selbstverstndlichkeit geworden. In vielen Teilen der Welt gibt
es regionale Fachgesellschaften, die regelmig zusammentreten. Dennoch
lsst sich die Frage eindeutig und positiv beantworten: Die Besonderheit der
Kongresse der International Organization for the Study of the Old Testament
besteht darin, dass sich die alttestamentliche Wissenschaft im engeren Sinne
als internationale, Konfessionen und Religionen bergreifende Gemeinschaft
erfhrt. Zwar kann die Arbeit am Text nur in der notwendigen Einsamkeit
des Schreibtischs gedeihen. Aber sie ist zugleich immer ein Gesprch mit
den Kolleginnen und Kollegen rund um die Welt, die sich mit demselben
Gegenstand befassen. Dieses Gesprch auch persnlich zu erleben und die
eigene Position in Anknpfung und Widerspruch zu erproben, ist immer von
neuem eine beglckende Erfahrung.
Wie wichtig das ist, wird uns gerade in Mnchen bewusst, einem Ort, an dem
sich vor mittlerweile acht Jahrzehnten Geschehnisse ereignet haben, die die
internationale wissenschaftliche Zusammenarbeit aufs strkste belastet haben.
IOSOT ist nach dem Zweiten Weltkrieg gegrndet worden, damit Kolleginnen
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Gruwort des Prsidenten der IOSOT 15
und Kollegen einander unabhngig von ihrer religisen Bindung und nationa-
len Herkunft begegnen knnen, um die vershnende Kraft wissenschaftlicher
Rationalitt zu erfahren. Das tritt bei einem religis bedeutsamen Gegenstand
wie dem Alten Testament besonders heraus. Denn Religion kann zwar versh-
nen, huger aber noch spalten. Wissenschaft gedeiht nicht, wo nationale und
religise und sprachliche Barrieren den Gedankenaustausch behindern.
Nicht nur aus historischen, sondern auch aus fachlichen Grnden ist Mn-
chen fr die alttestamentliche Wissenschaft ein wichtiger Ort. Die jngste Ent-
wicklung unseres Faches ist unter anderem dadurch bestimmt, dass die Wir-
kungsgeschichte zunehmendes Gewicht gewinnt. Mehrere Hauptvortrge des
Kongresses werden dies unter Beweis stellen. Die alttestamentliche Wissen-
schaft stellt sich heute bewusst in den Rahmen der Kulturwissenschaften, so-
wohl historisch als auch im Blick auf die Gegenwart. Wir erkennen, wie wichtig
die Wirkung der Texte fr die Exegese selbst ist. Wirkung ist nicht nur von
den Texten ausgegangen, sondern wirkt ihrerseits auf deren Verstndnis zu-
rck. Es ist kein Zufall, dass die gro angelegte Encyclopedia of the Bible and its
Reception (Berlin and New York: de Gruyter), die in internationaler Kooperati-
on zwischen der Bibelwissenschaft und allen Spielarten der Kulturwissenschaft
erarbeitet wird, vor wenigen Jahren zu erscheinen begann.
Unter dieser Voraussetzung ist es ein glcklicher Umstand, dass sich in Mn-
chen Sammlungen von Weltrang nden, die die Wirkungsgeschichte des Alten
Testaments in eindrucksvoller Weise belegen und fr die Forschung erschlieen.
Die Bayerische Staatsbibliothek, eine der bedeutendsten Bibliotheken Europas,
besitzt in Deutschland die umfangreichste Sammlung an hebrischen Hand-
schriften. Viele von ihnen gehren in den unmittelbaren Umkreis der Bibel. Ei-
ne Auswahl wird anlsslich des Kongresses in einer Sonderausstellung gezeigt,
darunter die weltberhmte Handschrift des Babylonischen Talmud und die im
vergangenen Jahr bei Katalogisierungsarbeiten entdeckte griechische Original-
fassung der Psalmen-Homilien des Origenes. Es werden eine Anzahl prchtiger
Psalmen-Handschriften zu sehen sein, unter ihnen die Vertonung der sieben
Bupsalmen durch Orlando di Lasso, den groen Mnchener Komponisten
des 16. Jahrhunderts. Diese Vertonung wird in einem Konzert whrend der Ex-
kursion des Kongresses teilweise zu Gehr gebracht werden, so dass auch die
Musikgeschichte zur Geltung kommt. Ein weiteres Gebiet ist die Wirkung des
Alten Testaments in der bildenden Kunst. Die weltberhmte Alte Pinakothek
wird in einer Sonderausstellung der Bayerischen Staatsgemldesammlungen die
Wirkung des Alten Testaments in der Europischen Malerei vom 15. bis zum
18. Jahrhundert vor Augen fhren.
Fr das Programm des Kongresses haben wir die Tradition beibehalten, dass
die Hauptvortrge im Mittelpunkt stehen. Die fhrenden Vertreter des Faches
kommen zu Wort, soweit sie nicht bereits auf frheren Kongressen vorgetragen
haben. Wie blich sind die Nachmittage den Kurzvortrgen vorbehalten. Eine
Besonderheit sind die Panels und Workshops, die diesmal zahlreicher sind als
zuvor. Nicht wenige Kollegen haben den Vorschlag aufgegriffen, ihre Beitrge
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16 Gruwort des Prsidenten der IOSOT
in selbst organisierte Workshops einzubinden. Seitens der Leitung des Kon-
gresses wurde fr jeden Nachmittag ein besonderer Workshop organisiert: am
Montag zu den laufenden Editionen des hebrischen Textes, am Dienstag zur
alttestamentlichen Literaturgeschichte und der Evidenz ihrer Methoden und
am Donnerstag zur Frage der ikonischen oder anikonischen Verehrung Jahwes.
Fr den archologischen Abendvortrag konnte Amihai Mazar gewonnen wer-
den, der Doyen der israelischen Archologie. Ein weiterer Hhepunkt des Kon-
gresses wird die Prsentation der Edition der Briefe Julius Wellhausens sein, die
rechtzeitig zum Kongress vollendet werden konnte. Rudolf Smend wird in der
Bayerischen Akademie der Wissenschaften eine Auswahl aus diesen Briefen le-
sen.
Herzlich willkommen an der Universitt Mnchen! Ich freue mich auf Sie
alle!
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Welcoming Speech of the President of the IOSOT
Dear Colleagues,
It is my pleasure to welcome you most cordi-
ally to the 21
st
congress of the International
Organization for the Study of the Old Testa-
ment at the Ludwig-Maximilians-Universitt
of Munich. This is the third time that IOSOT
has come to Germany; in 1962, the congress
was held in Bonn during the presidency of
Martin Noth, and again in Gttingen in 1977,
during the presidency of Walther Zimmerli.
One might ask what the purpose is in con-
tinuing to hold international conferences for
Old Testament scholars when in contrast
to the early years of the International Orga-
nization for the Study of the Old Testament
opportunities for meeting on an international level have increased so much
over the past decades. Every year, thousands of exegetes gather at meetings of
the Society of Biblical Literature. International workshops for specialised sub-
jects have come to be taken for granted. In many parts of the world, there are
regional exegetical societies which meet regularly. Nevertheless, there is a de-
nite and positive answer to this question: the congresses of the International
Organization for the Study of the Old Testament are unique in that Old Tes-
tament Studies as such can here be experienced as an international community
encompassing multiple denominations and religions. It is true that textual work
ourishes only in the necessary solitude of ones study; at the same time, ho-
wever, one engages in an ongoing discourse with colleagues around the world
who work on the same subject. To take part in this discourse in person and to
test ones position in connection with and opposition to other viewpoints is an
experience which brings fresh exhilaration every time.
Just how important this is becomes especially apparent here in Munich, a
place where events took place eight decades ago that put immense strain on
international academic co-operation. IOSOT was founded after the Second
World War so that colleagues could meet one another, outside the context of
their religious associations and national origin, to be part of and experience
the reconciliatory power of academic rationality. This becomes particularly cle-
ar with religiously meaningful subjects such as the Old Testament: religion can
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18 Gruwort des Prsidenten der IOSOT
reconcile people, but more often it divides them. Academia does not ourish
where national, religious, and linguistic barriers impede the exchange of ideas.
Munich is an important place for the study of the Old Testament not only
for historical reasons, but also for its connection with our eld. The most recent
developments in our discipline have been in part determined by the increasingly
prominent place of reception history. A number of main papers in this congress
will reect this. Today, the study of the Old Testament consciously situates itself
within the framework of cultural studies, both historically and with a view to the
present. We recognise how important the reception history is, even for the ex-
egesis itself: the inuence not only derives from the texts, but in turn affects
how the texts are understood. It is no coincidence that the rst volumes of the
expansive Encyclopedia of the Bible and its Reception (Berlin and New York: de Gruy-
ter), developed through international co-operation between biblical studies and
all branches of cultural studies, began to appear only recently.
In light of this, it is to our good fortune that Munich is home to world-class
collections which impressively document the reception history of the Old Tes-
tament and make it accessible to scholarship. The Bavarian State Library, one of
the most signicant libraries in Europe, possesses the most comprehensive col-
lection of Hebrew manuscripts in Germany. Many of these manuscripts relate
closely to biblical studies; a selection is currently on display in a special exhibit
for this conference, amongst themthe world-renowned manuscript of the Baby-
lonian Talmud and the original Greek text of Origens Homilies on the Psalms,
which was discovered just last year during work on collection catalogues. There
will be a number of splendid richly illuminated manuscripts of the psalms on
view, including the musical setting of the seven Penitential Psalms by Orlando di
Lasso, the renowned Munich composer of the 16
th
century. In order that musi-
cal history also comes into its own, parts of this setting will be heard in concert
during the congress excursion. Furthermore a special exhibition of the Bava-
rian State Painting Collections (Bayerische Staatsgemldesammlungen) shows
the inuence of the Old Testament in the visual arts. The world-renowned Alte
Pinakothek will make this visible in a display of European painting from the
15
th
to 18
th
century.
We have kept the tradition of giving pride of place to the main papers in
the conference programme. The leading representatives of our eld will speak,
provided that they have not already spoken at previous IOSOT congresses. As
is customary, afternoons have been reserved for the short papers. Panels and
workshops, which are more numerous than ever before, form a unique feature
of our programme; more than a few colleagues have taken up the suggestion
to incorporate their contributions into self-organised workshops. Additionally,
special workshops have been organised for every afternoon: the ongoing editi-
ons of the Hebrew text will be discussed on Monday; the literary history of the
Old Testament and methods of its research on Tuesday; and, on Thursday, the
question of the iconic or aniconic YHWH-cult. For the traditional evening ar-
chaeology lecture, we have had the privilege to secure Amihai Mazar, the Doyen
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Welcoming Speech of the President of the IOSOT 19
of Israelite archaeology. Yet another high-point of our conference will be the
presentation of the edition of Julius Wellhausens letters, completed just in time
for this congress, from which Rudolf Smend will be reading a selection in the
Bavarian Academy of Sciences and Humanities.
I wish you a warm welcome at the University of Munich and look forward
to meeting all of you!
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Danksagung des Prsidenten der IOSOT
Ein umfangreiches Kongressprogramm wie das vorliegende htte sich nicht
verwirklichen lassen ohne die Hilfe zahlreicher Sponsoren, guter Ratgeber und
vieler unermdlicher Mitarbeiter, denen ich an dieser Stelle meinen herzlichen
Dank ausspreche. Ich danke Herrn Ministerprsidenten Horst Seehofer, dass
er die Schirmherrschaft des Kongresses bernommen hat. Es ist ein groarti-
ges Zeichen fr das Interesse der Politik an der Wissenschaft und insbesondere
an der Theologie, dass die bayerische Staatsregierung den Kongress mit einem
Staatsempfang ehren wird. Ein besonderer persnlicher Dank gilt Frau Bundes-
ministerin a. D. Dr. Annette Schavan fr die groe Untersttzung, die sie dem
Kongress durch das Bundesministerium fr Bildung und Forschung gewhrt
hat. Auf diese Weise ist es mglich geworden, die Reisekosten der Hauptreferen-
ten zu bernehmen. Die Hochschulleitung der Ludwig-Maximilians-Universitt
hat die Planungen von Anfang an organisatorisch und nanziell wirkungsvoll
untersttzt. Besonders verpichtet bin ich Herrn Universittsvizeprsidenten
Dr. Christoph Mlke, der das Gelingen des Kongresses zu seinem persnli-
chen Anliegen gemacht und eine grozgige Finanzierungsgarantie gegeben
hat. Die Deutsche Forschungsgemeinschaft hat den Kongress nach Magabe
ihrer Richtlinien gefrdert.
Der Israelitischen Kultusgemeinde Mnchen und Oberbayern und ihrer Vor-
sitzenden, Frau Dr. h.c. Charlotte Knobloch, ist ebenso fr groherzige Unter-
sttzung zu danken wie demErzbischof des Erzbistums Mnchen und Freising,
Herrn Dr. Reinhard Kardinal Marx, und Herrn Generalvikar Peter Beer vom
Erzbischichen Ordinariat. Das Erzbistum hat die Finanzierung der Pausen-
bewirtung bernommen und ldt den Kongress zu einem bayerischen Abend
ein, der an die Stelle des traditionellen Banketts treten wird. Fr die sehr en-
gagierte Organisation danke ich Herrn Ordinariatsrat Dr. Armin Wouters und
Herrn Andreas Huber. Die Evangelisch-Lutherische Landeskirche in Bayern
hat den Kongress zu einem Empfang in die Evangelische Akademie Tutzing
geladen, zu dem auch ein Konzert in der Katholischen Pfarrkirche und eine
Schifffahrt auf dem Starnberger See gehren werden. Dafr bin ich besonders
Herrn Landesbischof a. D. Pfarrer Dr. Johannes Friedrich und Herrn Landes-
bischof Prof. Dr. Heinrich Bedford-Strohm zu Dank verpichtet, ferner den
Herren Oberkirchenrten Detlev Bierbaum und Helmut Vlkel.
Einen namhaften Beitrag zur Realisierung des Kongresses steuerte die
Deutsche Bischofskonferenz (Verband der Dizesen Deutschlands) bei, wofr
Herrn Pater Dr. Hans Langendrfer SJ und Herrn Dr. Burkhard van Schewick
zu danken ist. Fr die Untersttzung seitens der Evangelischen Kirche in
Deutschland haben sich Herr Vizeprsident Dr. Thies Gundlach (Kirchenamt)
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Danksagung des Prsidenten der IOSOT 21
und Herr Vizeprsident Klaus Winterhoff (Rat der EKD) eingesetzt. Herr
Landessuperintendent i.R. Dr. h.c. Gerrit Noltensmeier stellte die Verbindung
zur Ecclesia Versicherungsdienst GmbH und ihrem Hauptgeschftsfhrer,
Herrn Manfred Klocke, her, dem seinerseits fr grozgige Frderung zu
danken ist.
Nachdrcklich haben die wissenschaftlichen Verlage den Kongress unter-
sttzt. Herr Verleger Wolfgang Beck steuerte einen namhaften Betrag zu dem
Erffnungsempfang bei. Die Gndung des Verlags C. H. Beck jhrt sich 2013
zum 250. Male. Ich danke Herrn Dr. Ulrich Nolte fr die gute Zusammen-
arbeit auch bei diesem Anlass. Koninklijke Brill NV in Leiden, jener Verlag,
der IOSOT von Beginn an verbunden ist, bernahm Druck und Kosten des
Kongress-Programms. De Gruyter in Berlin sorgte fr die Beschilderung und
untersttzte den Druck des Begleitheftes zur Ausstellung in der Alten Pinako-
thek. Die Kongress-Taschen sind eine Gabe des Verlags Mohr Siebeck in T-
bingen. Fr die Big Three unseres Faches danke ich Frau Suzanne Mekking,
Herrn Dr. Albrecht Dhnert und Herrn Dr. Henning Ziebritzki, die sich ge-
genseitig an Grozgigkeit nichts nehmen lieen. Jeder der drei hat berdies
ein Sonderheft der hauseigenen Fachzeitschriften Vetus Testamentum, Zeitschrift
fr die alttestamentliche Wissenschaft und Hebrew Bible and Ancient Israel zu den Kon-
gressunterlagen beigesteuert. Vandenhoeck & Ruprecht (Dr. Jrg Persch) hat
sich mit einer Spende an den Kosten des Kongresses beteiligt.
Mit groer Dankbarkeit ist zu vermerken, dass sich viele Missionsgesell-
schaften und Hilfswerke engagiert haben, um berseeischen Teilnehmern die
Reise zum Kongress zu ermglichen. Zu nennen sind die Bischiche Akti-
on Adveniat (Essen), das Evangelisch-Lutherische Missionswerk Leipzig e. V.,
die Evangelische Mission in Solidaritt (Stuttgart), die Herrnhuter Missionshilfe
e. V. (Bad Boll), das Internationale Katholische Missionswerk missio KdR (Aa-
chen), die Mission EineWelt (Neuendettelsau), Renovabis e. V. Solidarittsakti-
on der deutschen Katholiken mit den Menschen in Osteuropa e. V. (Freising)
und die Vereinigte Evangelische Mission (Wuppertal und Bethel).
Der Generaldirektor der Bayerischen Staatsgemldesammlungen, Herr Prof.
Dr. Klaus Schrenk, war sofort bereit, aus Anlass des Kongresses eine Son-
derausstellung vorzusehen. Mit der Kuratierung seitens der Alten Pinakothek
war zunchst Herr Dr. Marcus Dekiert (jetzt: Wallraf-Richartz-Museum Kln)
betraut. Realisiert wurde die Ausstellung mit groer Kenntnis und Liebe zur
Sache von den Kuratoren Dr. Elisabeth Hipp und Dr. Martin Schawe. Der
freundlichen Zustimmung von Herrn Generaldirektor Dr. Rolf Griebel ist die
Schatzkammer-Ausstellung in der Bayerischen Staatsbibliothek zu verdanken.
Sie wurde von Frau Dr. Claudia Fabian, der Leiterin der Abteilung Handschrif-
ten und Alte Drucke, mit Begeisterung und Leidenschaft in die Tat umgesetzt.
Die Zusammenarbeit mit ihr war eine beglckende Erfahrung. Unter ihren Mit-
arbeitern ist besonders Herr Dr. Paul Gerhard Dannhauer als Spezialist fr die
hebrischen Handschriften zu nennen. Den erheblichen nanziellen Aufwand,
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22 Danksagung des Prsidenten der IOSOT
der mit einer solchen Ausstellung und dem zugehrenden Katalog verbunden
ist, hat die Ernst von Siemens Kunststiftung sehr grozgig bernommen.
Fr die inhaltliche Planung des Kongresses habe ich mich mit den Kol-
legen Ehud Ben Zvi (Edmonton), Jan Joosten (Strasbourg), Peter Machinist
(Harvard), Konrad Schmid (Zrich), Hermann Spieckermann (Gttingen) und
Hugh Williamson (Oxford) ausfhrlich beraten knnen. Das rtliche Komitee
aus den Kollegen Friedhelm Hartenstein, Hermann-Josef Stipp und Loren T.
Stuckenbruck war mit gutem Rat und mit Rckendeckung stets zur Stelle.
Logistische Hilfe erfuhr der Kongress durch das Kongressmanagement
der Ludwig-Maximilians-Universitt unter Leitung von Frau Antje Lenkmann.
Die Firma Eurokongress GmbH mit ihren Mitarbeiterinnen Karoline Berg,
Tullia T. Halbmayer und Ioanna Skandali hat das Teilnehmer-Management
bernommen. Die Organisation der Short Communications und die zugeh-
rende umfangreiche Korrespondenz mit den Kolleginnen und Kollegen oblag
Herrn Privatdozenten Dr. Reinhard Mller, der auch die Verbindung mit den
Missionsgesellschaften und Hilfswerken besorgt hat. Die Einrichtung und
Pege der Kongress-Homepage lag in den Hnden unseres Webmasters, Herrn
cand. theol. Philipp Stoltz. Bei der Drucklegung des Kongressprogramms
hat sich Frau stud. theol. Elisabeth Grnitz unermdlich eingesetzt. Herr Dr.
Stefan Pautler hat unter groem Zeitdruck das Layout des Programmbuchs
hchst professionell erstellt. Frau Frauke Schnemann-Killian vom Dekanat
der Evangelisch-Theologischen Fakultt hat mich bei vielerlei Layout-Fragen
kundig beraten und stand fr allfllige Einstze stets und umsichtig zur Verf-
gung. Frau Gisela Helm vom Department Evangelische Theologie ist fr die
Abrechnung des Kongresses zu danken, die sehr aufwendig und kompliziert
werden wird.
Am meisten zu danken habe ich meiner tapferen Sekretrin, Frau Mirjam
Wieser, die mit ihrer steten Einsatzbereitschaft und mit ihrem frhlichen Opti-
mismus nichts weniger war und ist als die gute Seele des Kongresses. Und ein
ganz groer Dank gilt dem Secretary of the Congress, Herrn Kollegen Martin
Arneth, der fr die Organisation der Logistik und der Finanzierung eine gewal-
tige Arbeitslast geschultert hat und ohne dessen gestalterische Phantasie, die ich
von Mal zu Mal mehr zu bewundern gelernt habe, das gesamte Unternehmen
nicht realisierbar gewesen wre. Seine Bereitschaft, diese enorme Aufgabe zu
bernehmen, hat die Bewerbung Mnchens fr den IOSOT-Kongress allererst
mglich gemacht.
Christoph Levin, Prsident der International Organization for the Study of the
Old Testament
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General Plan of Congresses and Events
Thursday 1 August
IOSCS Congress
16.0016.45 Opening Lecture
16.4517.00 Short Break
17.0018.30 Parallel Sessions
Friday 2 August
IOSCS Congress
09.0010.30 Parallel Sessions
10.3011.00 Coffee Break
11.0012.30 Parallel Sessions
12.3014.30 Lunch Break
14.3016.00 Parallel Sessions
16.0016.30 Coffee Break
16.3018.00 Parallel Sessions
Saturday 3 August
IOSCS Congress
09.0010.30 Parallel Sessions
10.3011.00 Coffee Break
11.0013.30 Joint Session and Business Meeting
Sunday 4 August
Cultural Programme
10.00 Protestant Festival Service, St. Markus
10.00 Catholic High Mass, St. Ludwig
11.30 Bavarian State Library Exhibition
14.0017.00 Excursion: Dachau Concentration Camp Memorial Site
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24 General Plan of Congresses and Events
IOQS Congress
14.0015.30 Opening Session
15.3016.00 Coffee Break
16.0017.30 Sessions
IOSOT Congress
18.00 Opening ceremony
20.00 Reception at Jewish Centre
Monday 5 August
IOSOT Congress
09.0010.00 Main Paper
10.0010.30 Coffee Break
10.3011.30 Main Paper
11.3011.45 Break
11.4512.45 Main Paper
12.4514.30 Lunch Break
14.3016.00 Workshops & Short Papers
16.0016.30 Coffee Break
16.3018.00 Workshops & Short Papers
IOMS Congress
09.0011.15 Sessions
11.1511.45 Coffee Break
11.4513.45 Sessions
IOQS Congress
14.3016.00 Sessions
16.0016.30 Coffee Break
16.3018.00 Sessions
ISLP Congress
10.3012.30 Sessions
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General Plan of Congresses and Events 25
Cultural Programme
18.30 Reception and Visit of Special Exhibition at Alte Pinako-
thek
20.30 Reception at the Bavarian State Egyptian Museum
Tuesday 6 August
IOSOT Congress
09.0010.00 Main Paper
10.0010.30 Coffee Break
10.3011.30 Main Paper
11.3011.45 Break
11.4512.45 Main Paper
12.4514.30 Lunch Break
14.3016.00 Workshops & Short Papers
16.0016.30 Coffee Break
16.3018.00 Workshops & Short Papers
IOMS Congress
09.0011.00 Sessions
IOQS Congress
09.0010.00 Parallel Sessions
10.0010.30 Coffee Break
10.3012.30 Parallel Sessions
12.3014.30 Lunch Break
14.3016.00 Parallel Sessions
16.0016.30 Coffee Break
16.3018.00 Parallel Sessions
ISLP Congress
09.0010.30 Sessions
10.3011.00 Coffee Break
11.0012.30 Sessions
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26 General Plan of Congresses and Events
Cultural Programme
18.30 Presentation at Bavarian Academy of Sciences and Humani-
ties
20.00 Reception by the Prime-Minister of Bavaria at Munich Resi-
denz
Wednesday 7 August
IOSOT Congress
09.0010.00 Main Paper
10.0010.30 Coffee Break
10.3011.30 Main Paper
11.3011.45 Break
11.4512.45 Main Paper
12.4514.00 Lunch Break
14.00 Departure for the Outing
IOQS Congress
09.0010.00 Sessions
10.0010.30 Coffee Break
10.3012. Sessions
12.00 IOQS Meeting
14.00 Departure for the Outing
IOTS Congress
09.0010.30 Opening and Keynote Lecture
10.3011.00 Coffee Break
11.0013.00 Sessions
14.00 Departure for the Outing
ISLP Congress
10.3012.30 Sessions
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General Plan of Congresses and Events 27
Outing
14.00 Departure by Coach to the Bavarian Lakes
15.00 Catholic Parish Church of Tutzing: Rehearsal of Psalms-
compositions
16.30 Reception by the Lutheran Bishop of Bavaria in the Garden
of the Evangelische Akademie Tutzing
17.4521.00 Boat trip on Lake Starnberg
Thursday 8August
IOSOT Congress
09.0010.00 Main Paper
10.0010.30 Coffee Break
10.3011.30 Main Paper
11.3011.45 Break
11.4512.45 Main Paper
12.4514.30 Lunch Break
14.3016.00 Workshops & Short Papers
16.0016.30 Coffee Break
16.3018.00 Workshops & Short Papers
18.0018.30 Break
18.3019.30 Evening Main Paper on Archaeology
IOTS Congress
09.0010.00 Keynote Lecture
10.0010.30 Coffee Break
10.3013.00 Sessions
13.0014.30 Lunch Break
14.3016.00 Sessions
16.0016.30 Coffee Break
16.3018.00 Sessions
18.00 Announcements and Business Meeting
Cultural Programme
19.30 Departure by Coach for the Reception by the Catholic Arch-
bishop
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28 General Plan of Congresses and Events
Friday 9 August
IOSOT Congress
09.0010.00 Main Paper
10.0010.30 Coffee Break
10.3011.30 Main Paper
11.3011.45 Break
11.4512.45 Main Paper
12.45 Business Meeting
IOTS Congress
09.0010.00 Keynote Lecture
10.0010.30 Coffee Break
10.3013.00 Sessions
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IOSOT Main Programme
International Organization for the Study of the Old Testament
Sunday 4 August
18.00 Opening ceremony of the Main Congress at Old Town Hall
Presidential Address: Christoph Levin, Die Entstehung des Judentums als Ge-
genstand der alttestamentlichen Wissenschaft
Monday 5 August
09.0010.00 Main Paper: Beate Ego (Universitt Bochum), Alexander der
Groe in der alttestamentlichen berlieferung eine Spuren-
suche und ihre theologischen Implikationen
Chair: Bernd Janowski (Universitt Tbingen)
10.0010.30 Coffee Break
10.3011.30 Main Paper: Zipora Talshir (University of Beersheba), In bet-
ween Texts, Text-Forms, Editions and Separate Works
Chair: Erhard Blum (Universitt Tbingen)
11.3011.45 Coffee Break
11.4512.45 Main Paper: James Kugel (Bar Ilan University), The Book of
Jubilees: Is it a Commentary on Genesis or an Intended Re-
placement?
