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JOSÉ LUIS SICRE

BIBLIOGRAFÍA SOBRE LOS PROFETAS (1992-2011)

En curso de preparación, faltan numerosos títulos de artículos y libros. Espero poder

agruparlos por profetas.

Los libros que se pueden encontrar en la red (mucho más numerosos de lo imaginable, pero

solo en inglés y alemán) van acompañados de la indicación (google books). En esta página,

escribiendo el título (muchas veces no es preciso indicar el autor) aparece el volumen. A

veces aparecen primero páginas de librerías (amazon, etc.). Hay que ir a la página que

indica books.google.

He añadido, cuando lo ofrecía Internet, un breve resumen del libro o del artículo.

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1. ABREGO DE LACY, J. M., Los libros proféticos (Introducción al estudio de la Biblia 4),

Verbo Divino, Estella 1993.

2. ‒‒ Ezequiel, Desclée, Bilbao 2011.

3. ACHENBACH, A., «The Pentateuch, the Prophets, and the Torah in the Fifth and Fourth

Centuries B.C.E.», en O. LIPSCHITZ et alii (eds.), Judah and the Judeans in the Fourth

Century B.C.E., Eisenbrauns, Winona Lake 2007, pp. 253-285. (google books: Lipschitz,

Juda and the Judeans)

4. ACKERMAN, S., ―Why Is Miriam also among the Prophets? (And Is Zipporah among the

Priests?)‖, JBL 121 (2002) 47-80.

5. ADAMS, J. W., The Performative Nature and Function of Is 40-55, T&T Clark, New York

2006. (google books). Among linguistic philosophers, speech act theory has illuminated the fact that uttering a sentence

does not merely convey information; it may also involve the performing of an action. This work

presents the basic philosophical concepts of speech act theory in order to implement them alongside

other interpretive tools.

6. ADAMS, K., ―Metaphor and Dissonance: A Reinterpretation of Hosea 4:13-14‖, JBL 127

(2008) 291-305.

7. AEJMELAEUS, A., ―Jeremiah at the Turning-Point of History: The Function of Jer. XXV 1-

14 in the Book of Jeremiah‖, VT 52 (2002) 459-482. The present paper wishes to demonstrate the importance of two prerequisites of scholarly work on

Jeremiah: (1) the proper consideration of the shorter text form of the Septuagint as an earlier edition

of the book and (2) a flexible view concerning Deuteronomism in Jeremiah. In both respects, Jer.

xxv 1-14 is a most illustrative text. The order of the text also plays a part: the oracles against the

nations follow at this point in the Septuagint. My thesis is that the pericope at hand was formulated

as an introduction to the oracles against the nations, as these were first introduced into the Book of

Jeremiah. Being a purely literary creation, dependent on several other passages, it belongs to a later

dtr orientated, redactional and compositional stratum in the Book of Jeremiah.

8. AGOSTINI FERNANDES, L., ―O segundo canto do Servo de YHWH: Análise exegética de Is

49,1-13‖, Coletânea 5 (2004) 23-55.

9. AGUILERA, J. L., ―El cántico de la viða (Isaìas 5,1-7): Análisis histórico-crìtico‖, RevTL 32

(1998) 335-362.

10. AHN, J. J. – S. L. COOK, Thus Says the Lord: Essays on the Former and Latter Prophets in

Honor of Robert R. Wilson, T&T Clark, New York 2009. (google books) This work assembles contributions from North America's leading Hebrew Bible/Old Testament

scholars in honor of a highly respected biblical scholar, whose work on biblical prophets has been

especially influential. Within the list are former teachers, current colleagues, and former students

who are now colleagues in their own right, representing a wide range of denominational traditions

represented Roman Catholics, Lutheran, Episcopal, Presbyterian, etc. The book is divided into major

two sections with a brief introduction by the editors, John Ahn and the Stephen Cook. Here, a brief

biography and the academic career of Robert Wilson's contribution to the guild (with a bibliography

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at the end of this section) and more over, at a personal level, his ceaseless work in helping to

transform and reform the "new" Yale Divinity School and his impact in molding the Ph.D. program

in HB/OT in the Religious Studies Department of the Graduate School at Yale University. Part I

hold the essays on the Former Prophets and Part II on the Latter Prophets.

(Rec. E. W. Conrad, RBL 05/2011)

11. AHN, J. J., «Zephaniah, A Disciple of Isaiah?» en AHN – COOK, Thus Says the Lord, T&T

Clark, New York 2009, pp. 292-307. (google books)

12. AHUIS, F., “Ihr habt gehört, dass zu den Alten gesagt ist…” Plädoyer füe eine “listener

response theory” am Beispiel der Rezeptionsgeschichte von Amos 7,10-17 und 1 Könige

13, Neukirchener, Neukirchen 2003.

13. ALBANI, M., Der eine Gott und die himmlischen Heerscharen: Zur Begründung des

Monotheismus bei Deuterojesaja im Horizont der Astralisierung des Gottesverständnisses

im Alten Orient, Evangelische Verlaganstalt, Leipzig 2000.

14. ALBERTZ, R., Die Exilszeit, Kohlhammer, Stuttgart 2001 = Israele in esilio, Paideia,

Brescia 2009.

15. ‒‒ ―Darius in Place of Cyrus: The First Edition of Deutero-Isaiah (40.1-52.12) in 521

B.C.E.‖, JSOT 27 (2003) 371-383.

16. ‒‒ Elia. Ein feuriger Kämpfer für Gott, Evangelische Verlagsantalt, Leipzig 2006.

17. ALLEN, L. C., Ezekiel. 2 vols. (WBC 28-29), Eerdmans, Dallas 1994 y 1990. (google books)

18. ‒‒ Jeremiah: A Commentary (OTL), Westminster John Knox, Louisville 2008. (google

books)

19. ALONSO CORRAL, M., Ezekiel's Oracles against Tyre: Historical Reality and Motivations

(Biblica et Orientaría, 46), PIB, Roma 2002.

20. ÁLVAREZ BARREDO, M., Las narraciones sobre Elías y Eliseo en los libros de los Reyes.

Formación y teología. Instituto Teológico Franciscano, Murcia 1996.

21. ‒‒ Habacuc. Un profeta inconformista. Perfiles literarios y rasgos teológicos del libro, Ed.

Espigas, Murcia 2007.

22. ANDERSEN, F. I. – D. N. FREEDMAN, Micah: A New Translation with Introduction and

Commentary (AB), Doubleday, New York 2000.

23. ANDERSON, J. E., ―Awaiting an Answered Prayer: The Development and Reinterpretation

of Habakkuk 3 in its Contexts‖, ZAW 123 (2011) 57-71. This study looks at the growth and development of the text of Hab 3, arguing that three specific

stages of editorial activity are in evidence. At each stage one may discern a reinterpretation fitting its

context. First, the theophanic core (vv. 3–15) is comprised of an ancient theophanic tradition (vv. 3–

7) and an equally ancient Chaoskampf motif (vv. 8–15). This unit is dated prior to the exile. Second,

a psalmic redaction sees the addition of various superscriptive elements in v. 1, a frame for the core

theophany (vv. 2.16a.18–19), and the three occurrences of sælah (vv. 3.9.13). This text belongs to

the early Persian period and sees the transformation of the theophanic core into a complaint psalm

imploring YHWH's assistance. Third, its incorporation into the growing corpus of the Twelve sees

the inclusion of the name »Habakkuk« (v. 1) and Joel-related language in vv. 16b–17. At this final

stage one may detect a final reinterpretation of the earlier complaint, couched now in terms of divine

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assurance that Babylon would not go unpunished. Hab 3 thus serves as a sort of microcosm for the

way in which Judah experienced, struggled with, and ultimately made sense of the experience of

exile.

24. ANTHONIOZ, S., «A qui me comparerez vous?» (Is 40,25). La polémique contra l‟idolâtrie

dans le Deutéro-Isaïe (LD 241), Cerf, Paris 2011. Rec: CBQ 73 (2011) 828s (Williamson).

25. ANTHONY, J., «A fallen tree and a new sprout: Messianic hope in Jeremiah», en A.

MOLLOOR, Messianic texts in the OT and challenges, Kerala 2002, pp. 165-179.

26. ARTHUR, D., A Smooth Stone: Biblical Prophecy in Historical Perspective, University Press

of America, Lanham 2001. The book "is intended not just for specialists, but for the general reader as well" (p. ix). Technical

jargon is omitted, and where it is used the reader is referred to a glossary in the back of the book.

Footnotes and scholarly debate are kept to a minimum. Cf. Recensiones.

27. ASHBY, G. W., ―The Prophets Versus Sacrifice? With special reference to the Twelve‖, OTE 16

(2003) 561-572.

28. ASSIS, E., ―Why Edom? On the Hostility Towards Jacob's Brother in Prophetic Sources‖,

VT 56 (2006) 1-20.

29. ‒‒ ―Haggai: Structure and Meaning‖, Bib 87 (2006) 531-41.

30. ‒‒ ―To Build or Not to Build: A Dispute between Haggai and His People (Hag 1)‖, ZAW

119 (2007) 514-527. This article discusses the internal polemics in Yehud over the building of the Temple, as it is

presented in Hag 1. Various economic and theological explanations have been offered to clarify the

reluctance of the people to build the temple. A new theological-psychological explanation is

suggested here. After the prophet's message has been accepted, Haggai delivers another oracle: »I am

with you« (1,13). The explanation offered in the article is that the oracle of assurance was probably a

response to the people's view that God had rejected them. This feeling of abandonment would seem

to be a continuation of the prevalent exilic and post-exilic view that they were rejected. Even after

their return, the people were dominated by feelings of despair and doubt, and thus they thought that

the time to build the Temple had not arrived. Haggai counters these feelings, telling the people that

God is still their Lord, and thus it is time to build the Temple.

31. ‒‒ ―A Disputed Temple (Haggai 2,1–9)‖, ZAW 120 (2008) 582-596. Haggai 2,1–9 describes the people's derisory attitude towards the new Temple that was just being

built. This attitude was so strong that they referred to the new Temple as ―nothing‖. Although the

size and prestige of the building were important, it is difficult to understand the derisory attitude of

the people towards the Temple. This article suggests that following the destruction of the Temple the

people assumed that God had abandoned them. This feeling did not dissipate even after the return to

Zion. This could have been the reason why the people thought that the new Temple should not be

built, and that what was now being built lacked any significance. Haggai challenged this claim by

declaring decisively that God was with them and that His spirit was among them. The people were,

therefore, exhorted to be resolute and continue to build the Temple. Their expectations would indeed

be fulfilled but through a difficult process. Only after the Temple had been completed the ultimate

good would be achieved: ―And I will establish peace in this place‖.

32. ‒‒ ―The Structure and Meaning of the Locust Plague Oracles in Joel 1,2–2,17‖, ZAW 122

(2010) 401-416. This article discusses the structure and meaning of the oracles in Joel 1,2–2,17 that deal with the

locust plague and its disastrous effects. It is proposed that the text is divided into 4 oracles that are

designed according to one principal format, and combined together in a rhetorical structure in which

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each one is more revealing than the one preceding it. The structure of the oracles, which shows a

progression from one to the next, demonstrates the main purpose of the oracles, which is to bring the

people to pray to God for the removal of the plague. A prayer of this sort appears in the fourth oracle

(2,17). This purpose exposes the problem the prophet faced: the people's general abstention from

prayer. This refraining from prayer is typical of the exilic period, when the people thought that they

had been abandoned by God and so there was no possibility of appealing to Him. Joel seeks to instill

in the people the notion that the option of prayer does exist and is efficacious even in the times of

darkness and despair through which the people are going.

33. ‒‒ ―Moses, Elijah and the Messianic Hope. A New Reading of Malachi 3,22–24‖, ZAW 123

(2011) 207-220. It is claimed that Mal 3,22–24 is primarily a conclusion to the Book of Malachi. The idea of the

coming of Elijah before the Day of the Lord is totally new and does not appear in any other biblical

source. The aim of the paper is to present the idea that stands behind this new concept that is

presented for the first time in Malachi. The period of restoration included hopes for the renewal of

the Davidic king who will complete the process of restoration. When these messianic hopes did not

materialize there followed disappointment and despair. The People's expectations turned now to the

coming of a prophet messiah. Malachi announces that the prophet Elijah will appear before the Day

of the Lord, but first it was necessary to renew the covenantal relationship between God and the

people.

34. ASURMENDI, J. M., Sophonie: DBS XIII, fasc. 72 (Paris 1999) col. 1-18.

35. ‒‒ «Droit et justice chez Isaïe», en E. BONS (compiler), Le jugement dans l‟un et l‟autre

Testament. I (LD 197), Cerf, Paris 2004, pp. 149-163.

36. ‒‒ Miqueas, en Comentario Bíblico Latinoamericano II, Verbo Divino, Estella 2007, pp. 523-

537.

37. ‒‒ et alii, Profecías y oráculos en el Próximo Oriente antiguo (DTB 27), Verbo Divino,

Estella 1997.

38. ‒‒ et alii, Profecías y oráculos en Egipto y Grecia (DTB 28), Verbo Divino, Estella 1998.

39. ‒‒ Y N. DARRICAL, Ezequiel (CB 38), Verbo Divino, Estella 2002.

40. AULD, A. G., «Prophecy», en J. BARTON (ed.), The Biblical World, Routledge, London

2002, vol. I, pp.88-106.

41. ‒‒ «What Was a Biblical Prophet? Why Does It Matter?», en J. C. EXUM – H. G. M.

WILLIAMSON (eds.), Reading from Right to Left (JSOT SS 373), Sheffield Academic Press,

London 2003, pp. 1-12

42. AUSÍN OLMOS, S. ―Optimismo, desencanto y esperanza en los profetas de la época persa:

análisis de algunos textos de Ageo, Zacarìas y Malaquìas‖, EstBib 64 (2006) 393-417.

43. ‒‒ (ed.), De la ruina a la afirmación, Verbo Divino, Estella 1997.

44. AUSLOOS, H., Jeremia, profeet tussen hoop en wanhoop, Acco, Lovaina 2002.

45. AVALIANI, E., ―Which goddess could be hidden behind the title «the Queen of Heaven» in

Jeremiah‘s prophetic books?‖, Talanta 38-39 (2006-2007) 239-248.

46. AVIOZ, M., ―The Call for Revenge in Jeremiah‘s Complaints (Jer XI-XX)‖, VT 55 (2005)

429-438. This article deals with the troublesome issue of Jeremiah's calls for revenge in the so-called

'Jeremiah's laments' (Jer xi-xx). Such calls are strange due to the fact Israelite prophets are usually

conceived as intercessors. After surveying the different views and criticizing them, the author offers

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three solutions to the problem. Instead of focusing on our moral judgment of Jeremiah's calls for

revenge, the author tries to show how they were interpreted by the author of the book of Jeremiah.

Jeremiah's calls are designed according to the principle of measure for measure; the prophet is

described as God's messenger who is worthy of being protected; and finally Jeremiah is conceived as

trying to let justice be shown.

47. BÄCKERSTEN, O., Isaiah's Political Message. An Appraisal of His Alleged Social Critique

(FRLANT 2, 29), Mohr, Tubinga 2008.

48. BAER, D. A., When We All Go Home: Translation and Theology in LXX Isaiah 56-66,

Academic Press, sheffield 2001. (google books) Paying special attention to chapters 56-66, David Baer analyses the labour that resulted in the Greek

Isaiah. He compares the Greek text with extant Hebrew texts and with early biblical versions to show

that the translator has approached his craft with homiletical interests in mind. This earliest translator

of Isaiah produces a preached text, at the same time modifying his received tradition in theological

and nationalistic directions which would reach their full flower in Targumic and Rabbinical

literature. In basic agreement with recent work on other portions of the Septuagint, the Greek Isaiah

is seen to be an elegant work of Hellenistic literature whose linguistic fluidity expresses the

convictions and longings of a deeply Palestinian soul.

49. BAKER, D. W., ―Old Testament Prophecy: Recent Publications‖, ATJ 33 (2001) 57-76.

50. ‒‒ Joel-Obadiah-Malachi, Zondervan, Grand Rapids 2006. These three short prophetic books of the Old Testament each contain a dual message. On one hand

are messages of impending judgment-for all peoples on the Day of the Lord, for an enemy of Israel,

and for Israel herself. On the other hand are messages of great hope-of the pouring out of God's

Spirit, of restoration and renewal, and of a coming Messiah. Placing judgment and hope together in

such a manner may seem paradoxical to a contemporary mindset. But the complete message of these

prophets gives a fuller picture of God-who despises and rightly judges sin and rebellion, but who

also lovingly invites people to return to him so that he might bestow his wonderful grace and

blessings. It is a message no less timely today than when these books were first written, and David

W. Baker skillfully bridges the centuries in helping believers today understand and apply it.

51. BALOGH, C., ―Blind People, Blind God. The Composition of Isaiah 29,15–24‖, ZAW 121 (2009)

48-69.

This article argues that Isa 29,15–24 is composed of five coherent segments. The early Isaianic word,

29,15+21, was reinterpreted in a new way by an exilic author in 29,16–17+20. The presupposed

blindness of Yhwh serving as a motivation for an ungodly life by those addressed in 29,15, is

reconsidered as the ideology of desperate people who deem the blindness of Yhwh explains the

present desolate condition of Jerusalem. The former injustice in Isaiah's society (29,21) is

reinterpreted as the injustice of the foreign tyrant against the people of Yhwh. Isa 29,18+24 (the

blindness of the people) and 29,19+23d–e (the oppressed Yhwh-fearing people) elaborate on the

same theme in a larger context and presuppose a similar situation and author as implied by 29,16–

17+21, probably to be identified with Deutero-Isaiah. A final expansion of the text reassessing the

seeing of Jacob and the reverence of Yhwh by his descendants can be discerned in 29,22–23c, which

probably comes from the post-exilic period.

52. BALOYI, M. E., ―The Unity of the Book of Isaiah: Neglected Evidence (Re-) considered‖,

OTE 20 (2007) 105-127.

53. BALTZER, K., Deutero-Jesaja (KAT X/2), Gütersloher, Gütersloh 1999 = Deutero-Isaiah: A

Commentary on Isaiah 40–55, Fortress Press, Minneapolis 2001. Deutero-Isaiah's work, which comprises Isaiah chapters 40-55, has exerted its influence on

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testimonies of faith in both Jewish and Christian tradition down to the present day. "Who is the

Servant of God?" is not a question confined to the New Testament alone. The work aims to establish

accord between adherents of the Jacob/Israel tradition vs. the Zion/Jerusalem tradition--the

background being the tensions between the exiles, the diaspora, and the people who had remained in

the land.

54. BARBIERO, G., «Vom Schnee des Libanon und fremden Wassern: Eine strukturorientierte

Interpretation von Jer 18, 14», ZAW 114 (2002) 376-390.

55. BARON, D., Zechariah: A Commentary on His Visions and Prophecies, Kregel Publications,

Grand Rapids 2002. Baron's writing is scholarly yet very readable. He takes a distinctly Messianic Jewish perspective,

which I found to be refreshing. It might be a difficult read for those unfamiliar with the Hebrew

language even though all Hebrew is transliterated. I gained much insight from it.

56. BARRÉ, M. L., ―A Rhetorical-Critical Study of Isaiah 2:12-17‖, CBQ 65 (2003) 522-534.

57. ‒‒ ―Tarshish Has Perished: The Crux of Isaiah 23:10‖, Bib 85 (2004) 115-119.

58. ‒‒ The Lord Has Saved Me: A Study of the Psalm of Hezekiah (Isaiah 38:9-20) (CBQMS

39), CBA, Washington 2005.

59. BARRIOCANAL GÓMEZ, J. L., ―La ubicaciñn de la tradiciñn del Éxodo en el libro de Amñs‖,

Burg 41 (2000) 327-44.

60. ‒‒ La relectura de la tradición del éxodo en el libro de Amós, PUG, Roma 2000. (google

books)

61. ‒‒ ―Ez 20: una historia distinta de Israel‖, Burg 44 (2003) 9-43.

62. BARSTAD, H. M., ―No Prophets? Recent Developments in Biblical Prophetic Research and

Ancient Near Eastern Prophecy‖, JSOT 57 (1993) 39-60.

63. –– «Comparare necesse est? Ancient Israelite and Ancient Near Eastern Prophecy in a

Comparative Perspective», en M. NISSINEN (ED.), Prophecy in Its Ancient Near Eastern

Context, SBL, Atlanta 2000, pp. 3-11.

64. ‒‒ ―Den gammeltestamentlige profetismen belyst ved paralleller fra Mari‖, TTKi 72 (2001)

51-67.

–– ―Mari and the Hebrew Bible: Some Parallels‖, SEÅ 70 (2005) 21-32.

65. ‒‒ «sic dicit dominus: Mari Prophetic Texts and the Hebrew Bible», en Y. AMIT et alii

(eds.), Essays on Ancient Israel and Its Near Eastern Context, Eisenbrauns, Winona Lake

2006, pp. 21-52.

66. BARSTAD, H. M. - G. Kratz (eds.), Prophecy in the Book of Jeremiah, Gruyter, Berlin 2009.

(google books) This volume contains the proceedings of a Symposium on Prophecy in the Book of Jeremiah,

arranged by the Edinburgh Prophecy Network in the School of Divinity at the University of

Edinburgh, 11a "12 May 2007. Prophetic studies are undergoing radical changes at the moment.

Whereas it was formerly believed that the a oehistorical Jeremiaha was hidden under countless

additions and reinterpretations, and thus changed beyond recognition, it was still assumed that it

would be possible to recover the real prophet with the tools of historical critical methods. However,

according to a majority of scholars today, the recovery of the historical Jeremiah is no longer

possible. For this reason, the meeting in Edinburgh gathered specialists from Denmark, Finland,

Germany, the Netherlands, United Kingdom and the USA, in order to find new and different

approaches to the study of prophecy.

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67. BARTHEL, J., Prophetenwort und Geschichte. Die Jesajaüberlieferung in Jes 6-8 und 28-31

(FzAT 19), Mohr, Tübingen 1997. (google books)

68. BARTON, J., Isaiah 1-39, Academic Press, Sheffield 1995. (google books)

69. ‒‒ Joel and Obadiah: A Commentary (OTL), Knox Press, Louisville 2001. (google books)

70. ‒‒ «The Prophets and the Cult», en J. DAY (ed.), Temple and Worship in Biblical Israel

(JSOT SS 422), T&T Clark, London 2005.

71. ‒‒ Oracles of God. Perceptions of Ancient Prohecy in Israel after the Exile, Darton,

Longman & Todd, London 1986. Nueva edición Univ. Press, Oxford 2006. Oracles of God is a study of ideas about ancient prophecy current in Judaism and Christianity from

the Exile to the end of the New Testament period. It examines the prophetic section of the Old

Testament canon in both Hebrew and Greek traditions, the various pictures of prophets, their role

and message, and looks at the various ways in which prophetic scripture were read in the period.

Source material discussed includes much apocryphal and pseudepigraphical writing, documents from

Qumran, the works of Philo and Josephus, the New Testament and some rabbinic literature. The

book is essential reading for all students of Old and New Testament ideas about prophecy.

72. ‒‒ «Prophecy and Theodicy», en AHN – COOK, Thus says the Lord, T&T Clark, New York

2009, pp. 73-86 (google books)

73. BARTON, J. L., «The Theology of Amos», en J. DAY (ed.), Prophecy and the Prophets in

Ancient Israel, T&T Clark, New York 2010, pp. 188-201. (google books)

74. BASS, D. M., God Comforts Israel: The Audience and Message of Isaiah 40-55, University

Press of America, Lanham 2006. (google books) What was the message in Isaiah 40-55? Who was the intended audience? Chapters 40-55 of the book

of Isaiah, also known as Second Isaiah or Deutero-Isaiah, have been examined and discussed by

many biblical scholars. In this new work, Debra Moody Bass synthesizes the work of noted

authorities on Deutero-Isaiah, recent scholarly analysis, and archaeological work from prominent

archaeologists such as E. Stern to identify the audience and message in this critical passage. God

Comforts Israel identifies the message God gave to the people of Israel in the 6th century B.C.E. as a

message of comfort. This comfort was all encompassing and was meant to encourage the exiles to

return to Jerusalem and become the "Servant of Yahweh" and proclaim to "the ends of the earth" the

salvation of God.

75. BAUER, L., Zeit des Zweiten Tempels - Zeit der Gerechtigkeit. Zur sozio-ökonomischen

Konzeption im Haggai-Sacharja-Maleachi-Korpus. Peter Lang, Bern 1992. In der vorliegenden Arbeit werden die drei letzten Bucher des Zwolfprophetenbuchs als kunstvoll

gestaltete kompositionelle Einheit betrachtet. Ein grosserer biblischer Textbereich wird vorsatzlich

synchron gelesen. Dieses Experiment eroffnet methodisch den Horizont fur die Frage nach den

sozio-okonomischen Zusammenhangen zur Ptolemaerzeit. Das Haggai-Sacharja-Maleachi-Korpus

enthalt eine theozentrische Weltwahrnehmung, in der Prosperitat als Frucht sozialer Gerechtigkeit

und kultischer Integritat verstanden wird. Dabei klaffen kultische Feiern und soziales Verhalten nicht

auseinander, sondern sind Teil eines koharenten Verstandnisses der Schopfung, die nicht einseitig

und auf Kosten anderer ausgebeutet werden darf.

76. BAUMANN, G., «Jeremia, die Weisen und die Weisheit. Eine Untersuchung von Jer 9,22f.»,

ZAW 114 (2002) 59-79.

77. ‒‒ Liebe und Gewalt: die Ehe als Metapher für das Verständnis JHWH, Israel in den

Propheten, VKB, Stuttgart 2000.

78. ‒‒ Gottes Gewalt im Wandel. Traditionsgeschichtliche und intertextuelle Studie zu Nahum

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1,2-8 (WMANT 108), Neukirchener, Neukirchen 2005.

79. BAUMGART, N. C., «Wenn JHWH Kinder erzieht. Zum Gottesbild im Jesajabuch aus

religionsgeschichtlicher und kanonisch-intertextueller Perspektive», en BAUMGART –

RINGSHAUSEN (eds.), Das Echo des Propheten Jesaja, LIT, Münster 2004, pp. 1-43.

80. BAUMGART, N. C. – G. Ringshausen (eds.), Das Echo des Propheten Jesaja. Beiträge zu

seiner vielfältigen Rezeption, LIT, Münster 2004.

81. BECK, M., Elia und die Monolatrie. Ein Beitrag zur religionsgeschichtlichen Rückfrage

nach dem vorschriftprophetischen Jahwe-Glauben (BZAW 281), de Gruyter, Berlin 1999.

(google books)

82. ‒‒ Der "Tag YHWHs" im Dodekapropheton: Studien im Spannungsfeld von Traditions- und

Redaktionsgeschichte (BZAW 356), Gruyter, Berlin 2005. (google books) The study deals with the central Day of YHWH texts Am 5:18-20; Zp 1:2-18, 2:1-3, Jl 1:15-20, 2:1-

11, 3:1-5, 4:14-17; Zc 14; Ml 2,17-3,5; 3:13-24. First, they are subjected to a literary analysis, and

then their references are evaluated in a methodologically differentiated manner. Thus the study

makes a contribution to the ongoing intensive debate about the genesis and unity of the

Dodecapropheton.

83. ‒‒ «Das Dodekapropheton als Anthologie», ZAW 118 (2006) 558-581. In view of the divergent and ill-informed use of the term »anthology« in OT scholarship, the article

begins by describing, with the help of writings which are universally regarded as anthologies (mainly

from ancient Greece), what is to be understood as an anthology. On this basis phenomena in the

Book of the Twelve Prophets which are comparable to Greek anthologies are then identified. These

characteristics make it appear plausible that this distinctive prophetic book was designed as an

anthology.

84. BECKER, U., Jesaja. Von der Botschaft zum Buch (FRLANT 178), V&R, Göttingen 1997.

(google books)

85. ‒‒ ―Jesajaforschung (Jes 1-39)―, ThRu 64 (1999) 1-37.117-152.

86. ‒‒ ―Der Prophet als Fürbitter: Zum literarhistorischen Ort der Amos-Visionen‖, VT 51

(2001) 141-165. In der Frage, wie sich die Fürbitter-Tätigkeit eines Jesaja, Jeremia oder Amos zur

Gerichtsverkündigung dieser Propheten verhält, spielen die Amos-Visionen eine Schlüsselrolle, weil

hier der Weg vom Fürbitter zum Unheilspropheten gleichsam abgeschritten wird. Eine

Neuuntersuchung der ursprünglich 4 Visionen (Am. vii 1-8; viii 1-2) zeigt, daß die einzelnen Szenen

nicht isoliert je für sich gelesen und interpretiert werden dürfen. Vielmehr handelt es sich bei ihnen

um einen literarisch einheitlich konzipierten, von vornherein auf viii 2 ausgerichteten Zyklus, der auf

theologische Leittexte der Urgeschichte und die Plagenüberlieferung zurückgreift und das sich

anbahnende Ende Israels als partielle Rücknahme der Schöpfung interpretiert. Insofern kann man

von einer dramatisch inszenierten theologischen Reflexion sprechen (vgl. Gen. xviii 22-33), die der

bleibenden Unbußfertigkeit des Volkes die (fast) unausschöpfliche Langmut Gottes entgegenstellt.

Der Zyklus läßt sich darüber hinaus als literarische Fortführung und Exegese der Kernsammlung des

Amos-Buches (Am. iii-vi), vielleicht auch schon von Teilen des Hosea-Buches lesen, womit sich u.a.

das Fehlen der Schuldthematik in den Visionen selbst zwanglos erklärt. Literargeschichtlich sind die

Visionen nicht vor der (früh-)nachexilischen Zeit anzusetzen.

87. ‒‒ ―Die Wiederentdeckung des Prophetenbuches. Tendenzen und Aufgaben der

gegenwärtigen Prophetenforschung―, Berliner Theologischer Zeitschrift 21 (2004) 30-60.

88. ‒‒ ―Tendenzen der Jesajaforschung (1998-2007)‖, ThRu 74 (2009) 96-128.

89. BECKING, B., Between Fear and Freedom: Essays on the Interpretation of Jeremiah 30-31

(OTS 51), Brill, Leiden 2004. (google books)

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Jeremiah's "Little Book of Consolation" is an intruiging text that provokes a series of interpretative

difficulties. Is the text originally from Jeremiah? Can it be construed as a literary coherence or is a

complex literary process of emergence to be accepted? What is meant by the 'New Covenant'? In this

monograph Jer. 30-31 is read applying a variety of methods. The text-critical chapter argues for the

reinforcement of the editorial theory according to which MT and LXXJer are to be construed as two

different versions. Much attention is paid to the delimitation criticism of these two chapters leading

to the assumption that they are composed of ten Sub-Cantos. Five of these Sub-Cantos are

interpreted taking into account Ancient Near Eastern textual material in order to understand the

mental framework of the ancient reader. The final chapter pleads for the conceptual coherence of Jer.

30-31 which is seen as based on the idea of divine changeability.

90. ‒‒ ―Is God Good for His People? Critical Remarks on a Recently Proposed Emendation of

Nahum 1,7 und Tagung‖, ZAW 117 (2006) 621-623. Pinker‘s recently proposed emendation for Nah 1,7: ביום צרה עז טוב יהוה לעמו »Good is Y

HWH for his

people, a strength on the day of distress« should be abandoned since it is not supported by the

versiones antiquae and does not account for the literary technique of the slowly unfolding of the

central ideas applied in the Book of Nahum.

91. BEGIN, Z. B., ―Does Lachish Letter 4 Contradict Jeremiah XXXIV 7?‖, VT 52 (2002) 166-

174. According to Jer. xxxiv 7, the Babylonian army, while advancing towards Jerusalem ca. 589 B.C.E.,

conquered all Judean fortresses except for Azekah and Lachish. On the other hand, the contemporary

Lachish letter 4 was interpreted as signifying that Azekah had fallen into the hands of the

Babylonians before the letter had been sent to Lachish from a nearby fortress. A fourth century

B.C.E. ostracon indicates that that fortress could be Maresha. Since there is no line of vision between

Maresha and Azekah, the dramatic interpretation of the Lachish letter 4 should be rejected and thus

the letter does not contradict Jer. xxxiv 7. A new interpretation to the Lachish letter 4 is proposed,

from which the main conclusion is that the defenders of Maresha, being unable to see Azekah,

looked out southwards for the signals from Lachish in order to afford themselves an early warning of

an attack from the north.

92. BEHRENS, A., Prophetische Visionsschilderungen im Alten Testament. Sprachliche

Eigenarten, Funktion und Geschichte einer Gattung (AOAT 292), Ugarit, Münster 2002.

93. BENZI, G., Ci è stato dato un figlio. Il libro dell‟Emanuele (Is 6,1-9,6): struttura retorica e

interpretazione teologica, EDB, Bologna 2007.

94. BEN ZVI, E., «Understanding the Message of the Tripartite Prophetic Books»: RQ 35 (1993)

93-100.

95. ‒‒ A Historical-critical Study of the Book of Obadiah (BZAW 242), Gruyter, Berlin 1996.

(google books)

96. ‒‒ ―Looking at the Primary (Hi)Story and the Prophetic Books as Literary/Theological

Units within the frame of the Early Second Temple. Some Considerations‖, SJOT 12 (1998)

26-43.

97. «A Deuteronomistic Redaction In/Among the ‗Twelve‘? A Contribution from the

Standpoint of the Book of Micah, Zephaniah and Obadiah», en L. S. SHEARING – S. L.

MCKENZIE (eds.), Those Elusive Deuteronomists (JSOT SS 268), Academic Press,

Sheffield 1999, pp. 232-261.

98. ‒‒ Micah (FOTL), Eerdmans, Grand Rapids 2000. (google books) This new addition to the FOTL commentary series presents a complete form-critical analysis of the

book of Micah. Ehud Ben Zvi looks at how Micah was read by its ancient audience and explores the

social setting that stands behind it. Emphasis is placed on the construction of the past, on the images

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of the future, and on the relevance of both of these to the present of the community or communities

of readers for whom the book was intended. His various lines of investigation lead to a deeper

understanding of Micah and its enduring message.

99. –– «Introduction: Writings, Speeches, and the Prophetic Books –– Setting an Agenda», en

BEN ZVI, E. –– M. H. FLOYD (eds.), Writings and Speech in Israelite and Ancient Near

Eastern Prophecy. SBL, Atlanta 2000, pp. 1-29.

100. –– Signs of Jonah. Reading and Rereading in Ancient Yehud (JSOT SS 367), Sheffield

Academic Press, London 2003. (google books) In this new and refreshing approach to the story, Ben Zvi starts with the premise that Jonah, like

most books, was written to be read. He therefore concentrates on intended and unintended

readership(s) of Jonah and the network of messages that they were likely to derive through their

reading and rereading. He starts with the historical and social matrix of the production and reading of

the book in antiquity, analyzes its self-critical approach and its metaprophetic character as a comment

on the genre of prophetic books and on prophets. How does the historical fact of Nineveh's

destruction acually shape the reading? Or the perception of Jonah as a runaway slave? Ben Zvi

demonstrates the malleability of interpretation of the Book of Jonah and its limitations, as attested in

different communities of readers. He asks why certain messages are easily accepted by particular

historical communities, whereas others are not raised at all.

101. ‒‒ «The Prophetic Book: A Key Form of Prophetic Literature», en SWEENEY – BEN ZVI, The

Changing face of form criticism for the twenty-first century, Eerdmans, Grand Rapids 2003,

pp. 276-297. (google books)

102. ‒‒ ›The Prophets‹ – References to Generic Prophets and their Role in the Construction of

the Image of the »Prophets of Old« within the Postmonarchic Readership/s of the Book of

Kings, ZAW 116 (2004) 555-567. This study deals with the general image/s of the prophets of old – to be distinguished from that of

particular prophets, e.g., Elijah, Isaiah, Jeremiah – that the Book of Kings evoked among its intended

and primary readership in the postmonarchic period. It concludes that the prophets of old as a group

were imagined as (a) a faithful minority of servants of YHWH who are likely to become an object of

persecution, if the ruling leader is sinful, (b) a group aware of Israel‘s past history of misconduct that

justified the extreme divine punishment against monarchic Israel, and that unsuccessfully tried to

bring Israel to YHWH; (c) a group that embodies a reminder of Israel‘s history of rejecting YHWH

and disregarding the advise of YHWH‘s servants; and (d) a group associated with transmission of

YHWH‘s teachings and which stood at the earliest spot in the chain of transmission of these

teachings that leads directly to the readers and rereaders of the Book of Kings. This contribution also

discusses how this construction of the prophets relates to the general images of the prophets of old

that were communicated by other biblical works and to the social world of the literati of the

postmonarchic period.

103. ‒‒ «Observations on Prophetic Characters, Prophetic Texts, Priests of Old, Persian Period

Priests and Literati», en GRABBE – BELLIS, The Priests in the Prophets (JSOT SS 408), t&t

Clark, New York 2004, pp. 19-30.

104. ‒‒ Hosea (FOTL), Eerdmans, Grand Rapids 2005. (google books) His second work for the FOTL series, Ehud Ben Zvi's "Hosea" features a comprehensive

introduction and careful commentary with special attention to themes of exile and restoration, as well

as extended discussion of didactic prophetic readings. An excellent form-critical interpretation of the

book of Hosea, this volume will be a valuable aid to scholars, students, and teachers.

105. ‒‒ (ed.), Utopia and dystopia in prophetic literature, V&R, Göttingen 2006.

106. BEN ZVI, E. –– M. H. FLOYD (eds.), Writings and Speech in Israelite and Ancient Near

Eastern Prophecy. SBL, Atlanta 2000.

107. BEN ZVI, E. et alii (eds.), A Palimpsest: Rhetoric, Ideology, Stylistics, and Language

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Relating to Persian Israel, Gorgias, Piscataway 2009. A collected-essays volume that explores what we can learn by looking into the matters of language,

rhetoric, style, and ideology about the producers and readers of biblical books. Contributors include

P. Guillaume, J-D Macchi, R. Rezetko, D. Rom-Shiloni, F. Stavrakopoulou, I. Young and the three

editors.

108. BERGEN, W. J., Elisha and the End of Prophetism (JSOT SS 286), Academic Press,

Sheffield 1999. (google books)

109. BERGES, U., Das Buch Jesaja. Komposition und Endgestalt, Herder, Friburgo 1998.

110. ‒‒ „Die Zions-Theologie des Buches Jesaja―, EstBíb 58 (2000) 167-198.

111. ‒‒ «Der zweite Exodus im Jesajabuch. Auszug oder Verwandlung?», en F.-L. HOSSFELD –

L. SCHWIENHORST-SCHÖNBERGER (eds.), Das Manna fällt auch heute noch. Beiträge zur

Theologie des Alten, Ersten Testaments (HBS 44), Herder, Freiburg 2004, pp. 77-95.

112. ‒‒ ―Das Jesajabuch als literarische Katedrale. Ein Rundgang durch die Jahrhunderte‖, BK

61 (2006) 190-197.

113. ‒‒ Jesaja 40-48 (HThKAT 25/4), Herder, Friburgo 2008.

114. ‒‒ Jesaja: der Prophet und das Buch, Evangelische Verlagsanstalt, Leipzig 2010.

115. ‒‒ ―The Book of Isaiah as Isaiah‘s book: the latest developments in the research of the

prophets‖, OTE 23 (2010) 549-573.

116. ‒‒ «Farewell to Deutero-Isaiah or Prophecy Without a Prophet», en A. LEMAIRE (ed.),

Congress Volume Ljbljana 2007 (SVT 133), Brill, Leiden 2010, pp. 575-595.

117. ‒‒ ―The literary construction of the servant in Isaiah 40-55‖, SJOT 24 (2010) 28-38.

118. BERGLER, S., ―«Auf der Mauer ‒ Auf dem Altar». Noch einmal die Visionen des Amos‖,

VT 50 (2000) 445-471.

119. BERGSMA, J. S., „The Restored Temple as ‚Built Jubilee‗ in Ezekiel 40-48―, PEGLMBS 24

(2004) 75-85.

120. BERLIN, A., Zephaniah (AB 25A), Doubleday, Garden City 1994. With keen insight and lucid analysis, Adele Berlin brings the dramatic words of the great prophet

Zaphaniah to life. Living under the tumultuous reign of King Josiah of Judah (640-609 BCE),

Zephaniah predicted the final Day of Judgment when God would come to the fate of Israel and other

nations. The book of Zephaniah is composed as a charged dialogue between God and the

prophet. As their conversation unfolds, we learn of the doomed destiny which are indifferent to the

Lord's power and of humans who have become too enthralled worldly riches. As piercing as any

modern day social critic, Zephaniah proclaims salvation only for those who lead a life of simplicity,

faith, and humility. The new translation by Adele Berlin, a literary as well as biblical scholar,

celebrates the vivid and powerful language of this ancient poet. In staccato exclamations, elevated

rhetoric, and a rich tapestry of metaphors and similes, Zephaniah paints a world beset by corruption,

idolatry, and war. Berlin's contemporary commentary illuminates not only the beauty of Zephaniah's

poetry, but also the political meaning behind his anguished verse For the biblical scholar, Berlin

draws vital between Zephaniah's references and the rest of the Hebrew Bible. For general readers,

Berlin's accessibleZephaniahis an invitation to explore the political and socially turbulent times of

this ancient prophet's world.

121. BETTS, T. J., Ezekiel the Priest: A Custodian of Tora, Peter Lang, New York 2005. (google

books) As one of the most significant figures in ancient Israel, the priest had numerous responsibilities, the

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most important of which was the exposition of the Mosaic Tôr'. The ministry of Ezekiel, a prophetic

priest, offers a glimpse of how one priest carried out his duties as a custodian of Tôr'. Ezekiel the

Priest provides the possibility of a deeper understanding of the pastoral ministry of priests as teachers

of Gods word during Old Testament times through the example of one ancient Israelite priest.

122. BEUKEN, W. A. M., «The Unity oft he Book of Isaiah: Another Attempt at Bridging the

Gorge between Ist to Main Parts», en J. C. EXUM – H. G. M. WILLIAMSON (eds.), Reading

from Right to Left (JSOT SS 373), Sheffield Academic Press, London 2003, 50-62.

123. ‒‒ ―The Manifestation of Yahweh and the Commission of Isaiah: Isaiah 6 Read against the

Background of Isaiah 1‖, CTJ 39 (2004) 72-87.

124. ‒‒ ―The Emergence of the Shoot of Jese (Isaiah 11:1-16): An Eschatological or a Now

Event?‖, CTJ 39 (2004) 88-108.

125. ‒‒ ―Der Prophet Jesaja und seine Zeit. Überlegungen zu einer historischen Rückfrage‖, BK

61 (2006) 198-202.

126. ‒‒ Jesaja 1-12 (HThKAT), Herder, Friburgo 2007.

127. ‒‒ Jesaja 13-27 (HThKAT), Herder, Friburgo 2007.

128. ‒‒ Isaiah 28-39 (HCOT), Peeters, Leuven 2000.

129. BEYER, B. E., Encountering the Book of Isaiah: A Historical and Theological Survey,

Baker Academic, Grand Rapids 2007.

130. BEZZEL, H., Die Konfessionen Jeremias: Eine Redaktionsgeschichtliche Studie (BZAW

378), de Gruyter, Berlin 2007. (google books) The study examines the five prayers known as Jeremiah's confessions (Jer 11,18-12,6; 15,10-21;

17,14-18; 18,18-23; 20,7-18) in their immediate and wider context. Are they older or younger than

the texts surrounding them? What is their significance in the Book of Jeremiah? The analysis aims to

demonstrate how the form of the prophet's apparently personal prayer is used to highlight the

theological problem of unjust suffering. This process is carried out in a number of steps which

consider not only Jer 11-20, but also Jer 1-20; 1-45, and finally 1-51.

131. BIBB, B. D., «The prophetic critique of ritual in Old Testament theology», en L. L. GRABBE

– A. O. BELLIS , The Priests in the Prophets (JSOT SS 408), T&T Clark, London 2004, pp.

31-43. (google books)

132. BIDDLE, M. E., Polyphony and symphony in prophetic literature: rereading Jeremiah 7-20,

Mercer Univ. Press, Macon 1996. (google books)

133. BILIČ, N., Jerusalem an jenen Tag. Text und Botschaft von Sach 12-14 (FzAT 117), Echter,

Würzburg 2008.

134. BLENKINSOPP, J., Sage, Priest, Prophet: Religious and Intellectual Leadership in Ancient

Israel, John Knox, Louisville 1995. (google books) In this first volume of the Library of Ancient Israel series, Joseph Blenkinsopp investigates three

forms of biblical Israel's intellectual and religious leadership: the sage, the priest, and the prophet.

The people who occupied these roles were directly responsible for what appears in the Old

Testament text. Blenkinsopp looks at the development of these roles and how they functioned in

their particular time and place. This investigation will lead to a keener understanding of the literature

of the Old Testament and the society in which it evolved.Volumes in the Library of Ancient Israel

draw on multiple disciplines--such as archaeology, anthropology, sociology, linguistics, and literary

criticism--to illuminate the everyday realities and social subtleties these ancient cultures experienced.

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This series employs sophisticated methods resulting in original contributions that depict the reality of

the people behind the Hebrew Bible and interprets these insights for a wide variety of readers.

135. ‒‒ A History of Prophecy in Israel, John Knox, Westminster 1996. (google books) This revised and enlarged edition of a classic in Old Testament scholarship reflects the most up-to-

date research on the prophetic books and offers substantially expanded discussions of important new

insight on Isaiah and the other prophets.

136. ‒‒ Isaiah 1-39 (AB 19), Doubleday, New York 2000.

137. –– «The Prophetic Biography of Isaiah», en E. BLUM (ed.), Mincha, Neukirchener,

Neukirchen 2000, pp. 13-26.

138. –– ―The Social Roles of Prophets in Early Achaemenid Judah‖, JSOT 93 (2001) 39-58.

139. ‒‒ «Cityscape to Landscape: the ‗Back to Nature‘ in Isaiah 1-35», en GRABBE – HAAK

(eds.), Every City Shall Be Forsaken (JSOT SS 330), Sheffield 2001, pp.35-44.

140. ‒‒ Isaiah 40-55 (AB 19A), Doubleday, New York 2002.

141. ‒‒ Isaiah 56-66 (AB 19B), Doubleday, New York 2003.

142. ‒‒ Opening the Sealed Book. Interpretation of the Book of Isaiah in Late Antiquity.

Eerdmans, Grand Rapids 2006. (google books) Of all the texts in the Hebrew and Christian scriptures, perhaps no book has a more colorful history

of interpretation than Isaiah. A comprehensive history of interpretation of Isaiah between the prophet

Malachi and the emperor Constantine, Joseph Blenkinsopp's Unsealing the Sealed Book explores the

methods and interpretive conclusions of diverse groups. Blenkinsopp points out that the book of

Isaiah was a sustaining factor in many dissident movements in the period studied and traces three

different prophetic traditions from Isaiah, the Man of God, the critic of social structures, and the

apocalyptic seer. He details the place of Isaiah in Jewish Sectarianism, Qumran, and among early

Christians, and touches on a number of its themes, including exile, the remnant of Israel, martyrdom,

and the servant of the Lord. Crossing the disciplines of hermeneutics, the Dead Sea Scrolls, and early

Christianity, Unsealing the Sealed Bookwill appeal to Jewish and Christian scholars, as well as

readers fascinated by the complex, influential prophetic visions of Isaiah.

143. BLOCK, D. I., The Book of Ezekiel. 2 vols. (NICOT), Eerdmans, Grand Rapids 1997 y 1998.

(google books il secondo volume : Ez 25-48) This work completes Daniel Block's two-volume commentary on the book of Ezekiel. The result of

twelve years of studying this difficult section of Scripture, this volume, like the one on chapters 1-24,

provides an excellent discussion of the background of Ezekiel and offers a verse-by-verse exposition

that makes clear the message of this obscure and often misunderstood prophet. Block also shows that

Ezekiel's ancient wisdom and vision are still very much needed as we enter the twenty-first century.

144. BLUM, E., «Israels Prophetie im altorientalischen Kontext», en I. CORNELIUS – L. JONKER

(eds.), From Ebla to Stellenbosch, Harrassowitz, Tubinga 2008, pp. 81-115.

145. ‒‒ «Hosea 12 und die Pentateuchüberlieferungen», en A. C. HAGEDOM ‒ H. PFEIFFER (eds.),

Die Erzväter in der biblischen Tradition (BZAW 400), Gruyter, Berlin 2009, pp. 291-321.

146. BOADT, L., «Re-Examining a Preexilic Redaction of Isaiah 1-39», en L. BOADT – M. S.

SMITH (eds.), Imagery and Imagination in Biblical Literature (CBQMS 32), CBQ,

Washington 2001, pp. 169-190.