Chair: Reinhard G. Kratz (Universitt Gttingen)
12.4514.30 Lunch Break
14.3016.00 Workshops & Short Papers
16.0016.30 Coffee Break
16.3018.00 Workshops & Short Papers
Tuesday 6 August
09.0010.00 Main Paper: Steven L. McKenzie (Rhodes College, Tenn.), My
God is Yahweh: The Composition of the Elijah Stories in 1
2 Kings
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30 IOSOT Main Programme
Chair: Walter Dietrich (Universitt Bern)
10.0010.30 Coffee Break
10.3011.30 Main Paper: Shimon Gesundheit (Hebrew University), Die
Midrasch-Exegese im Dienst der Literarkritik
Chair: Helmut Utzschneider (Augustana Hochschule Neuen-
dettelsau)
11.3011.45 Coffee Break
11.4512.45 Main Paper: Olivier Artus (Institut Catholique de Paris), Les
enjeux socio-historiques de la composition densemble du li-
vre des Nombres
Chair: Burkard M. Zapff (Universitt Eichsttt)
12.4514.30 Lunch Break
14.3016.00 Workshops & Short Papers
16.0016.30 Coffee Break
16.3018.00 Workshops & Short Papers
Wednesday 7 August
09.0010.00 Main Paper: Jacques Vermeylen (Universit de Lille), Les cri-
vains deutronomistes travaillaient-ils en Babylonie ou en Pa-
lestine?
Chair: Hans-Peter Mathys (Universitt Basel)
10.0010.30 Coffee Break
10.3011.30 Main Paper: Irmtraud Fischer (Universitt Graz), Rezeptionsge-
schichte als Forschungsgeschichte
Chair: Eckart Otto (Universitt Mnchen)
11.3011.45 Coffee Break
11.4512.45 Main Paper: Louis Jonker (Universiteit Stellenbosch), From Pa-
raleipomenon to Early Reader: The implications of recent
Chronicles studies for Pentateuchal criticism
Chair: Hermann-Josef Stipp (Universitt Mnchen)
Thursday 8 August
09.0010.00 Main Paper: Christian Frevel (Universitt Bochum), Alte
Stcke spte Brcke? Zur Rolle des Buches Numeri in der
jngeren Pentateuchdiskussion
Chair: Franz Sedlmeier (Universitt Augsburg)
10.0010.30 Coffee Break
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IOSOT Main Programme 31
10.3011.30 Main Paper: Yvonne Sherwood (University of Kent), Beyond Re-
ception History: Staging the Disaster of the Spanish Con-
quest on the Stage of Jeremiah
Chair: Hermann Spieckermann (Universitt Gttingen)
11.3011.45 Coffee Break
11.4512.45 Main Paper: Akio Tsukimoto (Rikkyo University Tokyo), Ironie
und Humor in der jahwistischen Urgeschichte
Chair: Friedrich V. Reiterer (Universitt Salzburg)
12.4514.30 Lunch Break
14.3016.00 Workshops & Short Papers
16.0016.30 Coffee Break
16.3018.00 Workshops & Short Papers
18.0018.30 Coffee Break
18.3019.30 Main Paper: Amihai Mazar (Hebrew University), Archaeology
and the Bible: reections on some recent debated issues
Chair: Jrg Jeremias (Universitt Marburg)
Friday 9 August
09.0010.00 Main Paper: Ehud Ben Zvi (University of Alberta), Reshaping
the memory of Zedekiah and his period in Chronicles
Chair: Rainer Albertz (Universitt Mnster)
10.0010.30 Coffee Break
10.3011.30 Main Paper: Timothy Harrison (University of Toronto), Recent
Discoveries at Tayinat (ancient Kunulua/Calno) and their Bi-
blical Implications
Chair: Dieter Vieweger (Kirchliche Hochschule Wuppertal)
11.3011.45 Coffee Break
11.4512.45 Main Paper: Konrad Schmid (Universitt Zrich), Die Anfnge
des Jesajabuchs
Chair: Otto Kaiser (Universitt Marburg)
12.4513.15 Business Meeting
13.15 End of the IOSOT Congress
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IOSOT Workshops
Workshops by Invitation of the President
What do we really know about editing? (Tue 14.3018.00) E 004
Chair: Bob Becking
14.3015.00 Bob Becking, Introduction and concluding remarks
15.0015.30 Juha Pakkala, Textual Development within Paradigms and Pa-
radigm Shifts
15.3016.00 Alexander Rof, Writing, Interpolating and Editing: 2 Samuel
24 and 1 Chronicles 21 as a Case Study
16.3017.00 Hermann-Josef Stipp, An empirical example for the nal tou-
ches to a biblical book: The Masoretic Sondergut of the book
of Jeremiah
17.0017.30 John Van Seters, Who Wrote the Pentateuch? The Romantic
Myth about Authors and Editors
17.3018.00 Molly Zahn, What Makes an Editor? Modes of Scribal Activi-
ty Witnessed at Qumran
Hebrew Text (Mon 14.3018.00) B 101
Chair: Gary Knoppers
Participants: S. Ronald Hendel; Armin Lange; Adrian Schenker; Stefan Schorch;
Michael Segal; Emanuel Tov; Hugh Williamson
Aniconism (Thu 14.3018.00) B 101
Chair: Erhard Blum
Participants: Angelika Berlejung; Erhard Blum; Friedhelm Hartenstein; Matthi-
as Kckert; Herbert Niehr; Talley Ornan
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IOSOT Workshops 33
Workshops by Appointment of the President
Ancient Judaism (Thu 16.3018.00) E 004
Chair: Kristin de Troyer
16.3017.00 Azzan Yadin, The Hebrew Bible and the Rabbinic Corpus
17.0017.30 Jan Joosten, The Interpretation and Afterlife of Classical He-
brew in the Second Temple Period
17.3018.00 Veronika Bachmann, The Hebrew Bible and the Enochic Cor-
pus
Alter Wein in neue Schluche. Das Projekt Biblia Hebraica transcripta
und die Digital Humanities: Projekt Datenbank Potenzial. (Thu
14.3016.00) A 125
14.3016.00 Hans Rechenmacher; Christian Riepl
Anthropomorphismus (Tue 14.3016.00) A 214
Chair: Andreas Wagner
14.3015.00 Andreas Wagner, Anthropomorphismus bei Deuterojesaja
15.0015.30 Evelyne Martin, Hand und Flgel ber die Austauschbar-
keit von Anthropomorphismen und Theriomorphismen
15.3016.00 Katrin Mller, Die nf Gottes Theologische Aussage oder
nichtssagendes Stilmittel?
A Workshop on the Book of the Twelve (Mon 14.3018.00) A 119
Chairs: Gran Eidevall; Ronald L. Troxel
14.3015.00 Ronald L. Troxel, Eschatology in the Book of Joel
15.0015.30 Gran Eidevall, Introducing Amos: A review of scholarly ap-
proaches to Amos 1:12
15.3016.00 Anselm Hagedorn, On the Nature of Joel
16.3017.00 Martin Hallaschka, Haggai 12 and Zechariah 18 as part of
the Book of the Twelve and as part of the Latter Prophets
17.0017.30 James Nogalski, Where are the Prophets in the Book of the
Twelve?
17.3018.00 Aaron Schart, Source criticism in Malachi and the redaction
history of the Twelve
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34 IOSOT Workshops
Geschichten von Mnnern und Frauen in den Samuelbchern / Stories
of Men and Women in the Books of Samuel. IEKAT / IECOT Sam /
Reg (Thu 14.3017.30) A 016
Chair: Walter Dietrich
14.3015.00 R. Hunziker-Rodewald, Elkana und Hanna (1 Sam 1)
15.0015.30 J. Klein, David und Michal (1 Sam 18 f.)
15.3016.00 T. Naumann, 2 Sam 13,122 Die Vergewaltigung Tamars:
ein Desaster in der Davidfamilie
16.3017.00 S.L. McKenzie, Elijah, Ahab and Jezebel
17.0017.30 G. Knoppers, Ahab, Israelite Pawn of the Canaanite Jezebel?
History and Cultural Memory (Mon 14.3017.30) E 004
Chair: Pernille Carstens
14.3015.00 Pernille Carstens, The memory of Miriam cultural memory
in biblical exegesis
15.0015.30 Trine B. Hasselbalch, To make use and make sense of what
is at hand. A look at the composition of meaning in 4QMMT
15.3016.00 Douglas A. Knight, Historiography, Ideology, and Cultural
Memory
16.3017.00 Niels Peter Lemche, Memory and History
17.0017.30 John Van Seters, Memory and Tradition: The Patriarchs and
the Creation of Identity
Intertextualitt im Alten Testament (Mon 16.3018.00) A 022
Chair: Walter Bhrer
16.3017.00 Walter Bhrer, Die vorpriesterschriftliche Schpfungserzh-
lung Gen 2 f.: Diachrone Auswertung ihrer intertextuellen Be-
zge
17.0017.30 Joachim J. Krause, The Study of Intertextuality: Between Au-
thorial Intent an Reader-response Criticism: Josh 2 as a Case
in Point
17.3018.00 Stefan Seiler, Texte im Dialog: zur intertextuellen Interpreta-
tion biblischer Texte am Beispiel von Ps 67,18 und Num
6,2227
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IOSOT Workshops 35
Mythos und Politik / Myth and Politics (Distant Worlds) (Tue 14.30
18.00) A 016
Chairs: Susanne Gdde; Hans Ulrich Steymans
14.3015.00 Hans U. Steymans, Der Weg vom Mythos zur (historischen)
Wissenschaft bei Ernst Cassirer und seine Bedeutung fr die
Altorientalistik
15.0015.30 Jennifer Finn, The Development of the Mythological Messen-
ger as Representative of Historical Change in Ancient Meso-
potamia
15.3016.00 Coffee Break
16.0016.30 Anna Kurmangaliev; Katharina Schmidt; Gioele Zisa, Huba-
ba and Gilgame: An interdisciplinary approach
16.3017.00 Susanne Gdde, Drachenkampf und Stadtgrndung: der
Kadmos-Mythos in Tragdie, Historiographie und Kommen-
tarliteratur
17.0018.00 Discussion
Pentateuch and Canon (Mon 14.3018.00) A 214
Chair: Jurie Le Roux
14.3015.00 Eckart Otto, The so called Canon-formula in Deuteronomy
4:2 and 13:1 and its meaning for a canon-formation
15.0015.30 Jurie Le Roux, The canonical Abraham is a compromise
15.3016.00 Raik Heckl, Harmonizing ideology, history and reality: The
law of centralization in the Pentateuch
16.3017.00 Christo Lombaard, Late patriarchs and early canon
17.0017.30 Esias E. Meyer, Trading land for Holiness: the holiness code
and the creation of the Pentateuch / Hexateuch
17.3018.00 Thomas Rmer, References to the Pentateuch as a canon in
the Prophets and Writings
Psalms and Canon (Tue 14.3018.00) A 119
Chairs: Dirk Human; Nancy deClaiss-Walford
14.3015.00 Erhard Gerstenberger, Is the Psalter really a Canonical
Book?
15.0015.30 Nancy deClaiss-Walford, Finding the Feminine in Psalms 90,
91, and 92
15.3016.00 Susanne Gillmayer-Bucher, Praise his holy remembrance
(Ps 97:12)
16.3017.00 Dirk Human, The Psalter, canon and canonical context(s)
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36 IOSOT Workshops
17.0017.30 Dennis Tucker, Psalms 134136 and the Relecture of Texts
and Traditions
17.3018.00 Gert Prinsloo, From Desert Wasteland to Universal Adorati-
on: Reading Book V of the Psalter in its Canonical Context
Reconsidering Kuntillet Ajrud in the Light of Zeev Meshels 2012 Final
Report (Tue 14.3018.00) B 101
Chair: Brian Schmidt
14.3015.00 Israel Finkelstein, Kuntillet Ajrud, the Northern Kingdom in
the South and the Origin of the Wilderness Wandering Tradi-
tions
15.0015.30 Herbert Niehr, Kuntillet Ajrud and the Phoenician Overland
Trade
15.3016.00 Kyle McCarter, The Idiosyncracies of the Kuntillet Ajrud In-
scriptions
16.3017.00 Nadav Naaman, A New Outlook at Kuntillet Ajrud and Its
Inscriptions
17.0017.30 Tallay Ornan, A Dusty Mirror: The Paintings of Kuntillet
Ajrud and the Lost Palace of Samaria
17.3018.00 Chris Rollston, Kuntillet Ajrud at a Crossroads of Script and
Language
The Many Faces of Cognitive Stylistics: Three Perspectives on the Story
of Jael and Sisera in Judges 45 (Mon 14.3016.00) A 125
Chair: Elizabeth Hayes
14.3015.00 Elizabeth Hayes, What if the (Text)-world Has Happened to
Sisera?: a Cognitive Stylistics Analysis of Judges 45
15.0015.30 Karolien Vermeulen, Can You Figure? Yael and Sisera in Jud-
ges 45
15.3016.00 Miranda Vroon van Vugt, Conceptual blending in Judg 45
The Non-Priestly Version of the Miracle at the Sea (Exod 14): A Pre- or
a Post-Priestly Composition? (Thu 14.3016.00) E 004
Chair: Christoph Berner
14.3015.00 Christoph Berner, The Non-Priestly Version of the Miracle at
the Sea (Exod 14): A Pre- or a Post-Priestly Composition?
15.0015.30 Jan Christian Gertz, The Non-Priestly Version of the Miracle
at the Sea (Exod 14): A Pre- or a Post-Priestly Composition?
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IOSOT Workshops 37
15.3016.00 Hans-Christoph Schmitt, The Non-Priestly Version of the Mi-
racle at the Sea (Exod 14): A Pre- or a Post-Priestly Composi-
tion?
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IOSOT Short Papers Programme
Pentateuch/Hexateuch (Mon 14.3016.00) E 006
Chair: Rainer Kessler
14.3015.00 Dany Nocquet, Place et importance des tribus transjordanien-
nes dans le Pentateuque et Josu. Une lecture de Nb 32 et Jos
22
15.0015.30 Rodger Roberts, Hypothesis On The Origins Of The Penta-
teuch/Torah
15.3016.00 Blaej trba, One prophet like Moses within the Hexateuch
Genesis I (Mon 16.3018.00) E 006
Chair: Martin Arneth
16.3017.00 Paul Kbel, Lasset uns Menschen machen
17.0017.30 Herbert Specht, Die Jakoberzhlung der Priesterschrift
17.3018.00 Peet van Dyk, In search of Eden: A cosmological interpretati-
on of Genesis 23
Genesis II (Tue 14.3017.00) E 006
Chair: Thomas Hieke
14.3015.00 Urmas Nmmik Jacob at the Jabbok and royal ideology
15.0015.30 Suzana Schwarts, Sterility and the Hebrew Bible
15.3016.00 Amnon Shapira, The Rape of Dinah
16.3017.00 Jrn Varhaug, Why the God-Sons-Episode in Genesis 6:14
is Plausible as Motivation for the Deluge Story
Deuteronomy (Thu 14.3017.30) E 006
Chair: Reinhard Achenbach
14.3015.00 Phyllis Bird, Who is addressed by the prohibition against pay-
ment of vows with a harlots wages?
15.0015.30 Johanna Klee, Diskursive Weisheit im Deuteronomium
15.3016.00 Nathan MacDonald, The Date of the Shema
16.3017.00 Reinhard Mller, Hte dich . . .! (Dtn 12,13). Die parneti-
sche Erffnung des ltesten Zentralisationsgebotes
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IOSOT Short Papers Programme 39
17.0017.30 Eben Schefer, Reecting on (non-)violence in the book of
Deuteronomy
Former Prophets/DtrG I (Tue 14.3016.00) A 213
Chair: N.N.
14.3015.00 Anne E. Gardner, Mephibosheth: the Key to some Historical
and Literary Difculties in 2 Samuel?
15.0015.30 Georg Hentschel, Entrckung oder Himmelfahrt?
15.3016.00 Yigal Levin, By Whose God did Goliath Curse and Where did
David Take his Head? Three Notes on 1 Samuel 17
Former Prophets/DtrG II (Tue 17.0018.00) E 006
Chair: Georg Hentschel
17.0017.30 Nili Wazana, It is Me they have rejected as their king (1
Sam. 8:7): the biblical anti-monarchical viewpoint in relation
to Neo-Assyrian dominance
17.3018.00 Tomohisa Yamayoshi, Eine berlegung zur Wurzel MS und
ihrer literarisch-theologischen Funktion im deuteronomisti-
schen Geschichtswerk
Judges (Mon 14.3016.00) A 213
Chair: Albert de Pury
14.3015.00 Cynthia Edenburg, Gleaning at Gibeah: Sources and Purpose
of the Story of the War at Gibeah (Judg 20)
15.0015.30 Michaela Geiger, Gast, Gegner, Kompositgur Die Ent-
wicklung des Boten Jhwhs
15.3016.00 Sarah Schulz, Kein Knig in Israel Redaktions- und kompo-
sitionsgeschichtliche berlegungen zu Ri 19
Prophecy (Thu 14.3016.00) A 022
Chair: Kre Berge
14.3015.00 Martti Nissinen, Since When Do Prophets Write?
15.0015.30 Alexandra Grund, Bemerkungen zu Unheilsprophetie und li-
terarischer Tradition in mesopotamischer und frher israeliti-
scher Prophetie
15.3016.00 Alexa F. Wilke, Praying Prophets
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40 IOSOT Short Papers Programme
Isaiah I (Thu 14.3016.00) A 213
Chair: Simone Paganini
14.3015.00 Mical Brki, Esae 2 et 60 comme premier cadre du livre
dEsae
15.0015.30 Judith Grtner, Deine Fremden oder deine Vermessenen
(Jes 29,5)? das Ineinander von Gericht und Heil im Ariel-
wort (Jes 29,18)
15.3016.00 Alphonso Groenewald, Isaiah 1:1020 cult and/or ethics?
Its redaction and composition
Isaiah II (Thu 16.3018.00) A 213
Chair: Judith Grtner
16.3017.00 Danel Kahn, The Historical background of the composition
of the First Speech of Rabshaqeh (Source B1: Isa. 36: 137:9,
3638)
17.0017.30 Michael P. Maier, Festbankett oder Henkersmahlzeit? Die
zwei Gesichter von Jes 25,68
17.3018.00 Simon Paganini, Das Zentrum des Buches Jesaja: Synchronie
und Diachronie in der jesajanischen Komposition
Deuteroisaiah (Tue 16.3018.00) A 213
Chair: Ulrich Berges
16.3017.00 Kristin Joachimsen, Remembering and Forgetting in Isa. 43,
44 and 46
17.0017.30 Uta Schmidt, Jesaja 4955 als Zukunftskommunikation Ei-
ne textpragmatische Lesart
17.3018.00 Niranjan Kanmury, Fire as a Two-edged Sword: A New Light
on Isaiah 50:1011
Jeremiah I (Mon 14.3016.00) A 021
Chair: Wolfgang Oswald
14.3015.00 Johanna Erzberger, Lawterms in the versions of Jeremiah and
their distinct social environments
15.0015.30 Christl Maier, Geschlechterkonfusion in Israel und Juda. Zur
Programmatik von Jeremia 2,14,2
15.3016.00 Noam Mizrahi, Reconsidering the Textual and Compositional
History of Jer 10:116
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IOSOT Short Papers Programme 41
Jeremiah II (Mon 16.3018.00) A 021
Chair: Christl Maier
16.3017.00 Wolfgang Oswald, Die regelmige Verlesung des Jeremiabu-
ches als ffentliche Zentralveranstaltung im babylonierzeitli-
chen Juda berlegungen zu Jer 36
17.0017.30 Eric Peels, But Fear not, O Jacob my Servant! The Place and
Function of the Salvation Oracle Jeremiah 46:2728 MT
17.3018.00 Benedetta Rossi, Die Frbitte am Ende des Reiches Juda. Die
prophetische Frbitte im JerBuch
Jeremiah III (Thu 14.3016.00) A 021
Chair: Georg Fischer
14.3015.00 Hermann-Josef Stipp, Jeremias Heilswort fr Zidkija in Jer
34,15
15.0015.30 Johannes Schiller, Prophet amEnde. Auf den Spuren Jeremias
in Jer 19,121,10
15.3016.00 Wilhelm J. Wessels, The blame game: Prophetic rhetoric and
ideology in Jeremiah 14:1316
Ezechiel (Tue 16.3018.00) A 214
Chair: N.N.
16.3017.00 Bustenay Oded, Your Father is an Amorite and your Mother
is a Hittite (Ezekiel 16:3)
17.0017.30 William A Tooman, The Hermeneutics of Legal Exegesis in
Ezekiel 46.115
17.3018.00 Werner Urbanz, Das Ezechielbuch als schriftgelehrte Prophe-
tie? berlegungen zu Produktion und Tradition einer Prophe-
tenschrift
Minor Prophets I (Tue 14.3016.00) A 021
Chair: Antti Laato
14.3015.00 Alessandro Coniglio, The tabernacle of David that is fallen
(Am 9:11): an exegetical study of a moot expression
15.0015.30 Daniel F. OKennedy, Prayer in the post-exilic prophetic
books of Haggai, Zechariah and Malachi
15.3016.00 S. D. (Fanie) Snyman, To take a second look at Malachi the
Book
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42 IOSOT Short Papers Programme
Minor Prophets II (Tue 14.3018.00) A 021
Chair: Henrik Pfeiffer
16.3017.00 Antti Laato, Two Cherubs in Hab 3:2?
17.0017.30 Annett Giercke-Ungermann, Wirklichkeitserzhlungen im
Zwlfprophetenbuch
17.3018.00 Nesina Grtter, QuasiNahum: Doch nicht dasselbe mit fast
den gleichen Worten?
Minor Prophets III (Thu 14.3015.30) A 014
Chair: Hermann Spieckermann
14.3015.00 Gert Prinsloo, An intertextual reading of Habakkuk 2 and the
anti-Babylonian oracles in Isaiah 1323
15.0015.30 Willie van Heerden, Ecological interpretations of the book of
Jonah tendencies and a few suggestions
Wisdom (Mon 14.3016.00) A 014
Chair: Melanie Khlmoos
14.3015.00 David J. A. Clines, Seven Interesting Things about the Epi-
logue to Job
15.0015.30 Erik Eynikel, Are women stronger than death? Ecclesiastes
doesnt think so
15.3016.00 Markus Saur, Er wog ab und prfte und berichtigte viele
Sprche . . . Tradition und Rezeption innerhalb des Kohelet-
buches
Psalms I (Mon 16.3018.00) A 014
Chair: Martin Leuenberger
16.3017.00 Gianni Barbiero, Messianismus und Theokratie. Die Verbin-
dung der Psalmen 144 und 145 und deren Bedeutung in der
Komposition des Psalters
17.0017.30 Hendrik Bosman, The cultic reinterpretation of the exodus as
metaphor for the hope in Psalm 114
17.3018.00 Phil J. Botha; Henk Potgieter, The literary context of Psalm
54/ The structure and discourse situation of Psalm 54
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IOSOT Short Papers Programme 43
Psalms II (Thu 14.3017.00) A 214
Chair: Beat Weber
14.3015.00 Martin Leuenberger, Jhwh als mlk rb: Groknig (Ps 48,3).
Beobachtungen und Auswertungen zur religions- und theolo-
giegeschichtlichen Verortung des Zionspsalms 48
15.0015.30 Leonard P. Mar, Facing the deepest darkness of despair and
abandonment: Psalm 88 and the life of faith
15.3016.00 Friederike Neumann, Leben oder Tod? Zu Funktion und
Theologie des Hymnus im kleinen Hallel
16.3017.00 William Yarchin, Why Were the Psalms the First Bible Chap-
ters to be Numbered?
Daniel (Mon 14.3016.00) A 022
Chair: Michael Pietsch
14.3015.00 Amanda M. Davis Bledsoe, The Gabriel Vision and the Book
of Daniel
15.0015.30 Marco Settembrini, Daniels Apocalypse through Repetition
15.3016.00 Izak Spangenberg, Daniel and Sirach: Children of their times
Megillot (Thu 14.3018.00) B 106
Chair: Rdiger Bartelmus
14.3015.00 Penelope Barter, Esther 2.1920: Scribal Slips or Narrative
Necessities?
15.0015.30 Andrea Beyer, Weder Frauen- noch Fremdengeschichte
Innerbiblische Querbezge als Deutungshorizonte im Ruth-
buch
15.3016.00 Ruth Fidler, Call me no longer Naomi (Ruth 1:21) Naomi
in the Amadeus Club
16.3017.00 Stefan Fischer, Song of Songs without Solomon ctional
patterns in Songs of Songs
17.0017.30 Viateur Ndikumana, Le Livre dEsther: Un recit au service de
la purication de la Memoire et de lideologie unicatrice
17.3018.00 Anne-Mareike Wetter, Women Countering History Reading
Esther and Judith as instances of Kontrapsentisches Ge-
dchtnis
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44 IOSOT Short Papers Programme
Chronicles (Thu 15.3016.00) A 014
Chair: Thomas Willi
15.3016.00 Mika S. Pajunen, The Early Reception of Chronicles and Its
Inuence on the Formation of Interpretive Traditions
Alte Pinakothek
19.3020.00 Sara Kipfer, The Defeat of Sanherib from Peter Paul Rubens,
1616
Anthropology (Thu 16.3017.30) A 022
Chair: Thilo Rudnig
16.3017.00 Miri Brumer, Balm and Incense The Mystery of Drugs and
Rituals
17.0017.30 Christophe Lemardel, Mary Douglas et la Bible: loubli de
lanthropologie
Archaeology (Thu 14.3017.00) A 015
Chair: Christoph Rsel
14.3015.00 Stefan Hhn, Die Meister aller Handwerker in Erz und Eisen
15.0015.30 Wolfgang Zwickel, Die Ortsnamen der Prophetenbcher
15.3016.00 Herder-Atlas Prsentation
16.3017.00 Peter Van der Veen; Wolfgang Zwickel, Israel between Egypt
and Canaan
Ethics (Thu 16.3018.00) A 014
Chair: N.N.
16.3017.00 Jaco Gericke, A philosophical perspective on the concept of
goodness in Genesis 1
17.0017.30 Rainer Kessler, Debt and the Decalogue
17.3018.00 Sigmund Wagner-Tsukamoto, The City Metaphor and Rising
Pluralism in Genesis: An Institutional Economic Perspective
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IOSOT Short Papers Programme 45
Hebrew Language (Tue 14.3018.00) A 015
Chair: N.N.
14.3015.00 Gaby Abousamra, Two Aramaic Magic Bowls
15.0015.30 Jeremy Hutton, The Meaning of Tirgalt in Hos 11:3: A Co-
gnitive Grammar Approach
15.3016.00 Wonjun Joo, The New Perspective to Dene the Structure of
the Emphasis in BH One More Decisive Formal Criterion
16.3017.00 Magnar Kartveit, Is genitive an appropriate term in the
grammars of Biblical Hebrew?
17.0017.30 David Tsumura, Ellipsis, Double-duty, or Verticality? The ver-
tical grammar of parallelism in the text of Habakkuk
17.3018.00 Ida Zatelli, Performative Use of the Verb in the Third Per-
son with Substitute Subjects of the First Personal Pronoun in
Ancient Hebrew
History (Mon 14.3017.00) A 016
Chair: N.N.
14.3015.00 Reinhard Achenbach, Lokalheiligtmer in Kleinasien und Pa-
lstina im 4. Jh. v. Chr.
15.0015.30 Tero Alstola, Weeping under the Willows? Judeans in Babylo-
nia in the 7
th
5
th
Centuries BCE
15.3016.00 Jan Duek, Chronology of the kings of Aram-Damascus: an
assessment
16.3017.00 Andreas Freye, Die Pseudo-Moabitica Ein Skandal in der
deutschen Altertumswissenschaft in den 1870er Jahren
Humor (Thu 17.0018.00) A 214
Chair: Theo Seidl
17.0017.30 John Jarick, Ecclesiastes Among the Comedians
17.3018.00 Ute Neumann-Gorsolke, Ist Sarahs Liebeslust zum Lachen?
Anmerkungen zu Gen 18,12
Law (Thu 16.3018.00) A 021
Chair: N.N.
16.3017.00 Clarisse Ferreira da Silva, Family and Community in 4Q502
17.0017.30 David W. Kim, Dual Community Policy: Women, Qumran,
and Marriage
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46 IOSOT Short Papers Programme
17.3018.00 Cosimo Masi, The opposition s
.
dyq / r in Biblical juridical
texts: a semantic analysis
Methodology (Mon 16.3018.00) A 125
Chair: Christof Hardmeier
16.3017.00 Francis Borchardt, Inuence and Power: The Types of Aut-
hority in the Process of Scripturalization
17.0017.30 Hans Debel, The Pentateuch in a new Era: The Challenge of
Entangling Textual and Literary Criticism of the Pentateuch
17.3018.00 Jaakko Lounela, Die Bewahrer der Traditionen
Postcolonial Interpretation (Tue 14.3018.00) A 017
Chair: Marianne Grohmann
14.3015.00 David Tuesday Adamo, Interpretation of Psalm 23 in African
Perspective
15.0015.30 Lily Fetalsana Apura, War and Liberation: Old Testament
Norms Philippine Realities
15.3016.00 Johannes Hunter, Post-Colonial Interpretation: A Futile Ex-
cercise?
16.3017.00 Angolwisye I. Malambugi, Hebrew Grammar in an African
Context
17.0017.30 Aloo Osotsi Mojola, The Old Testament/HebrewBible in Af-
rica Challenges and Prospects for Interpretation and Trans-
lation: a Bible Translators Perspective
17.3018.00 Caleb Ogunkunle, A Comparative Analysis of the Right hand
of Yahweh in the Psalter and Yoruba Tradition
Reception History I (Tue 14.3018.00) A 022
Chair: N.N.
14.3015.00 Andrew Bowden, A Delight to the Eyes and Desirous to Ma-
ke One Wise: The Hellenistic Reception of Desire in Genesis
3
15.0015.30 Joe Kraovec, Redemption and Judgement in Ps 51:6 and
Rom 3:4
15.3016.00 Edouard Kitoko Nsiku, Sigmund Freud and The Pentateuch:
The way he read, the way he translated
16.3017.00 Jonathan Jacobs, The Leqah Tov Commentary on Song of
Songs and its Place in the History of Biblical Exegesis
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IOSOT Short Papers Programme 47
17.0017.30 Edgar Kellenberger, Who is a pet? The use of Ps 116:6 (sho-
mer p
e
tam YHWH) in the Talmudim and in the Cairo Geni-
zah
17.3018.00 Sara Kipfer, Die Darstellung der Josianischen ReformimZeit-
alter der Reformation und Gegenreformation (16./17. Jh.)
Reception History II (Thu 14.3017.30) A 119
Chair: N.N.
14.3015.00 Carl Ehrlich, Moses the Lover in the Post-Biblical Imaginati-
on
15.0015.30 Itzhak Brand, Justice and Corruption in the Distribution of
the Priestly Gifts and Tithes: Between the Bible and the Sages
15.3016.00 Teresa Stanek, Liturgical Division of the Torah as the Unit
Delimitation Tool. Preliminary Remarks
16.3017.00 Vered Tohar, Biblical elements in four print editions of the
Hebrewanthology Hibbur ha-Maasiyot fromthe beginning
of print in Italy
17.0017.30 Albert Ngengi Mundele, Lhermneutique africaine de
lAncien Testament: chemins, ds et tendances
Religious History (Mon 14.3018.00) A 015
Chair: Joachim Schaper
14.3015.00 Evangelia G. Dafni, Menschenopfer im Alten Testament und
Altem Griechenland
15.0015.30 Michael T. Davis; George Hatke, The Captured God: The Ark
Narrative(s) and Theologies of War in the Ancient Near East
15.3016.00 Jrg Hutzli, Beth Peor and Baal Peor in the Hebrew Bible
16.3017.00 Paul Sanders, Scapegoats and Substitutes in Hittite Texts and
in the Hebrew Bible
17.0017.30 Joanna Tyrnvuori, The Sea and the King: The Northwest
Semitic Combat Myth in Biblical Poetry
17.3018.00 Anna Zernecke, Whats in a Name? Names and Titles of Dei-
ties in the Hebrew Bible and the ancient Levant
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48 IOSOT Short Papers Programme
Social History (Thu 16.3018.00) A 125
Chair: Jutta Krispenz
16.3017.00 Monika Mller, Childhood in the Palace: Methodological and
Terminological Considerations
17.0017.30 Harald Samuel, Pan-Levitism?
17.3018.00 Frank Ueberschaer, Ben ha-melek an Ofcial Title or a
Familial Position?
Textual History (Thu 14.3018.00) A 017
Chair: Arie van der Kooij
14.3015.00 Johann Cook, A theology of the Old Greek of Job
15.0015.30 Peter Dubovsk, 1 Kings 67: How many temples?
15.3016.00 Heerak Christian Kim, Understanding Zadokite Propaganda:
Comparing the Septuagint and the Hebrew Bible to Under-
stand the Psalms of Solomons Intentional Use of Old Testa-
ment Key Signiers
16.3017.00 Arie van der Kooij, Isaiah 6:13 Hebrew Texts and Ancient
Versions
17.0017.30 Svetlina Nikolova, The Oldest Slavic Translation of the Book
of Jesus Son of Sirach and Development of its Text
17.3018.00 Innocent Himbaza, What should be the aim of the textual
criticism of the Hebrew Bible / Old Testament?
Theology (Mon 14.3018.00) A 017
Chair: Michael Fieger
14.3015.00 Sonja Ammann, Babylon, Land der Gtterbilder: Anfragen
an einen polemischen Topos
15.0015.30 Hagai Dagan, A Murderous God
15.3016.00 Martina Kepper, Ab wann, wie lange und warum ist Gott ein
eiferschtiger Gott?
16.3017.00 Christoph Koch, JHWH und der Himmel in der Priester-
schrift
17.0017.30 Florian Lippke, I have set the LORD always before me (Ps
16:8). Divine-Human constellations in Text and Image
17.3018.00 Markus Zehnder, How Many Gods? Pluriformity within the
Realm of the Divine in the Hebrew Bible
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IOMS Programme
International Organization for Masoretic Studies
All lectures are taking place at the Jdisches Gemeindezentrum, Jakobsplatz.
Monday 5 August
Session (09:0011:15)
09.0009.15 Aron Dotan, Opening Remarks
09.1509.45 E. John Revell, The Vowels and the Accents of the Masoretic
Text
09.4510.15 Raymond de Hoop, The T
e
amimand the Theory of Relativity
10.1510.45 Paul Sanders, Poetic Layouts in the Oldest Masoretic Codices
of the Hebrew Bible
10.4511.15 Josef M. Oesch, Historical Sketch of the Representation of
Petuha and Setuma in Hebrew Bible Manuscripts with Special
Emphasis of the Pentateuch Texts
11.1511.45 Coffee Break
Session (11.4513.45)
11.4512.15 Aron Dotan, An Ancient Tradition of Verse Count of the En-
tire Bible
12.1512.45 Benjamin Ziemer, Who Counted First the Letters of the Tora?
12.4513.15 Franz D. Hubmann, Irregular Letters in Medieval Tora Scrolls
and Manuscripts: A Provisional Report of Work in Progress
13.1513.45 Elvira Martn Contreras, The Nun-like Sign in the Masora of
the Cairo Codex of the Prophets: Use and Function
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50 IOMS Programme
Tuesday 6 August
Session (09.0011.00)
09.0009.30 Edson de Faria Francisco, Mistaken Realization of Masoretic
Annotations from Leningrad Codex B19a to the Biblia He-
braica series: General Remarks
09.3010.00 Yosef Ofer, Masora as Error Correcting Code
10.0010.30 Lea Himmelfarb, Rabbi Samsom Raphael Hirschs Use of the
Biblical Accentuation in his Bible Commentary
10.3011.00 Viktor Golinets, Variations of Vocalization within the Tiberi-
an Masoretic Tradition and in Comparison with other Textual
Traditions
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IOQS Programme
International Organization for Qumran Studies
Sunday 4 August
Opening Session (14.0017.30), Lecture Room B 106
Chair: Eibert Tigchelaar
14.0015.00 Keynote Lecture: Reinhard G. Kratz, Sources, Fragments, and
Supplements: Biblical Criticism and the Dead Sea Scrolls
15.0015.30 Hindy Najman, What is in a Name? Rethinking the Desi-
gnation of the Scrolls and their relationship to the corpus of
the Hebrew Bible
15.3016.00 Coffee Break
16.0016.30 Hans Debel, Moving Beyond the Deadlock of Rewritten
Scripture: Composition and Reception, Once Again
16.3017.00 Hanne von Weissenberg, Authoritative Texts: Clarifying a
Fuzzy Concept Concepts are the constituents of thoughts.
(Stanford Encyclopedia of Philosophy)
17.0017.30 Armin Lange, Methodology in the Textual Criticism of Allu-
sions and Quotations in the Qumran Scrolls
Monday 5 August
Sessions (14.3018.00), Lecture Room B 106
Chair: George Brooke
14.3015.00 Jutta Jokiranta, Ritual Theories from Cognitive Science of Re-
ligion: What Do They Make Us Think?
15.0015.30 Samuel Thomas, Subjunctive Worlds: Metaphor and Ritual in
Qumran Liturgical Texts
15.3016.00 Samuel L. Adams, The Relevance of Post-colonial Theory for
Understanding the Dead Sea Scrolls
16.0016.30 Coffee Break
16.3017.00 Ana Barbulescu, World Reconstruction in the Damascus Do-
cument
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17.0017.30 Ida Frhlich, Qumran texts and cultural memory
17.3018.00 Alison Schoeld, Producing Sectarian Spaces: Critical Spatial
Theory and the Case of the Yahad
Tuesday 6 August
Session A (09.0012.30), Lecture Room A 014
Chair: Hanne von Weissenberg
09.0009.30 Philip Engmann, The Effect of Qumran on Old Testament
Text-Critical Methods
09.3010.00 Torleif Elgvin, A New Small-Sized Scroll of Ruth from Qum-
ran, Liturgical Power, and the Way of the Megillot Towards
Canonisation
10.0010.30 Coffee Break
10.3011.00 Kipp Davis, The Social Millieu of the Jeremiah Scriptures in
Second Temple Judaism: New Light from the Schyen Collec-
tion and the Evidence for Multiple Literary Editions at Qum-
ran
11.0011.30 Corrado Martone, The Long Way to Uniformity: Theory and
Practice in the History of the Stabilization of the Biblical Text
11.3012.00 Andrea Ravasco, Methods in the Reconstruction of 4QSam
a
:
From Herbert to DJD XVII. The Case of 2 Sam 19:10
12.0012.30 Bennie H. Reynolds III, Category Error? Demonologies of
the Dead Sea Scrolls
Session B (09.0012.30), Lecture Room B 106
Chair: Esther Chazon
09.0009.30 Ananda Geyser-Fouche, Chronicles and Qumran
09.3010.00 Simone Paganini, Das Jubilenbuch als Erzhlung: die Rolle
des Mose
10.0010.30 Coffee Break
10.3011.00 Paul Heger, Were Women Members of the Eda-Yahad?
11.0011.30 Marcus K. M. Tso, Virtue Ethics in 4Q298 and Galatians 5:
How Virtues are Chosen for Promotion in Early Jewish and
Christian Communities
11.3012.00 Yoram Erder, What does the Karaite Biblical Exegesis from
the Gaonic Period Teach Us About the Essence of the Qum-
ran Sect?
12.0014.30 Lunch Break
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IOQS Programme 53
Session A (14.3018.00), Lecture Room: A 014
Chair: Esther Eshel
14.3015.00 Marty Abegg, A Generative Syntactic Analysis of the Dead
Sea Scrolls: Initial Results with a Focus on the War Scroll
15.0015.30 Eibert Tigchelaar, Sociolinguistics and Which Dead Sea
Scrolls?
15.3016.00 Drew Longacre, Scribal Treatment of Defective Exemplars:
Not Just a Modern Dilemma
16.0016.30 Coffee Break
16.3017.00 Elisa Uusimki, Why does Material Reconstruction matter?
The Case of 4QBeatitudes
17.0017.30 Matthias Hopf, 4QCant
b
ein dramatischer Text
17.3018.00 Daniel K. Falk, The Qumran Tellin as Ritual Artifacts
Session B (14.3018.00), Lecture Room B 106
Chair: Annette Steudel
14.3015.00 Liora Goldman, Redening the Damascus Document as a
Thematic Pesher
15.0015.30 John Kampen, Sectarianismand Wisdom: AComparative Stu-
dy of Instruction, 1QS, and Matthew
15.3016.00 Pieter B. Hartog, Pesher and Discourse
16.0016.30 Coffee Break
16.3017.00 Bilhah Nitzan, Pesher and Midrash in Qumran Literature
17.0017.30 Devorah Dimant, Pesharim Terminology in Hodayot
17.3018.00 Shani Tzoref, Continuity and Discontinuity in Exegetical Re-
presentations of Gentiles in the Qumran Pesharim
Wednesday 7 August
Sessions (09.0012.30), Lecture Room B 106
Chair: Daniel K. Falk
09.0009.30 Moshe J. Bernstein, Rhetorical and Poetic Features in the Ge-
nesis Apocryphon
09.3010.00 Matthew Goff, The Myth of the Watchers: The Category
Myth, the Dead Sea Scrolls and 1 Enoch
10.0010.30 Coffee Break
10.3011.00 Annette Steudel, Rewriting a Genuine Qumran Composition
the Relationship of D and S
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54 IOQS Programme
11.0011.30 Ulrich Dahmen; Heinz-Josef Fabry, Bausteine qumranischer
Theologie: Theologische und lexikographische Erkenntnisse
aus der Arbeit am Theologischen Wrterbuch zu den Qum-
rantexten
11.3012.00 Larry Schiffman, How to Study a Non-biblical Dead Sea
Scrolls Text
12.00 IOQS Meeting
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IOSCS Programme
International Organization for Septuagint and Cognate Studies
Thursday 1 August
Opening Ceremony, Lecture Room A 021
16.0016.15 Opening by the president of IOSCS: Jan Joosten
16.1516.45 Plenary lecture: Jan Joosten, Legal Hermeneutics and the Tra-
dition Underlying the Septuagint
Session A, Lecture Room A 014
Theme: Genesis
17.0017.30 Rob Hiebert, A Genetic Commentary on the Septuagint of
Genesis
17.3018.00 Georg Walser, The Two Versions of Gen 47:31
18.0018.30 Chris Fresch, The Peculiar Occurrences of in Septuagint
Genesis and Exodus
Session B, Lecture Room A 016
Theme: Septuagint and literary criticism
17.0017.30 Michael Segal, The Masoretic and Old Greek Versions of Da-
niel 4
17.3018.00 Edgar Kellenberger, Die griechischen und syrischen Erzhl-
varianten in Bel et Draco
18.0018.30 Philip Engmann, Textual Analysis of the Closing Verse of the
Last Song of Moses (Deut 32:43)
Session C, Lecture Room A 017
Theme: Judith
17.0017.30 Barbara Schmitz, Wer ist Dir gleich unter den Gttern (Ex
15,11LXX)
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56 IOSCS Programme
17.3018.00 Eberhard Bons, The senses of the noun in the
Book of Judith
18.0018.30 Daniela Scialaba, What does the noun mean in Ju-
dith 5:20?
Friday 2 August
Session A (09.0018.00), Lecture Room A 014
Theme: Daughter versions: Armenian and Georgian versions
09.0009.30 Peter Cowe, The Double Text of the Armenian Version of
Cantica
09.3010.00 Jouni Harjumki, The Armenian 1 Samuel
10.0010.30 Anna Kharanauli, Die Textkritik der Altgeorgischen berset-
zung von kleinen Propheten
10.3011.00 Coffee Break
Theme: Daughter Versions: Georgian and Old Latin Versions
11.0011.30 Natia Dundua, The Textual Value of the Old Georgian Versi-
on of Ecclesiastes
11.3012.00 Bonifatia Gesche, Die altlateinischen bersetzungen des Bu-
ches Esdras A
12.0012.30 A. J. Forte, The Vetus Latina Version of Ecclesiasticus (Sirach)
12.3014.30 Lunch Break
Theme: Manuscripts
14.3015.00 John Meade, The Signicance of Ra 788 for a Critical Edition
of the Hexaplaric Fragments of Job
15.0015.30 Peter Gentry, Did Origen Use the Aristarchian Signs in the
Hexapla?
15.3016.00 Kristin de Troyer, A (Preliminary) Report on the Schyen Ex-
odus Papyrus
16.0016.30 Coffee Break
Theme: 8HevXIIgr and kaige
16.3017.00 Gunnar Magnus Eidsvg, The Paleo-Hebrew Tetragram in
8HevXIIgr
17.0017.30 Jong-Hoon Kim, Die Textformen der hellenistisch-frh-
jdischen Zeit ausgehend vom Habakkuk-Tekst der griechi-
schen Zwlfprophetenrolle aus Nahal Hever
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IOSCS Programme 57
17.3018.00 Siegfried Kreuzer, Old Greek und SemiKaige: Zum Problem
einer sog. hebraisierenden Bearbeitung in den nicht-kaige-
Texten
Session B (09.0018.00), Lecture Room A 016
Theme: The Old Greek of Joshua
09.0009.30 Marcus Sigismund, Der antiochenische bzw. lukianische Tekst
im Buch Josua
LXX
09.3010.00 Michal van der Meer, Literary and Textual History of Joshua
2
10.0010.30 Seppo Sipil, A Textual Problem in Josh 7:1418
10.3011.00 Coffee Break
Theme: The Old Greek Versions of Judges and 1 Samuel
11.0011.30 Nathan LaMontagne, Revisiting the Manuscript Families of
Judges
11.3012.00 Sven Lesemann, Zum Verhltnis von Intertextualitt und
bersetzungstechnik am Beispiel der griechischen Teksttra-
ditionen zum Richterbuch
12.0012.30 Anneli Aejmelaeus, Lectio difcilior and the Difculties of the
Critical Text. Case studies from the Septuagint of 1 Samuel
12.3014.30 Lunch Break
Theme: The Old Greek of Isaiah
14.3015.00 Abi Ngunga, in the Old Greek of Isaiah
15.0015.30 Wilson Angelo de Cunha, A Discussion of LXX Isaiahs His-
torical Background
15.3016.00 Philippe Le Moigne, Potique du nominatif absolu dans la
LXX dsae
16.0016.30 Coffee Break
Theme: Jeremiah, Ezekiel and Esther
16.3017.00 Miika Tucker, Using Recurring Hebrew Phrases to Evaluate a
LXX Translation: Jer 11:114 as a Case Study
17.0017.30 Johan Lust, Aquila and Textual Criticism with Samples taken
from Ezekiel
17.3018.00 Petr Chalupa, Erzhlung und Gesetz im Esterbuch
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58 IOSCS Programme
Session C (09.0018.00), Lecture Room A 017
Theme: Greek Job
09.0009.30 Mario Cimosa and Gillian Bonney, Hope in the LXX Version
of Job and in Some Texts of the Fathers of the Church
09.3010.00 Marieke Dhont, Parallelism in LXX Job
10.0010.30 Patrick Pouchelle, The Use of Noutheto and Cognates in the
Old Greek of Job: A Resistance to a Famous Lexical Choice
of the Septuagint
10.3011.00 Coffee Break
Theme: Greek Wisdom and Proverbs
11.0011.30 Jason M. Zurawski, From Musar to Paideia, From Torah to
Nomos: How the Translation of the Septuagint Impacted the
Paideutic Ideal in Hellenistic Judaism
11.3012.00 Seth Bledsoe, Strange Interpretations in the LXX Proverbs
12.0012.30 Johann Cook, Between Text and Tradition An Exegetical
Commentary on LXX Proverbs
12.3014.30 Lunch Break
Theme: Translation technique
14.3015.00 Lorenzo Cuppi, Using translations of a translation: the Sep-
tuagint of Prov. 8.31 as a Case study
15.0015.30 James A. E. Mulroney, The translation technique of Hebrew
interrogatives
15.3016.00 W. Edward Glenny, Translation Technique in the Minor Pro-
phets
16.0016.30 Coffee Break
Theme: Semantics
16.3017.00 Romina Vergari, Steps towards a Contrastive Semantics of the
Septuagint Lexicon. A case study
17.0017.30 Paul Danove, A Case Frame Description of the Usages
in the Septuagint
17.3018.00 William Ross, Lexical Possibilities in LXX Research: Revision
and Expansion
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IOSCS Programme 59
Saturday 3 August
Session A (09.0010.30), Lecture Room A 014
Theme: Syntax
09.0009.30 Anssi Voitila, The Future Indicative as Imperative in the Sep-
tuagint
09.3010.00 Raija Sollamo, Reexive Pronouns in the Greek Pentateuch
10.0010.30 Takamitsu Muraoka, Passivisation in Septuagint Greek
Session B (09.0010.30), Lecture Room A 016
Theme: Reception history
09.0009.30 Andrew Bowden, Ouk epithymseis: Examining the Role of
Desire in 4 Maccabees and Its Signicance for the Interpreta-
tion of Romans 7:7
09.3010.00 Gert Steyn, Septuagint Quotations from the Twelve Minor
Prophets in the Gospel according to Matthew
10.0010.30 Reinhart Ceulemans, Theodorete and the Antiochene Text of
Psalms
Session C (09.0010.30), Lecture Room A 017
Theme: The Context of the Septuagint
09.0009.30 Ekaterina Matusova, Die hebrische Interpretation des Deu-
teronomium und die Komposition des Aristeasbriefes
09.3010.00 Martin Meiser, Die Entstehung der Septuaginta im Rahmen
frhjdischer Literaturgeschichte
10.0010.30 Jim Aitken, The Signicance of Egyptian Translations for the
Study of the Septuagint
10.3011.00 Coffee Break
Session (11.0013.30), Lecture Room A 021
Plenary conclusion: The Vocabulary of the Septuagint
Chair: Jan Joosten
11.0011.30 Ccile Dogniez, Dire le lien dans la Bible grecque: quelques
observations sur lexpression de lattachement et de la proxi-
mit
11.3012.00 Thomas J. Kraus, Harry Potter Septuaginta Mythologie:
Der Basilisk Fabelwesen, Knig der Schlangen, Inkarnation
des Bsen oder was?