147. BOASE, E., The Fulfilment of Doom?: The Dialogic Interaction Between the Book of

Lamentations and the Pre-exilic/Early Exilic Prophetic Literature (JSOT SS 437), T&T

Clark, New York 2006. (google books) It has long been noted that the book of Lamentations shares, at least in part, a theological outlook

with the prophetic literature that the destruction of Jerusalem was the result of Yahweh's decisive

action against the sins of the nation. Too often, however, this relationship has simply been

15

presupposed, or assumed to be a relationship of shared perspective. To date, there has been no

systematic exploration of how it is that Lamentations accepts and/or modifies the theological outlook

of the prophetic literature. In addition, when the theology of the prophets has been discussed in

relation to Lamentations, there has been a tendency to group all the prophetic books together as if

they existed as a homogeneous whole, and shared amongst themselves a singular outlook. This

tendency to simplify the theological complexity of the prophetic literature coincides with a similar

tendency to reduce the theology of Lamentations to simple, monotheistic assertions. Drawing on the

literary insights of Mikhail Bakhtin, this study aims to explore in detail the nature of the relationship

between Lamentations and the pre-exilic/exilic prophetic literature. Drawing on the notions of

dialogism, polyphony and double-voicing, the study argues that Lamentations enters into a dialogic

relationship with prophetic literature, a relationship that both affirms and subverts that literature.

Central to the acknowledgement of the dialogic interaction between Lamentations and the prophetic

literature is the recognition of Lamentations as a multivalent, polyphonic text in which unmerged

viewpoints exist in a tension-filled relationship.

148. BODA, M. J., ―From Complaint to Contrition: Peering through the Liturgical Window of Jer

14,1–15,4‖, ZAW 113 (2001) 180-197. This article argues that Jer 14,1–15,4 provides a window into the liturgical practice of the late

preexilic Judean community. It represents a prophetic liturgy on the occasion of a drought. Links

between this passage and Lev 26 reveal the beginning of a trend in religious expression which would

see the silencing of the classic lament form so prevalent in the Psalter and the creation of a new

Gattung called Penitential Prayer evident in Ezr 9, Neh 1; 9, and Dan 9.

149. ‒‒ Haggai & Zechariah research: A bibliographic survey, Deo Publishing, Leiden 2003.

150. ‒‒ ―Majoring on the Minors: Recent Research on Haggai and Zechariah‖, CBR 2 (2003) 33-

68.

151. ‒‒ Haggai, Zechariah, Zondervan, Grand Rapids 2004. (google books)

152. ‒‒ ―Terryfying the Horns: Persia and Babylon in Zechariah 1:7-6:15‖, CBQ 67 (2005) 22-

41.

153. ‒‒ «Figuring the Future: The Prophets and Messiah», en S. E. PORTER (ed.), The Messiah in

the Old and New Testaments, Eerdman, Grand Rapids 2007, pp. 35-74. (google books)

154. BODA M. J. – M. H. FLOYD, Bringing Out the Treasure. Inner Biblical Allusion in

Zechariah 9-14 (JSOT SS 370), Sheffield Academic Press, London 2003. (google books) It is generally agreed within Hebrew Bible scholarship that Zechariah 9-14 is filled with allusions to

other books within the Hebrew canon. Rex Mason's doctoral dissertation in the early 1970s

contributed significantly to the foundation of this consensus. However, although Mason's thesis

remains a seminal work for those studying Deutero-Zechariah, it has never been published. This

volume contains the first publication of that work together with reflections from leading biblical

scholars who have published on Zechariah 9-14. The volume is rounded off with a response by

Mason to these scholars and a reflection on his own contribution thirty years ago. In some ways this

project is a replication of the social process which gave rise to Zechariah 9-14, as the multiple

authors bring out of this treasure that which is new and that which is old.

155. BØE, S., Gog and Magog: Ezekiel 38-39 as Pre-text for Revelation 19,17-21 and 20,7-10

(WUNT 135), Mohr, Tübingen 2001.

156. BOGAERT, P. M., (ed.), Le livre de Jérémie. Le prophète et son milieu. Les oracles et leur

transmission (BETL 54), 2ª ed., Peeters, Lovaina 1997.

157. BOLIN, T. M., Freedom beyond Forgiveness: The Book of Jonah Re-examined (JSOT SS

236), Academic Press, Sheffield 1997. (google books)

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Bolin analyses biblical and extra-biblical traditions and motifs in the book of Jonah, and argues that

the book's portrayal of the relationship between God and humanity, much like those of Job and

Ecclesiastes, emphasizes an absolute divine sovereignty beyond human notions of mercy, justice, or

forgiveness. God is understood as free to forgive, yet he still punishes, and is unfettered by the

constraints imposed by attributes of benevolence. The only proper human response to God is fear at

his power and acknowledgment of him as the source of welfare and woe.

158. BONS, E., Das Buch Hosea (NSKAT 23/1), Stuttgart 1996.

159. ‒‒ ―L‘approche «métaphorologique» du livre d‘Osée‖, RevScRel 72 (1998) 133-155.

160. BORGHINO, A., La nuova alleanza in Is 54: analisi esegetico-teologica, GUP, Roma 2003.

(google books)

161. BOVATI, P., «Così parla il Signore». Studi sul profetismo biblico, Dehoniane, Firenze 2008.

162. BOVATI, P. ‒ R. MEYNET, Le livre du prophète Amos, Cerf, Paris 1994.

163. BRAUER, B., Das Bild der Unheilsprophetie Israels in der frühen soziologisch orientierten

Forschung, Lit, Münster 1999.

164. BRENNER, A. (ed.), A Feminist Companion to the Latter Prophets. Academic Press,

Sheffield 1995. (google books) The authoritative status of 'Prophecy' in the Bible poses a challenge to the feminist readers. This

challenge is sharpened by the widespread symbolism in prophetic discourse of woman, wife, mother,

harlot and the use of what the volume call 'pornoprophetics'. In this collection it is the book of Hosea

that attracts special attention, but there are also articles on sexual violence and an introductory essay

on prophecy itself as a literary phenomenon. This Feminist Companion offers a sharp confrontation

between the voice of the prophetic male and the resistance of the feminist reader.

165. BRETTLER, M. Z., «Redaction, History, and Redaction-history of Amos in Recent

Scholarship», en KELLE‒MOORE (eds.), Israel‟s Prophets and Israel‟s Past, T&T Clark,

New York 2006, pp. 103-112. (google books)

166. BRIN, G., Studies in Prophetic Literature, Bialik Institute, Jerusalem 2006.

167. BRODIE, T. L., The Crucial Bridge: The Elijah-Elisha Narrative as an Interpretive

Synthesis of Genesis-Kings and a Literary Model for the Gospels, Liturgical Press,

Collegeville 2000. (google books) The Elijah-Elisha narrative (1 Kings 16:29-2 Kings 13) is perhaps the most underestimated text in

the Bible. Far from being a disparate collection, it is a carefully crafted double drama that both

mirrors life and synthesizes the entire Primary History (Genesis-Kings). In a bold hermeneutical

move it transforms the language of historiography - of patriarchs and kings - into the language of

prophetic biography. The prophetic biography, rooted in historiography, later becomes the

evangelists' primary literary model. The Elijah-Elisha narrative is the crucial bridge between the

foundational narratives of Judaism and Christianity.

168. BROYLES, C. C. – C. A. EVANS (eds.), Writing and Reading the Scroll of Isaiah: Studies of

an Interpretive Tradition. (SVT 70/1), Brill, Leiden 1997. (google books) This first part of a 2-volume work, this study combines recent approaches that treat the formation and

early interpretation of the final form of the book of Isaiah with the more conventional historical-

critical methods that treat the use of traditions by Isaiah's authors and editors. Studies investigate

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Isaiah's use of early sacred tradition, the editing and contextualization of oracles within the Isaianic

tradition itself, and the interpretation of the book of Isaiah in later traditions (as seen in the various

versions of the text and various communities).Contributors of this volume include virtually all of the

major scholars of Isaiah and the leading scholars of biblical interpretation in the intertestamental,

New Testament, and early Jewish periods.

169. BRUEGGEMANN, W., Isaiah 1-39, Westminster John Knox, Louisville 1998. (google books)

170. ‒‒ A Commentary on Jeremiah. Exile and Homecoming, Eerdmans, Gran Rapids 1998.

(google books) This widely praised expository commentary by Walter Brueggemann - one of the premier Old

Testament scholars of our time - explores the historical and social milieu of Jeremiah and offers a

theological interpretation of this central book of the Old Testament. In contrast to current approaches

to Jeremiah, Brueggemann uses a combination of sociological and literary analysis to provide a fresh

look at the critical theological issues in the Jeremiah tradition - a look that ultimately yields

compelling insights into the message and significance of Jeremiah both for this tumultuous period in

the history of ancient Israel and for our own complicated times. This combined edition of

Brueggemann's original two-volume work, published until recently as part of the International

Theological Commentary series, will continue to be an essential resource for pastors, students, and

general readers. It is reprinted here with an important new preface by Brueggemann that surveys the

current state of Jeremiah studies.

171. ‒‒ Like Fire in the Bones: Listening for the Prophetic Word in Jeremiah, Fortress,

Minneapolis 2006.

172. ‒‒ The Theology of the Book of Jeremiah, University Press, Cambridge 2007. (google

books) The Book of Jeremiah, second of the three major prophets, is immensely complex. Its different

interpretive voices stretch across several generations and do not cohere into an easily identifiable and

uniform theology. Instead, in both poetry and prose, the Book of Jeremiah witnesses an ongoing

conversation among different advocates concerning the crisis of Babylon's expansion and Jerusalem's

demise. In this volume, Walter Brueggemann elucidates these various voices in the context of

Judah's commitment to the rule of the one God, Yhwh. This messy interface of the theological and

political constitutes the primal challenge of the Book of Jeremiah, and Brueggemann shows how the

book asserts that God continues to be similarly and disturbingly operative in the affairs of the world.

In this way, contemporary crises such as American imperialism and religiously inspired terrorism are

shown to be dislocations with ancient antecedents, but dislocations that continue to invite readers to

new futures that combine divine agency and human inventiveness rooted in faithfulness.

173. BULGARELLI, V., L‟immagine della rugiada nel libro d‟Osea: Uso molteplice di una figura

nella Bibbia ebraica e nella Settanta (RivBSup 39), EDB, Bologna 2002.

174. BULKELEY, T., ―Amos 7, 1–8,3: cohesion and generic dissonance‖, ZAW 121 (2009) 515-

528. This article investigates features of the language of Am 7,1–8,3 which promote the cohesion of the

text, and how these interact with rhetorical features of the text to promote a coherent message. In this

passage, repetition of lexical stock is a particularly strong cohesive feature. It promotes reading the

vision accounts, both the three which precede and the one that follows, with the biographical

narrative in 7,10–17. Thus despite marked differences of genre and point of view, first person in the

vision accounts and third person in the narrative, the sections of this passage as we have it work

together. Together they promote the claim that Amos was a true prophet, and that his message of

disaster for the kingdom of Israel was indeed a word from the LORD.

175. BULLOCK, C. H., An Introduction to the Old Testament Prophetic Books, Moody Publishers,

Chicago 2007. (google books)

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The cultural, theological, and historical interrelationships that bear upon the Scripture are explored in

detail. This introduction will assist the reader in gaining a clearer picture of Israel's history and a

sharper understanding of the Old Testament prophets. --from publisher description.

176. BULTMANN, C., «A Prophet in Desperation? The Confessions of Jeremiah», en J. C. DE

MOOR (ed.), The Elusive Prophet (OTS 45), Brill, Leiden 2001, pp. 83-93. (google books)

177. BUTTERWORTH, M. Structure and the Book of Zechariah (JSOT SS 130), Academic Press,

Sheffield 1992. (google books) This synthetic study has two primary tasks. The first is to elucidate the structure of the book of

Zechariah. But in order to do this, a satisfactory method of analysis must be found. Thus the author

begins by drawing up suitable literary criteria that will help to frame a reliable way of proceeding.

The method is then tested on the book of Zechariah, and the results are compared with those of other

biblical scholarship. Although this is a study in 'rhetorical criticism', it approaches the text from the

standpoint of the authors' and redactors' intentions. The result is a convincing and wide-ranging

analysis of the various and complex structural patterns of Zechariah.

178. BUTTING, C., Bedeutung der Prophetinnen im Kanon aus Tora und Prophetie, Erev-Rav,

2001.

179. CAJOT, R. M., ―The New Exodus in Second Isaiah‖, PS 37 (2002) 43-56.

180. CANCICK-KIRSCHBAUM, E., Prophetismus und Divination. Ein Blick auf die keilschriftlichen

Quellen (FRLANT 201), V&R, Göttingen 2003.

181. CÁNDIDO, F., ―O êxtase profético em Mari e Israel: uma leitura socio-antropológica,

Fragmenta de cultura [Goías] 15 (2005) 1401-1414.

182. CARBAJOSA PÉREZ, I., ―Dos delitos ha cometido mi pueblo. Las imágenes de Jr 2,10-13 en la

argumentaciñn del profeta‖, EstBíb 58 (2000) 435-474.

183. ‒‒ ―Las imágenes sapienciales en el discurso profético‖, VyV 60 (2002) 97-116.

184. ‒‒ De la fe nace la exégesis, Verbo Divino, Estella 2011. Cap. 2: «El estudio crítico de los

profetas», pp.79-138.

185. CARBONE, S. P. – G. RIZZI, Aggeo, Gioele, Giona, Malachia, secondo il testo masoretico,

secondo la versione della LXX, secondo la parafrasi aramaica targumica, EDB, Bologna

2001.

186. CARDONA RAMÍREZ, H., Jonás salvado por los paganos. Algunos matices en el texto hebreo,

Universidad Pontificia Bolivariana, Medellín 2005.

187. CARRA DE VAUX SAINT-CYR, B. et alii, El Siervo doliente (DTB 32), Verbo Divino, Estella

2004.

188. CARROLL, C. E., ―Another Dodecade: A Dialectic Model of the Decentred Universe of

Jeremiah Studies 1996-2008‖, CuBR 8.2 (2010) 162-182.

189. CARROLL R., M. D., Amos. The Prophet & His Oracles. Research on the Book of Amos,

John Knox, Louisville 2002. (google books) The book of Amos holds a unique and central place among the canonical prophetic literature and

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presents a special array of issues for scholarly discussion. This book provides a thorough and

balanced overview of the history of scholarship on the book of Amos, two essays that trace the

history of scholarship and offer promising lines for further inquiry, a substantial anthology of

readings of the multiple ways Amos has been analyzed and appropriated, an extensive and current

bibliography, and notes on doctoral dissertations conducted in recent years. The result is a

comprehensive compendium of resources for scholarly writing on the book of Amos.

190. ‒‒ ―Imagining the Unthinkable: Exposing the Idolatry of National Security in Amos‖, Ex

auditu 24 (2008) 37-54.

191. CARROLL, R. P., ―Surplus Meaning and the Conflict of Interpretations: A Dodecade of

Jeremiah Studies (1984-95)‖, CuR 4 (1996) 115-159.

192. ‒‒ ―Century‘s End: Jeremiah Studies at the Beginning of the Third Millenium‖, CuR 8

(2000) 18-58.

193. CARROLL RODAS, M. D., ―La ética social de los profetas y su relevancia para América

Latina hoy: la opciñn por la ética profética‖, Kairos 32 (2002) 7-25.

194. ‒‒ ―La ética social de los profetas y su relevancia para América Latina hoy: El aporte del

estudio del transfondo‖, Kairos 33 (2003) 7-28.

195. CARY, J. P., Jonah, Brazos, Grand Rapids 2008. Pastors and leaders of the classical church--such as Augustine, Calvin, Luther, and Wesley--

interpreted the Bible theologically, believing Scripture as a whole witnessed to the gospel of Jesus

Christ. Modern interpreters of the Bible questioned this premise. But in recent decades, a critical

mass of theologians and biblical scholars has begun to reassert the priority of a theological reading of

Scripture.The Brazos Theological Commentary on the Bible enlists leading theologians to read and

interpret Scripture for the twenty-first century, just as the church fathers, the Reformers, and other

orthodox Christians did for their times and places. In the sixth volume in the series, Phillip Cary

presents a theological exegesis of Jonah.

196. CASEVITZ, M. – C. DOGNEIZ – M. HARL, Les Douze Prophètes: Aggée, Zacharie. Traduction

du texte grec de la Septante, Introduction et notes (La Bible d‘Alexandrie 23.10-11), Cerf,

Paris 2007.

197. CHA, J.-H., Micha und Jeremia (BBB 107), Beltz Athenäum, Weinheim 1996.

198. CHALMERS, R. S., ―Who Is the Real El? A Reconstruction of the Prophet's Polemic in

Hosea 12:5a‖, CBQ 68 (2006) 611-630.

199. ‒‒ The Struggle of Yahweh and El for Hosea‟s Israel, Phoenix Press, Sheffield 2008. In this provocative new proposal, Chalmers presents the prophet Hosea as engaged in a polemic

against the Canaanite deity El. Especially in chs. 11-13 Hosea is exposing the Northern Kingdom's

fatal error of mistaking El for Yahweh (just as, in chs. 1-2, it was Baal who was wrongly identified

with Yahweh). Here Hosea is asking, 'Who is the god of Jacob?', 'Who is the god of the exodus?' His

answer is: not El-as in many Israelite traditions-, but Yahweh. This recognition leads Chalmers to

reconstruct the 'back story' of the god El, from the sanctuary narrative in Genesis 28, the Balaam

oracles in Numbers 22-24, and the account of Jeroboam's cult in 1 Kings 12. Against the standard

view that there is no polemic against El in the Hebrew Bible, Chalmers argues that the recurring

polemic against the sanctuary at Bethel may have less to do with 'golden calves' or anti-northern

rhetoric than with a much older debate about the identity of the god worshipped at Bethel. The

second half of this book goes beyond the sanctuary at Bethel to the existence of a deity named

Bethel. Just as the cults of Yahweh and El were closely related in Hosea's eighth-century Israel, in

the fifth-century Jewish settlement at Elephantine Yahweh and Bethel seem to be almost

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interchangeable. Since the religious beliefs on display in Elephantine show some striking similarities

to that of Hosea's Northern Kingdom, the earlier Yahweh-El dynamic and the later Yahweh-Bethel

dynamic may effectively interpret one another.

200. CHIEREGATTI, A., Isaia. Se non avrete fede, EDB, Bologna 2005.

201. CHILDS, B. S., Isaiah (OTL) Westminster John Knox, Louisville 2001 [trad. italiana, Isaia,

Queriniana, Brescia 2005]. (google books) In this important addition to the Old Testament Library, renowned scholar Brevard Childs writes on

the Old Testament's most important theological book. He furnishes a fresh translation from the

Hebrew and discusses questions of text, philology, historical background, and literary architecture,

and then proceeds with a critically informed, theological interpretation of the text.

202. ‒‒ The Struggle to Understand Isaiah as Christian Scripture, Eerdmans, Grand Rapids

2004.

203. CHINITZ, J., ―The Prophets of Israel: Both Universalitst and Particularist‖, JBQ 35 (2007)

249-254.

204. CHISHOLM, R. B., Handbook on the Prophets, Baker, Grand Rapids 2002. Provides a thorough introduction to the Old Testament prophetic books, considering their historical

and social setting while surveying the important theological themes.

205. CHRISTENSEN, D.L., «The Book of Nahum: A History of Interpretation», en WATTS‒HOUSE

(eds.), Forming Prophetic Literature, (JSOT SS 235), Academic Press, Sheffield 1996, pp.

187-194. (google books)

206. ‒‒ Nahum: A New Translation with Introduction and Commentary, Yale University Press,

New Haven 2009. This volume represents a significant breakthrough in the study of Hebrew prosody with important

implications for understanding the formation of the canon of the Hebrew Bible. Duane Christensen,

a renowned biblical scholar, offers a detailed analysis of the Hebrew text of Nahum and

demonstrates the intricate literary structure and high poetic quality of the work. Nahum is a book

about God‘s justice and portrays God as strong, unyielding, and capable of great anger. This view of

God‘s nature stands in contrast to that found in Jonah, another book in the section of the Hebrew

Bible known as the Book of the Twelve Prophets, which presents God as ―compassionate, gracious .

. . [and] abounding in steadfast love.‖ Christensen shows how Nahum and Jonah present

complementary aspects of God‘s nature, each essential for an understanding of the divine being. The

commentary includes the most extensive bibliography published to date of works cited.

207. CLARK, D. J. – H. A. HATTON, A Handbook on Haggai, Zechariah, and Malachi, United

Bible Societies, New York 2002.

208. CLEMENTS, R.E., Old Testament Prophecy: From Oracles to Canon, Westminster John

Knox, Louisville 1996. This volume by Old Testament scholar Ronald Clements covers many aspects of research on the

forms, structure, and theological message of the prophetic writings of the Old Testament. An

introductory essay by Clements assesses the changing perspectives of literary and theological

approaches to the study of the prophets during this same period. This book is for all who are

interested in reading some of the most compelling Old Testament scholarship from one of the most

respected scholars in the field.

209. ‒‒ «A Light to the Nations: A Central Theme of the Book of Isaiah», en WATTS-HOUSE

(eds.), Forming Prophetic Literature (JSOT SS 235), Academic Press, Sheffield 1996, pp.

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57-69. (google books)

210. ‒‒ «Max Weber, charisma and Biblical Prophecy», en GITAY, Y. (ed.), Prophecy and

Prophets. The Diversity of Comtemporary Issues in Scholarship. Scholars Press, Atlanta

1997, pp. 89-108.

211. ‒‒ ―Isaiah: A Book without an Ending‖, JSOT 97 (2002) 109-126.

212. COGGINS, R. J., Joel and Amos (NCBC), Academic Press, Sheffield 2000.

213. –– ―Joel‖, CBR 2 (2003) 85-103.

214. COGGINS, R. – J. H. HAN, Six Minor Prophets Through the Centuries: Nahum, Habakkuk,

Zephaniah, Haggai, Zechariah and Malachi, Wiley-Blackwell, 2011. "Six Minor Prophets Through the Centuries is the work of highly respected biblical scholars, Jin H.

Han and Richard Coggins. The volume explores the rich and complex reception history of the last

six Minor Prophets in the exegesis, theology, worship, andarts of Judaism and Christianity, with Han

focusing on Nahum, Habakkuk, and Zephaniah, and Coggins on Haggai, Zechariah, and Malachi.

This latest title in the outstanding Blackwell Bible Commentary series is the only available text that

covers these six prophets within a single volume, providing an essential reference for students,

scholars, clergy, and general readers. The Minor Prophets have left a mark disproportionate to their

length on the history of biblical reception. Suggestive allusions and references appear throughout

ancient, medieval and modern literature, as well as in sculpture and paintings. Each has a special role

to play in the Jewish and Christian traditions. Although the six books examined here are known to

Christians as Minor Prophets, this epithet refers only to the length of their accounts, and not to their

significance to believers, readers, and artists across the centuries"--

215. COLLINS, A. D. - J. J. COLLINS, King and Messiah as Son of God. Divine, Human, and Angelic

Messianic Figures in Biblical and Related Literature. Eerdmans, Grand Rapids 2008. (google

books) "This book traces the history of the idea that the king and later the messiah is Son of God, from its

origins in ancient Near Eastern royal ideology to its Christian appropriation in the New Testament."

"Both highly regarded scholars, Adela Yarbro Collins and John J. Collins argue that Jesus was called

"the Son of God" precisely because he was believed to be the messianic king. This belief and

tradition, they contend, led to the identification of Jesus as preexistent, personified Wisdom, or a

heavenly being in the New Testament canon. However, the titles Jesus is given are historical titles

tracing back to Egyptian New Kingdom ideology. Therefore the title "Son of God" is likely solely

messianic and not literal. King and Messiah as Son of God is distinctive in its range, spanning both

Testaments and informed by ancient Near Eastern literature and Jewish noncanonical literature."

216. COLLINS, J. J., «The Eschatology of Zechariah», en GRABBE – HAAK (eds.), Knowing the

End from the Beginning, T&T Clark, London 2003, pp. 74-84.

217. COLLINS, T., The Mantle of Elijah. The Redaction Criticism of the Prophetical Books,

JSOT, Sheffield 1993. This book provides an introduction to current trends in the study of the biblical prophets. It surveys

the growing volume of work that has been on the redactional analysis of individual books and

represents the first attempt to bring together these different strands of redaction criticism and to

evaluate the effect they have had on our appreciation of the prophetical books as a distinct genre.