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60 IOSCS Programme
12.0012.30 Staffan Olofsson, The translation of and the unity of the
LXX Psalms translation
12.3013.00 Arie van der Kooij, On the Use of in the Septua-
gint
13.0013.30 Business Meeting
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IOTS Programme
International Organization for Targumic Studies
All lectures are taking place at the Jdisches Gemeindezentrum, Jakobsplatz
Wednesday 7 August
Chair: Willem Smelik
09.00 Opening of the Conference
09.1510.30 Keynote Lecture: Theodore Kwasman (Universitt Kln), Lo-
anwords in Targum Onqelos: A Preliminary Study
10.3011.00 Coffee Break
Session (11.0013.00): Philology
Chair: Leeor Gottlieb
11.0011.30 Steven Kaufman (Hebrew Union College), The Dialectology
of Late Jewish Literary Aramaic
11.3012.00 Dmytro Tsolin, Subordinated Clauses in the Paraphrased He-
brew Poetry in the Targums
12.0012.30 Margaretha Folmer (State University of Leiden), Translation
of the Biblical Hebrew Construction / + Innitive Con-
struct in Jewish Aramaic Bible Translations
12.3013.00 Shai Heijmans (Tel-Aviv), Three remarks on the form of
Greek Loanwords in the Targum
13.0014.30 Lunch Break
Thursday 8 August
Chair: Thierry Legrand
09.0010.00 Keynote Lecture: Bruce Chilton (Bard University), Greek Tes-
tament, Aramaic Targums, and the Question of Comparison
10.0010.30 Coffee Break
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62 IOTS Programme
Session (10.3013.00): Reception and Interpretation
Chair: Siam Bhayro
10.3011.00 Malka Zeiger Simkovich, Abraham as Witness to Eschatolo-
gical Judgment in Pseudepigraphic, Christian, Rabbinic and
Targumic literature
11.0011.30 David Shepherd (Chester University), If he comes, he will
build it: Temple, Messiah and Targum Jonathan
11.3012.00 Pere Casanellas, The Use of the Expressions Spirit of Pro-
phecy and Holy Spirit in the Targum, and the dating of the
Targums
12.0012.30 Eveline van Staalduine-Sulman, Agricultural Parables in Matt-
hew and Targum Jonathan
12.3013.00 Leeor Gottlieb, The composition of Aramaic Targums in a
non-Aramaic speaking environment
13.0014.30 Lunch Break
Session (14.3016.00): Targum & Other Early Jewish Literature
Chair: Chris Brady
14.3015.00 Stefanie Rudolf (Freie Universitt Berlin), Syriac and Mandaic
Astrological Literature
15.0015.30 Moshe Bernstein, Finish, Complete and Destroy: Biblical
Hebrew Killah in Targum Onqelos to the Pentateuch
15.3016.00 Siam Bhayro (University of Exeter), The Reception of Meso-
potamian and Early Jewish traditions in the Aramaic Incanta-
tion Bowls
16.0016.30 Coffee Break
Session (16.3018.00): Targum Jonathan
Chair: Moshe Bernstein
16.3017.00 Claude Tassin (Paris), Le Targum dIsaie
17.0017.30 Gudrun Lier, Dating and Authorship of Targum Jonathan to
the Prophets: Making Sense of Rabbinic Commentary in the
Bavli and Targum Malachi
17.3018.00 Elisabeth Giralt-Lopez, The Figure of God in the Targum to
Amos
18.00 Short Break
18.10 Announcements: NTCS-website
18.20 Business Meeting
20.00 Conference dinner
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IOTS Programm 63
Friday 9 August
09.0010.00 Keynote Lecture: Guiseppe Veltri, Targumstudies and langua-
ge concepts in Rabbinic Judaism: a Reappraisal Chair: Theo-
dore Kwasman
10.0010.30 Coffee Break
Session (10.3013.00): Targum Writings & Targum Reception
Chair: David Shepherd
10.3011.00 Ohad Abudraham, Yemenite Recension in Western Manus-
cript: The Case of the Targumim of the Five Scrolls
11.0011.30 Chris Brady (Schreyer Honors College), On Exegetical Simi-
larities between the Targumim of the Megilloth
11.3012.00 Thierry Legrand (Universite de Strassbourg), Messianism in
the Targumim
12.0012.30 Lawrence Lincoln, An Analysis of the Use of Woman as Me-
taphor in Targum Qohelet 7.2629
12.3013.00 Willem Smelik (University College London), Targum and
Adamic Language
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ISLP Programme
International Syriac Language Project
Monday 5 August
Session (10.3012.30): Semantics: Hebrew Prepositions; Kissing in
Greek; the Syriac Particle mekk el; and A Cognitive Approach to Ancient
Languages
Lecture Room A 016
10.3011.00 Reinier de Blois, The Semantics of Hebrew Prepositions
11.0011.30 Michael P. Theophilos, and Christian Social Status in
Antiquity: A Case Study of Kissing in Light of the Papyri
11.3012.00 Mats Eskhult, The Biblical correspondences to Syriac mekkl
12.0012.30 Marilyn Burton, Cognitive Methodology in the Study of an
Ancient Language: Impediments and Possibilities
Tuesday 6 August
Session (09.0010.30): Metarepresentation in Greek; Lexicography: Sy-
riac; Greek-Arabic; Greek
Lecture Room A 016
09.0009.30 Margaret Sim, An examination of Metarepresentation as an
essential Feature of Communication both Written and Oral
09.3010.00 Sargon Hasso, Evaluation of Software Tools for Producing a
New Comprehensive Syriac-English Lexicon
10.0010.30 Yury Arzhanov, The database Glossarium Grco-Arabicum
10.3011.00 Coffee Break
Session (11.0012.30)
Lecture Room A 016
11.0011.30 Anne Thompson, The Inuence of Pedagogy on Dictionaries
of Ancient Greek
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ISLP Programme 65
11.3012.00 Richard A. Taylor, The Syriac Old Testament in Recent Rese-
arch
12.0012.30 Alexey Muraviev, The Legend of the Syriac Man of God and
His Travels (Aksnay ut
a)
Wednesday 7 August
Session (10.3012.45): Syntax: Greek; Christian Palestinian Aramaic; Sy-
riac
Lecture Room A 016
10.3011.00 Stephen Levinsohn, Periphrastics in Luke-Acts: Orders of
Constituents and Usages
11.0011.30 Tarsee Li, The Personal Pronoun in Christian Palestinian Ara-
maic
11.3012.00 Jerome A. Lund, Soundings with regard to Verbal Valency in
the Peshitta Old Testament
12.0012.30 Roula Skaf, Verbes de parole en syriaque
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Cultural Programme
Saturday 3 August
Religious Service
Jewish participants have the opportunity to attend the service at the Ohel Jakob
Synagogue in Munich. For this, the Israelitische Kultusgemeinde Mnchen und
Oberbayern kindly invites. Those who want to participate are asked to apply via
iosot2013@lmu.de
Sunday 4 August
Religious Service
10.0011.00 Protestant Festival Service at St. Markus Church (Gabelsber-
ger Str. 6)
Sermon: Bishop Prof. Erik Aurelius (Lund) (in German)
Liturgy: Prof. Dirk Human (University of Pretoria) (in Eng-
lish) and Prof. Jan Joosten (University of Strasbourg) (in
French)
10.0011.00 Catholic High Mass at St. Ludwig Church (Ludwigstr. 20)
Sermon: Prof. Walter Gro (University of Tbingen) (in Ger-
man)
Liturgy: Prof. Jean-Louis Ska S.J. (Ponticio Istituto Biblico,
Rome) (in French) and Prof. Agostinus Gianto S.J. (Ponticio
Istituto Biblico, Rome) (in English)
Cultural Programme
11.30 Bavarian State Library: Inauguration of the exhibition Vom
Babylonischen Talmud zu Lassos Bupsalmen das Alte Tes-
tament und sein Umfeld
14.0017.00 Visit to Dachau Concentration Camp Memorial Site
Meeting point at main entrance LMU
18.00 Old Town Hall Opening ceremony of the Main Congress Pre-
sidential Address Prof. Christoph Levin (University of Mu-
nich): Die Entstehung des Judentums als Gegenstand der
alttestamentlichen Wissenschaft (English and French trans-
lations provided by handout)
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Cultural Programme 67
20.00 Jewish Centre at the Jakobsplatz: Reception by Invitation of
the Jewish Community Munich and Upper Bavaria
Monday 5 August
18.30 The Congress will be hosted at the Alte Pinakothek: Intro-
duction into the Special Exhibition The Old Testament
Stories and Protagonists (The Old Testament in Dutch Pain-
tings from the Golden Age)
20.30 The Congress will be hosted by the Bavarian State Egyptian
Museum
Tuesday 6 August
18.30 The Congress will be hosted by the Bavarian Academy of
Sciences and Humanities
Presentation of the edition of the Letters of Julius Wellhau-
sen
Main Paper Prof. Rudolf Smend (University of Gttingen):
Julius Wellhausen in his letters
Chair Prof. Peter Machinist (Harvard University)
20.00 Munich Residenz: Reception by the Prime-Minister of Bavaria
Wednesday, 7 August, 2013
14.00 Outing to the Bavarian Lakes
15.00 Catholic Parish Church of Tutzing: Rehearsal of Psalms-
compositions by Orlando di Lasso, Heinrich Schtz, and
Isang Yun (Der Herr ist mein Hirte. Chor mit Solo-Posaune
nach dem 23. Psalm und Nelly Sachs, 1981). In Cooperation
with the Cathedral Music of Munich (Domkapellmeisterin Lu-
cia Hilz) and the Bavarian Broadcast. Conductor: Martin Z-
beley
16.30 Garden of the Evangelische Akademie Tutzing (in view of the
mountains): Reception by the Bishop of the Lutheran Church
in Bavaria
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68 Cultural Programme
17.3021.00 Boat trip on Lake Starnberg by invitation of the Lutheran
Church in Bavaria
Thursday 8 August
Cultural Programme
20.00 Reception by the Catholic Archbishop of Munich and Frei-
sing (replaces the traditional congress banquet)
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Tagungsorte / Venue
1 Ludwig-Maximilians-Universitt Hauptgebude
2 Bayerische Staatsbibliothek
3 Alter Rathaussaal
4 Jdisches Gemeindehaus und Synagoge
5 Residenz: Kaisersaal
6 Alte Pinakothek
7 Praterinsel
8 Museum fr gyptische Kunst
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70 Tagungsorte / Venue
9 Residenz: Bayerische Akademie der Wissenschaften
10 Universittskirche St. Ludwig
11 Universittskirche St. Markus
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Gebudeplne / Maps of Meeting Rooms
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72 Gebudeplne / Maps of Meeting Rooms
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Mnchner Museen
Felix Nicolai Rohls
Dass die Ursprnge der Mnchner Museumsgeschichte nicht etwa in der Max-
vorstadt, Mnchens ehemaliger Peripherie und heutigem Universittsviertel,
sondern im Kern der Altstadt zu suchen sind, lsst die Lage des heutigen
Museumsquartiers kaum mehr erahnen: Bereits an die drei Jahrhunderte vor
den Museumsgrndungen des 19. Jh.s hatte der bayerische Herzog Albrecht V.
(reg. 155079) in der spteren Alten Mnze, die noch immer durch ihren
italienisch anmutenden Renaissance-Innenhof besticht, eine Kunst- und Wun-
derkammer eingerichtet, um seine Sympathie fr die innovativen Interessen der
europischen Monarchen unter Beweis zu stellen. Auch Bayern konnte somit
seinen Beitrag zu den ersten hschen Sammlungen leisten, deren Bestand
nicht mehr allein Heiltmer umfasste, sondern als anschauliches Kompendium
menschlichen Knnens und Universalwissens konzipiert war. Als solches ver-
sammelte die Mnchner Kunstkammer eine bunte Palette an Exponaten: von
Kuriosa der Wittelsbacher Dynastie bis hin zu triumphalen Schlachtenbildern,
von exotischen Naturerzeugnissen ber Kleinkunst, Gemlde und Skulpturen
aus Antike und Gegenwart bis hin zu Hausrat, mittelalterlichen Codices oder
Musik-, Medizin- und Folterinstrumenten.
Zur selben Zeit entstand die separate Kollektion antiker Herrscherbsten
und Statuen im Antiquarium der Residenz, einem manieristischen Prunksaal
von 156871 den brigens Sir Peter Ustinov alias Kurfrst Friedrich der Weise
in Eric Tills Luther -Film von 2003 bespielen durfte. Die Mnchner Residenz, in
die Luthers Landesherr und Mzen zeit seines Lebens nie einen Fu gesetzt
hat, ist gleichwohl als architektur- und designhistorisches Panorama von der
Renaissance des 16 Jh.s ber Turiner Barock und franzsisches Rokoko bis in
den Klassizismus des 19 Jh.s allemal einen Besuch wert.
Wenngleich gerade im 18. Jh. die frhneuzeitliche Idee vom zentral
gebndelten, polyhistorischen Wissen durch eine museale Differenzierung
zwischen Kunstbetrachtung und Naturerkenntnis abgelst wurde und berdies
zahlreiche Exponate der Kunstkammer den schwedischen Plnderungen im
30-Jhrigen Krieg und weiteren Missgeschicken zum Opfer elen, so bilden
die Erwerbungen der Frhen Neuzeit doch nach wie vor ein erstes Fundament
der meisten Mnchner Sammlungen.
Dass heutige Assoziationen mit Mnchens Museen dagegen meist erst im
19. Jh. ansetzen und den klassizistischen und historistischen Palsten oder Tem-
peln der Kunst gelten dafr zeichnet mageblich Knig Ludwig I. (reg. 1825
48), der ltere Sohn und Nachfolger Max I. Joseph, verantwortlich. Schon als
junger Kronprinz trumte der lyrikbegeisterte Ludwig von Isar-Athen und in-
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76 Mnchner Museen / Munichs Museums
vestierte sein Erbe grozgig in den Ankauf von Renaissance-Gemlden und
antiken Skulpturen, ohne die Worte seines illusionslosen Vaters zu beherzigen:
Aus einer Rasse von Bierbuchen wrden sich niemals Griechen und Rmer
formen lassen.
Im Gegenteil: Ludwigs Vertrauen in seine bayerischen Untertanen schrieb
Museumsgeschichte. Mit der 1830 eingeweihten Glyptothek am Knigsplatz
schufen der junge Knig und sein Architekt Leo von Klenze parallel zu Schin-
kels Altem Museum, Berlin das erste deutsche Kunstmuseum, das im Auftrag
der Volksbildung von Anfang an ffentlich zugnglich war, das ganze Jahr hin-
durch abzglich einer einzigen Ausnahme: der Oktoberfest-Wochen, die Lud-
wig in Erinnerung an seine Hochzeit initiiert hatte.
Gewidmet ist die Glyptothek der antiken Skulptur: Neben griechischen Plas-
tiken, die ihren Hhepunkt in den Giebelstatuen des Aphaia-Tempels von gi-
na nden (den zweitbesterhaltenen griechischen Tempelgiebeln berhaupt), gilt
etwa die Kollektion rmischer Portraitbsten, zwischen denen der Besucher
umherwandeln kann, als international fhrend. Ergnzt wird die Glyptothek
um die gegenberliegende Antikensammlung des Architekten Georg Friedrich
Ziebland (errichtet 183848), die seit 1967 eine ebenfalls herausragende Prsen-
tation griechischer, etruskischer und rmischer Vasenmalerei beherbergt.
Wenige Gehminuten vom Knigsplatz entfernt, liegt (in Richtung LMU) das
Pinakothekenforum, das Areal der Gemldegalerien: Den Startschuss gab die
bis 1836 von Klenze erbaute Alte Pinakothek, deren Kriegsschden auch nach
dem Wiederaufbau an der Fassade bewusst sichtbar bleiben sollten. Von Lud-
wig konzipiert, geht ihr Bestand doch zu einem Gutteil auf frhere Sammler
zurck: Insbesondere die Wittelsbacher Johann Wilhelm (Jan Wellem) von
der Pfalz sowie Karl Theodor hatten ursprnglich in Dsseldorf und Mann-
heim ihre hschen Galerien innovativ bestckt. Schwerpunkte der Samm-
lung liegen auf der altdeutschen (Drer, Altdorfer, Cranach d. ., Burgkmair
u. a.) und altniederlndischen (Rogier van der Weyden, Memling, Bouts, David
u. a.) Malerei, hnlich gewichtig sind Italien gerade die orentinische Frh-
renaissance und das venezianische 16. Jh. (v. a. Tizian, Tintoretto) sowie die
Niederlande und Flandern (inklusive einer der international umfangreichsten
Rubens-Kollektionen) reprsentiert.
Mit der vis--vis gelegenen Neuen Pinakothek erffnete Ludwigs Sohn und
Nachfolger Maximilian II. (reg. 184864) 1853 das weltweit erste Museum, des-
sen Bestnde sich aus zeitgenssischer Kunst rekrutierten: Das 19. Jh., gerade
romantische Bewegungen wie die deutsch-rmischen Nazarener bilden frhe
Zentren der Sammlung, die heute bis ins frhe 20. Jh. reicht und Impressionis-
mus und Postimpressionismus ebenso integriert wie Symbolismus und Jugend-
stil.
Als Entschdigung fr die gegenwrtige Schlieung der Pinakothek der Mo-
derne mndet der Rundgang durch die Mnchner Maxvorstadt wieder am K-
nigsplatz: Das neu erffnete Lenbachhaus, dessen Neorenaissance-Villa um
einen Bau von Stararchitekt Norman Foster ergnzt wurde, hat eine der signi-
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Mnchner Museen / Munichs Museums 77
kantesten Einblicke in die malerischen Revolutionen des frhen 20. Jh.s zu
bieten, die hier von der Mnchner Gruppe des Blauen Reiters vertreten wer-
den. Die Kunstentwicklungen der 2. Hlfte des 20. Jh.s wie auch der Gegenwart
beleuchtet dagegen das Brandhorst Museum am Pinakothekenforum. In un-
mittelbarer Nhe zu Hofgarten und Englischem Garten veranstaltet schlielich
das Haus der Kunst, der ehemalige Reprsentationsbau nationalsozialistischer
Kunstdoktrin, weitere Sonderausstellungen zur zeitgenssischen Kunst.
Was in der Mnchner Kunstkammer internationale Berhmtheit genoss,
partiell noch im Bayerischen Nationalmuseum an der Prinzregentenstrae
bestckt, dessen historistischer Bau im Jahr 1900 von Prinzregent Luitpold
(reg. 18861912) eingeweiht wurde: Detaillierte Modelle der bayerischen
Residenzstdte sowie frhneuzeitliche Werke der Bildhauerei in Marmor,
Bronze und Elfenbein, die bereits Albrecht V. und seine Nachfolger zusam-
mengetragen lieen oder eigenstndig in Auftrag gegeben hatten, kontrastieren
mit barockem Porzellan aus der kurfrstlichen Manufaktur Nymphenburg
oder mit mittelalterlichen Glasfenstern und Holzschnitzereien, die seit der
Skularisierung ihren Weg in die staatlichen Sammlungen Deutschlands fanden.
Darber hinaus knnen die Mnchner Museen natrlich stets mit einem
Kontrastprogramm zur (meist doch nicht-mnchnerischen) Kunst aufwarten.
Abseits der zahlreichen Miszellen selbst dem Komiker Karl Valentin ist ein
eigenes Museum gewidmet nden sich Erweiterungen in die verschiedens-
ten Themenfelder: Mchte man sich in die Mnchner Historie und Kulturge-
schichte vertiefen, dann sei das Stadtmuseum am St.-Jakobs-Platz empfohlen,
das gegenber der Mnchner Hauptsynagoge Ohel Jakob und ihrem Jdischen
Museum liegt. Und wer zu guter Letzt einen Blick ber den Tellerrand der Geis-
teswissenschaften hinaus wagt, dem bleibt noch immer die grte naturwissen-
schaftliche und technikhistorische Sammlung Europas: das Deutsche Museum.
ffnungszeiten:
Alte Pinakothek: tglich auer Mo 10.00 18.00; Di: 10.00 20.00
Neue Pinakothek: tglich auer Di 10.00 18.00; Mi: 10.00-20.00
Pinakothek der Moderne: wegen Renovierungsarbeiten geschlossen
Sammlung Brandhorst: tglich auer Mo 10.0018.00; Do. 10.00 20.00
Glyptothek: tglich auer Mo 10.00 17.00; Do. 10.00 20.00
Antikensammlung: tglich auer Mo 10.00 20.00; Mi 10.00 20.00
Lenbachhaus: tglich auer Mo 10.00 20.00
Haus der Kunst: tglich 10.00 20.00; Do. 10.00 22.00
Bayerisches Nationalmuseum: tglich auer Mo 10.00 17.00, Do 10.00
20.00;
im Bayerischen Nationalmuseum bendliche Sammlung Bollert: Do bis So
10.00 17.00, Mo bis Mi geschlossen
Residenz, Schatzkammer und Cuvillis-Theater: tglich 9.00 18.00 (letz-
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78 Mnchner Museen / Munichs Museums
ter Einlass: 17.00; der Knigsbau sowie die Sammlung Porzellan 19. Jahrhun-
dert sind wegen Baumanahmen bis auf weiteres geschlossen)
Alte Mnze: Mo-Do 8.00 16.30; Fr 8.00 14.00; Sa/So geschlossen
Stadtmuseum: tglich auer Mo 10.00 18.00 Uhr
Deutsches Museum: tglich 9.00 17.00
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Munichs Museums
Felix Nicolai Rohls
The origins of Munichs museum history are to be sought not, as one might
expect, in the Maxvorstadt, formerly Munichs periphery and today the univer-
sity district, but rather in the heart of the Altstadt (City Centre) a fact that
the present location of the museum district hardly betrays: three centuries be-
fore the founding of the museums in the 1800s, Duke Albert V of Bavaria (reg.
155079) had already opened a cabinet of curiosity in the Old Mint (as the
building, whose inner courtyard still attracts with its Italian Renaissance charm,
later became known) in order to demonstrate the innovative interests of the Eu-
ropean Monarchy. Even Bavaria could contribute to the rst court collections,
which no longer contained only relics, but were now designed to place a com-
pendium of human knowledge and capabilities on display. As such, the Munich
Ducal Art Chamber assembled a colourful spectrum of exhibits ranging from
curiosities of the Wittelsbach Dynasty to triumphal battle paintings, from ex-
otic specimens of natural history to ancient and modern paintings, sculptures,
and minor artworks, from furniture to mediaeval musical instruments, medical
tools, and torture devices.
At the same time, a separate collection of busts and statues was established
in the Antiquarium of the Munich Residenz. It was in this manneristic ceremo-
nial hall, dating to 156871, that Sir Peter Ustinov played his last screen role as
Frederick the Wise, Elector of Saxony, in Eric Tills 2003 lm Luther. Although
Luthers territorial prince and protector never actually set foot here in his entire
life, the Munich Residenz is always worth a visit for its historical panorama of
architecture and design, which reaches from the sixteenth-century Renaissance
beyond the Turinese Baroque and French Rococo to the Classicism of the nine-
teenth century.
Although the early modern idea of a centralised and polyhistorical body of
knowledge disappeared in the eighteenth century as museums began to differ-
entiate between the appreciation of art and the knowledge of nature, and al-
though numerous exhibits of the Ducal Art Chamber fell victim to the plunder-
ing of Swedish armies during the Thirty Years War and to other misfortunes,
the ecquirement of the Early Modern Period nevertheless formed the earliest
foundation for most of the Munich collections.