The opening chapter deals with the methodology of redaction criticism as applicable to the

prophetical books. The author then looks at the redactional history of each of the individual books in

turn. The closing chapters consider the implications this approach has for our appreciation of these

books and the aims of the writers who created them. In particular, the author draws attention to the

literary nature of the image of The Prophet conveyed in the books about prophets.

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218. CONRAD, E., Zechariah (OTG), Academic Press, Sheffield 1999.

219. –– ―Messengers in Isaiah and the Twelve: Implications for Reading Prophetic Books‖,

JSOT 91 (2000) 83-97.

220. ‒‒ Reading the Latter Prophets. Towards a New Canonical Criticism (JSOT SS 376), T&T

Clark, London 2003. (google books) Edgar W. Conrad focuses on the prophetic books as composite collections and shows that (1)

prophets are characters in the text, depicted as figures of the past whose words are significant for a

later time; (2) reading and writing play a central role in the depiction of prophets; (3) prophetic

books are presented as written words available to later generations through reading; (4) that read as a

whole, the latter prophets depict the end of prophecy and the emergence of messengers of the Lord.

Reading the Latter Prophets is an important contribution to the problems of both the formation and

function of the prophetic literature.

221. CONROY, Ch., «Reflections on Some Recent Studies of Second Isaiah», en V. COLLADO

BERTOMEU (ed.), Palabra, prodigio, poesía (AnBi 151), PIB, Roma 2003, pp. 145-160.

(google books) Si incentra nelle letture sincroniche del Secondo Isaia tra gli anni 1985-2001: Watts, Baltzer, Laato,

O‘Connell, Korpel, de Moor.

222. COOK, J. E., Hear o Heavens and Listen o Earth: An Introduction to the Prophets,

Liturgical Press, Collegeville 2006. (google books) In Hear, O Heavens and Listen, O Earth, Joan E. Cook guides students of theology, Scripture, and

ministry in reading the prophetic books according to the current methodologies for biblical study.

She encourages readers to apply the messages of the prophets to contemporary religious and social

concerns. Cook focuses on how to read the Old Testament books of the prophets and addresses the

pastoral implications. The study proceeds chronologically and biblical quotations and references are

based on the New Revised Standard Version of the Bible. Cook encourages students to engage the

biblical text and suggests points for reflection and questions for thought and action based on each of

the prophetic books. Cook provides an extensive introduction to Israel‘s prophetic literature, and

comments on the significance that the prophetic texts have for daily life today.

223. COOK, L. S., Prophecy and apocalypticism, Fortress, 1995. Did Israelite Jewish apocalyptic literature originate among alienated or disenfranchised groups? In

this overview of apocalypticism in the Hebrew Bible, Stephen Cook contends that such thinking and

writing stems from priestly groups that held power.

224. ‒‒ The Question of the "Cessation of Prophecy" in Ancient Judaism, ProQuest LLC, Ann

Arbor 2009. (google books) I argue that Second Temple texts present a relatively consistent picture of prophecy as a thing of the

past, and perhaps the future. These passages also describe, however, an abundance of other, lower-

ranking revelatory activities as taking place in the interim, thus marking this period as one of

outstanding spiritual vitality. On the question of how the status of ancient prophecy should be

characterized today, I contend that two legitimate approaches exist. In studies which attempt to

clarify ancient Jewish theological thought, it is advantageous to adopt the view that "prophecy"

should be distinguished from inspired activity of a lower order, thereby maintaining the view that

prophecy ceased. But in sociological studies which seek to compare Jewish prophetic activity to that

of other ancient Near Eastern and Greco-Roman contexts, it is more helpful to emphasize the

commonalities among all Jewish revelatory phenomena, and thus disregard the notion that prophecy

ceased.

225. COOK, P. M., A Sign of Wonder: The Redactional Formation of Isaiah 18-20 (SVT 147),

Brill, Leiden 2010.

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While many studies on Isaiah are interested in the formation of the book, relatively few have

addressed the development of the oracles concerning foreign nations. Like many other prophetic

books, the book of Isaiah contains a section of foreign nations oracles (Isaiah 13-23), but within this

collection is a smaller grouping of literary material that deals with the nations of Cush (Ethiopia) and

Egypt (Isaiah 18-20). This book considers the formation of this smaller group about Cush and Egypt

within the literary context of the growth of the larger collection and the development of

theseindividual chapters. This book also contributes a fresh approach to the formation of foreign

nations oracles in Isa 13-23.

226. COOK, S. L. – C. L. PATTON (eds.), Ezekiel‟s Hierarchical World, Brill, Leiden 2004.

(google books) Can we live with the God of Ezekiel? Can we relate to a God who has established a multilayered

hierarchy that separates the divine from the human, who creates boundaries that segregate people

from the temple, the priesthood, and the glory of the Lord? In contrast to those who suggest that

Ezekiel should no longer be read as an authoritative part of the canon, the essays in this volume

engage Ezekiel's hierarchical world directly, neither dismissing it out of hand nor accepting it

uncritically. By wedding theological interest and reflection with serious biblical exegesis and

criticism, this work helps readers to understand Ezekiel's hierarchical theology -- especially the

book's views on creation, priesthood, and land. It thus equips readers to form their own evaluations

of the relevance of Ezekiel's theology for today. Contributors include Daniel I. Block, Keith Carley,

Stephen L. Cook, Katheryn Pfisterer Darr, Iain M. Duguid, Friedrich Fechter, Julie Galambush,

Norman Habel, Risa Levitt Kohn, Corrine L. Patton, David L. Petersen, Baruch J. Schwartz, Daniel

L. Smith-Christopher, and Steven Shawn Tuell. Paperback edition is available from the Society of

Biblical Literature (www.sbl-site.org)

227. COOTE, R. B., Elijah and Elisha in Socioliterary Perspective, Scholars Press, Atlanta 1992.

228. CORRÊA LIMA, L., Salvação entre Juízo, Conversão e Graça. A Perspectiva Escatológica

de Os 14,2-9, G&B Press, Roma 1998 (google books)

229. ‒‒ ―Em torno do conceito de escatologìa profética‖, Coletânea 2 (2004) 261-275.

230. CORTESE, E., ―Isaia oggi. Tappe della ricerca. Bilanci e teologia‖, Lat 70 (2004) 279-291.

231. ‒‒ Il tempo della fine. Messianismo ed escatología nel messagio profetico, Franciscan

Printing Press, Milano 2010. Raccolta di diversi articoli, tra di essi: ―Isaia oggi. Tappe della ricerca, bilanci e Teologia‖ (2004);

―Come leggere il Deuteroisaia?‖ (2008); ―Il servo di JHWH‖ (2002).

232. COUEY, J. BLAKE, ―Amos vii 10-17 and Royal Attitudes Toward Prophecy in the Ancient

Near East‖, VT 58 (2008) 300-314.

233. COUTURIER, G., «Esaïe 7,14: étude philologique du terme hml[», en Fs. O. Genest,

Montreal 2005, pp. 323-340.

234. CRAIG, K. M., A Poetics of Jonah: Art in the Service of Ideology, Mercer Univ. Press,

Macon 1999.

235. –– ―Jonah in Recent Research‖, CuR 7 (1999) 97-118.

236. CRANE, A. S., Israel's Restoration: A Textual-Comparative Exploration of Ezekiel 36-39

(SVT 122), Brill, Leiden 2008. (google books) Commentators traditionally use a textual-critical methodology in examining Hebrew and Greek

manuscripts to establish an 'original' reading, frequently attributing other variants to scribal error.

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This book proposes a complementary-textual comparative methodology that treats each Hebrew

and/or Greek manuscript with equal value, listening to each voice as a possible interpretive

trajectory. This methodology is applied to the restoration of Israel in Ezekiel 36-39, initially on a

micro level examining each verse for intra-linguistic and trans-linguistic variants, frequently finding

exegetical reasons for variants. The macro application compares Papyrus 967 with extant

manuscripts, finding the different chapter order and pericope minus (36:23c-38) due to theological

reasons. This comparative methodology can be used with any study dealing with different

manuscripts and versions.

237. CRENSHAW, J. L., Joel (AB 24C), Doubleday, Garden City 1995.

238. –– «Transmitting Prophecy across Generations», en BEN ZVI ––FLOYD (eds.), Writings and

Speech in Israelite and Ancient Near Eastern Prophecy. SBL, Atlanta 2000, pp. 31-44.

239. CROATTO, J. S., ―La estructrura de los libros proféticos (Las relectruas en el interior del

corpus profético)‖, RIBLA 35/36 (2000) 7-24.

240. –– ―Composiciñn y querigma del libro de Isaìas‖, RIBLA 35/36 (2000) 36-67.

241. –– Imaginar el futuro: Estructura retórica y querigma del Tercer Isaías (Isaías 56-66),

Lumen, Buenos Aires 2001.

242. –– ―Cñmo empezar a leer el Tercer Isaìas‖, RevistB 63 (2001) 119-125.

243. –– ―La elaboraciñn lucana de la alegorìa de la viða de Isaìas 5,1-7‖, RevistB 64 (2002) 193-

204.

244. –– «Quiasmos a distancia en Isaías 56-66», en V. COLLADO BERTOMEU (ed.), Palabra,

prodigio, poesía (AnBi 151), PIB, Roma 2003, 161-183.

245. ‒‒ ―The "Nations" in the Salvific Oracles of Isaiah‖, VT 55 (2005) 143-161. The purpose of this study is to deconstruct the exegetical tradition that emphasizes the promise of

universal salvation for the foreign nations in the book of Isaiah. The real message--scattered all along

the book by its final author or Fourth Isaiah--is to affirm the liberation and return of the different

Judean diasporas. The nations as such, on the contrary, will receive the negative lot of the reversal of

fortunes.

246. CULLEY, R. C., «Orality and Writtenness in the Prophetic Texts», en BEN ZVI, E. –– M. H.

FLOYD (eds.), Writings and Speech in Israelite and Ancient Near Eastern Prophecy. SBL,

Atlanta 2000, pp. 45-64.

247. CURTIS, A. H. W. - T. Römer (eds.), The Book of Jeremia and its Reception (BETL 128),

Peeters, Lovaina 1997.

248. CURTIS, B. G., Up the Steep and Stony Path: The Book of Zechariah in Social Location

Trajectory Analysis, Brill, Leiden 2006. (google books)

249. DAHMEN, U. – G. FLEISCHER, Die Bücher Joel und Amos, KBW, Stuttgart 2001.

250. D‘AMICO, J. L. – E. DE LA SERNA (eds.), Donde está el espíritu está la libertad, San Benito,

Buenos Aires 2003.

251. DANGL, O., ―Habakkuk in Recent Research‖, CuR 9 (2001) 131-168.

252. DAVIES, A., Double Standards in Isaiah: Re-evaluating Prophetic Ethics and Divine

Justice, Brill, Leiden 2000. (google books) "Double Standards in Isaiah examines from a reader-orientated perspective the ethical teaching of the

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largest and most important of the prophetic books, and addresses the most crucial ethical issue in

biblical studies: how can Yahweh justly demand such high standards of conduct for his people when

he fails to live by them himself? The author considers the role of this dilemma throughout Isaiah,

concluding that the 'double standards' in operation are, for Isaiah, the inevitable by-product of the

prophet's vision of Yahweh's exalted status and moral superiority. This provocative book offers a

unique and creative approach to the difficulty of representing the character and conduct of God, and

will be essential reading for students of Isaiah and anyone with an interest in the many ethical

problems of the Hebrew Bible.

253. DAVIES, G. I., Hosea (NCBC), Grand Rapids 1992.

254. DAVIES, P. R., «God of Cyrus, God of Israel: Some Religio-historical Reflections on Isaiah

40-55», en J. DAVIES et alii (eds.), Words Remembered, Texts Renewed (JSOT SS 195),

Academic Press, Sheffield 1995, pp. 207-225. (google books)

255. –– «Pen or iron, point of diamond (Jer 17:1): Prophecy as Writing», en BEN ZVI, E. –– M.

H. FLOYD (eds.), Writings and Speech in Israelite and Ancient Near Eastern Prophecy.

SBL, Atlanta 2000, pp. 65-81.

256. –– (ed.), The Prophets: A Sheffield Reader, Academic Press, Sheffield 1996.

257. DAVIES, P. R. – D. J. A. CLINES, Among the Prophets: Language, Image and Structure in

the Prophetic Writings (JSOT SS 144), Academic Press, Sheffield 1993. (google books) Prophetic symbolism is one of the key topics of this volume. On Isaiah, John F.A. Sawyer finds

radical images of Yahweh, Kenneth T. Aitken looks at the metamorphosis of the key motif of

hearing, seeing and understanding, Michael L. Barre examines lions and birds in 31.4-5, and Marvin

A. Sweeney re-examines vmes(tm)s in 8.6. The imagery of Ezekiel is explored by Leslie C. Allen

(the 'Death Valley' vision) and M.G. Swanepoel (Ezekiel 16 and female images of Israel), and Alan

Cooper and Athalya Brenner write on the book of Jonah. Two essays of more general scope deal

with the search for unity in Isaiah (David Carr) and the redactional shape of Nahum 1 (James

Nogalski). An attractive and stimulating volume which reflects the liveliness of current research on

the prophetic literature.

258. DAY, J., «Hosea and the Baal Cult», en ID. (ed.), Prophecy and the Prophets in Ancient

Israel (JSOT SS 531), T&T Clark, New York 2010, pp. 202-224. (google books)

259. ‒‒ (ed.), King and Messiah in Israel and the Ancient Near East (JSOT SS 270), Academic

Press, Sheffield 1998. "This volume is a major contribution to the study of kingship and messianism in the Old Testament

in particular, but also in the ancient Near East more generally, and in postbiblical Judaism and the

New Testament. It contains contributions by 20 scholars originally presented to the Oxford Old

Testament Seminar."

260. ‒‒ (ed.), Temple and Worship in Biblical Israel (JSOT SS 422), T&T Clark, London 2005. This major work on the Temple and worship in biblical Israel contains 23 essays by an impressive

array of international scholars. It ranges widely from the ancient Near Eastern and archaeological

background, through the Old Testament and Late Second Temple Judaism, as far as the New

Testament. Special attention is paid to such subjects as the ideology of temples and the evidence for

high places in Israel and the Canaanite world, the architecture and symbolism of Solomon's Temple,

the attitude of various parts of the Old Testament to the Temple and cult, including that of several

prophets, the role and fate of the Ark of the Covenant, the Day of Atonement, Apocrypha and

Pseudepigrapha, first century Judaism, as well as in the New Testament. The contributors include:

John Barton, H.G.M. Williamson, John Day, Susan Gillingham, John Jarick, C.T.R. Hayward,

Michael Knibb, George Brooke, Martin Goodman, Christopher Rowland and Larry Kreitzer.

261. ‒‒ (ed.), Prophecy and the Prophets in Ancient Israel (JSOT SS 531), T&T Clark, New

York 2010. (google books)

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This important work on Prophecy and the Prophets in Ancient Israel is the product of an impressive

international team of twenty-three outstanding scholars, most of whom are well-known, established

names, while a few are able, younger scholars beginning to make their mark on the field. The volume

approaches its subject from a remarkable number of different angles, with essays ranging from

Israel's ancient Near Eastern background right through to the New Testament, but the majority of

essays concentrate on Prophecy and the Prophets in the Old Testament. Particular attention is paid to

the following subjects: Prophecy amongst Israel's Ancient Near Eastern Neighbours; Female

Prophets in both Israel and the Ancient Near East; Israelite Prophecy in the Light of modern

Sociological, Anthropological and Psychological Insights; Deuteronomy 18.9-22, the Prophets and

Scripture; Elijah, Elisha and Prophetic Succession; the Theology of Amos; Hosea and the Baal cu

All the contributions, previously unpublished, arise from papers delivered at the Oxford Old

Testament seminar.

262. DAY, J. – R. P. GORDON – H. G. M. WILLIAMSON (EDS.), Wisdom in Ancient Israel,

University Press, Cambridge 1995. (google books) In this collection, an international group of specialists considers the nature of wisdom in relation to

the thought world of the ancient Near East and its impact on the rest of the Old Testament. In

addition to full coverage of the wisdom books and other literature most frequently thought to have

been influenced by them, thematic studies also introduce the principal comparative sources among

Israel's neighbors and discuss the place of wisdom in Israelite religion, theology and society.

263. DEARMAN, J.A.,―Interpreting the Religious Polemics against Baal and the Baalim in the

Book of Hosea‖, OTE 14 (2001) 9-25.

264. ‒‒ Jeremiah/Lamentations (NIV Appl. Comm.), Zondervan, Grand Rapids 2002.

265. ‒‒ The Book of Hosea (NICOT), Eerdmans, Grand Rapids 2010. (google books)

In this solid theological commentary on the book of Hosea, J. Andrew Dearman considers

the prophetic figure's historical roots in the covenant traditions of ancient Israel, includes

his own translation of the biblical text, and masterfully unpacks Hosea's poetic,

metaphorical message of betrayal, judgment, and reconciliation.

266. DECORZANT, A., Vom Gericht zum Erbarmen. Text und Theologie von Micha 6-7 (FzB

123), Echter, Würzburg 2010.

267. DEKKER, J., Zion's rock-solid foundations: an exegetical study of the Zion text in Isaiah

28:16, Brill, Leiden 2007. (google books) No other biblical book ascribes such a prominent place to the theme of 'Zion' as the book of Isaiah

does. One of the most important statements regarding Zion is to be found in Isa. 28: 16. The text

speaks of the laying of a foundation stone in Zion and enjoys an important place in New Testament

preaching since it is associated with the advent of Jesus Christ. The present study addresses the

interpretation of Isa. 28: 16 in its Old Testament context. Its significance lies in the fresh

contribution it makes t our understanding of the Zion text in question and its importance for

establishing the role played by Zion and the so-called Zion tradition in the preaching of Isaiah.

268. DELKURT, H., Sacharjas Nachtgesichte: zur Aufnahme und Abwandlung prophetischer

Traditionen (BZAW 302), Gruyter, Berlin 2000. (google books)

269. DELL, K. J., «The suffering servant of Deutero-Isaiah: Jeremiah revisited», en ID. et alii

(eds.), Genesis, Isaiah and Psalms, Brill, Leiden 2010, pp. 119-134. (google books)

270. DELL, K. J. – G. DAVIES – Y. VON KOH (eds.), Genesis, Isaiah, and Psalms (SVT 135),

Brill, Leiden 2010. (goggle books)

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Genesis, Isaiah and Psalms are three key texts in the Hebrew Bible and represent the lifelong

interests of Professor John Emerton, Emeritus Regius Professor of Hebrew in the University of

Cambridge, for whom this volume is written on the occasion of his eightieth birthday. The

contributors have all enjoyed academic relationships with John over the years and represent a truly

international group. The contributions include comparison of biblical texts with ancient Near

Eastern counterparts and evaluation of them in the light of archaeology. They include intertextual

work on a literary level, and traditional literary-historical approaches to texts. Many move beyond

the Hebrew Bible itself to consider other texts and versions or to draw out interpretations of texts

by scholars ancient and modern - and even by novelists. The result is a refreshing group of articles

that indicate the broad range of approaches that characterize the discipline of Old Testament study

in the present day.

271. DEMPSEY, C. J., Hope amid the Ruins: The Ethics of Israel‟s Prophets, Chalice, St. Louis

2000.

272. –– Jeremiah: Preacher of Grace, Poet of Truth, Liturgical Press, Collegeville 2007.

(goggle books)

273. DIAMOND, A. R. P. – K. M. O‘CONNOR – L. STULMAN (EDS.), Troubling Jeremiah, Academic

Press, Sheffield 1999. (goggle books) Rec: Avioz en RBL 10/2011. Troubling Jeremiah presents essays by Jeremiah scholars who are troubled by the biblical book

and give the scholarship on Jeremiah trouble in turn. Essays seek to move beyond the Duhm-

Mowinckel source criticism of the book to address matters of metaphor, final form, intertextuality,

and the relationship of the book to various audiences of readers. Taken together, the 24 essays in

this volume press for an end to 'innocent' readings of Jeremiah inasmuch as current models prove

inadequate for troubling the very Jeremiah they have already helped to reveal.

274. DIAMOND, A. R. P. – L. STULMAN (eds.), Jeremiah (Dis(placed. New Directions in

Writing/Reading Jeremiah (JSOT SS 529), T&T Clark, New York 2011.

275. DIETRICH, W., «Habakuk ‒ ein Jesajaschüler», en H. M. NIEMANN (ed.), Nachdenken über

Israel, Peter Lang, Francfort 1994, pp. 197-215.

276. ‒‒―Jesaja – Ein Heilsprophet‖, ThRu 64 (1999) 324-337.

277. DILLE, S. J., Mixing Metaphors: God as Mother and Father in Deutero-Isaiah (JSOT SS

398), T&T Clark, London 2004. (google books) While most treatments of biblical metaphor examine individual metaphors in isolation, Sarah J. Dille

presents a model for interpretation based on their interaction with one another. Using Lakoff and

Johnson's category of "metaphoric coherence," she argues that when nonconsistent or contradictory

metaphors appear together in a literary unit, the areas of overlap (coherence) are highlighted in each.

Using the images of father and mother in Deutero-Isaiah as a starting point, she explores how these

images interact with others: for example, the divine warrior, the redeeming kinsman, the artisan of

clay, or the husband. The juxtaposition of diverse metaphors (common in Hebrew prophetic

literature) highlights common "entailments," enabling the reader to see aspects of the image which

would be overlooked or invisible if read in isolation. Dille argues that any metaphor for God can

only be understood if it is read or heard in interaction with others within a particular cultural context.

278. DILLER, C. et alii (eds.), Studien zu Psalmen und Propheten, Herder, Friburgo 2010.

279. DIM, E. U., The eschatological implications of Isa. 65 and 66 as the conclusion of the Book

of Isaiah, Peter Lang, Bern 2005. (google books) What can one say about eschatology in the Old Testament? For a number of scholars there is no

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eschatology in the Old Testament and for many others eschatology only occurs at the fringes of that

section of the Bible. Biblical Studies have tried to clarify the issues around eschatology, but different

views remain. It is from this general background that this book examines the eschatology of the unit

of Isa 65 and 66. The author throws new light on what Old Testament eschatology really is and

offers a practical view of the unit of Isa 65 and 66, situating it within the larger Isaian tradition.

280. DOAN, W. – T. GILES, Prophets, Performance, and Power. Performance Criticism of the

Hebrew Bible, T&T Clark, Nueva York 2005. (google books) Provides the first ever use of performance criticism to analyze Old Testament, or biblical, texts.

Offers to general readers a new way of reading and thinking about the Old Testament prophets.

Embedded in portions of the biblical text are performance modes of thought that preserve a pre-

literary way of thinking that can be analyzed through performance analysis. Even as literary forms of

thought are embedded in non-literary forms of communication (television and radio announcers,

preachers, actors, conversation), pre-literary forms of thought (i.e., performance modes of thought),

became embedded in early literature. Performance analysis is designed to identify and describe these

performance modes of thought embedded in the prophetic literature. Doan's and Giles's book has two

major components: the development of performance analysis methodology and the application of that

methodology to select portions of the prophetic texts found in the Hebrew Bible.

281. DOORLEY, W. J., Isaiah of Jerusalem: An Introduction, Paulist Press, New York 1992.

(google books) An insightful introduction to the background and context of the most influential of the four eighth-

century prophets. Can be used as a companion text to the Paulist Bible Study Program.

282. DOYLE, B., The Apocalypse of Isaiah Metaphorically Speaking (BETL 151), Peeters,

Lovaina 2000. (google books) The analysis of metaphors constitutes an ideal point of entry into the exegesis of Biblical Hebrew

poetic texts because it forces the exegete to examine the said text from a variety of perspectives. How

can one discern the presence of metaphorical speech? What are the various types of metaphorical

speech available to and employed by the biblical poet? How does the structure of a piece of Hebrew

poetry carry its metaphorical dimensions? How did the biblical poet make use of the various types of

metaphor and to what end? Can we ultimately gain access to the poet's meaning? The present study

endeavours to provide at least a partial answer to these questions. In maintaining focus on the

biblical text, moreover, the author hopes to anchor some of the abstractions of metaphorical theory

with chosen examples taken from the so-called 'Apocalypse of Isaiah'. The Hebrew prophets

constitute fertile ground in their use of metaphorical language for speaking the unspeakable,

especially concerning the relationship between the people and God.

283. DUBBINK, J., «Cedars deray, a sprout will blossom: Jeremiah 23,5-6: conclusión of the

prophecies on kingship», en Fs. Deurloo. ACEBT S. 2 (2001), 157-165.

284. DUGUID, I. M., Ezekiel and the leaders of Israel (SVT 56), Brill, Leiden 1994. (google

books) "Ezekiel and the Leaders of Israel explores the attitudes expressed in the Book of Ezekiel towards

the various different leadership groups within Judean society: the monarchy, the priests and Levites,

the prophets, and the lay leadership (including "zeqenim, sarim and other ruling classes). The thesis

is advanced that there is a coherent and connected attitude taken toward these leadership groups

throughout the book: those singled out for the most reproach in Ezekiel's critique of the past are

marginalized in his plan for the future, while those who escape blame are assigned positions of

honour. It is not simply a matter of tinkering with the status of a single group in society, but rather a

radical and complete restructuring, designed to avoid repetition of the sins of the past.

285. ‒‒ Ezekiel, Zondervan, Grand Rapids 2010.

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Most Bible commentaries take us on a one-way trip from our world to the world of the Bible. But

they leave us there, assuming we can somehow make the return journey on our own. In other words,

they focus on the original meaning of the passage but don't discuss its contemporary application. The

information they offer is valuable -- but the job is only half done! The NIV Application Commentary

Series helps us with both halves of the interpretive task. This new and unique series shows readers

how to bring an ancient message into a modern context. It explains not only what the Bible meant

but also how it can speak powerfully today.

286. DUS, A., Las parábolas del reino de Judá. Lingüística textual y comunicación (Ez 17; 19;

21), Pontificia Univ. Católica Argentina, Paraná 2003.

287. ‒‒ Ezequiel, en Comentario Bíblico Latinoamericano II, Verbo Divino, Estella 2007, pp.

397-469.

288. EATON, J. H., A Course on Hebrew Prophecy from Amos Onwards, Eerdmans, Grand

Rapids 1997. To the contemporary mind, the Old Testament books of the prophets often seem obscure, sometimes

even harsh or lurid. But this new book by John Eaton sets out to see the Hebrew prophets with fresh

wonder. Rather than giving a one-dimensional, historical study of these inspiring figures, Eaton

presents each of the Hebrew prophets in relation to his own liturgical tradition, to the religious

intermediaries of other peoples, and to the great poets of all times.

289. EDELMAN, D., «From Prophets to Prophetic Books: The Fixing of the Divine Word», en D.

EDELMAN - E. BEN ZVI (eds.), The Production of Prophecy, Equinox, London 2009, pp. 29-

54.

290. EDELMAN, D. V. — E. BEN ZVI (eds.), The Production of Prophecy: Constructing Prophecy

and Prophets in Yehud. Equinox, London 2009. The editors have organized a long-term research program on Israel and the Production and Reception

of Authoritative Books in the Persian and Hellenistic Periods at the Annual Meeting of the European

Association of Biblical Studies. The first announced topic of enquiry was the construction of

prophecy and prophetic books during the Persian period, for which dedicated sessions were held at

the EABS meetings in 2006 and 2007. The present volume includes revised versions of the

presentations made by Rainer Albertz, Ehud Ben Zvi, Philip R. Davies, Diana Edelman, Erhard S.

Gerstenberger, Ernst Axel Knauf, Thomas C. Romer, and Rannfrid I. Thelle. The general image that

emerges from the volume is that of biblical prophecy as a written phenomenon, though perhaps open

to selected public readings. The relationship between prophetic and other authoritative written texts

(e.g., the Book of Kings, the Deuteronomistic History) is explored, as well as the general social and

ideological setting in which the prophetic books emerged. The volume deals with the construction of

images of prophets of the past and relates them to the general construction of the past in Yehud. It

includes both general, methodological and comparative contributions and studies on particular

issues/books (e.g., Deutero-Isaiah, Jeremiah, Amos and Jonah).

291. EGO, B. – A. LANGE – H. LINCHTENBERGER – K. DE TROYER (eds.), Minor Prophets (Biblia

Qumranica 3B), Brill, Leiden 2005.

292. EHRING, C., Die Rückkehr JHWHs. Traditions- und religionsgeschichtliche

Untersuchungen zu Jesaja 40,1-11, Jesaja 52,7-10 und verwandten Texten (WMANT 116),

Neukirchener, Neukirchen 2007.

293. EIDEVALL, G., Grapes in the Desert. Metaphors, Models and Themes in Hosea 4-14 (CBOT

43), Almqvist & Wiksell, Estocolmo 1996.

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294. EKBLAD, E. R., Isaiah's servant poems according to the Septuagint: an exegetical and

theological study, Peeters, Leuven 1999. (google books) This study analyzes the Septuagint version of Isaiah's Servant Poems (Isaiah 42:1-8; 49:1-9; 50:4-11;

52:13-53:12) as a translation and unique interpretation of the Hebrew text. The Septuagint version of

the Servant Poems is of interest not only because it represents one of the earliest (if not the first)

interpretations of the Hebrew text and thus an important stage in the history of exegesis of these

poems, but also because this translation operates a transition from Hebrew modes of thinking and

expression into a Greek language and context. The Septuagint version of the Servant Poems was

cited by New Testament writers, read and commented on as Sacred Scripture by the early Church

Fathers and continues to be used by the Eastern Church. This study is a helpful resource to Old

Testament, New Testament and Patristic scholars and theologians alike. Offers a methodology for

classifying Septuagint differences to determine the specific exegesis and underlying theology of a

given Septuagint text. Differences with the Hebrew text are categorized according to linguistic

explanations (style, the translator's difficulty determining Greek semantic equivalents for obscure

Hebrew vocabulary, errors or omissions, etc.) Hebrew Vorlagen, non-linguistic explanations like

contextual and intertextual exegesis and combinations of linguistic and non-linguistic factors. author

identifies over 270 differences with the Masoretic Text in a presentation of the Septuagint text of

each poem side-by-side with the Masoretic Text. Qumran variants are compared with the Masoretic

Text and Septuagint to help classify Septuagint differences to determine which may be signs of the

Septuagint's unique exegesis and theology. The Septuagint's numerous differences are bold-faced in

the English translation of each poem before the author presents a detailed verse-by-verse literary

analysis of the Septuagint in the wider context of Isaiah 1-66 and the Greek Pentateuch. differences

with the Masoretic Text in Isaiah's Servant Poems reflect contextual and intertextual exegesis. The

Septuagint version expresses theological perspectives that are at times similar and often distinct from

the Masoretic Text. In a final chapter the author draws on the exegesis of each poem in preceding

chapters to present the theology visible in the Septuagint version of Isaiah's Servant Poems,

concluding with an appendix that catalogues textual differences between the Septuagint and the

Masoretic Text and a biblical index (Peeters 1999)

295. ELLIOT, M. W. (ed.), Isaiah 40-66 (Ancient Christian Commentary on Scripture. Old

Testament XI), Inter-Varsity, 2007. No book of the Old Testament is more frequently quoted in the New than Isaiah, and no portion of

Isaiah is more frequently quoted in the New than the typologically fertile soil of Isaiah 40-66. Still,

as interpreted by the fathers, Isaiah presents a message that is far more soteriological than

christological, leading readers to a deeper understanding of God's judgment and salvation. Isaiah 40-

66 provides us with the closest thing the Old Testament has to offer regarding a systematic

theology.The excerpts included in this volume offer us a rich array of differing styles, principles and

theological emphases from Theodoret of Cyr to Eusebius and Procopius, to Cyril of Alexandria,

Jerome and Augustine. Readers will be enriched by the wide-ranging selections, some of which are

translated here into English for the first time.

296. EMMERSON, G. I., Isaiah 56-66. (OTG), Academic Press, Sheffield 1992.

297. EPH‗AL-JARNUZELSKA, I., Prophets, Royal Legitimacy and War in Ancient Israel, Warsaw

Univ. Press, Warsaw 2009.

298. EVANS, C. A. (ed.), From Prophecy to Testament: The Function of the Old Testament in the

New, Hendrickson, Peabody 2004.

299. EVERSON, A. J. – H. C. P. KIM (eds.), The Desert Will Bloom: Poetic Visions in Isaiah, SBL,

Atlanta 2009. (google books)

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Isaiahs vision of the future is nothing less than a portrait of shalom involving peace, wholeness, and

hope both for the human community and the earth. Throughout the scroll, imagery drawn from

nature affirms that renewal of life, like the renewal of the earth, is possible for the human family. The

essays in this volume explore the poetic artistry and symbolic imagery in the Isaiah scroll. They

examine specific texts, interpreting important language and imagery in those texts, delineating the

functions and implications of such imagery and metaphors throughout the entire book of Isaiah, and

presenting fresh methodological and interpretive considerations in reading Isaiah. The contributors

are Willem A. M. Beuken, Carol J. Dempsey, A. Joseph Everson, Chris A. Franke, James M.

Kennedy, Hyun Chul Paul Kim, Francis Landy, Roy F. Melugin, Gary Stansell, Marvin A. Sweeney,

Patricia K. Tull, Roy D. Wells, and Hugh G. M. Williamson.

300. FABRY, H.-J., Nahum (HThKAT), Herder, Friburgo 2006.

301. FECHTER, F., Bewältigung der Katastrophe. Untersuchungen zu ausgewählten

Fremdvölkersprüchen im Ezechielbuch (BZAW 208) de Gruyter, Berlin 1992.

302. FEIST, U., Ezechiel. Das literarische Problem des Buches forschungsgeschichtlich

Betrachtet, Kohlhammer, Stuttgart 1995.

303. FEKKES, J., Isaiah and prophetic traditions in the book of Revelation: visionary antecedents

and their development (JSNT SS 93), Academic Press, Sheffield 1994. This work is concerned with the influence of biblical and prophetic traditions on the author of the

book of Revelation, and in particular his use of the prophecies of Isaiah. First, John's own prophetic

consciousness and expression is compared with previous Israelite-Jewish and early Christian

prophetic conventions. This is followed by an evaluation of John's use of the OT in general,

including a discussion of methodology for isolating allusions, the question of the validity of the

terms quotation and allusion in Revelation, and the presence of thematic patterns in the author's

choice of Scripture. All this is foundational to the main portion of the work (Ch. III), where a

detailed analysis is undertaken to determine the validity of all proposed allusions to Isaiah in the

book of Revelation. Of the 72 suggested allusions treated, 40 were judged as certain or virtually

certain, 24 were considered as unlikely or doubtful, and 8 were appraised as probable or possible.

Those allusions which were accepted received further evaluation to see how and why they were used

by John, with special attention given to the tradition-history of the passage used, and the possible

interpretative techniques employed. A variety of exegetical and literary devices were uncovered,

including the use of catchwords, inclusio, repetition of texts, exploitation of Hebrew parallelism, and

the collection of texts around a central theme. Furthermore, John's use of Isaiah is concentrated in

basic areas, with clusters of Isaiah texts appearing in specific sections of Revelation. The principal

Isaian themes with which he is interested are holy war and the Day of the Lord, oracles against the

nations, and salvation prophecies.

304. FENTON, T. L., ―Deuteronomistic Advocacy of the NABî‘: 1 Samuel IX 9 and Questions of

Israelite Prophecy‖, VT 47 (1997) 23-42.

305. FERNÁNDEZ MARCOS, N., «Profetismo y magia en el Antiguo Israel», en R. TEJA, Profecía,

magia y adivinación (2001), pp. 11-32. (google books)

306. FERREIRO, A., The Twelve Prophets (Ancient Christian Commentary on Scripture. Old

Testament XIV), Apollos, Leicester 2003. In this rich and vital resource edited by Alberto Ferreiro you will find excerpts, some translated here

into English for the first time, from more than thirty church fathers, ranging in time from Clement of

Rome, Justin Martyr and Irenaeus (late first and early second centuries) to Gregory the Great,

32

Braulio of Saragossa and Bede the Venerable (late sixth to early eighth centuries). Geographically

the sources range from the great Cappadocians--Basil the Great, Gregory of Nazianzus, Gregory of

Nyssa--John Chrysostom, Ephrem the Syrian and Hippolytus in the East to Ambrose, Augustine,

Cyprian and Tertullian in the West and Origen, Cyril and Pachomius in Egypt.Here is a treasure

trove out of which Christians may bring riches both old and new in their understanding of these

ancient texts.

307. FERRY, J., Illusions et salut dans la prédication prophétique de Jérémie (BZAW 269), de

Gruyter, Berlin 1999. (google books)

308. ‒‒ Isaïe. “Comme les mots d‟un livre scellé…” (Is 29,11), Cerf, Paris 2008.

309. FIRTH, D. G., - H. G. M. WILLIAMSON (eds.), Interpreting Isaiah, IVP Academic,

Nottingham 2009. Ever since the first century, Christians have regarded Isaiah as a high point in the Old Testament

prophetic literature. Its themes of messiah and suffering servant, deliverance from exile and new

creation--to name a few--have been viewed as reaching particular fulfillment in the gospel. Then too,

the impact of Isaiah on the church's language of worship and hymnology, and on the Western

tradition of art and literature, is beyond measure. The book of Isaiah has also received more than its

fair share of scholarly examination, with various theories of its origin and composition proposed.

Originating in a 2008 Tyndale Fellowship conference on Isaiah, Interpreting Isaiah presents some of

the most significant evangelical scholarship on Isaiah today. Essays on recent scholarship and the

theology of Isaiah offer valuable overviews that bring readers abreast of current understanding. And

more sharply focused studies in particular Isaianic themes and texts explore issues and exercise

methodologies that will interest and reward diligent teachers and preachers of the Old Testament.

310. FISCHER, G., El libro de Jeremías (Guía espiritual del Antiguo Testamento), Herder,

Barcelona 1996.

311. ‒‒ Jeremia 1-25, Jeremia 26-52 (HThKAT), Herder, Friburgo 2005.

312. ‒‒ Jeremia: Der Stand der theologischen Diskussion, Wissenschaftliche Buchgesellschaft,

Darmstadt 2007.

313. ‒‒ Der Prophet wie Mose. Studien zum Jeremiabuch (BZABR 15), Harrassowitz,

Wiesbaden 2011. Raccolta di 34 articoli pubblicati tra gli anni 1991-2010.

314. FISCHER, I., «Gotteskünderinnen: zu einer geschlechterfairen Deutung des Phänomens der

Prophetie und der Prophetinnen in der Hebräischen Bibel, Kohlhammer, Stuttgart 2002.

315. FISCHER, I. — K. SCHMID — H. G. M. WILLIAMSON (eds.), Prophetie in Israel. Lit Verlag.

Munster 2003. (google books)

316. FISCHER, I. – U. RAPP – J. SCHILLER, Auf den Spuren der schriftgelehrten Weisen (BZAW

331), de Gruyter, Berlin 2003. (google books) Der Sammelband anlässlich der Emeritierung von Johannes Marböck, Professor am Institut für

Alttestamentliche Bibelwissenschaft der Karl-Franzens-Universität Graz, ist dem wichtigsten

Arbeitsfeld des Geehrten gewidmet: der Weisheitsliteratur des Alten Testaments. In den zahlreichen

Beiträgen namhafter Wissenschaftlerinnen und Wissenschaftler wird dieses Thema aus höchst

unterschiedlichen Perspektiven immer neu in den Blick genommen.

317. FLEMING, D. E., ―The Etymological Origins of the Hebrew nabî‘: The One Who Invokes

God‖, CBQ 55 (1993) 217-224.

318. ‒‒ ―The Day of Yahweh in the Book of Amos: A Rhetorical Response to Ritual

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Expectation‖, RB 117 (2010) 20-38.

319. FLOYD, M. H., Minor Prophets. Vol. 2: Nahum – Malachi (FOTL), Eerdmans, Grand

Rapids 2000. (google books) This series aims to present, according to a standard outline and methodology, a form-critical analysis

of every book and each unit in the Old Testament (Hebrew Bible). Fundamentally exegetical, the

FOTL volumes examine the structure, genre, setting, and intention of the biblical literature in

question. Designed to be used alongside a Hebrew text or a translation of the Bible, the series is

meant primarily to lead the student to the Old Testament texts themselves, not just to form-critical

studies of the texts. Each volume includes thorough bibliographies and a glossary of the genres and

formulas identified in the commentary.

320. ‒‒ ―The massa‟ as a Type of Prophetic Book‖, JBL 121 (2002) 401-422.

321. ‒‒ «Basic Trends in the Form Critical Study of Prophetic Texts», en SWEENEY, M. A. – E.

BEN ZVI, The Changing face of form criticism for the twenty-first century, Eerdmans, Grand

Rapids 2003, 298-311.

322. ‒‒ «The production of prophetic books in the early second temple period. Prophets,

prophecy», en M. FLOYD – R. HAAK, Prophets, prophecy and prophetic texts in second

temple Judaism, Clark, New York 2006, pp. 276-297. (google books) OTA 31 (2008) 1521.

323. FLOYD, M. H. - R. D. HAAK (eds.), Prophets, Prophecy, and Prophetic Texts in Second

Temple Judaism. T&T Clark, New York 2006. (google books)

324. FLYNN, S. W., ―Where is YHWH in Isaiah 57:14-15?‖, Bib 87 (2006) 358-370.

325. FOSTER, R. L., ―Shepherds, Sticks, and Social Destabilization: A Fresh Look at Zechariah

11:4-17‖, JBL 126 (2007) 735-753.

326. FRANKE, C., ‒ J. M. O‘BRIEN (eds.), Aesthetics of Violence in the Prophets, T&T Clark,

New York 2010. (google books) At the 2006 annual meeting of the Society of Biblical Literature, the Prophetic Texts in their Ancient

Contexts section devoted a session to the theme "The Aesthetics of Violence." Participants were

invited to explore multiple dimensions of prophetic texts and their violent rhetoric. The results were

rich-- engaging discussion of violent images in ancient Near Eastern art and in modern film, as well

as advancing our understanding of the poetic skill required for invoking terror through words.

This volume collects those essays as well as others especially commissioned for its creation. As a

collection, they address questions that are at once ancient and distressingly-modern: What do violent

images do to us? Do they encourage violent behavior and/or provide an alternative to actual

violence? How do depictions of violence define boundaries between and within communities? What

readers can and should readers make of the disturbing rhetoric of violent prophets?

Contributors include Corrine Carvahlo, Cynthia Chapman, Chris Franke, Bob Haak, Mary Mills,

Julia O'Brien, Kathleen O'Connor, Carolyn Sharp, Yvonne Sherwood, and Daniel Smith-

Christopher.

327. FREEDMAN, D. N., «Between God and Man: Prophets in Ancient Israel», en GITAY, Y. (ed.),

Prophecy and Prophets. The Diversity of Comtemporary Issues in Scholarship. Scholars

Press, Atlanta 1997, pp. 57-88.

328. FRETHEIM, T. E., Jeremiah, Smyth & Helwys, Macon 2002.

329. ‒‒ ―Is Anything Too Hard for God (Jeremiah 32:37)?‖, CBQ 66 (2004) 231-236.

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330. FRIEBEL, K. G., Jeremiah‟s and Ezekiel‟s Sign-Acts. Rhetorical Nonverbal Communication

(JSOT SS 283), Academic Press, Sheffield 1999. (google books) The books of Jeremiah and Ezekiel contain the majority of the biblical accounts of prophetic sign-

actions. By analysing these two prophets' actions according to the terms and concepts used in studies

of nonverbal communication and rhetoric, this work seeks to bring conceptual and terminological

clarity to the discussion of prophetic sign-acts and to enhance the perception of the prophets as

persuasive communicators. Rather than prophetic sign-acts being viewed as having a magical

derivation or as being inherently efficacious in bringing about what they portray, the sign-acts are

viewed as being primarily forms of nonverbal communication whose purpose was to have a

persuasive impact upon spectators.

331. FROLOV, S., ―The Prophecy of Jeremiah in Esr 1,1‖, ZAW 116 (2004) 595-601. The paper explores two unconventional approaches to Esr 1,1aβ, arguing that it can sustain several

plausible readings and that its ancient and modern translations, which uniformly reflect only one of

these readings, fail adequately to reflect the fragment‘s richness and flexibility.

332. ‒‒ ―Is the Narrator also among the Prophets? Reading Zechariah without Presuppositions‖,

BI 13 (2005) 13-40.

333. FUCHS, G., Der Becher des Sonnengottes: zur Entwicklung des Motivs "Becher des Zorns",

Lit, Münster 2003. (google books)

334. FUGUID, I. M., Ezekiel (NIV Appll. Comm.), Zondervan, Grand Rapids 2000.

335. FUß, B., „Dies ist die Zeit, von der geschrieben ist…“: Die expliziten Zitate aus dem Buch

Hosea in den Handschriften von Qumran und im Neuen Testament, Aschendorff, Münster

2000.

336. GAFNEY, W. C., Daughters of Miriam: Women Prophets in Ancient Israel, Fortress,

Minneapolis 2008. There are untold numbers of female prophets hiding in the masculine grammar and androcentric

focus of the Hebrew scriptures. There are women-prophets in the communities around biblical Israel,

existing for hundreds of years and even a thousand years before the Israelite and Judean prophets

recorded their messages. The rabbinic and Christian fathers analyzed and found more women in the

scriptures who function as prophets than the biblical authors identify. All of these female prophets

have an intimate connection with the God of Israel; they express that connection by singing, dancing,

drumming, speaking with and for God, waging war, performing miracles, exercising statecraft, and

giving birth. Each of them is a daughter of Miriam, the mother of all women-prophets.Women

prophets gave powerful voice to Yahwist faith at the formative moments in ancient Israel's

development, and were expected in biblical visions of the future. Now they come to the foreground

as Wilda C. Gafney explores prophetic practices in ancient Israel, different models for women's

sacred roles in the Near Eastern environment, and changing understandings of women's leadership in

early and rabbinic Judaism as well.

337. GAINES, J. H., Forgiveness in a Wounded World: Jonah‟s Dilemma, SBL, Atlanta 2003.

338. GALIL, G. et alii (eds.), Homeland and Exile (SVT 130), Brill, Leiden 2009. This volume is a scholarly tribute to Bustenay Oded's distinguished career from some of the many

contemporaries, colleagues, and former students who not only admire, and keep being inspired by his

achievements, but who also count him as a friend. The title points to the remarkable span of

Bustenay Oded 's research and research interests. Accordingly, the Festschrift's thirty original

contributions deal with a wide range of topics, focusing on the Assyrian Empire, as well as on the

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Hebrew Bible and other cultural contents.

339. GANGLOFF, F., ―La "Guerre Syro-Ephraimite" En Osée 5:8-14? Quelques Observations

Critiques Breves‖, BN (2003) 74-84.

340. GARBINI, G., ―Dal veggente al profeta: evoluzione di un genere letterario‖, RSB 11 (1999)

69-83.

341. GARCÍA BACHMANN, M., «El ‗siervo‘ en Isaìas y la ‗continuidad del despoder‘», en G.

HANSEN (ed.), Los caminos inexhauribles de la Palabra, Lumen-ISEDET, Buenos Aires

2000, pp. 275-295.

342. ‒‒ Jeremías, en Comentario Bíblico Latinoamericano II, Verbo Divino, Estella 2007, pp.

329-381.

343. GARCÍA FERNÁNDEZ, M., "Consolad, consolad a mi pueblo". El tema de la consolación en

Deuteroisaías, Gregorian & Biblical Press, Roma 2010.

344. GARDNER, A. E., ―Isaiah 66,1-4: Condemnation of Temple and Sacrifice or Contrast

between the Arrogant and the Humble?‖, RB 113 (2006) 506-528.

345. GARRET, D. A., Amos: a handbook on the Hebrew text, Baylor University Press, 2008.

346. GÄRTNER, J., Jesaja 66 und Sacharja 14 als Summe der Prophetie: eine traditions- und

redaktionsgeschichtliche Untersuchung zum Abschluss des Jesaja- und des Zwölf-

prophetenbuche, Neukirchener, Neukirchen 2006.

347. GARZÓN, M. A., ―¡Alégrate, estéril! Motivos para la alegría en Is 54,1-10‖, Isid 25 (2004)

69-93.