Today, however, the Munich museums are mainly associated with the nine-
teenth century and with classical and historical palaces or temples of art an
association for which King Ludwig I (reg. 182548), the eldest son of and suc-
cessor to Maximilian I Joseph, is primarily responsible. Even as a young crown
prince, the poetically inspired Ludwig had already dreamt of an Athens on the
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80 Mnchner Museen / Munichs Museums
Isar and generously invested his inheritance in the purchase of Renaissance
paintings and ancient sculptures without giving heed to the words of his prag-
matic father that Greeks and Romans could never be fashioned out of a race
of beer-bellies.
On the contrary: Ludwigs faith in his Bavarian subjects made museum his-
tory. With the 1830 opening of the Glyptothek in the Knigsplatz, the young
king and his architect, Leo von Klenze, created parallel to Schinkels Altes Mu-
seum in Berlin the rst German art museum intended for popular education
and therefore open to the public year round with one exception: the weeks of
the Oktoberfest, established by Ludwig in commemoration of his marriage.
The Glyptothek is devoted to ancient sculpture. Alongside the ancient stat-
uary art, culminating in the pedimental sculptures of the Aeginetan Temple of
Aphaea (the second-best preserved ancient temple pediments in the world), col-
lections such as that of the Roman portrait busts, displayed in such a way that
visitors may wander freely amongst them, are some of the nest internation-
ally. Across from the Glyptothek, and complementing its collection, stands the
Antikensammlung (constructed in 183848) of the architect Georg Friedrich
Ziebland, home to an equally as impressive exhibition of Greek, Etruscan, and
Roman vases.
Only a few minutes walking distance from the Knigsplatz (in the direc-
tion of LMU) lies the forum of the Pinakotheken, where the painting galleries
are situated. The beginning of their construction was marked by Klenzes com-
pletion of the Alte Pinakothek in 1836; the damage to the Alte Pinakotheks
faade during the war has been intentionally left visible. The contents, con-
ceptualised by Ludwig, trace back in large part to earlier collectors, above all
the Wittelsbachs Johann Wilhelm (or Jan Wellem in Low German) and Karl
Theodor, who had decorated their court galleries (originally in Dusseldorf and
Mannheim) with particular innovation. The emphasis of the collection is on
the Early German masters (Drer, Altdorfer, Cranach the Elder, et al.) and
their Netherlandish and Dutch counterparts (Rogier van der Weyden, Memling,
Bouts, Gerard David, etc.), but the art of Italy even the early Florentine Re-
naissance and Flanders (including one of the most comprehensive Rubens
collections in the world) also nd strong representation in the gallery.
In 1853, Ludwigs son and successor, Maximilian II (reg. 184864) opened
the Neue Pinakothek across from the Alte Pinakothek, thus presenting the
rst museum for contemporary art in the world. Although the nineteenth cen-
tury and Romantic movements, such as that of the German-Roman Nazarine
painters, formed the early focus of the Neue Pinakothek, the collection to-
day reaches well into the twentieth century and integrates Impressionism and
Postimpressionism as well as Symbolism and Art Nouveau.
To make up for the present closure of the Pinakothek der Moderne, our
tour moves through the Maxvorstadt back to the Knigsplatz. It is here that
the newly-opened Lenbachhaus, whose Renaissance Revival villa has been ex-
panded by the renowned architect Norman Foster, offers some of the most
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Mnchner Museen / Munichs Museums 81
important insights into the early twentieth centurys artistic revolutions, repre-
sented in Munich by the Blue Rider group. Artistic developments of the second
half of the twentieth century as well as the present century come to light not in
the Pinakothek der Moderne, however, but in the Brandhorst Museumin the fo-
rum of the Pinakotheken. Finally, the Haus der Kunst (House of Art), located
near the Hofgarten (Court Garden) and Englischer Garten (English Garden)
and once intended to embody National Socialist artistic doctrine, presents fur-
ther special exhibitions of modern art.
Traces of the collection that enjoyed international renown in the Munich
Ducal Art Chamber can still be seen in part in the Bayerischen Nationalmuseum
(Bavarian National Museum) on the Prinzregentenstrasse, a historicist building
dedicated in 1900 to Prince Regent Luitpold of Bavaria (reg. 18861912). Here,
detailed models of the royal residential cities of Bavaria as well as early modern
sculpture in marble, bronze, and ivory, which Albert V and his successors had
acquired or else commissioned individually, juxtapose baroque porcelain from
the electoral porcelain manufactory (the Porzellan Manufaktur Nymphenburg)
and mediaeval stained glass and wood-carvings, which began to nd their way
into national collections following the secularisation of Germany.
Additionally, the Munich museums are always able to produce an alternative
programme to their art (most of which is not in fact from Munich). Apart from
a rich miscellany even the comedian Karl Valentin has a museum dedicated
to him the array of museums covers diverse elds and subjects: for one who
wishes to gain a deeper view into the local and cultural history of Munich, the
Stadtmuseum in St.-Jakobs-Platz is recommended, which stands across from
Munichs main synagogue, Ohel Jakob, and the Jewish Museum. Last but not
least, for those who wish to chance a look beyond the margins of the human-
ities, there remains the largest collection for natural history and technology in
Europe: das Deutsche Museum.
(Translation: Emrys Bell-Schlatter)
Hours of Admission:
Alte Pinakothek: Mon. closed; Tues. 10.0020.00; Weds.Sun. 10.0018.00.
Neue Pinakothek: Mon. 10.0020.00; Tues. closed; Weds. 10.0020.00;
Thurs.Sun. 10.0020.00
Pinakothek der Moderne: closed due to renovation
Sammlung Brandhorst: Mon. closed; Tues.Weds. 10.0018.00; Thurs.
10.0020.00; Fri.Sun. 10.0018.00
Glyptothek: Mon. closed; Tues.Weds. 10.0017.00; Thurs. 10.0020.00; Fri.
Sun. 10.0017.00
Antikensammlung: Mon. closed; Tues. 10.0017.00; Weds. 10.0020.00;
Thurs.Sun. 10.0017.00
Lenbachhaus: Mon. closed; Tues.Sun. 10.0020.00
Haus der Kunst: Mon.Weds. 10.00 20.00; Thurs. 10.0022.00; Fri.Sun.
10.0020.00
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82 Mnchner Museen / Munichs Museums
Bayerisches Nationalmuseum: Mon. closed; Tues.Weds. 10.0017.00;
Thurs. 10.0020.00; Fri.Sun. 10.0017.00
Sammlung Bollert (located in the Bayerisches Nationalmuseum): Mon.Weds.
closed; Thurs.Sun. 10.0017.00
Residenz, Schatzkammer und Cuvillis-Theater: Open daily 9.0018.00
(last entrance: 17.00; the Knigsbau as well as the collection Porzellan 19.
Jahrhundert are closed until further notice due to building operations).
Alte Mnze: Mon.Thurs. 8.0016.30; Fri. 8.0014.00; Sat.Sun. closed
Stadtmuseum: Mon. closed; Tues.Sun. 10.0018.00
Deutsches Museum: Open daily 9.0017.00
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IOSOT Abstracts: Main Lectures
All lectures are taking place at Groe Aula (E 120)
Olivier Artus (Institut Catholique de Paris)
Les enjeux socio-historiques de la composition densemble du livre des
Nombres
Tuesday 11.45
La recherche exgtique de ces vingt dernires annes a vu se confronter des hy-
pothses assez contradictoires concernant la composition du livre des Nombres.
Lhypothse documentaire classique y dlimitait dune part des rcits jhovistes
et des rcits sacerdotaux, dautre part, elle rattachait les collections lgislatives
des auteurs post-sacerdotaux
La recherche plus rcente a hsit entre deux positions opposes:
dune part certains auteurs considrent le livre des Nombres comme une
collection tardive o t rassembl le matriel littraire qui ne pouvait plus
trouver dautre site dans la Torah dont les autres livres taient dj xs
dans leur forme canonique.
Dautres recherches ont au contraire dbouch sur des propositions de struc-
tures rendant compte du livre comme dun ensemble littraire organis, ayant
une vritable spcicit littraire et thologique.
En envisageant de nouveau la question de lhistoire de la composition du livre
des Nombres, il semble possible dy mettre au jour au moins deux tapes com-
positionnelles quoi quil en soit de lantiquit de certaines traditions qui ont
t intgres dans lune ou lautre de ces compositions:
1. La composition la plus ancienne utilise un vocabulaire et des catgories re-
trouves, pour une part, dans la loi de saintet, et lon peut se poser son propos
la question de son appartenance une ventuelle cole de saintet
2. La composition densemble du livre semble relever de milieux sacerdotaux,
lpoque perse tardive.
Dune part cette composition met en valeur la responsabilit spcique des
prtres, et particulirement du grand prtre qui se trouve investi de responsa-
bilits cultuelles, mais galement politiques.
Mais dautre part, cette composition dcrit la tension qui existe entre deux en-
sembles : les deux tribus et demi qui sont autorises sdentariser en Trans-
jordanie et les neuf tribus et demie destines simplanter en Transjordanie.
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84 IOSOT Abstracts: Main Lectures
Ce thme narratif semble manifester que la revendication dautorit du grand
prtre ne va pas sans rsistances, et que lafrmation de la primaut dun ju-
dasme juden ou samarien, reprsent en particulier par les personnages de
Josu et de Caleb, est davantage de lordre du principe que de la ralit.
Ehud Ben Zvi (University of Alberta)
Reshaping the memory of Zedekiah and his period in Chronicles
Friday 09.00
Zedekiah was the last Davidic and Israelite, for that matter, king that the com-
munity in which Chronicles emerged could remember as reigning in the past
over Judah (or Israel, from their viewpoint) and over Jerusalem. Shaping and
negotiating a social memory of Zedekiah involved directly and indirectly an en-
gagement on matters at the core of the discourse of (the literati) in Yehud by
the time of Chronicles (e.g., memories of the catastrophe of 586 BCE, construc-
tion of exile, constructions of the Davidic dynasty, divine (historical) causality,
political thought, and crucially important also images of the Israels future) and
vice versa, dealing with these matters led to systems of preferences in terms of
constructing, remembering (or partially forgetting) Zedekiah. Unsurprisingly,
mnemonic struggles about and developments within the memory of Zedekiah
preceded Chronicles (Stipp, Pakkala). By the time of Chronicles, however, a clus-
ter of images of Zedekiah were encoded in and evoked through the reading of
texts in Kings, Jeremiah and Ezekiel. It is in this context that Chronicles com-
municates to its intended and primary readership its own image of Zedekiah
and his period and by doing so re-negotiates and re-balances, to the best of its
inuence, pre-existing images of the king in the community and indirectly con-
tributes to the communitys discourse on the type of core matters mentioned
above. This paper will approach these issues from a methodological perspective
informed, in part, by memory studies.
Beate Ego (Ruhr-Universitt Bochum)
Alexander der Groe in der alttestamentlichen berlieferung eine Spu-
rensuche und ihre theologischen Implikationen
Monday 09.00
Dieser Vortrag begreift die Figur Alexanders d. Gr. als eine Gestalt des kol-
lektiven Gedchtnisses, die in der Sptzeit der biblischen berlieferung deut-
liche Entwicklungsspuren zeigt. Die frhe berlieferung in Sach 9,110, die
wohl an den Anfang der hellenistischen Zeit zu datieren ist, spiegelt die Erin-
nerung an diese Gestalt nur in vielfacher Brechung und andeutungsweise wider.
Dies ndert sich in der Mitte des 2. Jahrhunderts mit den Danielvisionen, in de-
nen die Anspielungen und die Kontextualisierung so offensichtlich sind, dass
kein Zweifel darber bestehen kann, dass Alexander hier wirklich gemeint ist.
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IOSOT Abstracts: Main Lectures 85
Die Charakteristik dieser Figur liegt gerade in dem spannungsreichen Verhltnis
von militrischer Machtentfaltung und frhem Tod, der die Begrenztheit dieser
Existenz aufs deutlichste entlarvt. Wie im Makkaberbuch hat die Gestalt aber
etwas fast Unpersnliches, da sie ja als Vorlufer oder Typos des frevelhaften
Antiochus gezeichnet werden kann. Erst in der nachbiblischen Tradition tritt
uns dann bei Josephus schlielich eine narrativ ausgestaltete und zudem sehr
positive Alexandergur entgegen. So schlt sich diese Figur gleichsam lang-
sam aus dem Nebel der Geschichte heraus, bis sie uns dann als Verehrer des
einen Gottes und als Freund und Frderer des jdischen Volkes gegenber-
steht. Die hier vorgestellte Spurensuche bietet einen aufschlussreichen Einblick
in das groe Thema der Begegnung und Auseinandersetzung Israels mit der
hellenistischen Herrschaft. In den verschiedenen Alexanderspuren zeigt sich
die Prozesshaftigkeit des kollektiven Gedchtnisses, das historische Erfahrun-
gen und Krisen reektiert, verarbeitet und sinnhaft strukturiert.
Irmtraud Fischer (Universitt Graz)
Rezeptionsgeschichte als Forschungsgeschichte
Wednesday 10.30
Jede wissenschaftliche Publikation ist gezwungen, sich in der bisherigen For-
schung zu positionieren. Werden in Artikeln hierfr meist nur jene Verffentli-
chungen genannt, die zum besseren Verstndnis der eigenen These notwendig
sind, so ist es bei Monographien guter Brauch, einen Abriss der Forschungsge-
schichte zu bieten. Aber wo lsst man diese beginnen? Welche Werke werden in
welchen Sprachen und mit welchen Kriterien ausgewhlt? Historisch-kritische
Forschungen blicken dafr meist nur in die eigene methodologische Diskussi-
on zurck. Aber mit welchen Begrndungen werden etwa philologische Beob-
achtungen des jdischen Mittelalters, die spter wiederum aufgegriffen werden,
nicht zitiert? Warum hlt die alttestamentliche Exegese etwa einen Artikel, der
sich an einer Literarkritik zu Gen 23 versucht, fr eine Forschungsgeschich-
te relevant, die zahlreichen Genesis-Zyklen der mittelalterlichen Kunst, die im
(kulturellen) Gedchtnis jedes gebildeten Menschen nicht erst seit dem Phno-
men des Massen-Kulturtourismus gespeichert sind, aber nicht?
Dieser Vortrag zeigt die garstigen Grben auf, die sich zwischen Forschungs-
geschichte, Exegesegeschichte und sogenannter Wirkungsgeschichte aufge-
tan haben. Er versucht ein Pldoyer, nicht nur die Vor geschichte der Texte
als Aufgabe der atl. Wissenschaft in den Blick zu nehmen, sondern auch de-
ren Nachgeschichte. Dabei werden auch die (vor allem durch transdisziplinres
Arbeiten sich ergebenden) Problemfelder des seit etwa zwei Jahrzehnten sich
entwickelnden Forschungstrends, das Fortleben der Texte nicht nur in der Ex-
egese und Theologie, sondern auch intermedial in der Kulturgeschichte zu er-
forschen, aufgezeigt. Rezeptionsgeschichte wird dabei als Teil der Forschungs-
geschichte verstanden.
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86 IOSOT Abstracts: Main Lectures
Christian Frevel (Ruhr-Universitt Bochum)
Alte Stcke spte Brcke? Zur Rolle des Buches Numeri in der jnge-
ren Pentateuchdiskussion
Thursday 9.00
Whrend in der neueren Urkundenhypothese die nicht-priesterlichen Texte des
Numeribuches als Teile des Jahwisten, Elohisten und Jehowisten gesehen wur-
den, sind diese seit dem Abschied vom Jahwisten mehr und mehr quellenm-
ig verwaist. Gleiches gilt fr die priesterlichen Texte des Numeribuches seit
den Vorschlgen, die ursprnglich selbstndige Priestergrundschrift in Ex oder
Lev am Sinai enden zu lassen. Das im Einzelnen sehr unterschiedliche Text-
material schwankt seitdem in der Zuweisung zwischen traditionsgeschichtlich
lteren Stcken und ursprnglich selbstndigen Erzhlungen und nachpries-
ter(grundschrift)lichen Ergnzungen, die fr ihren jetzigen Kontext geschaffen
wurden. De facto hat im Numeribuch eine Fragmentenhypothese das ltere
Quellenmodell abgelst. Durch die Annahme, das Buch sei als ganzes als spte
Brcke zwischen dem Tritoteuch (Gen-Lev) und dem Deuteronomium konzi-
piert worden, hat Thomas Rmer der Tendenz der Fragmentierung die Perspek-
tive einer intentionalen Komposition entgegengesetzt. Wie weit die Ausung
des Quellenmodells einerseits und die These einer spten literarischen Brcke
andererseits tragen, welche Voraussetzungen die Hypothesen haben und wel-
che Alternativen sich im Kontext der jngeren Modellbildung bieten, das ist
Gegenstand des Vortrags.
Shimon Gesundheit (Hebrew University, Jerusalem)
Jdische Midrasch-Exegese und literarkritische Analyse
Textbeispiel: Krieg und Frieden in Dtn 2, 2432
Tuesday 10.30
Die literarkritischen Probleme der Beschreibung des Feldzugs Israels gegen den
Knig Sichon in Dtn 2, 2432 sind in der klassischen und neueren literarkriti-
schen Forschung oft bersehen wurden. Vor diesem Hintergrund berrascht
das Problembewusstsein, welches in der rabbinischen Midrasch-Exegese zu Ta-
ge tritt. Es soll versucht werden zu zeigen, wie die khnen Versuche des Mi-
drasch, die philologischen Schwierigkeiten und inhaltlichen Spannungen dieses
Texts zu theologisieren, die wissenschaftliche Analyse inspirieren knnen.
Timothy P. Harrison (University of Toronto)
Recent Discoveries at Tayinat (Ancient Kunulua/Calno) And Their Bib-
lical Implications
Friday 10.30
Recent archaeological discoveries have begun to challenge the prevailing view
of the Early Iron Age (ca. 1200900 BCE) as an era of cultural devolution, eth-
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IOSOT Abstracts: Main Lectures 87
nic strife and historical disruption. The University of Toronto excavations at
Tell Tayinat, on the Plain of Antioch, have begun to uncover the remains of
an extensive settlement from this period. The emerging archaeological picture
points to the rise of a powerful regional kingdom associated with the Land of
Palistin, comprised of an intriguing amalgam of Aegean, Anatolian (Luwian)
and Bronze Age West Syrian cultural traditions. Palistin resurfaces in ninth cen-
tury Neo-Assyrian sources as the Neo-Hittite Kingdomof Patina/Unqi, though
within diminished political borders. During this period, Tayinat served as its
royal city (ancient Kunulua, or Biblical Calno), and was famously known for its
temples and monumental sculptures. It was eventually destroyed in 738 BCE by
the Neo-Assyrian empire builder Tiglath-pileser III, as memorialized in Isaiah
10, and then transformed into an Assyrian provincial capital. This paper will
review the results of the ongoing Tayinat Archaeological Project investigations,
and the historical and biblical insights they have provided to date.
Louis Jonker (University of Stellenbosch)
From Paraleipomenon to Early Reader: The implications of recent Chro-
nicles studies for Pentateuchal criticism
Wednesday 11.45
In one of the main papers at the previous IOSOT conference in Helsinki Ga-
ry Knoppers investigated the question Was the Chronicler a Deuteronomist?
(published in the congress volume edited by Martti Nissinen, 2012). He conclu-
des that one should not view Chronicles as a purely Deuteronomistic (or, Priest-
ly) work, but that the Chronicler rather drew from different traditions, including
the various Pentateuchal traditions, in order to develop his own distinctive stan-
ce. His view is in line with recent Chronicles scholarship which indicates that
the Chronicler was indeed a rst generation reader/receiver of, inter alia, the
Pentateuch (in whichever form). Whereas the Septuagint translators still deva-
lued Chronicles as Paraleipomenon, recent scholarship has conrmed the va-
lue of reading this book as an early interpretation and appropriation of available
(canonical) traditions.
In my paper I will investigate the Chroniclers use of Pentateuchal traditions
in the construction of his own unique version of Israels past, in contradistincti-
on to the Deuteronomistic History. I will shortly dwell on the Chroniclers use
of Pentateuchal genealogies in his construction of 1 Chronicles 19, but will al-
so look at themes and terminology which feature in the narratives of this book
in order to show how he made use of earlier traditions to construct his histo-
ry. In doing so, I will indicate what implications these insights from Chronicles
scholarship might have for Pentateuchal studies, arguing that these two areas of
scholarship should be brought into closer discourse with one another.
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88 IOSOT Abstracts: Main Lectures
James Kugel (Bar Ilan University / Harvard University)
The Book of Jubilees: Is it a Commentary on Genesis or an Intended
Replacement?
Monday 11.45
Scholars sometimes ask if the book of Jubilees was intended to replace the book
of Genesis or simply to complement it. It seems to me that this question can be
answered fairly unequivocally: Jubilees was conceived as a kind of supplement
to Genesis, commenting on some of the questions raised by the its narrative
or expanding on various points for its own ends. I hope to illustrate this with
a number of examples. But this question leads in turn to another, larger issue:
What was the purpose of Jubilees author in writing, and how much did he expect
his pseudepigraphic framework to be believed by his readers?
Amihai Mazar (The Hebrew University of Jerusalem)
Archaeology and the Bible: Reections on Some Recent Debated Issues
Thursday 18.30
It has become clear in recent years that archaeology is essential for any attempt
to reconstruct a history of Israel in biblical times. Nevertheless, any attempt to
combine archaeology and textual data for historical reconstruction faces many
methodological and epistemological problems. Archaeology has become highly
professional, utilizing a broad spectrum of methods in eld work and in the pro-
cessing of the enormous quantity of data recovered. A wide variety of interpreti-
ve approaches stemming from both historical and anthropological methods and
models developed and wide-scale cooperation with many branches of sciences
has opened the door to new and sometimes surprising insights. At the same
time, biblical scholarship has become ever more sophisticated and demanding,
and is often beyond the reach of most archaeologists. Thus, the dialogue bet-
ween the two disciplines becomes increasingly intricate. All too often, biblical
scholars and historians use archaeology in an uncritical manner, and archaeo-
logists make use of biblical texts without being aware of current research. The
situation is further complicated by the fact that in both archaeology and biblical
scholarship, there are deep disagreements on basic issues, making the synthesis
an even more difcult endeavor.
In this lecture I will approach this subject by referring to several topics rela-
ting to Israel and its neighbors in the 119
th
centuries BCE. Most of this period
with the exception of most of the 9
th
century may be regarded as a proto-
historic period in terms of Israelite history. Archaeology has uncovered a tre-
mendous amount of data on many aspects of the period, yet the interpretation
of the nds continues to be the subject of much debate. The subtle boundaries
between archaeological ndings, the archaeological interpretation of those n-
dings, and the implications of these interpretations for historical issues lie at the
center of this subject.
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IOSOT Abstracts: Main Lectures 89
Among the issues to be discussed in this lecture are: archaeology and the
background to the Period of the Judges; the chronological debate and its im-
plications for the question of the United Monarchy and the rise of Israel and
Judah ; the contribution of radiocarbon dates; issues in the archaeology of Je-
rusalem; Khirbet Qeiyafa as a parable for current scholarship; suggestions con-
cerning the Negev highland sites, Edom and Moab; Shoshenqs raid in current
scholarship; and northern Israel in the 109
th
centuries BCE. Finally, several
discoveries from Tel Rehov in northern Israel will be presented and their con-
tribution to the subject will be discussed.
Steven L. McKenzie (Rhodes College)
My God is Yahweh: The Composition of the Elijah Stories in 12 Kings
Tuesday 09.00
Work on the Elijah materials (1 Kings 1719; 21 [MT]; 2 Kings 12) in recent de-
cades has shown them, for the most part, to be post-Dtr additions to the book
of Kings. However, the dynastic oracle in 1 Kgs 21:2024* is one of a series
of Deuteronomistic oracles explaining etiologically the demise of the Northern
kingdom. How does one account for the contradiction caused by a Deutero-
nomistic oracle in post-Dtr material? Based on Cronauers (JSOTS/LHBOTS
424) recent contention that the Naboth tale (1 Kgs 21:116) is a Persian-period
composition modeled on the story of David and Bathsheba (2 Samuel 1112),
this paper argues that Elijahs oracle in 1 Kgs 21:2024* immediately followed
the introduction to Ahabs reign in 1 Kgs 16:2934*. A second dynastic oracle
ascribed to Elijah in 2 Kings 1 and generally overlooked because of its preserva-
tion only in LXX
L
was also part of this compositional level. The Naboth story
was added to warn about the dangers of foreign wives, probably in the context
of the reforms of Ezra and Nehemiah. The process of the accumulation of the
rest of the Elijah stories can then be reconstructed from redactional traces left
in the texts.