348. GASS, E., ―Hosea Zwischen Tradition und Innovation am Beispiel von Hos 2,16f‖, ZAW

122 (2010) 169-184. In Hos 2,16–17 an original prophetic saying is transmitted which is independent of Jos 7. It appeals

to the wilderness experience as a time of direct intimacy with God and speaks of a second successful

settlement in the land after a successful act of wooing by YHWH and Israel's explicit response. In

contrast to the Pentateuch, Israel's youth and the Exodus from Egypt are a time when she followed

YHWH willingly. As has happened in the past, so also for the future there is the promise of a salvific

communion with YHWH. The second journey into the wilderness will establish a new relationship

with YHWH, which subsequently remains undisturbed even in the cultivated land. Jer 2,2 also built

on similar ideas, so that the historical setting for this kind of belief in election can be conjecturally

placed in the time of Josiah.

349. GELSTON, A., ―Some Hebrew Misreadings in the Septuagint of Amos‖, VT 52 (2002) 493-

500. One of the many different possible reasons for variations between the MT and the LXX is

misreading of the Hebrew text by the LXX translator. Such misreading often extends to only one or

two letters, and provides a ready explanation for renderings otherwise difficult to understand. There

is an unusual concentration of such apparent misreadings in the LXX of Amos, 23 particular cases

being briefly examined and classified in this communication. Three cases are of more than usual

interest and are examined in greater detail. The cumulative effect of the occurence of a number of

probable cases of misreading in a comparatively short text, where the translation of the LXX is

36

generally accurate, is most probably to be explained by indistinct writing or damage to the Hebrew

Vorlage of the LXX translator.

350. GERHARDS, M., Studien zum Jonabuch, Neukirchener, Neukirchen 2006.

351. GERSTENBERGER, E. S., Israel in der Perserzeit: 5. und 4. Jahrhundert v. Chr.,

Kohlhammer, Stuttgart 2005.

352. GEYER, J. B., Mythology and lament: studies in the oracles about the nations, Ashgate,

Aldershot 2004. (google books) The oracles about the nations in Isaiah, Jeremiah and Ezekiel originate in the ancient Laments.

Ultimately, they were preserved because of their relevance to the Year of Jubilee, with its origins in

the New Year Festival; this study illuminates their intention. In Mythology and Lament, John Geyer

shows the oracles belong to the sphere of worship, making a theological (mythological) statement,

not a political one. Relating to current debates about the historicity of the Hebrew Bible, Geyer also

provides a theological context to questions of conflict of nations and environmental debates.

353. GIENINI, O., ―El consuelo de Dios en el libro de Isaías: Un estudio sobre el nifal de naham

con sujeto divino en el libro de Isaìas‖, RevistB 66 (2004) 53-78.

354. GIGNILLIAT, M., ―Who is Isaiah‘s servant?: Narrative identity and theological potentiality‖,

ScotJT 61 (2008) 125-136.

355. ‒‒ ―For Israel was a Child. A Case for the Causal Sense of כי in Hosea 11,1‖, ZAW 121

(2009) 277-280. The כי clause of Hos 11,1 is more often than not translated temporally. This short note presents a

case for כי's causal sense on the basis of external and internal evidence.

356. ‒‒ ―Oaks of Righteousness for His Glory: Horticulture and Renewal in Isaiah 61,1–4‖,

ZAW 123 (2011) 391-405. The phrase »oaks of righteousness« in Isaiah 61,3 is an elusive one. Illustrative of its elusive nature

is the way interpreters, ancient and modern, have wrestled with this phrase. It is suggested in this

article that an intertextual investigation of the oak image in the Isaianic corpus may in fact shed light

on the rhetorical function of this phrase in the prophetic discourse. The result of this intertextual

investigation is a recognition of the phrase's key role in overturning the negative image of the tree in

the preceding material in light of the redemptive context of Israel's renewed status before her God.

Where the tree image primarily played a role highlighting Israel's idolatry and arrogance, now in the

moment of YHWH's redemptive movement toward his people the tree image emphasizes their

renewed and liberated status.

357. GISIN, W., Hosea. Ein literarisches Netzwerk beweist seine Authentizität (BBB 139), Philo,

Berlin 2002.

358. GITAY, Y., ―Prophetic Criticism – What Are They Doing?: The Case of Isaiah – A

Methodological Assesment‖, JSOT 96 (2001) 101-127.

359. ‒‒ (ed.), Prophecy and Prophets. The Diversity of Comtemporary Issues in Scholarship.

Scholars Press, Atlanta 1997. Generations of readers have been inspired by the prophets and the literature ascribed to them. This

present volume offers a remarkable cross-section of insightful research by scholars from around the

world who have devoted decades to research on prophets and prophetic literature. Comparative

studies and traditional critical issues are enhanced by the utilization of literary and social world

perspectives. The history of interpretation by artists provides an innovative angle of vision. Readers

of Prophets and Prophecy will learn much about the diverse ways in which prominent scholars are

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currently assessing Hebrew Bible prophetic literature. The volume offers an entree into the

methodological pluralism of biblical studies at the turn of the millennium.

360. GITAY, Z., «Prophecy and Prophecy: An Artistic Dilemma», en GITAY, Y. (ed.), Prophecy

and Prophets. The Diversity of Comtemporary Issues in Scholarship. Scholars Press,

Atlanta 1997, pp. 149-164.

361. GLENNY, W. E., Finding Meaning in the Text. Translation technique and theology in the

Septuagint of Amos (SVT 126), Brill, Leiden 2009. (google books) This book offers a thorough analysis of the translation technique and theology of LXX-Amos, which

will be valuable for those studying LXX-Amos and for those doing textual criticism in the Hebrew

text of Amos. It analyzes the literalness of the translation, the rendering of difficult and unknown

words, and the rendering of visually ambiguous phenomena, like homonyms, homographs, and word

divisions. The evidence suggests the translator worked from a text very similar to the MT. He reveals

his biases as he struggles with the difficult and obscure sections of his source text. He exhibits an

anti-Syrian and anti-Samaritan bias as well as interest in Gentiles, eschatology, and messianism.

362. GNUSE, R., ―Northern Prophetic Traditions in the Books of Samuel and Kings as Precursor

to the Elohist‖, ZAW 122 (2010) 374-386. The author proposes that northern prophetic narratives in the books of Samuel and Kings influenced

the development of Elohist traditions in the Pentateuch. These later Elohist »pools of tradition« may

have arisen in the 7th century BCE before their use by the Yahwist historian in the 6th century BCE.

Motifs and theological ideas in the prophetic narratives, such as mountaintop experiences, fire, angel

of God, dreams, prophetic identity, animal activity, immediate retribution, fear of God, and

obedience are compared with the same concepts in the Pentateuchal Elohist to establish priority of

the prophetic texts.

363. GOLDENSTEIN, J., Das Gebet des Gottesknechtes. Jesaja 63,7-64,11 im Jesajabuch

(WMANT 92), Neukirchener, Neukirchen 2001.

364. GOLDINGAY, J., Isaiah (NIBCOT 13), Hendrickson, Peabody 2001.

365. ‒‒ The Message of Isaiah 40-55: A Literary-Theological Commentary, T&T Clark, London

2005. (google books) The Message of Isaiah 40-55 traces the argument of Isaiah 40-55 to show how the chapters bring a

message of encouragement and challenge about God's intention to restore the Judean community,

some of whose members are in exile in Babylon, others living in the city of Jerusalem that has lain

devastated since it fell to the Babylonians in 587. The chapters hold before this community's eyes a

vision of the nature of its God as the powerful creator and the loving restorer. In the course of

following the argument, the reader becomes aware that the chapters have to deal with their audience's

mysterious resistance to their message. It cannot give God the kind of response the message needs

and deserves, nor can it fulfil the role as God's servant that is designed for it. God nevertheless

remains committed to it. The prophet eventually becomes aware of a distinctive personal calling to

embody that response, until the people are ready to do so. It is the prophet's willingness to do this

(notwithstanding the suffering it brings) that embodies the kind of ministry that needs to be exercised

to them so that they may be brought back to God and find a restoration of spirit, as well as a physical

restoration.

366. ‒‒ ―Isaiah 40-55 in the 1990s: Among Other Things, Deconstructing, Mystifying, Socio-

critical, and Hearer-involving‖, BI 5 (1997) 225-246.

367. GOLDINGAY, J. – D. PAYNE, Isaiah 40-55. 2 vols (ICC), T&T Clark, London 2006. (google

books)

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368. GOLDINGAY, J., (ed.), Uprooting and Planting. Essays on Jeremiah for L. Allen (JSOT SS

459), T&T Clark, London 2007. (google books) This Festschrift for Leslie C. Allen reflects the ferment in studies of Jeremiah. A group of

international scholars examine the location of the prophecies in Jeremiah's life and consider the

book's social, ethical, theological, political, and devotional implications.

369. GONÇALVES, F. J., «Les ‗prophètes écrivains‘ étaint-ils des nby‟ym?», en P. M. M. DAVIAU,

J. W. WEVERS – M. WEIGL (eds.), The World of the Arameans I (JSOT SS 324), Academic

Press, Sheffield 2001, pp. 144-185.

370. ‒‒ «Fondements du message social des prophètes», en A. LEMAIRE (ed.), Congress Volume

Ljubljana 2007 (SVT 133), Brill, Leiden 2010, pp. 597-620.

371. GONZÁLEZ BLANCO, R., Los profetas, traductores de Dios, San Esteban, Salamanca 2004.

372. GOODWIN, M. J., ―Hosea and «the Son of the Living God» in Matthew 16:16b‖, CBQ 67

(2005) 265-283.

373. GORDON, R. P., Studies in the Targum to the Twelve Prophets, from Nahum to Malachi

(SVT 51), Brill, Leiden 1994. (google books) This volume is concerned with the origin and development of the Targum to the Prophets, focusing

for this purpose upon the Twelve Prophets (from Nahum to Malachi). A wide-ranging introductory

chapter sets current research in context by surveying almost two centuries of Targumic study. It is

argued that the evidence in the extant text for a Second Commonwealth phase in the Targum's

history is meagre and that, in particular, the Qumran Habakkuk "pesher is not dependent upon the

Targum to Habakkuk. Other issues discussed are the Hebrew "Vorlage of the Targum, incipit

formulae, 'Additional Targum' and the standard Targum, the "haggadah in the Targum to Zechariah 3

in the light of a (so-called) Eastern Aramaic linguistic element, Targum and Peshi?ta, land and

divine presence, and the final redaction of the Targum.

374. GOSSAI, H., Justice, Righteousness and the Social Critique of the Eight-Century Prophets,

Peter Lang, New York 1993. This is an exhaustive and perceptive analysis of the use of mispat and sdq in the Hebrew Bible and in

particular the Eighth-Century Prophets. The author focuses on the social critique of these prophets

and the role of mispat and sdq in this development. Further, the book offers an insightful exploration

of chosen texts and provides a daring platform for the contemporary church to discern the intrinsic

connection between worship and social justice.

375. GOSSE, B., Structuration des grands ensembles bibliques et intertextualité à l'époque perse

De la rédaction sacerdotale du livre d'Isaie à la contestation de la Sagesse (BZAW 246),

de Gruyter, Berlin 1997. (google books)

376. ‒‒ ―Les »Confessions« de Jérémie, la vengeance contre Jérusalem à l'image de celle contre

Babylone et les nations, et Lamentations 1‖, ZAW 111 (1999) 58-76.

377. –– ―Trois étapes de la rédaction du livre de Jérémie: La venue du malheur contra ce lieu

(Jérusalem), puis contra toute chair (Juda et les nations), et enfin de nouveau contre ce lieu,

mais identifié cette fois á Babylone‖, ZAW 111 )1999) 508-529.

378. ––―Isa 63,1-6 en relation à la synthèse du livre dIsaïe en mpt sdqh/ysw'h sdqh, et la place

dIsa 34-35 dans la rédaction du livre‖, ZAW 113 (2001) 535-552.

379. ‒‒ ―Le livre d‘Isaïe et le Psautier. De mon serviteur et mon élu en Ps 89,4, à mes serviteurs

et mes élus en Isa 65,9‖, ZAW 115 (2003) 376-387.

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380. ‒‒ ―La nouvelle alliance de Jérémie 31,31–34: Du livre d‘Ezéchiel au livre de Jérémie‖,

ZAW 116 (2004) 568-580. On peut reconnaître dans la conception de la nouvelle alliance selon Jer 31,31–34 une nette

influence d‘Ez 18 (et 20). Ce passage joue un rôle important dans la rédaction du livre de Jérémie,

pas seulement dans le modèle de rédaction LXX (Jer 11,10 et 16), mais surtout dans le modèle de

rédaction TM (notamment les ajouts 11, 7–8; 17, 1–4, et dans les autres chapitres 11; 15; 16, et puis

33,14–26).

381. ‒‒ ―Le prophète Jérémie en Jer 11,18–12,6 dans le cadre du livre de Jérémie et en rapport

avec le Psautier‖, ZAW 118 (2006) 549-557. Jeremiah 11,18–12,6 constitutes an unity with its continuation in Jer 17. Ps 44,22–24 plays an

important part in the relations between these different passages, together with other Psalms. The

prophet will not be sacrificed ( חבט ) because he has ultimate confidence ( חטב ) inYahweh, but his

enemies will suffer this fate.

382. ‒‒ ―Le ‗serviteur‘ Israël-Jacob et le ‗serviteur‘ nouveau Moïse dans la ligne de la Sagesse et

du Psautier, en Isaïe 40ss‖, BN 133 (2007) 41-55. OTA 30 (2007) 1321.

383. ‒‒ ―Les Lévites, Jérémie et les Chroniques‖, ZAW 123 (2011) 47-56. Outside the book of Jeremiah the prophet Jeremiah is mentioned in II Chr 35,25; 36,12.21.22. He

appears like a substitute for the Levites, who are mentioned for the last time in II Chr 35,18. In the

book of Jeremiah the Levites are mentioned only in Jer 33,14–26, in a passage that has no equivalent

in the LXX. But Jeremiah came from Anathoth, a town of the Levites, and he is presented like a new

Moses, who was himself a Levite. Also the presentation of the personage of Jeremiah uses a lot of

material from the Psalms, a speciality of the Levites. In this way the inversion »great and small« of II

Chr 34,30, in relation to the substitution of »Levites« for »prophets« (see the only other case in

Chronicles in II Chr 31,15, about the Levites), appears like an allusion to Jer 16,5–6, a passage

which has no equivalent in the LXX, and that has a response in II Chr 35,25, the first mention of the

prophet Jeremiah in the Book of Chronicles.

384. GOSWELL, G., ―The fate and future of Zerubbabel in the prophecy of Haggai‖, Bib 91

(2010) 77-90

385. ‒‒ ―David in the Prophecy of Amos‖, VT 61 (2011) 243-257.

386. GOULDER, M., ―Behold My Servant Jehoiachin‖, VT 52 (2002) 175-190. King Jehoiachin's life resembles that implied of Isaiah's Servant, so often a term for the king. He

grew up as Crown Prince in Jerusalem, "before Yahweh as a tender plant". It was not he who broke

the vassal-treaty: "he had done no violence, neither was any deceit in his mouth". In 597 he was

arrested, sentenced and deported: "from oppression and judgement he was taken away". He was

almost certainly flogged: "he was wounded... by his stripes". Jeremiah despised him: "he was

despised and we esteemed him not". He spent 37 years in a Babylonian prison: "cut off from the land

of the living... [Nebuchadnezzar] appointed his grave with the wicked". He was elevated in 561 by

Amel-Marduk, and promoted over other kings: "My servant shall be exalted. Kings shall shut their

mouths because of him". This news caused amazement in Jerusalem: "Who hath believed that which

we have heard?"

387. ‒‒ Isaiah as Liturgy, Ashgate, Aldershot 2004. (google books) The prophecy of Isaiah divides into eight sections, each beginning with a new vision or introduction,

each with its own theme: reproaches for sin, royal oracles, oracles against the nations, Jerusalem the

sacred city, and so on. These eight themes correspond with the series of full-day rituals implied for

the annual Festival in the Psalms: a preceding day of humiliation for Israel's sin, the re-consecration

of the king, processions celebrating God's victory over the nations, and the defence of His

city.Michael Goulder's unique account of the Bible's longest book explores Isaiah's eight themes in

the same order as the Biblical text, so implying that Isaiah is a sequence of oral prophecies adapted

for liturgical use at the Feast, and not merely a book with glosses and editors. The author engages

with principal Isaiah scholars throughout.

40

388. ‒‒ ―Deutero-Isaiah of Jerusalem‖, JSOT 28 (2004) 351-362.

389. GOWAN, D. E., Theology of the prophetic books: the death and resurrection of Israel, John

Knox, Louisville 1998. (google books) Donald Gowan offers a unified reading of the prophetic books, showing that each has a distinctive

contribution to make to a central theme. These books--Isaiah through Malachi--respond to three key

moments in Israel's history: the end of the Northern Kingdom in 722 BCE, the end of the Southern

Kingdom in 587 BCE, and the beginning of the restoration from the Babylonian exile in 538 BCE.

Gowan traces the theme of death and resurrection throughout these accounts, finding a symbolic

message of particular significance to Christian interpreters of the Bible.

390. GRABBE, L. L., Priests, Prophets, Diviners, Sages: A Socio-Historical Study of Religious

Specialists in Ancient Israel, Trinity Press International, Valley Forge 1995.

391. –– «Ancient Near Eastern Prophecy from an Antropological Perspective», en NISSINEN (ed.)

,Prophecy in Its Ancient Near Eastern Context, SBL, Atlanta 2000, pp. 13-32.

392. –– «Poets, Scribes, or Preachers? The Reality of Prophecy in the Second Temple Period»,

en GRABBE, L. L. – R. D. HAAK (eds.), Knowing the End from the Beginning: The

Prophetic, the Apocalyptic, and Their Relationships, T&T Clark, London 2003, pp. 192-

215. (google books)

393. ‒‒ «A Priest is without Honor in his own Prophet: Priests an other Religious Specialists in

the Latter Prophets», en Grabbe – Bellis, The Priests in the Prophets (JSOT SS 408), New

York 2004, pp. 79-97.

394. ‒‒ «‗The Lying Pen of the Scribes‘? Jeremiah and History», en Y. AMIT et alii (eds.),

Essays on Ancient Israel and Its Near Eastern Context, Eisenbrauns, Winona Lake 2006,

pp. 189-204. (google books)

395. GRABBE, L. L. - A. O. BELLIS (EDS.), The Priests in the Prophets: the Portrayal of Priests,

Prophets and Other Religious Specialists in the Latter Prophets (JSOT SS 408), T&T

Clark, London 2004. (google books) Since at least the 19th century Hebrew Bible scholarship has traditionally seen priests and prophets

as natural opponents, with different social spheres and worldviews. In recent years several studies

have started to question this perspective. The Priests in the Prophets examines how the priests are

portrayed in the Latter Prophets and analyzes the relationship between priests and prophets. The

contributors also provide insights into the place of priests, prophets, and some other religious

specialists in Israelite and Judean society in pre-exilic and post-exilic times.

396. GRABBE, L. L. – R. D. HAAK (eds.), Every City Shall Be Forsaken. Urbanism and Prophecy

in Ancient Israel and the Near East (JSOT SS 330), Academic Press, Sheffield 2001.

(google books) Urbanism in ancient society has now become an important topic for both classical and ancient Near

Eastern scholars. Equally, the question of prophecy as social institution and literary corpus has been

increasingly problematized. The essays in this volume bring together these crucial aspects of modern

biblical research, the scope ranging from methodological issues about sociology and urbanism to

Assyrian prophecies and specific biblical texts. An introductory chapter surveys recent

anthropological study on urbanism, summarizes the essays, and places the different contributions in

context.

397. GRABBE, L. L. – R. D. HAAK (eds.), Knowing the End from the Beginning: The Prophetic,

the Apocalyptic, and Their Relationships, T&T Clark, London 2003. (google books) Much has been written on prophecy and apocalyptic in recent decades, but the relationship between

the two has been little explored. A major explicit debate on the question is badly needed and is now

provided here. This collection of essays addresses the subject from a variety of points of view,

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including the issues of definitions, ancient Near Eastern 'prophecies', social anthropology, place of

the temple, and modern apocalyptic movements.

398. GRANADOS GARCÍA, C., La nueva alianza como recreación. Estudio exegético de Ez 36,16-

38 (AnBib 184), G&B Press, Roma 2010.

399. GRÄTZ, S., ―Die unglaubliche Botschaft: Erwägungen zum vierten Lied des Gotteskneches

in Jes 52,13-53,12‖, SJOT 18 (2004) 184-207.

400. GRAY, M., ―La búsqueda de justicia con reconciliación: la retórica de Isaías 58,6-10‖,

RevBib 65 (2003) 41-62.

401. ‒‒ Rhetoric and Social Justice in Isaiah, T&T Clark, New York 2006. (google books) Rhetoric ad Social Justice in Isaiah applies a literary methodology to the book of Isaiah in order

critically to explore the nature and sources of the social justice encoded in the world created by the

text. After a close reading of Isaiah 1: 16, 17, Gray establishes grounds for a trajectory to Isaiah 58,

preparatory to examining if it offers a deepening of the concept of social justice in the Isaianic

corpus. Gray raises the issue of divine reliability to assess the impact on the theme of social justice of

the rhetoric of universal punishment by the divine/prophetic voice. He evaluates the ways the stark

Isaianic dichotomy between reliance on God and anything of human origin is affected by trust in

God being destabilized: if trust in God is demonstrated to be difficult on account of legitimate doubts

about divine justice, then the way is opened for retaining an active human role in the search for

justice. Gray demonstrates the ways that social justice attains primacy in Isaiah, the ways that

humanity if given a role in pursuing social justice, and the ways that Isaiah 58 impinges upon the

idea of social justice within the book as a whole.

402. GREENBERG, R. M., Ezekiel 2 vols. (AB 22), Doubleday, Garden City 1983 y 1997.

403. ‒‒ Ezechiel 21-37 (HThKAT), Herder, Freiburg 2005.

404. GREGORY, B. C., The Postexilic Exile in Third Isaiah: Isaiah 61:1-3 in Light of Second

Temple Hermeneutics, JBL 126 (2007) 475-496.

405. GROSS, W., ―Convertir el corazón de padres a hijos y el corazón de hijos a padres: el marco

bíblico-teolñgico‖, RevistB 65 (2003) 215-228.

406. ‒‒ (ed.), Jeremia und die deuteronomistische Bewegung (BBB 98), Beltz, Weinheim 1995.

407. GROTTANELLI, C., Profeti biblici, Morcelliana, Brescia 2003.

408. HAAK, R. D., Habakkuk (SVT 44), Brill, Leiden 1992. (google books) The 7th century was a time of turmoil in the Near East. The demise of the long-dominant Assyrian

empire led to struggles among the remaining powers. The small nation of Judah experienced conflict

and confusion as it tried to survive the rapidly changing situation. "Habakkuk examines the prophecy

of Habakkuk to determine the role which this prophet played in the complex struggles of the period.

"Habakkuk begins with form- and text-critical examinations of the prophecy attributed to Habakkuk.

These studies provide a clearer understanding of the text and enable the placement of this work

within its historical context. A review of the international and internal political situation indicates

that the prophecy relates to a specific period within late 7th-century Judah and that its author

supported particular persons and policies within this setting. This recognition allows an examination

of the roles which Habakkuk and other prophets played within Judahite society.

409. HADJIEV, T. S., The Composition and Redaction of the Book of Amos (BZAW 393), de

Gruyter, Berlin 2009.

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ThisOxford dissertationoffers a detailed analysis of the text of the Old Testament book of the prophet

Amos and attempts to reconstruct the process of its composition. It looks into the probable historical

circumstances in which the prophetic oracles were collected and edited and seeks to show how the

prophetic message lived on and spoke to the various communities which preserved and transmitted

it.

410. HAGEDORN, A. C., ―Looking at Foreigners in Biblical and Greek Prophecy‖, VT 57 (2007)

432-448.

411. HAGEDORN, A. C. – A. MEIN (eds.), Aspects of Amos. Exegesis and Interpretation (JSOT SS

536), T&T Clark, Nueva York 2011. (google books) The volume brings together eight new essays on Amos, which focus on a range of issues within the

book.

412. HAGELIA, H., Coram Deo: Spirituality in the Book of Isaiah, with Particular Attention to

Faith in Yahweh (CBOT 49), Almqvist & Wiksell, Stockholm 2001.

413. ‒‒ ―The Holy Road as a Bridge: The Role of Chapter 35 in the Book of Isaiah‖, SJOT 20

(2006) 38-57.