Konrad Schmid (University of Zrich)
Die Anfnge des Jesajabuchs
Friday 11.45
Die Jesajaforschung hat sich in den letzten 20 Jahren stark verndert. Aufgrund
neuer Erkenntnisse zur literarischen Organisation und Literarkritik, zu den kon-
zeptionellen Prolen und den geschichtlichen Hintergrnden dieses Propheten-
buchs stellt sich die Frage nach der Synthetisierbarkeit solcher Beobachtungen
im Blick auf ein historisch angemessenes Verstndnis der vorexilischen Schrift-
prophetie in Israel und Juda. Mit besonderem Fokus auf Jes 111 und die mut-
masslichen Anfnge des Jesajabuches wird dieser Vortrag darzustellen versu-
chen, wie die Reexion auf die Macht Assurs und das politische Schicksal Is-
raels und Judas sowie die Rezeption der Amosprophetie und der neuassyrischen
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90 IOSOT Abstracts: Main Lectures
Propaganda die berlieferungsbildung im Jesajabuch gelenkt und geprgt ha-
ben. Daraus soll ein literaturgeschichtliches Bild der vorbabylonischen Anfn-
ge des Jesajabuches entwickelt werden, das weder die technischen Einzelheiten
der Textstufung bersieht, noch sich in ihnen verliert, und die Jesajaberliefe-
rung des 8. und 7. Jh. v. Chr. als ein politisch kontextbezogenes und theologisch
innovatives Phnomen verstndlich machen will.
Yvonne Sherwood (University of Kent)
Beyond Reception History: Staging the Disaster of the Spanish Con-
quest on the Stage of Jeremiah
Thursday 10.30
This paper relates to recent work in 1) Bible and Empire and 2) Reception
History, while pushing both in distinctive ways. The focus is on the rst Euro-
pean Spanish empire, generally neglected by a eld of Bible and Empire largely
colonised by northern, Protestant Empires. The under-theorised terrain of re-
ception history often suggests a rather placid model of an original received and
adapted. It is still widely understood as something as a sideshow to the central
work of philology and historical criticism. This paper adopts a more turbulent
model of invasion, trauma, and origin stories breaking down at the moment of
their inception (in the biblical original and the adaptation/reperformance). It
also shows how the later actualisation can re-orientate our understanding of the
original text.
The two texts to be studied are Jeremiah 5.1319 and its invocation in the en-
cyclopaedic General History or Florentine Codex (15471569) a massive en-
cyclopaedic archive comprising twelve books with over 2000 illustrations com-
piled by the Franciscan Bernardino de Sahagn in the land re-christened New
Spain. As a rare biblical allusion in a work that attempts to archive the disappear-
ing cultures and practices of the Indian in indigenous terms, the passage from
Jeremiah serves several conicting purposes. These include justifying conquest;
lamenting the fate of the Mexica-Judeans; accusing the Babylonian-Spaniards
of bloody excess; and justifying Sahagns own work of proto-ethnography by
casting the General History as the fullment of the divine command to stop
short of a complete end. In this paper I explore how Sahagns deployment
of Jeremiah in the context of New World discovery provides new insights that
intersect with recent discoveries in scholarship on Jeremiah. I also offer a twist
on some of the truisms of studies of Bible and Empire by showing how Sa-
hagn is attempting to smuggle a blatant condemnation of bloody and wasteful
Conquest past the censor by voicing his accusation in the words of a biblical
text.
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IOSOT Abstracts: Main Lectures 91
Zipora Talshir (University of Beersheba)
Texts, Text-forms, Editions and New Compositions
Monday 10.30
This presentation overviews patterns of transmission of biblical texts that re-
sulted in different texts, text-forms, editions and compositions.
The basic process of text transmission in ancient times was an amorphic pro-
cedure in which the text attracted various changes by different tradents over an
undetermined lapse of time. On this level it is quite difcult to characterize the
process or the tradents responsible for it. Nevertheless, some generalization is
sometimes made such as describing certain texts as having been meticulously
preserved, or others as having rather undergone many mishaps in the process
of transmission. The question remains whether a corrupt text is due to different
phases or to a particular negligent scribe who introduced multiple random mis-
takes into the text. While the variants characteristic of this process are usually
described as random and haphazard, some of them may sometimes be inten-
tional.
Intentional changes when detected become characteristic of a text-form, es-
pecially when recurring on several occasions. The intervention of the tradent
is nevertheless of a somewhat local or specic nature. Such a tradent would be
concerned with a certain issue and intervene in the text on that behalf but would
not touch the text on other accounts. A well-known case would be the opinion-
ated tradent of Samuel who changed every into , or the scribe who
replaced with in the Elohistic Psalter. This sort of activity, although
premeditated, is still occasional; by chance one particular tradent decided to
make his own contribution to the obliteration of Baal, or another tradent who
by chance was in charge of a certain part of the psalter and vowed not to utter
the explicit name.
A higher level of transformation concerns a more comprehensive interven-
tion in a text that resulted in what we may call different editions. These were
created by tradents who undertook to actually revise the entire work from a
certain aspect. Such editions are the long versus short editions of Jeremiah
as attested in the MT, the LXX, and the correspondent scrolls, and the ex-
panded/harmonistic editions of the Pentateuch as preserved in the MT, the
Samaritan Pentateuch, and again the correspondent scrolls. This activity can
hardly be a private contribution by a certain scribe or tradent but rather the
result of ongoing debates regarding issues related to the nature of the books.
Since I believe there is no such thing as two separate original editions, there
must have been some milieu where Jeremiah was considered too long and was
submitted to abbreviation or the other way round. This is of course far more
obvious in the case of the Pentateuch. One can almost hear beyond the given
texts the deliberations regarding the gaps in the text such as in the case of the
ten plagues, or the disagreement between the history retold in Deuteronomy
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92 IOSOT Abstracts: Main Lectures
and the presumed history itself in the books of Exodus and Numbers. Such
deliberations resulted in a decision to rewrite the work under discussion.
Whether the signicant shifting of the prophecies against the nations in the
book of Jeremiah from the middle of the book to its end or vice versa is con-
nected to the abbreviation or expansion of the text is not that easy to gure
out. In any case, it belongs to a different level of intervention in the text. Such
a decision involves the structure of the entire work rather than the form of its
text. Re-structuring a literary work is a far-reaching move that can hardly be
regarded as part of the natural process of transmission. This becomes obvious
in the changes the book of Kings underwent, as attested in its two different edi-
tions as preserved in the MT and the LXX. The reordering of chapters 2021,
the different chronologies that ended up moving around certain texts such as
Jehoshaphats reign, and most intriguingly, the changes in the reign of Solomon,
turned the book into a different edition, presenting a different course of events.
The materials are nevertheless the same materials.
With the literary activity within the book of Kings we reach yet another level
of intervention in the text. The rearrangement of the reign of Solomon is proba-
bly connected with the long miscellanies added in the LXX version of 1Kings 2,
which are nothing but a collection of data paralleled in the course of Solomons
reign in both the MT and the LXX. This odd phenomenon is still tightly con-
nected to the arrangement of the book. The addition in chapter 12, however,
is a further step toward a free composition. While the materials the alterna-
tive story is made of are almost entirely paralleled in the adjacent chapters, it is
nonetheless a new coherent composition, well-structured and well-designed.
All these forms of intervention in the biblical texts by tradents throughout
the ages, even when quite extreme, still hang on to the texts and may be con-
sidered as part of the comprehensive process of text transmission. The literary
activity around the biblical texts did not stop with that. The additions that char-
acterize the books of I Esdras, Esther and Daniel are made of new materials
unparalleled in the biblical texts. In the book of I Esdras parts of Chronicles
Ezra and Nehemiah were rearranged to accommodate the story of the three
youths, a story that has no counterpart elsewhere. This goes also for Esther
and Daniel and their additions. In these cases the tradents did not have in mind
the transmission of the biblical book but rather their reworking into something
else. This is also true for the book of Chronicles, or the different types of Qum-
ranic works that involve citing and reinterpreting biblical texts or rewriting them
into completely different works such as in the case of Jubilees or the Rabbinic
Midrashim in later times.
Akio Tsukimoto (Rikkyo University Tokyo)
Ironie und Humor in der jahwistischen Urgeschichte
Thursday 11.45
In der jahwistischen Erzhlung vom Garten Eden wird die Schlange zunchst
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IOSOT Abstracts: Main Lectures 93
als das Klugste von allen Tieren des Feldes (rwm mkl h
.
yt hsdh) eingefhrt (Gen
3: 1). Am Ende wird sie dagegen durch Gott als das Veruchteste von allem
Vieh und von allen Tieren des Feldes(rwr mkl hbhmh wmkl h
.
yt hsdh) verurteilt
(Gen 3: 14). Hier ndet sich also ein Wortspiel (rwm mkl ... // rwr mkl ...),
das auf ironische Weise darauf hinweist, da das Klug-Sein nichts anderes
als Verucht-Sein sein sollte. In der Episode ber die drei Shne Lamechs
(Gen 4: 2024), in der der Erzhler ihnen solche Namen wie Yabal, Yubal und
Tubal-Kain gibt, ndet sich eine hnliche Ironie, da der Lautwert bal, den die-
se Namen alle gemeinsam haben, ber die Sintuterzhlung hinaus bis in die
Bal al-Babel -Geschichte nachklingt. Dies deutet einerseits auf eine Vorstufe der
jahwistischen Urgeschichte hin, in der die Erzhlung des Babelturms direkt auf
die Episode von den Shnen Lamechs folgte. Daraus ergbe sich andererseits,
dass die letztere Episode nicht vom nomadischen Hintergrund her wie seit
J. Wellhausen so oft geschehen interpretiert werden muss, sondern eher von
der urbanen Gesellschaft her.
Jacques Vermeylen (Universit de Lille)
Les crivains deutronomistes travaillaient-ils en Babylonie ou en Pales-
tine?
Wednesday 09.00
Martin Noth believed that the Deuteronomistic History from Deuteronomy
to the second book of Kings was written in Judea, and more precisely at
Mizpa. Scholars as Thomas Rmer and Rainer Albertz challenged this opinion
and spoke about a provenience among the Judeans in Babylonia. This paper rst
scrutinizes the argumentation of the latter group, especially the prayers orien-
tation in 1 Kgs 8 and the alleged contradictions between the deuteronomistic
redactions in DH and in the book of Jeremiah. It then proposes new arguments
in favor of a Judean origin of the collection.
Martin Noth pensait que lHistoire Deutronomiste (HD, du Deutronome
2 Rois) a t rdige en Jude, et plus prcisment Mizpa. Des auteurs comme
Thomas Rmer et Rainer Albertz contestent cette hypothse et attribuent le
mme travail un groupe dcrivains deutronomistes dports en Babylonie.
Cette tude examine dabord les arguments proposs par ces derniers auteurs,
et en particulier lorientation de la prire suppose par 1 R 8 et les prtendues
contradictions entre les rdactions deutronomistes de HD et du livre de J-
rmie. Elle propose ensuite des arguments nouveaux en faveur dune origine
judenne du mme recueil.
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IOSOT Abstracts: Short Papers
Gaby Abousamra (Lebanese University Beirut)
Two Aramaic Magic Bowls
Tuesday 14.30, Lecture Room A 015
This paper discusses two unpublished Aramaic magic bowls. Following the pre-
sentation of the objects and a description of how this kind of bowls was used
in Mesopotamia in late antiquity, the paper presents and discusses the texts in-
scribed on the bowls, offering transliteration, translation, and commentaries.
One main topic that arises from the text of the inscriptions is that of views of
deities, angels, and demons mentioned in the formulae that are used. A second
main concern of the paper is the usage of biblical hebrew citations in these
incantation texts.
Reinhard Achenbach (Mnster)
Lokalheiligtmer in Kleinasien und Palstina im 4. Jh. v. Chr.
Monday 14.30, Lecture Room A 016
Das Jahwe-Heiligtum in Jerusalem wurde nach Esra zu einem Zentrum der
priesterlichen Schriftgelehrtheit. Zugleich gewann der Hohepriester als Repr-
sentant der Judischen Gemeinschaft eine bis dahin nicht gekannte politische
Bedeutung fr die Stabilisierung der religisen und ethnischen Identitt der Is-
raeliten in Juda und darber hinaus. Nach dem Verlust gyptens musste Arta-
xerxes II ein Interesse an einer inneren Stabilisierung der Region haben. Im
Westen Kleinasiens waren nach den Auseinandersetzungen mit Sparta und dem
Knigsfrieden von Sardes 375 v. Chr. und dem um 370 aufkeimenden Satrapen-
aufstand insbesondere die Region Karien, sofern sie der Herrschaft der Heka-
tomniden unterstand, aus persischer Sicht zur Sicherung des Reiches besonders
wichtig. Sowohl Hekatomnos als auch sein Sohn Maussolos hatten als Knige
des Karischen Bundes auch zentrale sakrale und kultische Funktionen. Dar-
ber hinaus wurden ihrem Wirken vonseiten ihrer Bevlkerung satrapale Au-
toritt zuerkannt. Die Aufndung des Sarkophages des Hekatomnos in Mylasa
im Jahre 2010 ermglicht aufgrund des auf dem Sarkophag entfalteten Bildpro-
gramms neue Einsichten in das politisch-religise Selbstverstndnis der Heka-
tomniden in ihrer Doppelfunktion. Der Vortrag geht der Frage nach, in wel-
chem Verhltnis in beiden Regionen religise und politische Lokalautonomie
und Identitt zu den Interessen des Achmenidenreiches standen.
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96 IOSOT Abstracts: Short Papers
David Tuesday Adamo (Kogi State University, Anyigba, Nigeria)
Interpretation of Psalm 23 in African Perspective
Tuesday 14.30, Lecture Room A 017
Many biblical scholars agree that Psalm 23 is one of the most familiar and the
most read books of the Old Testament and possibly, of the books of the Bible.
Because of the grip it has on biblical spirituality that is so deep, simple, and
genuine, Walter Bruggemann thinks that it is almost pretentious to comment
on this psalm. This psalm is regarded as a psalm of condence.
This paper will examine briey the history of the Eurocentric interpretation
and then put an emphasis on the Africentric interpretation of this psalm which
has been somewhat neglected by most Western interpreters.
Tero Alstola (Leiden University)
Weeping under the Willows? Judeans in Babylonia in the 7
th
5
th
Centuries
BCE
Monday 15.00, Lecture Room A 016
The HebrewBible and its sporadic remarks on life in the Exile have been the tra-
ditional starting point for research on Judeans in Babylonia. Furthermore, Bib-
lical texts have often remained as the main and practically only source for such
studies, even though a signicant number of relevant Babylonian texts have be-
come available since the late 19
th
century. These cuneiform sources allow us
to pose questions to which the Hebrew Bible is unable to give answers: What
was socioeconomic status of Judeans in Babylonia? How did they interact with
society and other minorities? Did they try to maintain their identity by isolating
or did they integrate into society? In this paper, I seek answers to these ques-
tions by using all the published Babylonian sources from the 7
th
to 5
th
centuries
BCE that mention Judeans, i. e. persons who bear a name containing a Yahwis-
tic theophoric component or some other clear sign of a Judean background.
These people and their social contexts are subject to great variation. Jehoiachin
and some other members of Judean elite lived in Babylon enjoying royal main-
tenance, whereas many Judeans of Nippur region farmed small allotments of
state-owned land. Diversity is the key issue when it comes to socioeconomic
status of Judeans, whether they are deportees, their descendants or voluntary
immigrants. At the end of the paper, I compare my results to the preliminary
data that is already available on the unpublished texts from
Al-Y ah
.
udu, Naar
and their surroundings.
Sonja Ammann (Humboldt-Universitt zu Berlin)
Babylon, Land der Gtterbilder: Anfragen an einen polemischen Topos
Monday 14.30, Lecture Room A 017
Alttestamentliche Texte, die andere Gtter als leblose Gtterbilder abwerten,
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bringen diese oft implizit oder explizit mit babylonischen Kulten in Zusam-
menhang. So wird z. B. in DtJes, Jer 10(//51) und EpJer die Herstellung und
Materialitt von Gtter(bilder)n polemisch dargestellt, die als babylonische Gt-
ter zu verstehen sind. Die alttestamentliche Forschung ist dieser Darstellung in
ihrer historischen Rekonstruktion weitgehend gefolgt und erklrte die Polemik
als Reaktion exilierter Jhwh-Verehrer auf die Konfrontation mit dem prunkvol-
len babylonischen Bilderkult. Religionsgeschichtliche Untersuchungen besttig-
ten, dass sich die Polemik in vielen Punkten auf babylonische Kulte beziehen
lsst. Doch abgesehen davon, dass diese polemischen Texte literargeschichtlich
nicht in frhexilischer Zeit anzusetzen sind, sind die religionsgeschichtlichen
Bezge keineswegs eindeutig. Ich werde an einigen Textbeispielen aus DtJes,
Jer 10(//51) und EpJer diskutieren, inwiefern die Beschreibung der Gtterbil-
der, ihrer Herstellung und ihres Kultes auf babylonische Verhltnisse zutref-
fen oder sie polemisch treffen knnte, welche Unstimmigkeiten sich aber
auch beobachten lassen, und welche anderen Mglichkeiten fr den religions-
geschichtlichen Hintergrund der babylonischen Gtterbilder (auch) in Frage
kommen.
Lily Apura (Divinity School, Silliman University, Philippines)
War and Liberation: Old Testament Norms Philippine Realities
Tuesday 15.00, Lecture Room A 017
Joshua 111 portrays a god who was at war with the Canaanites for the sake
of Israel. How did this concept of Holy War develop? Is the prevailing under-
standing of Holy War consistent with the biblical norm?
This study has uncovered a developed Holy War concept in the Old Testa-
ment. The earliest war traditions based on the Exodus, and the defensive wars
were called Yahwehs wars for the unexpected victory in view of military in-
feriority. Those wars were recalled as a criticism against Davids imperialistic
wars. But the monarchy transformed the concept as a propaganda to make the
war then centered on the king, acceptable, and to support land grabbing and
colonization. Such ideology was further developed and used for Josiahs nation-
alistic drive to unite the South and the North under the Davidic dynasty, reclaim
the Northern territory, and win support for his anti-Assyrian campaign (Joshua
111).
Josiahs death acutely brought home the lesson. Josiahs war campaigns were
not gods wars. The disappointment brought by Josiahs death spurred the
rewriting of the Deuteronomistic History. Two contrasting accounts of the
occupation of the land were included in the canon, the idealized account of the
conquest Joshua (111), and the more authentic account in Judges 1:12:5.
It is important to always note Judges 1:12:5 as the alternative account of the
occupation land for those who read Joshua chapters 111. Land giving theme
was distanced from Liberation (Exodus) theme in the Old Testament. While lib-
eration is an important theme in Exodus, the Holy War concept was a construct
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of the of the monarchy. In the Old Testament it was centered on the agenda of
those in power.
The most that the oppressed can claim is, God wills and works for their
liberation. This may inspire Gods people to struggle and even take up arms for
liberation. And, at the same time serve as a warning for oppressive rulers. But
it is war not Yahwehs war, nor Holy war. Taking cognizance of this will lead
to more careful and realistic view of war even wars of liberation.
Veronika Bachmann (Luzern)
The Hebrew Bible and the Enochic Corpus
Thursday 17.30, Lecture Room E 004
The workshop aims to discuss the concept of early Judaism, meaning the Jewish
world from the Babylonian exile to the Babylonian Talmud, as perceived in the
Old Testament studies.
The books of the Hebrew Bible are a constitutent part of early Judaism. They
were mainly written and also extended in Persian and Hellenistic times. Thus
the early Judaism is not only an immediate context of the Hebrew Bible but
also the Hebrew Bible needs to be seen at the centre of early Judaism. Privided
examples of religious, culturell and literay-historical elds aim to demonstrate
the two sides of the research of both the Hebrew Bible and the early Judaism
and how they enrich each other.
Gianni Barbiero (Ponticio Istituto Biblico, Rome)
Messianismus und Theokratie: Die Verbindung der Psalmen 144 und 145
und deren Bedeutung in der Komposition des Psalters
Monday 16.30, Lecture Room A 014
Psalm 145 hat eine besondere Stelle im Psalter. Er schliet den letzten David-
psalter (Pss 138145) und leitet das Schluss-Hallel (Pss 146150) ein. Manche
Autoren betrachten ihn als Schluss des V. Psalterbuches (Inklusion mit Ps 107)
und sogar als Schluss des gesamten Psalters.
Zu Beginn kann man sich fragen: ist die Abfolge der Psalmen 144145 ab-
sichtlich, oder ein Zufall? In Qumran liegen beide Psalmen getrennt vor. Wird
die Beziehung der beiden Psalmen im MT durch einen Stichwort- und Gedan-
kenzusammenhang untersttzt? Kann man in der Abfolge Pss 144145 eine
Gebetsentwicklung von der Klage zum Lob erkennen?
Ps 144 ist ein Knigspsalm, und Ps 145 ein Psalm des Knigtums JHWHs.
Darf man von einer Ausung der messianischen Ideologie zugunsten der
Theokratie sprechen, wie manche Autoren behaupten? Was sagt uns der
Zusammenhang beider Psalmen?
In dieser Hinsicht verdient der Vergleich des Psalmenpaars 144145 mit dem
der Pss 12 Beachtung. Insbesondere sollte man Psalm2 mit Ps 144, demersten
und dem letzten der Knigspsalmen vergleichen.
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IOSOT Abstracts: Short Papers 99
Der letzte Teil von Psalm 144 (vv. 1215) ist kollektiv. So knnte man also
fragen: ist das Ende des Psalters durch ein kollektives Verstndnis des Messia-
nismus geprgt (vgl. Ps. 149)? Wie Ps 144, ist auch Ps 145 sowohl individuell
(cfr. vv. 13.5.6b.21), als auch kollektiv (vv. 4.6a.720). Die Koexistenz beider
Perspektiven knnte von Interesse sein.
Da beiden Psalmen spt einzuordnen sind, knnten sie die Ideologie
der Endredaktion des Psalters vertreten, welche verantwortlich fr den
kanonischen Text ist.
Penelope Barter (University of St. Andrews, UK)
Esther 2.1920: Scribal Slips or Narrative Necessities?
Thursday 14.30, Lecture Room B 106
This paper examines how MT Est 2.1920 offers vital clues for the compre-
hension of the characters, relationships, and events in the following narrative,
contrary to traditional characterisations of this text as an unfortunate textual
jumble. Many commentators have noted the puzzling second (sent ) gathering
of the virgins and the repetition of Esthers silence from Est 2.10 and have
emended the text (C. A. Moore); explain that sent is a marginal notation re-
garding this doublet which has since slipped into the main body of the text (W.
Rudolph; D. J. Clines); or simply propose that the text is corrupt (L. B. Paton; A.
Berlin). In contrast, this paper will offer a reading of Est 2.1920 which makes
sense of the text as it stands and suggest that this peculiar arrangement is in
fact vital for the readers interpretation of what follows. I will rst argue for the
originality of sent, elaborating upon Michael V. Foxs reading of Est 2.19a as
a post-coronation gathering of virgins into the second harem, before demon-
strating that the combination of Est 2.19a with the parenthetical statement of
Est 2.20 establishes a framework for the relationships between Esther, Morde-
cai, and the king on which the rest of the book hinges.
Christoph Berner (Universitt Gttingen)
The Non-Priestly Version of the Miracle at the Sea (Exod 14):
A Pre- or a Post-Priestly Composition?
Thursday 14.30, Lecture Room E 004
The non-priestly version of the miracle at the sea (Exod 14) is still widely re-
garded as an essential part of the Exodus Narrative in its earliest literary form.
At the same time, it has become increasingly clear that this does not apply to
the non-priestly text in its entirety. Certain motifs (e. g. the pillar of cloud and
re) and theological concepts (e. g. the Israelites faith in Exod 14:31) are not
consistent with a pre-priestly stage of development, but call for a post-priestly
date instead. As a result, it has become established to divide the non-priestly
text into a pre- and a post-priestly layer. Yet, this division is not without dif-
culties. On the one hand, it necessitates literary critical interventions (e. g. the
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100 IOSOT Abstracts: Short Papers
reconstruction of the supposedly more original motif of the pillar of cloud)
which are mainly based on thematic considerations. On the other hand, one is
faced with the fact that already the pre-priestly version shows a certain afnity
to deuteronomistic concepts not unlike to those discernible in the background
of Exod 14:31. In short, it seems worthwhile to at least consider the largely
neglected option that the non-priestly text in its entirety reects a post-priestly
stage of development.
It is the purpose of the workshop to reassess the issue of the redactional
horizon(s) of the non-priestly portions of Exod 14 in their relationship to P
and the deuteronomistic tradition. Short statements of the three panel speaker
(10 min. each) will introduce the main points of controversy and thus prepare
for an extensive plenary discussion.
Andrea Beyer (Friedrich-Alexander-Universitt Erlangen-Nrnberg)
Weder Frauen- noch Fremdengeschichte Innerbiblische Querbezge
als Deutungshorizonte im Ruthbuch
Thursday 15.00, Lecture Room B 106
Das Ruthbuch wird gemeinhin als Frauen- und Fremdengeschichte gelesen, die
sich gegen die in Esr/Neh propagierte Ausgrenzung fremder Frauen richtet
und so den heutigen Werten Emanzipation und Integration quasi zuarbeitet.