414. HÄGGLUND, F., Isaiah 53 in the Light of Homecoming after Exile (FzAT 2. Reihe 31),

Mohr, Tubinga 2008. (google books) The author presents a new interpretation of the servant's suffering, which is based on the relationship

between the people in the land and those who returned from exile

415. HAHN, S. W. – J. S. BERGSMA, ―What Laws Were "Not Good"? A Canonical Approach to

the Theological Problem of Ezekiel 20:25-26‖, JBL 123 (2004) 201-218.

416. HALLASCHKA, M., Haggai und Sacharja 1-8: eine redaktionsgeschichtliche Untersuchung

(BZAW 411), de Gruyter, Berlin 2011. (google books) The books of Haggai and Proto-Zechariah (Zechariah 1-8) belong to the post-exilic books of the Old

Testament prophets. The topic of both books is the restitution of Judah and of the Jerusalem Temple.

They share a common dating system which refers to the reign of the Persian King Darius I. This

study reconstructs the genesis and development of these two prophetic books over a period of several

centuries and integrates their various revisions into the historical context of the theology of ancient

Judaism.

417. HALPERIN, D. J., Seeking Ezekiel. Text and Psychology, Pennsylvania State University

Press, University Park 1993. (google books) In Seeking Ezekiel, David J. Halperin argues that the biblical Book of Ezekiel provides substantial

information about its author's psychology and reveals his personality in considerable depth.

Psychoanalytic investigation of the book yields a coherent portrait of its author: a marvelously gifted

yet profoundly disturbed man, tormented by inner conflicts over his sexual longings and

fears.Ezekiel, Halperin argues, was dominated by a pathological dread and loathing of female

sexuality. He expresses this emotional stance in the symbolic language of dreams (his vision of a

temple polluted by idolatry); in a thin disguise of historical allegory (his obscenely graphic

representations of Israel and Jerusalem as promiscuous wives); and in his self-described behavior at

his wife's death.Ezekiel also demonstrates a deeply ambivalent attitude toward a dominant male

figure. Normally, he projects the positive elements of his ambivalence onto his God, its negative

elements onto other males. Yet the reverse can also take place, and this does much to explain the

disturbing cruelty and arbitrariness of Ezekiel's God. Any psychological study of a man dead for

2500 years will run into formidable methodological difficulties. Halperin establishes the legitimacy

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of his approach by arguing that it permits the solution of a wide range of long-recognized textual

problems. The implications of Halperin's study extend far beyond the boundaries of Biblical

scholarship. The sexual pathology that he attributes to Ezekiel has afflicted humanity for most of its

history, tainting the relations of men and women the world over. Ezekiel's powerful influence on

posterity has done its part in strengthening the grip of this pathology. By understanding Ezekiel,

people may come to a better understanding of his sickness within themselves and thus eventually

come to find healing.

418. HALVORSON-TAYLOR, M. A., Enduring Exile. The Metaphorization of Exile in the Hebrew

Bible (SVT 141), Brill, Leiden 2011. Focusing on the composition and redaction of Jeremiah 30–31, Isaiah 40–66, and Zechariah 1–8, this

book examines how the Babylonian exile became a Second Temple metaphor for political

disenfranchisement, social inequality, and alienation from YHWH.

419. HANHART, R., Sacharja (BK XIV), Neukirchener, Neukirchen-Vluyn 1998.

420. HARLAND, P. J. ‒ O. T. R. HAYWARD (eds.), New Heaven and New Earth (SVT 77), Brill,

Leiden 1999. This volume is a collection of essays on prophecy and apocalyptic, and is compiled in honour of

Anthony Gelston. The theme has been chosen to coincide with the dawn of the new millennium in

the year 2000. The essays examine the following: Balaam's oracles in Numbers, Philo and the

Aramaic Targums; the future in the Books of Chronicles; Job 19:25; the shape of the Psalter; Isaiah

11:6-9; Isaiah 51:6; the value of human life in Ezekiel; Calvin, Pusey and Robertson Smith's

commentaries on Hosea; Qoheleth, Hosea and attribution in biblical literature; the social background

of Malachi; apocalyptic and early Jewish wisdom literature; Judith, Tobit, Ahiqar and History; 1

Corinthians 15:54; Revelation 4-5; the writings of Aphrahat, ub?almaran, George Stanley Faber and

Cotton Mather.

421. HARAN, M., «The Historical Background of the Prophecies of Amos», en Birkat Shalom

Vol 1, Studies in the Bible, Ancient near Eastern Literature, and Postbiblical Judaism

Presented to Shalom M Paul on the Occasion of His Seventieth Birthday, Eisenbrauns,

Winona Lake 2008.

422. HARTENSTEIN, F. – J. KIRSPENZ – A. SCHART (eds.), Schriftprophetie. Festschrift für Jörg

Jeremias zum 65. Geburtstag, Neukirchener, Neukirchen 2004.

423. HARTLE, J. A., ―The Literary Unity of Zechariah‖, JETS 35 (1992) 145-157.

424. HARTMAN, F. H., Zechariah: Israel's messenger of the Messiah's triumph, Friends of Israel

Gospel Ministry, 1994. No book of the Old Testament touches current prophetic issues in quite the same way as does the

Book of Zechariah. Although ancient in historical context, the message sweeps across the centuries

to enlighten, encourage, and cause believers to anticipate in fresh and dynamic ways the prospect of

the Lord's return. Throughout the text there are compelling practical lessons for today that serve as

chart and compass for living godly lives amid the torrents of evil engulfing the planet in these last

days. Fred Hartman draws these elements together in a readily understandable book that explores

doctrinal and prophetic truth while providing solid instruction in righteous living.

425. HAUSER, A. J. ‒ S. KAUFMAN (eds.), Recent Research on the Major Prophets, Sheffield

Phoenix, Sheffield 2008. 426. Given the many new methods and approaches for interpreting biblical literature that have appeared

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in the past several decades, it is hardly surprising that our understanding of the prophets Isaiah,

Jeremiah and Ezekiel has expanded and diversified at a rapid pace. Historical-critical understandings

and perspectives have been challenged and often dramatically altered. New approaches, such as

social-scientific criticism, rhetorical criticism, feminist criticism, reader response criticism, literary

analysis, anthropological analysis, structuralist criticism, ideological criticism, and deconstructionist

criticism have both challenged old approaches and shed new light on the texts being studied. In this

volume, Alan Hauser presents eleven articles, each with an extensive bibliography, that survey the

variety and depth of recent and contemporary scholarship on these three prophets. Five of them are

new to this volume. All are written by experts in each area of scholarship, including Marvin

Sweeney, Paul Kim, Roy Melugin, Robert P. Carroll, Peter Diamond, Katheryn Pfisterer Darr and

Risa Levitt Kohn. Hauser introduces the volume with a comprehensive summary and overview of the

articles.

427. HAYES, E. R., The pragmatics of perception and cognition in MT Jeremiah 1:1-6:30: a

cognitive linguistics approach (BZAW 380), de Gruyter, Berlin 2008). Perception and cognition - seeing, hearing and understanding - are main themes in the Biblical

Hebrew text of Jeremiah 1:1-6:30. This volume examines the text using a cognitive linguistics

approach. This recently developed approach allows the modern reader to more fully understand the

ancient text by observing aspects of embodied experience that are shared across time, space and

culture, such as image schemas, conceptual metaphor and more elaborate conceptual blends. In

addition to offering insights into some key textual disjunctions, these findings contribute towards

reading and understanding the final form of the text.

428. HAYES, K. M., “The Earth Mourns”: Prophetic Metaphor and Oral Aesthetic (SBL

Academia Biblica 8), SBL, Atlanta 2002.

429. HAYS, C. B., ―Damming Egypt / Damning Egypt: The Paronomasia of skr and the Unity of

Isa 19,1–10‖, ZAW 120 (2008) 612-617. The verb in Isa 19,4 can be understood to mean »dam up/stop up« (like the vast majority of W.

Semitic and Akkadian occurrences of the root skr). Thus, should be

translated »I will dam up Egypt by the hand of a harsh overlord« –a motif known also from

contemporary Neo-Assyrian texts. The idea of »damming up Egypt« introduces the »Nile Curse«

section of the oracle in vv. 5–10, arguing for the compositional unity of the whole.

430. ‒‒ ―Re-Excavating Shebna's Tomb: A New Reading of Isa 22,15–19 in its Ancient Near

Eastern Context‖, ZAW 122 (2010) 558-575. The interpretation of Isa 22,15–19 has been hampered by a widespread refusal to take its accusation

seriously. New interpretation reveals in Isaiah's oracle the coherence of a unified prophetic utterance,

one that is focused throughout on Shebna's tomb itself. The oracle is delivered there and refers to its

builder, its architecture, its provisions, and (by association) its cultic practices. The oracle's dominant

image is one of disinterment, or »anti-burial«. The paper also connects Egyptianizing elements in the

text, and in Iron Age tombs at Silwan, with Isaiah's anti-Egyptian political bent. In addition, it re-

examines a number of the Hebrew terms employed in the passage, and argues that they have been

misunderstood.

431. ‒‒ Death in the Iron Age II and in First Isaiah (FzAT 79), Mohr, Tübingen 2011. Death is one of the major themes of ‗First Isaiah,‘ although it has not generally been recognized as

such. Images of death are repeatedly used by the prophet and his earliest tradents.

The book begins by concisely summarizing what is known about death in the Ancient Near East

during the Iron Age II, covering beliefs and practices in Mesopotamia, Egypt, Syria-Palestine, and

Judah/Israel. Incorporating both textual and archeological data, Christopher B. Hays surveys and

analyzes existing scholarly literature on these topics from multiple fields.Focusing on the text‘s

meaning for its producers and its initial audiences, he describes the ways in which the ‗rhetoric of

death‘ functioned in its historical context and offers fresh interpretations of more than a dozen

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passages in Isa 5–38. He shows how they employ the imagery of death that was part of their cultural

contexts, and also identifies ways in which they break new creative ground. This holistic approach to

questions that have attracted much scholarly attention in recent decades produces new insights not

only for the interpretation of specific biblical passages, but also for the formation of the book of

Isaiah and for the history of ancient Near Eastern religions.

432. HAYS, J. D., The Message of the Prophets: A Survey of the Prophetic and Apocalyptic

Books, Zondervan 2010. Christians sometimes approach the Old Testament with a mixture of awe and bewilderment,

knowing that it contains pearls of wisdom, but unsure how to dive for them ... especially when it

comes to the Prophets. In The Message of the Prophets, author J. Daniel Hays offers a scholarly, yet

readable and student-friendly survey of the Old Testament prophetic literature that presents the

message of each prophet in its historical and its biblical context and then tracks that message through

the New Testament to challenge readers with what it means for them today. Hays focuses on

synthesizing the message of the prophets, which enables students to grasp the major contours of the

prophetic books clearly and concisely. Hundreds of colorful pictures help to illustrate the historical

and cultural background of the prophets. After identifying what the message meant for ancient Israel,

Hays helps the readers to move toward theological application today, helping readers to gain a better

understanding of God and the relationship between God and his people. The Message of the

Prophets is essential for professors, students, and others seeking to understand the role that the OT

prophets play in the Christian faith.

433. HECKE, P. J. P. VAN, ―Living Alone in the Shrubs. Positive Pastoral Metaphors in Micah

7,14‖, ZAW 115 (2003) 362-375.

434. ‒‒ ―Metaphorical Shifts in the Oracle against Babylon (Jeremiah 50-51)‖, SJOT 17 (2003)

68-88.

435. HEINTZ, J. G. «Osée XII 2B à la lumière d'un vase d'albâtre de l'époque de Salmanasar III

(Djézirêh) et le rituel d'alliance Assyrien. Une hypothèse de lecture», VT 51 (2001) 466-

480. En Os. xii 2b, le maintien du parallélisme poétique des deux stiques, bien que souvent méconnu,

peut s'appuyer sur le témoignage iconographique d'un vase d'albâtre de l'époque de Salmanasar III,

découvert récemment (1983) en Djézirêh: le décor de sa frise centrale y présente la même scène

d''alliance' que la base du trône du même souverain au palais de Nimrud (vers 850 av. J.-C.), qui en

constitue ainsi le 'modèle'. Sur la base de documents littéraires parallèles (vocabulaires d'Ébla;

Enûma éliš, tabl. VI, 11. 97-100; traité de succession d'Assarhaddon, 11. 153-156) est établi un

dossier relatif à l'usage de l'huile en contexte d'alliance -- notamment avec ce type de vase rituel -- et

à la pertinence de cette documentation pour la compréhension de ce passage prophétique.

436. HEINTZ, J. G. Le livre prophétique du Deutero-Esaïe: texto-bibliographie du XXème siècle,

Harrassowitz, Wiesbaden 2005. (google books)

437. HEINTZ, J. G. – L. MILLOT, Le livre prophétique d‟Osée. Texto-bibliographie du XXème

siècle, Harrassowitz, Wiesbaden 1999. (google books)

438. HEISER, M. S., «The Mythological Provenance of Isa. XIV 12-15: A Reconsideration of the

Ugaritic Material », VT 51 (2001) 354-369. Many scholars of the Hebrew Bible have postulated that the source of the taunt-song of Isa. xiv 12-

15 is to be found in Ugaritic religious literature. Many of these scholars believe that the passage

contains elements of both El and Baʿal myths, an assumption that leads them to discount the

proposition that all the mythological strands of Isa. xiv 12-15 can be correlated with a single Ugaritic

myth. Still others contend that only a single myth concerning the usurpation of El can account for all

of the mythological features. This article disputes both of these positions, arguing that no usurpation

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of El is in view, and that the mythological provenance of Isa. xiv 12-15 can be entirely correlated

with the Baʿal-ʿAthtar myth.

439. HENDERSON, J. M., ―Who Weeps in Jeremiah VIII 23 (IX 1)? Identifying Dramatic

Speakers in the Poetry of Jeremiah », VT 52 (2002) 191-206. Since the work of A. Heschel, who described the pathos of God in Jeremiah, it has become common

to identify the weeping speaker of Jeremiah viii 23 as Yahweh. Many hold that the speech of God

and the speech of the prophet are indistinguishable, but a few, including M. Biddle, maintain that

Yahweh alone is the speaker. This paper contends that the speaker of Jeremiah viii 23 (and several

other passages that express sympathy for the people) is not Yahweh, but Jeremiah. It argues that the

sympathetic term bat-ʾammî found in these passages and similar passages in Lamentations is typical

of a speaker who cries out to God in complaint. Distinguishing Jeremiah's diction and concerns from

Yahweh's allows the poetry of Jeremiah ii-xx to be read as dramatic dialogue.

440. HEPNER, G., ―Three's a Crowd in Shunem: Elisha's Misconduct with the Shunammite

Reflects a Polemic against Prophetism‖, ZAW 122 (2010) 387-400. The links between the story of Elisha and the Shunammite (II Reg 4,8–37) and the conception and

birth of Isaac (Gen 18,1–15; 21,1–3; 22,1–19) suggest that the Elisha narrative contains a hidden

polemic against prophetism. The narrator implies that Elisha takes initiatives that Abraham leaves to

Yhwh, fathering the Shunammite's child in an attic that parodies the tabernacle, contrasting with

Abraham, who leaves the conception of Isaac to Yhwh. The birth of the Shunammite's son follows

the paradigm of threefold breeding permitted to a slave in Ex 21,7–11. Elisha's conduct with the

Shunammite echoes that which the Israelites suspect Moses of having committed after the Sinai

theophany, and that of David with another Shunammite in I Reg 1,1–4. The data suggest that the

Deuteronomistic Historian is as opposed to prophets as to the Davidic dynasty.

441. HERMISSON, H. J., Deuterojesaja (BK XI), Neukirchener, Neukirchen 1987-2003.

442. ‒‒ ―Kriterien «wahrer» und «falscher» Prophetie im AT. Zur Auslegung von Jeremia 23,16-

22 und Jeremia 28,8-9‖, ZTK 92 (1995) 121-139.

443. ‒‒ Studien zu Prophetie und Weisheit: Gesammelte Aufsätze (FzAT 23), Mohr, Tübingen

1998. (google books)

444. ‒‒ ―Neue Literatur zu Deuterojesaja (I)‖, ThRu 65 (2000) 237-284.

445. ‒‒ ―Neue Literatur zu Deuterojesaja (II)‖, ThRu 65 (2000)379-430.

446. HERRMANN, W., ―Das unerledigte Problem des Buches Habakkuk‖, VT 51 (2001) 481-496. Die zeitgeschichtliche Einbettung der Prophetie Habakkuks gegen Ende des 7. Jahrhunderts v. Chr.

scheint zu einer communis opinio geworden zu sein, weniger das literarkritische Urteil über die drei

Kapitel. Jedoch widerrät der ideelle Gesamtduktus des kleinen Schriftwerkes einer Aufgliederung in

differente literarische Schichten. Die unverkennbar hervortretende Glaubenshaltung des Autors und

der Versuch, sein und seiner Mitlebenden Schicksal von daher zu bewältigen, verweist überdies das

Buch Habakkuk in ein fortgeschrittenes Stadium frühjüdischer Geschichte.

447. HESKETT, R., Messianism within the Scriptural Scrolls of Isaiah (JSOT SS 456), T&T

Clark, London – New York 2007. This work re-examines the traditional messianic texts in Isaiah used by later Judaism and/or

Christianity. Older modern historical criticisms tended to focus on the historical origins of Israelite

traditions so that most of the texts traditionally regarded as messianic came to be understood as non-

messianic. However, Heskett uses various historical-critical methods and other contextual

methodologies to show how smaller units of non-messianic tradition in the prehistory of the book

gained a new messianic significance when they became part of the book of Isaiah as a whole. From

that perspective, there are arguments for some messianic promises within the book of Isaiah showing

that within the book's scriptural context the texts themselves provide a warrant for messianic

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readings. This study takes into account the important similarities and differences in Jewish and

Christian perceptions of the same.

448. HIBBARD, J. T., Intertextuality in Isaiah 24-27. The Reuse and Evocation of Earlier Texts

and Traditions (FzAT 2, 16), Mohr Siebeck, Tubinga 2006. (google books)

449. ‒‒ ―Isaiah XXVII 7 and Intertextual Discourse about 'Striking' in the Book of Isaiah‖, VT 55 (2005)

461-476. Isaiah xxvii 7 is widely regarded as one of the most obscure verses in Isaiah xxiv-xxvii, one of the

latest additions to the book. After briefly dealing with the verse's syntactical issues, this article seeks

to address the question of the verse's meaning using an intertextual approach. I argue that the first

half of the verse evokes other texts in Isaiah about "striking" ( נ כ ה ), a theme introduced in the first

chapter (i 5-6) and developed through Isaiah. Understood as part of an inner-Isaianic textual

development, the verse makes the point that Israel has not been struck like the one who struck it

(Assyria). The second half of xxvii 7, which uses the idea of "killing" ( ה ר נ ), makes a more immediate

intertextual connection with xxvi 21. The article concludes by noting that viewed against this

intertextual backdrop, the verse offers a further elaboration of xxvii 2-5(6) which depict YHWH's

vineyard.

450. ‒‒ ―True and False Prophecy: Jeremiah‘s Revision of Deuteronomy‖, JSOT 35 (2011) 339-

358.

451. HIEKE, T., Kult und Ethos. Die Verschmelzung von rechtem Gottesdienst und gerechtem

Handeln im Lesevorgang der Maleachischrift (SBS 208), Katholisches Bibelwerk, Stuttgart

2006.

452. HILBER, J. W., Cultic Prophecy in the Psalms (BZAW 352), de Gruyter, Berlin 2005.

(google books) Der Beitrag kultprophetischer Rede zur Entstehung der Psalmen wird stets diskutiert. Viele

Erklärungsmodelle lassen außerbiblische Parallelen außer Acht. Dagegen zeigen assyrische

Kultorakel Charakteristika prophetischer Rede, die auch in den Psalmen vorkommen, sowie

Kompositions- und Aufführungsszenarien, die für eine Vereinbarkeit von Prophetie und

Psalmgesang sprechen. Die beste Erklärung für die Entstehung von Psalmen, die eine Gottesrede

enthalten, ist weiterhin ein kultprophetisches Modell.

453. HILL, A. E., Malachi (AB 25D), Doubleday, Garden City 1998.

454. HO FAI TAI, N., Prophetie als Schriftauslegung in Sacharja 9-14. Calwer, Stuttgart 1996.

455. HÖFFKEN, P., Das Buch Jesaja. Kap. 1-39, Katholisches Bibelwerk, Stuttgart 1993.

456. ‒‒ Jesaja: Der Stand der Theologischen Diskussion, Wissenschaftliche Buchgeselschaft,

Darmstadt 2004.

457. ‒‒ ―Xerxes und (k)eine Marduk-Statue Überlegungen zu einem Randthema

alttestamentlicher Prophetenexegese‖, VT 55 (2005) 477-485. Until now the story about Xerxes, carrying off a statue of Marduk from Babylon, is used in OT

scholarship (U. Berges; M. Kessler e.a.). Herodot, however, is silent about that theme. He speaks

about a statue, which is not Marduk. Also the archaeological findings are not clear in speaking about

such an catastrophe of Esangila. We should therefore not use the Xerxes-story in OT scholarship in

the future.

458. ‒‒ ―Eine Bemerkung zu Jes 55, 1–5: Zu buchinternen Bezügen des Abschnitts‖, ZAW 118

(2006) 239-249. On the background of recent research on Isa 55,1–5 in the context of the book of Isaiah this article

makes observations relating to the literary affinities (allusions) of these verses mainly to deutero-

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isaianic texts (perhaps also to Isa 11,12), but also to Isa 60. The conclusion is that Isa 55,1–5 is a text

which consciously unites elements of traditions, we now find in deutero-isaianic and trito-isaianic

portions of the book.

459. ‒‒ ―«Verborgene Schätze» Eine Beobachtung zu Jes 45,3a‖, ZAW 119 (2007) 217-220. The report of I Makk 1 and Flavius Josephus (Ant. 12.248–250) about the plundering of the

Jerusalem temple by Antiochus Epiphanes throws light, by the reference to plundered »secret

treasures«, on the interpretation of Isa 45, 3a. The allusion may be to different kinds of treasures in

palaces, temples or tombs which were not accessible to the public.

460. HOFFMAN, Y., Jeremiah: Introduction and Commentary, 2 vols., Hebrew University

Magnes, Tel Aviv 2001.

461. HOLLADAY, W. L., ―Plausible Circumstances for the Prophecy of Habakkuk‖, JBL 120

(2001) 123-142.

462. ‒‒ ―Reading Zephaniah with a Concordance: Suggestions for a Redaction History‖, JBL

120 (2001) 671-684.

463. ‒‒ «The Structure and Possible Setting of the New Covenant Passage, Jer 31,31-34», en V.

COLLADO BERTOMEU (ed.), Palabra, prodigio, poesía (AnBi 151), PIB, Roma 2003, 185-

189.

464. ‒‒ ―Elusive Deuteronomists, Jeremiah, and Proto-Deuteronomy‖, CBQ 66 (2004) 55-77.

465. HOLT, E. K., Prophesying the Past. The Use of Israel‟s History in the Book of Hosea (JSOT

SS 194), Academic Press, Sheffield 1995. (google books) Hosea and the Hosean tradition play an important role in the internal Israelite dispute about the

nature of God and his relation to the world and Israel. Hosea refers to traditions of the past in which

the interdependence between Yahweh and Israel, and in particular Yahweh's care for his people, are

recurrent themes. The prophet can presuppose that certain portions of these traditions, both

"historical" and "theological," are known to his audience, but it is his claim that what is not known to

Israel is the demand that is inherent in Yahweh's past dealings with his people, the demand for

exclusive worship of Yahweh. In his "historical" retrospections, Hosea enphasizes time after time

that Israel has been chosen, not for a life of passive retreat, but to serve Israel's God alone. This he

proclaims as the true knowledge of God.

466. HONG, S.-H., The Metaphor of Illness and Healing in Hosea and Its Significance in the

Socio-Economic Context of Eighth-Century Israel and Judah, Lang, Oxford 2006. (google

books) One of the central metaphors in the Book of Hosea is the metaphor of illness and healing, which is

explicitly or implicitly mentioned with frequency throughout the text. This book focuses on the

social connotations of the metaphor of illness and healing in Hosea 5:8-6:3 and 7:1-7. It incorporates

a theoretical analysis of metaphor into a sociological discussion about the social reality of eighth-

century Israel and Judah as well as a comparative study of the concept of illness and healing in the

ancient Near East and traditional East Asia (Korea). This book breaks new ground by exploring the

crucial significance of the metaphor in the socio-economic context of eighth-century Israel and

Judah.