Whrend diese Deutung von einem breiten Konsens getragen wird, bietet
der Text des Buches selbst Deutungen des Erzhlten die allerdings dieser
gngigen Perspektive nicht entsprechen. Denn die expliziten Deutungen in-
nerhalb der Erzhlung weisen samt und sonders Formulierungen auf, die in
andere biblische Zusammenhnge fhren. Innerbiblische Querbezge prgen
damit wesentlich das theologische Prol des Buches: Die deutenden Verse brin-
gen mit Anklngen an Hi die Schuldfrage ein (1,20 f.); sie stellen Ruths Han-
deln in den Kontext der Verheiungen an die Erzvter (2,11); sie legen Ruth
einen weisheitlichen Titel bei, erheben sie so zum Vorbild (3,11) und stellen die
Verbindung von Ruth und Boas in einen gesamtisraelitischen Horizont (4,11 f.),
ehe die Genealogie diesen schlielich explizit auf David zulaufen lsst. Sie kom-
binieren damit weisheitliche Themen bzw. Ideale und Volks- in Form von Fam-
iliengeschichte und machen den chsd Gottes und der Menschen zum Dreh-
und Angelpunkt der Erzhlung.
Im Hinblick auf die Methodik verankert dieser Beitrag das Phnomen lit-
erarischer Querbezge im Rahmen historisch-kritischer Exegese, angefangen
bei der Frage, wie und inwiefern man Querbezge als gezielte Anspielungen
greifen kann. Zur Analyse innerbiblischer Querbezge innerhalb des historisch
ausgerichteten Methodenkanons sollen daher abschlieend Akzentverschiebun-
gen in den Fragerichtungen der Einzelmethoden zur Diskussion stehen.
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Phyllis Bird (Evanston, IL USA)
Who is addressed by the prohibition against payment of vows with a har-
lots wages?
Thursday 14.30, Lecture Room E 006
The masculine singular verb with which this prohibition is formulated raises
questions about the target of the law in Deut 23:19[18] and the circumstances
that prompted it. And the double object, joining price of a dog (meh
.
ir keleb) to
wages of a prostitute (etnan z on ah), raises questions about the role of the vow
in both forms of payment. This paper offers a critical appraisal of the interpre-
tation proposed by Karel van der Toorn (Female Prostitution in Payment of
Vows in Ancient Israel, JBL 108 [1989] 193205) and explores alternative in-
terpretations, with particular attention to the gender asymmetry agged by van
der Toorn in his discussion of the female subject, but ignored in his treatment
of the male complement.
Amanda M. Davis Bledsoe (Ludwig-Maximilians-Universitt Mnchen)
The Gabriel Vision and the Book of Daniel
Monday 14.30, Lecture Room A 022
The recently discovered Gabriel Vision is a Hebrew text written in ink on stone
of unknown provenance that has striking similarities with the book of Daniel
and many of the texts from Qumran. Reconstruction and interpretation of the
incomplete text has led to signicant debate among scholars. Controversy has
primarily centered around Israel Knohls suggestion that the Vision describes a
messianic gure who is killed and resurrected on the third day. Although many
scholars disagree with Knohls precise transcription of these lines, most do as-
sume that in its depiction of a messianic gure the Gabriel Vision is drawing on
the Book of Daniel. The Vision also shares several other elements with Daniel,
suggesting there may even be a literary relationship between the two texts. In
this study, I will closely examine the Gabriel Vision in order to determine its
exact relationship to the Book of Daniel. In other words, do the similarities in-
dicate that the Vision relied on Daniel directly, or do they simply testify that the
two texts were working from a common literary milieu? First, I will evaluate the
extent to which both texts use similar, specialized vocabulary. Then, I will com-
pare the portrayal of three named gures Gabriel, Michael, and the Prince of
Princes in the Vision with Daniels presentation of the same gures. Finally,
I conclude that the Gabriel Vision appears to have known the Danielic material
and has adapted it to t within its own purposes.
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Erhard Blum (Universitt Tbingen)
Bildloser oder bildhafter JHWH-Kult? / Aniconism or Images in the
JHWH-Cult?
Thursday 14.30, Lecture Room B 101
Der Workshop widmet sich der viel beachteten Frage nach der Eigenart des
JHWH-Kults im Blick auf die Bilder: Welche archologischen Grnde sprechen
fr einen altorientalischen Bilderkult in Israel und Juda in vorexilischer Zeit?
Haben Argumente fr eine anikonische Kultsymbolik (jedenfalls in Jerusalem)
eine strkere Wahrscheinlichkeit? Welche Sicht der biblischen Texte leitet die
unterschiedlichen Positionen in dieser wichtigen Frage der Religionsgeschichte
Israels? Wie werden das Bilderverbot und seine Entstehung erklrt? Im Work-
shop soll eine intensive Debatte zwischen Vertretern unterschiedlicher Meinun-
gen ermglicht werden. Es diskutieren unter Leitung von Erhard Blum (Uni-
versitt Tbingen) Angelika Berlejung (Universitt Leipzig), Friedhelm Harten-
stein (LMU Mnchen), Matthias Kckert (Humboldt-Universitt Berlin), Her-
bert Niehr (Universitt Tbingen) und Tallay Ornan (Tel Aviv University). In
der ersten Hlfte des zweistndigen Workshops kommen alle Disputanten mit
einer kurzen Erluterung ihrer Thesen zu Wort (1 Stunde), die zweite Hlfte ist
der Diskussion auf dem Podium und im Plenum gewidmet (je 30 Minuten). Die
Veranstaltung ndet auf Deutsch und Englisch statt.
Francis Borchardt (Lutheran Theological Seminary, Hong Kong)
Inuence and Power: The Types of Authority in the Process of Scriptural-
ization
Monday 16.30, Lecture Room A 125
Many scholars recognize the importance of authority in the process of scrip-
turalization. The presence of words like authority and authoritative in def-
initions of the term scripture is ubiquitous. Many also identify authoritative
status for a text as an important step on the way toward it becoming scripture.
However, authority and the words that derived from it are ill-dened in most
studies. Even when the term and its synonyms are dened, there is little empir-
ical evidence for the type of reception described. Further, there is hardly any
recognition of the various ways in which a text can be seen as authoritative
(historically accurate, politically expedient, divinely inspired, etc.).
This paper attempts to ll this gap in our knowledge by looking to ancient
testimonies, biblical and extra-biblical (e. g. 2Kings 22, Nehemiah 8, 2Macc 2),
which explicitly describe the reception of texts in order to discern the varieties
of ways a text might be recognized as a notable source. The way these texts
are used and noted in the rst stages of reception reveals a surprising array
of reasons for their being read and sought by early audiences. This nding may
offer proof that texts reached heightened, and ultimately scriptural status on the
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IOSOT Abstracts: Short Papers 103
basis of strengths far more pragmatic and particular than the lofty and broad
claims made by later reception communities until today.
Hendrik L. Bosman (Stellenbosch University)
The cultic reinterpretation of the exodus as metaphor for the hope in
Psalm 114
Monday 17.00, Lecture Room A 014
The exodus has become the ground metaphor to signify the escape from slavery
and especially the salvation from socio-economic oppression. This does not do
justice to the richness of the exodus as a multilayered theological metaphor.
Psalm 114 reinterprets the exodus as escaping from a people of foreign /
strange language, clearly parallel to Egypt. Attention is given to the skilfully
composed psalm with four sets of paired verses set in a concentric pattern and
how this literary form suggests the (re-)interpretation of the exodus. It is argued
that the exodus in Psalm 114 implies the rescue from cultural humility experi-
enced by emigrants and marginalised or displaced people a situation not only
reminiscent of Egypt but also of Babylon during the exile and the Diaspora that
evolved during the Persian empire. The unusual divine names in verse 7 suggest
a post-exilic context and therefore the paper opts for a dating of Psalm 114 in
the Persian period when Aramaic became the lingua franca of the empire to the
detriment of many local vernaculars such as Hebrew.
Phil J. Botha (University of Pretoria)
The literary context of Psalm 54
Monday 17.30, Lecture Room A 014
This paper will argue that Psalm 54, which possibly originally served the pur-
pose of an individual lament, has been integrated through extensive links into
the context of the Psalter through connections with especially Psalms 52 and 55.
From the perspective of the theology of the poor, it also has connections with
Psalm 53 however, although this latter psalm is usually perceived as being an
imposter in this immediate context which forces Psalms 52 and 54 apart. Psalm
54 also served as an important source for the literary composition which we
know as Psalm 86, while it has probably been edited to strengthen links with
the history of the persecuted David in 1 Samuel. These connections will be ex-
plored to argue that the editorial work of the post-exilic wisdom editors can be
perceived within the connes of this short prayer.
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Andrew Bowden (Ludwig-Maximilians-Universitt, Mnchen)
ADelight to the Eyes and Desirous to Make One Wise: The Hellenistic
Reception of Desire in Genesis 3
Tuesday 14.30, Lecture Room A 022
The account in Genesis 3, often referred to as of the Fall of Man, has captured
the imagination of countless biblical interpreters and, as a result, has a rich his-
tory among various traditions. Numerous studies have examined the reception
history of many elements from this passage, particularly: the Serpent/Devil,
Adam and Eve, Tree of Life, etc. Despite these prolic and detailed investiga-
tions, one aspect of the narrative the concept of desire (ta aw Gen 3:6)
has received very little scholarly attention. This is especially surprising con-
sidering the motif s popularity among various Hellenistic writers. Eventually,
this desire motif from Genesis would be instrumental in the Apostle Pauls ar-
gument in Romans 7, which, according to Barr, shares striking similarities to
Hellenistic Jewish traditions that were circulating in that time, such as the Wis-
dom of Solomon (Barr, Eden, 16). Pauls understanding of the narrative was
formed by the interpretation of these ancient texts which took place in Hellenis-
tic times and in [this] intellectual atmosphere (Barr, 18). This study, therefore,
will analyze the various Hellenistic texts that allude to the desire in Genesis
3 (e. g., Sir 15:1417; 17:7, 11 f.; Wis 2:23; Apoc Abr 23:1ff; Vit Ad 19:3; Philo,
Spec Leg 4:8485; Deca 173; Qu Gen I.4748; Opif Mundi 15765; Alleg Interp 2.5,
24, 38), and will then ask how these relate to Pauls interpretation in Romans 7.
Itzhak Brand (Bar-Ilan University)
Justice and Corruption in the Distribution of the Priestly Gifts and
Tithes: Between the Bible and the Sages
Thursday 15.00, Lecture Room A 119
The Bible knows two methods for the distribution of the priestly gifts (teru-
mot ) and tithes to the Priests and Levites. One is personal and direct from
the farmer to the beneciary (Num. 18:26, 31). The other method is public, in-
stitutionalized, and indirect from the farmer to the public treasury and then
from it to the beneciaries (Deut. 12:6, Neh. 12:44; Mal. 3:10). In Second Tem-
ple times, only the latter system was practiced. The talmudic halakhah rejected
it, however, and insisted that only the former method was valid. The tannaim
reinterpreted the biblical verses that supported the second method. In addition,
they elaborate various provisions that require terumot and tithes to be given di-
rectly by the owner of the eld to the Priests and Levites.
The lecture describes the tension between the biblical and talmudic regula-
tions and explains its source. To judge from the testimony of Josephus and
others, the formalized distribution was corrupt and unfair. The high priests and
their cliques seized control of the distribution system in order to enrich them-
selves and shortchanged the indigent Priests and Levites who needed these gifts
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in order to survive. The talmudic halakhah reacted to this situation by abol-
ishing the centralized method. It seems, however, that the personal and direct
method increased the clout of the farmers, who exploited their power to de-
mand benets from the recipients. The talmudic sages responded by setting
limits to the farmers ability to derive some payback for their priestly and leviti-
cal gifts.
Miri Brumer (Institute for Maritime Studies, University of Haifa, Israel)
Balm and Incense The Mystery of Drugs and Rituals
Thursday 16.30, Lecture Room A 022
Ancient cultures discovered and utilized the medicinal and therapeutic values
of spices and drugs and incorporated the burning of incense as part of religious
and social ceremonies. Among the most important resinous drugs were the
balm of Gilead, S
.
ori, which in Hebrew has two meanings: medicine or healer
and the name of a certain plant resin.
The s
.
ori that was part of the choice products of the land, Jacob sends to
Joseph (Gen 43:11), must have been a native product of Canaan, unknown in
Egypt at the time. Jeremiah mentioned s
.
ori three times: lamenting over Egypt
(46:11), Babylon (51:8), and asked healing for his poor people (8:22), as this
fragrant oleorsin became symbolic for the power to soothe and to heal world-
wide in the ancient world. The phrase is there no balm in Gilead? has become
proverbial. s
.
ori were a major commodity in trade. Ishmaelite caravan carrying
balm and spices from Gilead to Egypt (Gen. 37:25) and Ezekiel listed it among
the exports from the land of Israel to Tyre (27:17). The Talmudic sags claimed
that s
.
ori is the sap that drips (nataf) from the tree of kataf, the rst ingredient
of the holy incense.
The current research describes the wide range of bioactive components in
the incense plants which help us understand almost all of their uses.. In this
paper I shall discuss the mystery of s
.
ori and explain some of the s
.
ori and the
incense uses in a scientic way.
Walter Bhrer (Universitt Heidelberg)
Die vorpriesterschriftliche Schpfungserzhlung Gen 2 f.: Diachrone
Auswertung ihrer intertextuellen Bezge
Monday 16.30, Lecture Room A 022
Die nicht-priesterschriftliche Schpfungserzhlung Gen 2 f. weist zahlreiche
motivische und sprachliche Berhrungen mit weiteren Texten des Alten
Testaments auf. Diese Bezge verweisen Gen 2 f. prima vista in deutlich sp-
tere theologiegeschichtliche Kontexte (deuteronomisch-deuteronomistische,
priesterschriftliche und sptweisheitliche Prgung) als klassischerweise
angenommen (Gen 2 f. als Teil des Jahwistischen Geschichtswerkes).
Allerdings knnen in dem uns berlieferten Alten Testament beinahe unbe-
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grenzt Bezge zwischen Texten hergestellt werden (Rezeptionsebene). Dies be-
sagt jedoch noch nichts hinsichtlich der relativ-chronologischen Anordnung der
jeweiligen Texte (Produktionsebene). Das Referat geht der Frage nach, ob die
Bezge zwischen Gen 2 f. und den genannten Textcorpora redaktionsgeschicht-
lich ausgewertet werden knnen, da sie auf bewusste Gestaltung der jeweiligen
Autoren zurckgehen, oder ob diese Text-Text-Bezge ausschlielich auf der
Ebene der Rezeption dieser Texte hergestellt werden knnen und als solche fr
diachrone Fragestellungen ausscheiden mssen. Damit wird einerseits ein Bei-
trag zur Frage der literarhistorischen Einordnung der nicht-priesterschriftlichen
Texte der Urgeschichte geleistet. Andererseits wird versucht, bislang vor allem
synchron arbeitende intertextuelle Anstze auch fr redaktionsgeschichtliche
Fragestellungen fruchtbar zu machen.
Inhaltlich steht dabei insbesondere das Verhltnis von Gen 2f. zur priester-
schriftlichen Urgeschichte im Vordergrund: Entgegen der Thesen verschiede-
ner gegenwrtiger Arbeiten kann ein literarischer Bezug von Gen 2f. auf die
Priesterschrift nicht nachgewiesen werden. Vielmehr erweist sich eine vorpries-
terschriftliche Ansetzung von Gen 2 f. als wahrscheinlich.
Mical Brki (Collge de France)
Esae 2 et 60 comme premier cadre du livre dEsae
Thursday 14.30, Lecture Room A 213
Le chapitre 2 du livre dEsae commence par un titre semblable celui qui ouvre
le livre au chapitre 1 : parole quEsae vit propos de Juda et Jrusalem. Ce
second titre a sans doute constitu le commencement du livre un stade ant-
rieure de sa formation. A lautre extrmit du livre, le chapitre 60 est considr
comme le noyau partir duquel sest dvelopp le trito-Esae. Sa description
de la vision de gloire de Sion constitue une conclusion logique et vidente
lensemble du livre.
De nombreux auteurs ont mentionn les contacts smantiques entre ces
deux chapitres, principalement propos des versets consacrs au thme de la lu-
mire. Cependant, la comparaison dtaille de lensemble des deux chapitres r-
vle des liens smantiques bien plus nombreux ainsi que lutilisation commune
de mtaphores. Les grands arbres, les citadelles, les montagnes et les navires de
Tarsis, symboles de la dmesure au chapitre 2 deviennent au chapitre 60 des
lments constitutifs de la gloire de YHWH. De la mme faon, le terme gwn,
orgueil, utilis dans un sens ngatif propos de tyrans du chapitre 2, devient
de faon assez exceptionnelle, un attribut de YHWH, avec le sens cette fois
positif dorgueil au sens dhonneur.
Par ces correspondances, le chapitre 60 dcrit non seulement la monte des
nations annonce au chapitre 2 (v. 2) mais galement le renversement du pou-
voir annonc aux verset 11 et 17 : Lhomme orgueilleux sera humili, et lhau-
tain sera abaiss : YHWH seul sera lev ce jour-l. Les deux chapitres en-
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cadrent ainsi le livre dEsae de la mme manire que le font les chapitres 1 et
6566. Ils ont d constituer un premier cadre du livre.
Pernille Carstens (Department of Biblical Exegesis, University of Copenhagen)
The memory of Miriam cultural memory in biblical exegesis
Monday 14.30, Lecture Room E 004
There exists several and different traces of Miriam in the Old Testament and
in extra biblical material. Why have these traces survived and for what pur-
pose? Is it to underline a special kind of theological point? Who are the users of
the Miriam-tradition, and which social contexts is she a part of ? It seems that
Miriam is having an independent existence, and she is having a place in Israels
memory.
We can speak of use and reuse of texts and cultural artefacts as establish-
ing the memory, often using the palimpsest as technical term for the process.
Miriam as index seems to be the most fruitful way to describe how memory
works. The memory of Miriamis an index of leadership, healing, prophecy, iden-
tity, geography and sisterhood.
The paper has neither intention to reconstruct a kind of authentic tradition
of Miriam nor to reconstruct the origin. Memory work is about understanding
and creating the context for the traces, and memory research is an approach
taking advantage of different disciplines and discursive areas. To forget and
to remember is an active and ongoing process, and reects the needs in the
present.
David J. A. Clines (University of Shefeld)
Seven Interesting Things about the Epilogue to Job
Monday 14.30, Lecture Room A 014
In this paper I will draw attention to seven points in Job 42:717 that are not
usually noticed or satisfactorily explained. (1) How has Job spoken of Yhwh
what is right? (2) How does Job know Yhwhs evaluation of him? (3) Why is
Yhwh at risk of behaving outrageously? (4) Why should Jobs prayer here be
efcacious when his prayer in chap. 1 was not? (5) When are Jobs fortunes
restored? (6) What does the doubling of his possessions signify? (7) Why does
Job live 140 years after his dispute with Yhwh? The Epilogue will be shown
to be more subtle than is generally recognized, and the writing may be another
example of the false naivety in the Prologue I have argued for previously. The
paper will defend the view that the Epilogue is an indispensable element of the
Book of Job as a whole.
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Alessandro Coniglio (Pontical Biblical Institute in Rome)
The tabernacle of David that is fallen (Am 9:11): an exegetical study of
a moot expression
Tuesday 14.30, Lecture Room A 021
Am 9:1115 is an oracle of consolation: it is often regarded as an addition to
the original prophecies, because it speaks about a messianic hope of Davidic
restoration in a book which is centered on the Northern Kingdom of Israel,
according to the famous saying of Wellhausen: Rosen und Lavendel statt Blut
und Eisen.
My analysis would be limited to the rst expression of the oracle, in particular
to the mention of the Fallen Tabernacle of David. It is my opinion that the
skkat dawid should be read in the context of the rich building imagery of the
book of Amos. So it appears clear that it is not important to identify what is
meant by the Author (either Jerusalem, or the Temple, or the Davidic Dynasty,
etc.): more important is to understand the metaphor of the temporary and frail
structure (a Booth) of David in opposition to the stable and rm buildings of
the countries around Judah (the Pagan nations of Am 1, together with Samaria
along all the Book): fortresses, temples, houses, etc.
Through the study of the different building terms used in the Book of Amos,
I come to the conclusion that God is trying to show to the listeners of the
Prophet which is the constant logic of the divine action: to rise up whatever
was brought to the graves, just to use the words of the Canticle of Hannah
(1Sam 2:6). The Lord uses to lift up what is fallen, against the presumption of
what is, from a human point of view, great and powerful, and condent on its
own stateliness.
So the oracle is strictly consistent with the rest of the Book, nonetheless the
reference to the Davidic image, new in respect to what precedes it.
Johann Cook (University of Stellenbosch)
A theology of the Old Greek of Job
Thursday 14.30, Lecture Room A 017
In a keynote paper presented at the IOSOT conference held in Ljubljana in
2007 I suggested that the time is ripe for the formulation of a theology of the
Septuagint. This paper will link up with that proposal and use the Old Greek
(OG) of Job as a case study. The following aspects of this book will be dis-
cussed:
1. Introductory issues concerning the OG of Job;
2. Prerequisites for a theology of the Septuagint;
3. The sovereignity of God as stressed by the translator of the OG of Job (Job
1 and the abridged speeches of Elihu);
4. Creational perspectives as expressed in LXXJob 28;
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5. The issue of resurrection and life after death in the OG of Job (chapters 14,
19 and 42).
Evangelia G. Dafni (Aristoteles Universitt Thessaloniki)
Menschenopfer im Alten Testament und Altem Griechenland
Monday 14.30, Lecture Room A 015
Wenn nach groen Erzhleinheiten gefragt wird, die von Menschenopfern im
Alten Testament handeln, dann werden Isaaks Opferung (Gen 22) und die Op-
ferung der Tochter Jiphtas (Ri 11), sozusagen eine Gegenerzhlung zu Gen 22,
herangezogen und diese beiden prgnanten Flle beilug mit Iphigenies Op-
ferung in Aulis verglichen, von der nicht nur in Homers Ilias sondern auch in
der gleichnamigen Tragdie des Euripides erzhlt wird. Thrasyboulos Stavrou,
ein berhmter griechischer Altphilologe, schrieb 1947, dass jede Untersuchung
der euripideischen Tragdie Iphigenie in Aulis auf die Analogien zwischen Aga-
memnon und Abraham, Klytaimnestra und Sara, Iphigenie und Isaak, dem
Greis und den Knechten Abrahams achten muss, die vom Entstehen beider
Kompositionen her gewollt sein sollte, whrend der Theologe Timagenes in
den 50er Jahren des vergangenen Jahrhunderts die Tochter Jiphtas als jdische
Iphigenie bezeichnete.
Dieser Beitrag handelt von der Frage: Was ist nun wahr oder falsch an die-
sen drei Erzhlungen, die wegen ihrer Qualitt und ihrer groen Wirkungsge-
schichte zur Weltliteratur gehren? Bzw. bestehen tatschlich motivliche oder
auch literarische Beziehungen und worin sind sie zu sehen?
Hagai Dagan (Sapir College, Israel)
A Murderous God
Monday 15.00, Lecture Room A 017
I wish to return to Exodus 4, 2426, where I plan to show the difculties which
traditional Jewish interpreters faced (mainly in the Middle Ages), trying to tackle
the remarkable story of God attempting to kill Moses (or his son), as is depicted
in these interesting verses. I intend to pinpoint these difculties through the per-
spectives of three eminent philosophers: Rudolf Otto, Martin Buber and possi-
bly Sigmund Freud. Their readings of the text at hand would enable me to give
a sharper denition of the image of God as a bad God, or as a God-Demon
who plays two roles at once; a Satanic one and a benevolent one. Indeed, this
Janus character can be shown already through previous studies concerning
Exodus 4 (referring to traditions of desert demons endangering travelers). How-
ever, I will argue that this double-faced God appears throughout the Bible, and
that Exodus 4 is merely one of its more radical appearances.
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Michael T. Davis (Princeton Theological Seminary)
The Captured God: The Ark Narrative(s) and Theologies of War in the
Ancient Near East
Monday 15.00, Lecture Room A 015
The capture and/or return of the image of a deity as a result of military
conict were particularly signicant political and religious events in ancient
Mesopotamia. Such events signaled the loss or gain of divine favor and political
hegemony in conicts between Assyrian and Babylon or with foreign powers
such as Elam. In this paper it is argued that these practices were not conned
to the great powers of the region. Rather, the practice can also be seen as part
of a widespread political/ideological and theological understanding of the legit-
imation of rule or hegemony in more localized conicts in Syria-Palestine and
South Arabia. The thesis of this paper is that the ark narrative(s) stands rmly
within this understanding. With this in mind, three instances of the capture and
return of representations of divinity will be examined: the ark narrative(s) in 1
Samuel 46; 2 Samuel 6, the return of Marduk to Babylon from Elam during
the reign of Nebuchadnezzar II (605562 BCE), and a bronze altar inscription
of Yitha mar Watar of Saba (early 8
th
century BCE) from South Arabia. The
capture of the ark and its deposit in the temple of the god Dagan not only
reects Mesopotamian practice, but also that of other smaller regional powers
distant in both cultural and geographical terms form Mesopotamia such as
the alliance led by Yitha mar Watar against Kaminahu in South Arabia and
the return of the god Aryanada. The ark narrative(s), then, presuppose(s) a
widespread common theology, not only of the divine image as a potent marker
of divine favor and presence, but also of war and the legitimation of rule or
hegemony over a region. This discussion will also draw out how each of these
three distinct cultures appropriates this common theology in terms of its own
distinct religious, ideological and political traditions.
Hans Debel (KU Leuven)
The Pentateuch in a new Era: The Challenge of Entangling Textual and
Literary Criticism of the Pentateuch
Monday 17.00, Lecture Room A 125
Since the unleashing of the famous storm in the seventies of the previous
century, the scholarly landscape of Pentateuchal studies is often perceived as a
chaotic proliferation of proposals that only agree in their rejection of the newer
documentary hypothesis. Upon closer consideration, however, one may dis-
cern a number of convergences among literary critics, which may lead the way
to a new synthesis on the growth of the Pentateuch. Without any pretence to
offer such a synthesis, the present paper aims to paint a brief overview of a
number of converging lines, more specically the focus on the Priestly source
and/or redaction as the Archimedean point of Pentateuchal criticism, the dis-
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solution of the link between patriarchs and exodus on the non-Priestly level,
the renewed conceptualisation of the Holiness Code and its incorporation into
the Pentateuch, and the increase of post-Priestly redactional strata, particularly
in the book of Numbers. In addition, it will also pay attention to recent devel-
opments within the textual criticism of the Pentateuch, where the Masoretic
Text often the sole point of departure for literary critics has come to be
understood as one textual witness among others, and where the boundaries be-
tween Scripture and Rewritten Scripture have become blurred. Proceeding
on the basis of this brief state of the question within both elds of study, this
paper will attempt to intertwine the disciplines of textual and literary criticism
as two slightly different perspectives that mutually contribute to a deeper un-
derstanding of the literary tradition from which the Pentateuch as we know it
crystallised.
Nancy L. deClaiss-Walford (McAfee School of Theology, Atlanta, GA USA)
Finding the Feminine in Psalms 90, 91, and 92
Tuesday 15.00, Lecture Room A 119
A number of Psalm scholars have posited a connectedness between Psalms 90,
91, and 92 that includes wisdom motifs, concern with the human condition, and
security in YHWH (e. g., Howard, Creach, and Zenger). Zenger, in fact, consid-
ers Pss 9092 to be eine Komposition that is linked by key-words motifs and by
questions in one psalm that are answered in a following psalm. In this paper, I
will build on thesendings and explore another dimension of connectedness be-
tween the three psalms: the rich feminine imagery and feminist concerns that
pervade and link them. First, I will examine the feminine imagery for God
such as God birthing the world (90:2); God covering and hiding the psalmist
with pinions/wings (91:4 contra LeMon); and God called El-Shaddai (91:1).
Second, I will explore the feminine imagery of humanity such as a heart
of wisdom (90:12) and the righteous being compared to the palm tree (tamar )
(92:12). And third, I will discuss topics mentioned in the psalms that, while
not exclusive to women, are of particular concern to them such as children
(90:16); the work of our hands (90:10, 17); fruitfulness and reproduction (90:5;
92:7, 1314); the tent, i. e., home and family (91:10); and the fragility/niteness
of life (90:912; 92:14).
I will conclude, based admittedly on a study of a very small segment of the
Psalter, that, while seemingly a masculine book its attribution to David;
its not-so-subtle masculine cues (enemies, swords, arrows, war, etc.); and its
depiction of God as warrior and king, the Psalter is a work for all humanity in
all times and all places. But we are only able to achieve such an understanding if
we are willing to pay attention to the nuances of the Hebrew language with its
rich imagery.
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Peter Dubovsk (Pontical Biblical Institute, Rome)
1 Kings 67: How many temples?
Thursday 15.00, Lecture Room A 017
The purpose of this paper is to compare the Greek and Hebrew manuscripts
describing the Jerusalem temple. This comparative study raises the question
whether chapters 1 Kgs/III Reg 67 describe a temple that had remained un-
changed till its destruction in the 6
th
c. BC or whether the chapters describe a
temple that had undergone a series of reconstructions. Comparing the results
of textual criticism with ANE evidence as well as with a few notes mentioning
the temple in 12 Kings I will argue that the most appropriate way to read the
biblical text is not to take it as a coherent narrative but rather as a text containing
multiple textual strata. In other words, the biblical account describes not only an
old royal shrine but it also contains notes describing the later reconstructions of
the temple. In the nal version of the biblical account both the old royal shrine
as well as its later reconstructions are attributed to Solomon. Therefore in the
next step of my study I will offer the stratigraphy of chapter 1 Kgs 67. Based
on this diachronic division of the biblical text and other evidence I will attempt
to reconstruct the main phases of the Jerusalem temple.
Jan Duek (Charles University, Prague)
Chronology of the kings of Aram-Damascus: an assessment
Monday 15.30, Lecture Room A 016
The kingdom of Aram-Damascus which ourished in the southern Syria from
the 10
th
to 8
th
century BCE was an important and inuent neighbour of the
kingdom of Samaria-Israel. Both kingdoms emerged approximately in the same
period of time and were destroyed in the 2
nd
half of the 8
th
century during the
progressing conquest of the western territories by the Neo-Assyrian army.
Hebrew Bible attests to the existence of some of the kings of Aram-
Damascus who were often in conict with the kings of Israel and Judah. The
text of 1 Kings 11 to 2 Kings 16 reports some activities of the following kings
of Aram-Damascus: Rezon son of Elyada, Ben-Hadad (I?) son of Tabrimmon
son of Hezion, perhaps another Ben-Hadad (II?), Hazael, Ben-Hadad (III?)
son of Hazael, and Rezin.
Some of the Neo-Assyrian royal inscriptions of Shalmaneser III, Adad-nerari
III, Shalmaneser IV and Tiglath-pileser III written in 9
th
8
th
centuries BCE
also refer to some of the kings of Aram-Damascus. These kings are Adad-idri,
Hazael, Mari and Rah
.
ianu.
These sources are completed by some of the Old Aramaic inscriptions re-
lated to the kings of Aram-Damascus, as for example the dedicatory inscription
of Bar Hadad to Melqart, the stele of Zakkur from Hamat mentioning Bar-
Hadad son of Hazael, Aramaic inscription on ivory from Arslan Tash referring
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to Hazael, or the stele from Tel Dan probably written by some king of Aram-
Damascus whose name has been lost.
The interpretation of these sources by historians is not unanimous. The
ambiguity of some of these sources, and especially their mutual confrontation,
makes possible the existence of more than one hypothesis concerning the
chronology of the kings of Aram-Damascus. The aim of the proposed
paper is to assess some difcult points in the chronology of the kings of
Aram-Damascus and to propose a plausible solution of these chronological
problems.
Cynthia Edenburg (The Open University of Israel)
Gleaning at Gibeah: Sources and Purpose of the Story of the War at
Gibeah (Judg 20)
Monday 14.30, Lecture Room A 213
The story of the war at Gibeah in Judges 20 is one of the most elaborate battle
descriptions in the Bible, and involves a complex combination of tactics which
are shared with story of the conquest of Ai (Josh 78). These two battle stories
also share a similar structure and several literary formulations, some of which
are unique. The relations between the two stories has been much discussed,
but the debate has produced little consensus. In this paper I shall show that
the literary critical and intertextual analysis of all the elements of the two sto-
ries indicates that their interrelations reect a complex and protracted scribal
development and not a simple one-sided dependence. At the same time, close
examination of the material that is unique to the description of the battle at
Gibeah shows that it is based upon an extract from a poetic source, whose
original historic context is no longer known. This paper considers not only the
literary and diachronic implications of the sources for the composition of the
Gibeah narrative in Judg 1921, but also how the choice of sources upon which
the scribes drew helped them shape the purpose of the narrative as a whole.
Carl S. Ehrlich (York University, Toronto)
Moses the Lover in the Post-Biblical Imagination
Thursday 14.30, Lecture Room A 119
Modern interpreters of the Hebrew Bible have drawn attention to the often-
times central role played by women in the story of Moses. This is particularly so
for the earlier part of the biblical narrative revolving around him. Indeed, the
preponderance of such stories is to be found within the rst couple of chapters
of Exodus, following which there are only isolated references to women in the
Moses narrative scattered throughout the four pentateuchal books in which he
is the central human gure.
What nearly all of these women from the Hebrew midwives through his
family members (both biological and adoptive) to the daughters of Zelophe-
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had have in common is that they stand in a non-sexual relationship to Moses.
But what about the other women if any in his life? Was Moses a saintly
and asexual being? Or did he share in those procreative passions that dene
our common humanity? While the Hebrew Bible does make brief mention of
at least one wife and two sons, its relative reticence on the subject of Moses
sexuality gives ample room for the development of colorful post-biblical tra-
ditions attempting to ll in the narrative blanks and provide motivations (i. e.,
back-stories) for biblical actions. Many of these traditions revolve around the
question of Moses sexuality, a subject that is of minor concern for the biblical
narrator, but plays an increasingly important role in rounding out the depiction
of Moses in post-biblical art and literature.
This paper will attempt to examine a selection of post-biblical traditions re-
volving ultimately around the question of Moses love life: from Hellenistic au-
thors through the Midrash up to more modern retellings in literature and lm.
Gran Eidevall (University of Uppsala)
Introducing Amos: A review of scholarly approaches to Amos 1:12
Monday 15.00, Lecture Room A 119
Until recently, scholarship on the book of Amos has retained a strong interest in
the eponymous prophet. Reconstructing his life, career, and message was often
seen as one of the main tasks of a commentary writer. As a consequence, the
superscription (1:1) was often primarily mined for biographical information.
The commentaries of Hayes (1988) and Andersen and Freedman (1989) pro-
vide examples of this trend. During the last decades, however, the quest for the
historical Amos has abated. Due to new trends, focusing on the book of Amos
(rather than the person), exegetes have asked new questions concerning Amos
1:12. While some scholars (e. g., Nogalski and Schart) have studied the books
introduction within the framework of the emerging Book of the Twelve, others
(e. g., Mller) have focused on its function within the nal literary composition.
On the basis of a review of previous studies, this paper addresses the following
issues: a) the information provided by the superscription (1:1), b) the intertex-
tual links of 1:12, with possible implications for the study of the diachronic
development of the Twelve, and c) the role of 1:12 as an introduction for read-
ers of the book of Amos.
Johanna Erzberger (Institut Catholique de Paris)
Law terms in the versions of Jeremiah and their distinct social environ-
ments
Monday 14.30, Lecture Room A 021
The meaning of the term torah in prophetic books last but not least regard-
ing the discussion of a mutual inuence of the formation of the torah and the
prophetic books has been widely discussed. Differences between the versions
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of Jer as between nomoi (pl.) and torah (sg.) in a text as central as Jer 31:33 have
been the object of controversial debates regarding their consequences for a dis-
tinct theology of both versions (f. e. concerning a possible different meaning
of the covenant). They have hardly ever been discussed regarding a broader
(text-)context. The deviate use of law terms might be highly signicant regard-
ing the texts versions social environments. The paper asks after orientations
of the social environments of the main text versions (Jer
MT
and Jer
LXX
) which
(among other signicant differences) a distinct use of law terms in both ver-
sions of Jeremiah is hinting at. The book of Baruch which obviously builds on
the book of Jeremiah and is often judged to have been in parts revised by who-
ever translated or revised the second part of the Jer
LXX
serves as an additional
reference point.
Erik Eynikel (Universitt Regensburg)
Are women stronger than death? Ecclesiastes doesnt think so.
Monday 15.00, Lecture Room A 014
The pericope Qoh 7,2329 is very much debated. Usually verse 26 is interpreted
negative: I nd: the woman is more bitter than death. An alternative interpre-
tation is to interpret mar here as strong (like in Ezek 3,14 and in the Ugaritic
and Aramaic language). But that alternative is often refuted because it would
not t the context. This paper will argue that there is good reason to interpret
mar here meaning strong. We can nd three levels in this periscope. 1. in v.
26a the traditional wisdom claiming with an aphorism that women are stronger
than death (because they are capable to survive themselves by giving birth to
children support for this we nd e. g. in 3 Ezra); 2. The misuse of this saying
in Qoh time (interpreting mar now as bitter) in order to speak negatively about
women in v. 26b; 3. vv. 2729 where Qoh draws his conclusion: he looked at
the lives of a thousand humans (adam not ish!) and he did not nd a woman
(alive); all are mortal. Therefore not a single woman is stronger than death. Ac-
cordingly he also refuted the misogynist use of this aphorism expressed in 26b.
This interpretation is consistent with Qoh.s interest not to say obsession
with death that is the ultimate truth that remains in life (see esp. Qoh. 12, but
also throughout the entire book).
Clarisse Ferreira da Silva (University of So Paulo, Brazil)
Family and Community in 4Q502
Thursday 16.30, Lecture Room A 021
The very nature of 4Q502 has been puzzling the specialists since Maurice Bail-
let dened the document as a ritual of marriage at the time when it was rst
published by him in the Discoveries in the Judaean Desert series (Volume VII) in
1984. Joseph Baumgarten was one of the scholars who doubted this designa-
tion and perceived in the text a golden age ritual. Since then, other proposals
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to explain and name it properly have been raised. For example, Martnez and
Tigchelaar accepted Baillets title: 4QRitual of Marriage, while Wise, Abegg and
Cook called it A Liturgy of Thanksgiving. The text surely reects the joy of Gods
blessings that manifest through atonement, life and fertility. It also presents the
members of a community celebrating this feast (= ) in pairs: sons and
daughters, old men and women, young men and women, boys and girls,
and also adult men and youths. But the rst pair to appear a little separated
from those others is, actually, a man and his wife. And those are some of
the hints that point to the presence of men, women, and children, i. e., entire
families joining and rejoicing together as part of this community. What can we
learn today from this rich but partial and disrupted description because of
the precarious condition of the scroll of a special moment in the life of the
authors congregation? Does it talk about a peculiar community in Israel? Are
we allowed to grasp part of womens role in the family and in the community
celebrated in the document? Those are some of the question that we will debate
in this paper.
Ruth Fidler (The University of Haifa, Israel)
Call me no longer Naomi (Ruth 1:21) Naomi in the Amadeus Club
Thursday 15.30, Lecture Room B 106
Recent commentaries on the book of Ruth still give some consideration to the
rabbinic interpretation of the name Naomi as a reection of the good nature or
good deeds of its bearer. Nevertheless, the context of Naomis saying quoted
above suggests that it is rather her fortune (or lack of it) which is the point of
reference in this Joban complaint. The name Naomi no longer suits one so
bitterly smitten by God.
In literary works from the neighboring cultures gures with names or titles
derived from
This paper will examine those attempts made so far within biblical se-
mantics and related elds to compensate for the lack of available native speaker
input, and propose some new avenues for exploration.
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Reinier de Blois (United Bible Societies Global Bible Translation)
The Semantics of Hebrew Prepositions
Monday 10.30, Lecture Room A 016
The Semantic Dictionary of Biblical Hebrew (SDBH) is an ongoing lexico-
graphical project that was started in 2003. By 2013 about 50 % of all Biblical
Hebrew lexemes have been dealt with. When the theoretical framework behind
this dictionary was established, much attention was given to the semantic clas-
sication of verbs, nouns, adjectives, and certain adverbs. Other word classes,
such as prepositions, received little attention. This paper will make a rst effort
to correct that omission, by making an inventory of the different meanings and
usages of the Hebrew prepositions, primarily using Ernst Jennis magnicent re-
search in this area, and investigating how they t into the theoretical framework
underlying SDBH.
Mats Eskhult (Uppsala University)
The Biblical correspondences to Syriac mekk el
Monday 11.30, Lecture Room A 016
In the Syriac Old Testament, the particle mekkel (< men and obsolete k=el from
the measure of) primarily equals Hebrew (we)att a and Greek () . The
translators are liberal in using mekkel : in about one tenth of the passages it has
no counterpart in the masoretic text. Similar to Hebrew (we)att a, also Syriac
mekkel in the function of an expletive now introduces a transition to some-
thing new, or which is more common a conclusion from what has been
stated; in the former case, the Biblical Aramaic counterpart is kean, in the lat-
ter case, it is kol-q obel (= ke-loq obel ). In the New Testament, Syriac mekkel of-
ten enough corresponds to Greek still and, when negated, to or
no longer, no more. Only occasionally mekkel translates , which
means that mekkel in the function of introducing a conclusion is employed for
both () nally, and for therefore, as well as for and/or
accordingly. The paper will discuss the above state of affairs.
Sargon Hasso (Coordinator of ISLP Computational Lexicography Group)
Evaluation of Software Tools for Producing a New Comprehensive
Syriac-English Lexicon
Tuesday 09.30, Lecture Room A 016
Falla (Falla, 2005) laid out the structure of a typical entry for a Syriac Lexicon as
part of his conceptual framework for a new comprehensive Syriac-English Lex-
icon. To create an implementation of this data entry schema for practitioners
to compile such a lexicon, we evaluated two available software tools designed
for this purpose: SILs Field Language Explorer (FLEX) (Moe, 2007), an open
source tool, and TLex (Joffe & de Schryver, 2010), a commercial tool. In this pa-
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per, we present the results of the evaluation based on how successful we were
in implementing Fallas full specications. We have drawn on experience and
lessons learned from an early effort by De Blois (De Blois, 2010) during our
evaluation. We also present our ndings on these tools other capabilities which
are considered non-functional, e. g. usability, maintainability, scalability, in addi-
tion to other functional capabilities that are important to the production of a
digital or electronic version of a lexicon.
References
De Blois, R., A Database Template for the International Syriac Language
Project (ISLP), ISLP paper, 2010; Falla, T. C., A Conceptual Framework
for A New Comprehensive Syriac-English Lexicon, in A. D. Forbes, & D. G.
Taylor (eds.), Foundations For Syriac Lexicography. I, Gorgias Press, 2005, pp. 179;
Joffe, D. & de Schryver, G. M., The TshwaneLex Suite User Guide, 2010; Moe,
R., Introduction to Lexicography for FieldWorks Language Explorer, 2007,
Jun 4. Retrieved 2009.
Stephen Levinsohn (SIL International)
Periphrastics in Luke-Acts: Orders of Constituents and Usages
Wednesday 10.30, Lecture Room A 016
This paper discusses factors that affect constituent order in constructions that
include eimi and a participle (111 tokens in Luke-Acts), as well as their local
or discourse function. It follows Bailey (197) in distinguishing thetic construc-
tions which introduce an entity in connection with eimi from those that make a
comment about a topic.
The default order in topic-comment constructions is for the subject (if
present) to occur between the copula and the participle (e. g. Lk 1:21). The
same is true for pronominal non-subjects (e. g. auto: in Lk 15:1). When the
subject precedes the copula, it most often signals a switch of attention (Lk
5:16), though pre-verbal pronouns that refer to the same subject as before are
also found (Ac 1:14).
When the subject follows both eimi and the participle, the referent is usually
being activated or reactivated (e. g. the subject is thetic in Lk 5:17a; Ac 26:26,
which is an exception, is discussed separately). When a thetic subject follows
eimi but precedes the participle, the construction is probably not periphrastic
(Lk 8:32). Under certain specic circumstances, a thetic subject precedes both
the copula and the participle (Ac 16:9).
When the participle precedes the copula, focal prominence is given to the
participle (Ac 1:10). Focal prominence is also given to constituents that occur
between eimi and the participle, when they relate primarily to the latter (Lk 23:8).
Other orders to be discussed include those in which only part of a focal con-
stituent precedes eimi and the participle (Lk 1:10), and the placement of spatio-
temporal constituents before versus after the participle (contrast Lk 21:37 with
Ac 16:12).
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Periphrastic constructions are particularly suitable for presenting iterative
events (Lk 4:44), as their stative nature allows the actor to be viewed as per-
forming the event from time to time during the period envisaged, rather then
continuously. However, they are also used, particularly at the beginning of a
pericope, to report a state of affairs with progressive aspect that function as
background to a punctiliar event (Bailey, 195), as in Lk 11:14.
The paper concludes by discussing whether Johnson (136) is right in
claiming that all of the 55 constructions in Luke-Acts that he classies as true
periphrastic imperfects provide highlighted background information, or
whether it is the verb ranking model that he followed that obliges him to make
such a blanket assertion.
References
Bailey, Nicholas Andrew, Thetic constructions in Koine Greek, with special attention to
clauses with eimi be, ginomai occur, erchomai come, idou/ide behold, and complement
clauses of horaw see. Doctoral dissertation presented to the Free University of
Amsterdam, 2009. Johnson, Carl E., A discourse analysis of the periphrastic imperfect
in the Greek New Testament writings of Luke. Doctoral dissertation presented to the
University of Texas at Arlington, 2010.
Tarsee Li (Oakwood University)
The Personal Pronoun in Christian Palestinian Aramaic
Wednesday 11.00, Lecture Room A 016
Although extant texts in CPA have been known for a long time, and many were
published over a century ago, Aramaic scholars are indebted to the works of
Mller-Kessler and Sokoloff for more accurate editions of CPA texts based on
manuscripts of the early and middle periods, which in turn allow for more accu-
rate descriptions of CPA grammar. Mller-Kessler (1991) published a grammar
that deals with the script, phonology, and morphology of the CPA language.
However, a promised forthcoming volume on syntax has not yet appeared. It
is my hope to contribute to the study of CPA syntax by a description of the
functions of the personal pronoun attested in the CPA Gospels. The various
functions will be listed, with special attention given to how the pronoun is em-
ployed in the translation of various Greek grammatical expressions. Compari-
son is also made between Aramaic expressions that contain the pronoun and
those that do not.
Jerome A. Lund
Soundings with regard to Verbal Valency in the Peshitta Old Testament
Wednesday 11.30, Lecture Room A 016
In her groundbreaking essay Desiderata for the Lexicon from a Syntactic Point
of View, Janet W. Dyk has called attention to the issue of verbal valence in
producing a new lexicon of the Syriac language. She remarks that the recording
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of valency patterns with their resultant meanings in the lexicon would be a great
aid to all users, beginners and advanced alike. This study will examine three
common verbs found in the Peshitta Old Testament, namely dh
.
el he feared,
s
.
alli (pael ) he prayed, and hw a it was, with regard to verbal valence. The study
will focus on which prepositions the verbs dh
.
el and s
.
alli govern and how these
are to be interpreted. A special form of hw a will be examined. The existing
dictionaries of classical Syriac will be consulted with a view to the betterment
of the discipline. The results of the study contribute to the lexical and exegetical
knowledge of the Peshitta Old Testament.
Alexey Muraviev (Moscow State University)
The Legend of the Syriac Man of God and His Travels (Aksnay ut
a)
Tuesday 12.00, Lecture Room A 016
There have been numerous attempts to clarify the hagiographical material relat-
ing to the champion of Syriac and Byzantine Christianity who became popular
in Western Christianity under the name Alexius (one thinks of scholarly treat-
ments by Siman, Papebroch, Amiaud, Nldeke, and Peeters).
However, the (trials) of this holy man have not been properly explored
in their native context, which is not Greek but oriental. The western legend
made Alexius a Roman aristocrat who lived in Rome and came unrecognised to
his native city at the end of his ascetical travels. This version is clearly derived
from a Byzantine recension.
The life of Alexius was also very popular in Byzantium. Emperors and some
nobles took his name and numerous manuscripts contain several different ver-
sions of the legend. In Greek versions, Alexius is a noble young man living not
in Rome but in Constantinople. The original Syriac life published by Amiaud
was anonymous in both senses; the Man of God gures there without name.
There are ve primary recessions: BHO (Bibliotheca Hagiographica Orientalis)
36; BHO 37; BHO 38; BHO 39; and BHO 40.
No Syriac text discloses the real name of the Man of God (gavra d-allaha).
As Greek onomasticon does not have this name before 9
th
CE., the origin of
the name Alexeios should be traced to the Semitic world outside Greek milieu.
There are two Karshuni versions that testify to the popularity of the legend
among Arabic Christians from a very early date. These Arabic-speaking and
Syriac-writing men probably knew about the nickname under which the Man
of God was known in Edessa. The Man of Gods behaviour perfectly ts the
aksnay ut a category, so his name could have sounded Xenos or Aksn ay a in Syr-
iac. In Arabic that name may have been written as al-ksnws, but once put in
Syriac characters it became alaksen os. In quite a lot of cases Syriac manuscripts
have Nun and Yodh distinguished minimally or not at all. The vertical stroke of
Nun could have been taken for Yodh, therefore we get a new form alksy os
Alexios. When the name was brought back to Constantinople, it acquired the
usual form . It sounded very Greek indeed and did not betray its Ori-
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ental origin. Using Peeters words we could conclude that the Man of God was
a saint hellnis par annexion. This hypothesis explains the unusual name and
its seemingly strange appearance in the two Syriac versions.
Margaret Sim (Africa International University)
An examination of Metarepresentation as an essential Feature of Com-
munication both Written and Oral
Tuesday 09.00, Lecture Room A 016
This paper deals with an authors use of the words or thoughts of others in
communication. This practice which is widespread but frequently unrecognised
underlies our use of metaphor and irony as well as being prominent in creating
humour. Greek signals this in various ways, not all of which are generally recog-
nised by scholars and exegetes of the biblical text. Identication of such repre-
sentation in the source text is crucial for accurate understanding of the commu-
nicative intent of the author or editor and the exegesis of the text. Recognising
the part representation plays, we will deal with the following issues in this paper:
Speech boundaries, representation marked by the article to, representation not morphologically
marked, echoic speech and ironic utterance. Examples of these will be drawn from
the Discourses of Epictetus and the New Testament including the Corinthian
correspondence.
Roula Skaf (Unversit di Torino)
Verbes de parole en syriaque
Wednesday 12.00, Lecture Room A 016
Cette prsentation sattachera prsenter une analyse prliminaire des diff-
rents verbes de parole en syriaque.
Les donnes utilises pour cet article proviennent dun corpus crit : la Pe-
shitta notamment kruzuto da-mti lih