467. HOUSTON, W. J., Contending for Justice. Ideologies and Theologies of Social Justice in the

Old Testament, 2º ed., T&T Clark, London 2008. (google books) Contending for Justice analyses texts on social justice in the Old Testament as the rhetoric of

interested parties in specific social situations, and argues that despite their ideological character they

may still assist in shaping a Christian theological

468. ‒‒ «Exit to Oppressed Peasants? Rethinking the Background of Social Criticism in the

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Prophets», en J. DAY (ed.), Prophecy and the Prophets (JSOT SS 531), T&T Clark, New

York 2010, pp. 101-116. (google books)

469. HØYLAND LAVIK, M., A people tall and smooth-skinned: the rhetoric of Isaiah 18 (SVT

112), Brill, Leiden 2007. (google books) This volume delivers an analysis of the persuasive artistry of Isaiah 18, i.e. how Isa 18 is designed in

order to persuade an ancient audience. The analysis is pursued from four angles: the textual design,

the motifs, the rhetoric of the text and finally, it is shown how the various strophes within each

stanza of Isa 18 relate to one another. The present analysis demonstrates that Isa 18 is an example of

Hebrew rhetoric, and that the text can be read as a coherent whole - even though the majority of

scholars analysing Isa 18 have found this chapter confusing. In this volume, it is argued that Isa 18 is

shaped in a confusing way in order to make the audience believe that someone else is judged (the

Cushites, 18: 1-2.7), and not themselves. This volume sheds new light on the understanding of and

old text, and the volume is important for exegetes interested in the persuasive artistry of Isa 18.

470. HROBON, B., Ethical Dimension of Cult in the Book of Isaiah (BZAW 418), Gruyter, Berlin

2010. (google books) Rec: CBQ 73 (2011) 832s (Lessing). The book examines the relationship between cult and ethics in the book of Isaiah. Part I challenges

the common assumption that the prophets were anti-cult by suggesting that the principles supporting

both priestly and prophetic teaching about ritual and social justice were essentially the same. This

proposition is then tested in Part II. Analyses of the key Isaianic passages concerned with cult and

ethics (1:10'17; 43:22'28; and 58:1'14) show that, instead of being anti-ritualistic, as often presented,

these texts are concerned with what can be labelled The Ethical Dimension of Cult.

471. HÜBENTHAL, S., Transformation und Aktualisierung. Zur Rezeption von Sach 9-14 im

Neuen Testament (SBB 57), KBW, Stuttgart 2006.

472. HUDDLESTUN, J. R., ―Nahum, Niniveh, and the Nile: The Description of Thebes in Nahum

3:8-9‖, JNES 62 (2003) 97-110.

473. HUFFMON, H. B., –– «A Company of Prophets: Mari, Assyria, Israel», en NISSINEN (ed.),

Prophecy in Its Ancient Near Eastern Context, SBL, Atlanta 2000, pp. 47-70.

474. –– ―The Oracular Process: Delphi and the Near East‖, VT 57 (2007) 449-460.

475. HUGO, P., Les deux visages d‟Élie. Texte massorétique et Septante dans l‟histoire la plus

ancienne du texte de 1 Rois 17-18 (OBO 217), V&R, Friburgo 2006.

476. HULSTER, I. J. de, Iconographic exegesis and Third Isaiah (FzAT 2/36), Mohr, Tubinga

2009. (google books) Although scholars employ pictorial material in biblical exegesis, the question of how images from

the Ancient Near East can contribute to a better understanding of the Bible has been left unanswered.

This is the first monograph to outline a historical method for iconographic exegesis. The

methodological study includes both responses to important theoretical questions such as "What is an

image?" and "What is culture?" and an interdisciplinary exploration of issues of history, art history,

archaeology and cultural anthropology.

477. HUMMEL, H. D., Ezekiel 21-48, Concordia Publishing House, Saint Louis 2007.

478. HUTTON, R. R., ―Magic or Street Theater? The Power of the Prophetic Word‖, ZAW 107

(1995) 247-260.

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479. ‒‒ ―Isaiah 51:9-11 and the Rhetorical Appropriation and Subversion of Hostile

Theologies‖, JBL 126 (2007) 271-303.

480. HUWYLER, B., Jeremia und die Völker. Untersuchungen zu den Völkersprüchen in Jeremia

46-49 (FzAT 20), Mohr, Tübingen 1997. (google books)

481. IRSIGLER, H., Zefanja (HThKAT), Herder, Friburgo 2002.

482. ISBELL, C. D., ―The limmûdîm in the Book of Isaiah‖, JSOT 34 (2009) 99-109.

483. JACOB, E., Osée (CAT 11a), Labor et Fides, Ginebra 1992.

484. JACOBS, M. R., The Conceptual Coherence of the Book of Micah (JSOT SS 322), Academic

Press, Sheffield 2001. (google books)

485. JACOBSON, H., ―Jeremiah XXX 17: ציוך היא , VT 54 (2004) 398-399. The phrase ציוך היא in Jer. xxx 17 makes good sense if the double sense is recognized: "This is Zion"

on the one hand, and "This is wasteland (ṣāyôn)", on the other.

486. JANG, SE-HOON, Particularism and Universalism in the Book of Isaiah: Isaiah's

Implications for a Pluralistic World from a Korean Perspective, Peter Lang, Bern 2005.

(google books) This study offers a critical assessment of the two contested issues, religious pluralism and

iconoclasm, from a Korean perspective by looking at a number of Isaiah's central themes, which can

be identified as particularistic and universalistic. It also seeks to elucidate the contemporary

implications of Isaiah's particularistic and universalistic themes for a pluralistic world, especially for

Korean religious communities, which have been overwhelmed by a fiery debate about these issues.

487. JANOWSKI, B. – STUHLMACHER, P., The Suffering Servant. Isaiah 53 in Jewish and

Christian Sources, Eerdmans, Grand Rapids 2004. (google books) The Servant Song of Isaiah 53 has been highly significant in both Jewish and Christian thought.

Rarely, however, has it been explored from the broad range of perspectives represented in this long-

awaited volume.In "The Suffering Servant ten talented biblical interpreters trace the influence of the

Servant Song text through the centuries, unpacking the theological meanings of this rich passage of

scripture and its uses in various religious contexts. Chapters examine in depth Isaiah 52:13-53:12 in

the Hebrew original and in later writings, including pre-Christian Jewish literature, the New

Testament, the Isaiah Targum, the early church fathers, and a sixteenth-century rabbinic document

informed by Jewish-Christian dialogue.Contributors: Jostein Adna, Daniel P. Bailey, Gerlinde Feine,

Martin Hengel, Hans-Jurgen Hermisson, Otfried Hofius, Wolfgang Hullstrung, Bernd Janowski,

Christoph Markschies, Stefan Schreiner, Hermann Spieckermann, Peter Stuhlmacher.

488. JANTHIAL, D., L‟oracle de Nathan et l‟unité du livre d‟Isaïe (BZAW 343), Gruyter, Berlin

2004. (google books) Die Monographie fragt nach der Einheit des Jesajabuches. Wollte die endgultige Textgestalt des

Jesajabuches eine Antwort geben auf die Infragestellung der Treue YHWHs zu seinen Zusagen an

David durch den Propheten Nathan (II Sam 7)? Der Hintergrund der Nathansweissagung - verankert

vor allem im Bund zwischen dem Konigshaus Davids und dem Haus YHWHs - bildet den roten

Faden, der die Leser durch die 66 Kapitel des Jesajabuches leitet und es als Erbe der Verheiung

darstellt. Der Sinnzuwachs durch die Endredaktion stellt umgekehrt auch die Frage nach der Rolle

der Redaktoren in der prophetischen Literatur.

489. ‒‒ El libro de Isaías o la fidelidad de Dios a la casa de David (CB 142), Verbo Divino,

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Estella 2008.

490. JARAMILLO RIVAS, P., La injusticia y la opresión en el lenguaje figurado de los profetas,

Verbo Divino, Estella 1992.

491. JARICK, J., ―Prophets and Losses. Some Themes in Recent Study of the Prophets‖, ET 107

(1995) 75-77.

492. JARUZELSKA, I., Amos and the Officialdom in the Kingdom of Israel, Wydawnictwo

Naukowe, Poznan 1998.

493. ‒‒ ―Les prophètes face aux usurpations dans le royaume du Nord‖, VT 54 (2004) 165-187. L'article passe en revue, selon l'ordre chronologique (Jéroboam, Basha, Zimri, Jéhu), le rôle des

prophètes du royaume du Nord (Ahiyyah de Silo, Jéhu, fils de Hanani, Élie, Élisée) dans les

usurpations et discute la position d'Osée face à ce phénomène. À la lumière des données bibliques, la

fonction des prophètes consista à légitimer le pouvoir et à justifier la liquidation de l'opposition. Ces

deux éléments n'apparaissent pas dans tous les cas (Jéroboam). La critique littéraire des passages

pertinents de l'histoire deutéronomiste, le témoignage d'Osée (viii 4) et les sources épigraphiques

ouestsémitiques (stèle de Zakkour) permettent de considérer le caractère historique éventuel de la

désignation de Jéroboam et de Jéhu. Par contre, celle de Basha est postérieure. Dans tous les cas, la

justification de la liquidation de l'opposition par des motifs religieux est postérieure. Les rois ci-

dessus ne se servaient donc probablement pas de la religion pour justifier la violence dans leur prise

du pouvoir. La condamnation de la légitimation et de la brutalité des usurpateurs par Osée témoigne

de sa différence de position par rapport aux opinions attribuées aux prophètes dans les Rois. Cette

différence de position correspond à la division traditionnelle des prophètes entre antérieurs et

écrivains ou classiques.

494. JEMIEILITY, T., Satire and the Hebrew prophets, John Knox, 2000. (google books) In this book, Thomas Jemielity demonstrates the striking relationship between satire and Hebrew

prophecy by reviewing the role of ridicule in both and analyzing questions of nature, structure, form,

and audience. This pioneering study makes compelling reading for all interested in the Bible and

Western literature.The Literary Currents in Biblical Interpretation series explores current trends

within the discipline of biblical interpretation by dealing with the literary qualities of the Bible: the

play of its language, the coherence of its final form, and the relationships between text and readers.

Biblical interpreters are being challenged to take responsibility for the theological, social, and ethical

implications of their readings. This series encourages original readings that breach the confines of

traditional biblical criticism.

495. JENSEN, J., Ethical dimension of the prophets, Liturgical Press, Collegeville 2006. (google

books) Do the Old Testaments prophets have a stake in modern ethics? They had a great impact in shaping

Israel's ethics, and they should also have an impact on ours, writes biblical scholar Joseph Jensen. In

Ethical Dimensions of the Prophets, Jensen shows us how the prophets never soft-peddled God's

message. Jeremiah lashed out against a tyrannical king. Hosea accused Israel of "harlotry" for

worshipping false gods. And Amos railed about the God's wrath because Israel failed to behave

compassionately toward the weak and the poor. Jensen wants readers to hear the prophets in their

own terms as they addressed their biblical contemporaries. Yet he asserts that the teachings of the

prophets contain valuable lessons for us to ponder and apply today, particularly when it comes to

social justice. This scholarly book is designed for readers eager to move beyond an introductory

understanding of the Bible.

496. JENSON, P. P., Obadiah, Jonah, Micah. A Theological Commentary (JSOT SS 496), T&T

Clark, New York – London 2008.

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The commentary provides an introduction to the background, structure and message of each biblical

book, followed by a running commentary on the text in which key words and phrases, as well as any

contentious issues, are explained in more detail.

497. JENSON, R. W., Ezekiel, Brazos Press, Grand Rapids 2009.

498. JEREMIAS, Jörg, ―The Hosea tradition and the Book of Jeremiah‖, OTE 7 (1994) 21-38.

499. ‒‒ Der Prophet Amos (ATD), V&R, Göttingen 1995.

500. ‒‒ Hosea und Amos: Studien zu den Anfängen des Dodekapropheton (FzAT 13), Mohr,

Tubinga 1995. (google books)

501. ‒‒―Die Anfänge der Schriftprophetie‖, ZTK 93 (1996) 481-99.

502. JIMÉNEZ HERNÁNDEZ, E., Jonás, las setenta caras del profeta, Grafite Ediciones, Bilbao

2001.

503. JINDO, J. Y., ―On Myth and History in Prophetic and Apocalyptic Eschatology‖, VT 55

(2005) 412-415.

504. JOB, J. B., Jeremiah‟s Kings: A Study of the Monarchy in Jeremiah, Ashgate, Aldershot

2006. (google books) The book of Jeremiah has provoked a number of major commentaries in the last twenty years. Those

in English differ dramatically in their conclusions about the nature of the book, and the discussion

has been extended by important German work, notably by Winfried Thiel and Konrad Schmid. John

Job examines the treatment of rulers contemporary with the prophet and shows that the attitude to

these kings varied greatly from one part of the book to another, indicating great redactional

complexity. This leads on to a final chapter concerned with wider theological issues, particularly

those affected by recent post-modern scholarship. Here, taking a distinctive position in the debate

about the 'final form of the Old Testament', the author draws out implications for reading the book as

Christian scripture.

505. JOHNSON, B. J. M., ―«Whoever Gives Me Thorns and Thistles»: Rhetorical Ambiguity and

the Use of !ty ym in Isaiah 27.2-6‖, JSOT 36 (2011) 105-126.

506. JOHNSTONE, W., «The Portrayal of Moses as Deuteronomic Archetypal Prophet in Exodus

and its Revisal», en MOOR (ed.), The Elusive Prophet, pp. 159-174. (google books)

507. JONG, M. J. DE, Isaiah among the Ancient Near Eastern Prophets. A Comparative Study of

the Earliest Stages of the Isaiah Tradition and the Neo-Assyrian Prophecies (SVT 117),

Brill, Leiden 2007. (google books) Focusing on the phenomenon of prophecy in the ancient Near East, this study offers a comparison

between parts of First Isaiah and the Assyrian prophecies. In the first part, the material from First

Isaiah and from seventh-century Assyria is investigated in its own right. The second part is a

comparison of the Isaiah tradition in its earliest shape with the prophetic material from seventh-

century Assyria. The topics dealt with in the comparison are the interrelation of prophetic oracles and

historical events, the functions of the prophets, and the literary development of prophecy. The study

shows that ancient Israelite prophecy, of which the historical Isaiah was an exponent, was much in

conformity with ancient Near Eastern prophecy in general.

508. ‒‒ «Ezekiel as a Literary Figure and the Quest of the Historical Prophet», en H. J. DE

JONGE – J. TROMP, The Book of Ezekiel and Its Influence, Ashgate, Aldershot 2007, pp. 1-

16. (google books)

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509. ‒‒ ―A note on the meaning of b

eædæq in Isaiah 42,6 and 45,13‖, ZAW 123 (2011) 259-

262. The word b

eædæq in Isaiah 42,6 and 45,13 is usually rendered as »in righteousness« (»I have called

you in righteousness«; »I have aroused him in righteousness«). This note however aims to

demonstrate that be

ædæq in these two verses functions adverbially in the meaning »duly«,

»legitimately«, »in the right way«.

510. JONGE, H. J. DE – J. TROMP, The Book of Ezekiel and Its Influence, Ashgate, Aldershot

2007. (google books) The Book of the Old Testament prophet Ezekiel (6th century B.C.E.) is a book of forceful language

and impressive images. Its message is often clear, sometimes mysterious. The book had great impact

in Jewish and early Christian literature as well as in western art. This book deals with the intentions

of the book of Ezekiel, but also focuses on its use by subsequent writers, editors or artists. It traces

Ezekiel's influence in Jesus' teaching about the Kingdom of God, in Paul, the Gospels, and

Revelation, and also shows that Ezekiel's imagery, via Jewish mysticism, influenced the visionary art

of William Blake.Presenting contributions from leading biblical scholars in Oxford and Leiden,

based on their unique collaborative research, this book will be of interest to a wide range of scholars

working in the field of biblical studies, including those studying the Hebrew Bible, its early versions,

'inter-testamental' Judaism, New Testament and Early Christianity, and the reception of Biblical

literature in later centuries.

511. JONKER, L. C. – D. LAWRIE (eds.), Fishing for Jonah (anew): Various Approaches to

Biblical Interpretation, Africa SUN Media, Stellenbosch 2005. OTA 31 (2008) 1845.

512. JOO, S., Provocation and Punishment. The Anger of God in the Book of Jeremiah and

Deuteronomistic Theology (BZAW 361), de Gruyter, Berlin 2006. (google books) This book examines the problem of theodicy arising from the fall of Jerusalem (587 B.C.E.) in the

book of Jeremiah. It explores the ways in which the authors of the book of Jeremiah tried to explain

away their God's responsibility while clinging to the idea of divine mastery over human affairs. In

order to trace the development of a particular book's understanding of God's role in meting out

punishments, this book analyzes all the passages containing the word pivotal, הכעיס (―to provoke to

anger‖) in Deuteronomistic History and the book of Jeremiah.

513. JOOSTEN, J., ―Targumic Aramaic מרועא : "Oppression" (Isa. LXVII 2, Hos. XI 7, Mic. VI,

3)‖, VT 51 (2001) 552-555.

514. JOYCE, P. M., Ezekiel, A Commentary (JSOT SS 482), T&T Clark, New York 2007.

(google books) The book begins with a thorough introduction to the main critical questions that arise in connection

with the book of Ezekiel. It covers the historical-critical agenda but also includes newer approaches

and questions, such as psychological issues and the notion that Ezekiel should be regarded as a

'character' within the book. The emphasis is on the insight that many different kinds of questions may

illumine a text like Ezekiel. The commentary treats each of the chapters of the book of Ezekiel in

turn. The chapter-by-chapter commentary summarizes the main themes of the chapter and raises the

main critical issues that arise in relation to the chapter, before proceeding to detailed exegesis. Book

jacket.

515. JUNCO GARZA, C., Palabras sin fronteras: los profetas de Israel, Paulinas, México 2000.

516. KAHN, D., «The Historical Setting of Zephaniah‘s Oracles Against the Nations (Zeph 2:4-

15)», en GALIL et alii (eds.), Homeland and Exile (SVT 130), Brill, Leiden 2009, pp. 439-

54

453.

517. KAKKANATTU, J. P., God‟s Enduring Love in the Book of osea: A Synchronic and

Diachorinic analusis of Hosea 11,1-11 (FzAT 2/14), Mohr, Tübingen 2006. Joy Philip Kakkanattu provides an exegetical and theological analysis of an important and difficult

text of the Old Testament through a synchronic and diachronic reading. Detailed critical notes, which

discuss the textual difficulties, accompany the translation of the text from Hebrew. In the detailed

exegesis, special attention is given to study of the key terms theologically significant in Hos 11:1-11

against the context of the whole book. The exegesis shows that in Hos 11:8-9 it is not the repentance

of Yahweh that causes the withholding of His anger against Israel, but Yahweh's constancy in His

election of Israel as His son. More than a change of heart, the decision not to execute the deserved

judgement witnesses Yahweh's divine nature. Special attention is dedicated to the parent metaphor

employed in Hos 11:1-11. It is concluded that more than expressing the Yahweh-Israel relationship

as a father-son relationship, the text speaks of it in terms of parent-child relationship. In the

diachronic analysis, the author deals with the origin and formation of Hos 11:1-11.

518. KALMANOFSKY, A., Terror all around. The Rhetoric of Horror in the Book of Jeremiah

(JSOT SS 390), T&T Clark, London 2008. This book applies horror theory to the book of Jeremiah and considers the nature of biblical horror

and the objects that provoke horror, as well as the ways texts like Jeremiah work to elicit horror from

their audience.

519. KALTNER, J. – L. STULMAN (eds.), Inspired Speech. Prophecy in the Ancient Near East (JSOT

SS 378), T&T Clark, New York 2004. (google books) Inspired Speech brings together thirty-three scholars to explore themes related to the study of religion

and prophecy in the ancient Near East. Now available in paperback, Inspired Speech was originally

published in the Library of Hebrew Bible/Old Testament.

520. KAMIONKOWSKI, S. T., Gender Reversal and Cosmic Chaos: A Study on the Book of

Ezekiel, Sheffield Academic Press, London 2003. (google books) This book is about both the fear of gender reversal and its expression in the prophet Ezekiel's

reworking of the marital metaphor. Kamionkowski argues that the abomination of "wife Jerusalem"

is that she is attempting to pass for a male, thereby crossing gender boundaries and upsetting the

world order. This story is therefore one of confused gender scripts, ensuing chaos and a re-ordering

through the reinforcement of these strictly defined prescriptions of gendered behaviour.Using socio-

historical evidence and the existence of the literary motif of "men turning into women" as a

framework, this book argues that Ezekiel 16, in particular, reflects the gender chaos which arises as

an aftermath of social and theological crises.

521. KEEFE, A. A., Woman‟s Body and the Social Body in Hosea (JSOT SS 338), Sheffield

Academic Press, London 2001. (google books) Keefe's analysis dismantles the androcentric and theological assumptions which have determined the

dominant reading of Hosea's metaphor of Israel as the adulterous wife of God. It shows how the

projection of symbolic associations of women with nature, sexual temptation and sin have

anachronistically determined this metaphor as referring to Israel's apostasy in a lurid 'fertility cult'.

Against this reading, Keefe's study considers Hosea 1-2 in the context of the association of sexual

transgression and social violence in biblical literature; in this light, Hosea's symbol of Israel as an

adulterous woman is read as a commentary upon the structural violence in Israelite society which

accompanied the eighth century boom in 'agribusiness' and attendant processes of land consolidation.

522. KEISER, T. A., ―The Song of Moses a Basis for Isaiah's Prophecy‖, VT 55 (2005) 486-500. Similarities between II Isaiah and Deuteronomy xxxii are commonly noted, however, little work has

55

been done regarding the nature of that relationship. This article argues that there is a direct and

conscious literary, theological and thematic dependence between these texts. Theologically, both

passages proclaim the incomparability of Yahweh in the context of judgment-deliverance

intervention with respect to Israel with the basis for the switch from judgment to deliverance the

same in both texts. Thematic similarities are evident in a common presentation of the Lord, and with

similar motifs such as remembrance, creation, witness, etc. Direct literary dependence is evident in

the utilization of uncommon words and expressions, some of which occur in similar contexts.

523. KEITA, K., Gottes Land. Exegetische Studien zur Land-Thematik im Hoseabuch in

kanonischer Perspektive, Olms, Hildesheim 2007.

524. KELLE, B. E., ―A Reconsideration of lekassôt in Hosea 2,11 (MT)‖, ZAW 116 (2004) 334-

347. Hosea 2,11 in the MT (Eng. 2,9) is not intelligible in its literal, grammatical sense: »I will reclaim

my wool and my linen in order to cover [lekassôt] her nakedness.« Accordingly, both ancient

versions and modern commentaries have interpreted and/or emended the verse in various ways. Even

so, some of the early versional evidence and various ancient Near Eastern legal texts dealing with

divorce stipulations suggest that the verse's infinitive (lekassôt) should not be taken from the

common root ksh, »to cover,« but from the geminate root kss, »to calculate, apportion, reckon.« In

the relevant divorce texts, the husband of an adulterous woman is entitled to reclaim a calculated

sum of her dowry, gifts, and provisions. Thus, this reading of Hos 2,11 sets the verse nicely within

the chapter's marriage/divorce metaphor as it draws upon one of the primary images found in the

juridical principles of the ancient Near Eastern texts.

525. ‒‒ Hosea 2. Metaphor and Rhetoric in Historical Perspective, Brill, Leiden 2005. (google

books) "This study offers a distinctively political reading of Hosea 2 that explores the test as a metaphorical

and theological commentary on the political and religious dynamics is Israel at the close of the Syro-

Ephraimitic War (731-730 B.C.E.)."

526. ‒‒ ―Hosea 1–3 in Twentieth-Century Scholarship‖, CuBR 7 (2009) 179-216.

527. ‒‒ ―Hosea 4–14 in Twentieth-Century Scholarship‖, CuBR 8 (2010) 314-375.

528. KELLE, B. E. ‒ M. B. MOORE (eds.), Israel‟s Prophets and Israel‟s Past; Essays on the

Relationship of Prophetic Texts and Israelite History in Honor of John H. Hayes. T&T

Clark, New York 2006. (google books) This volume is an inquiry into the complex relationship of the prophetic texts and Israelite history.

Taken as a whole, the book provides a "round-table" discussion that examines the thesis that the

study of prophetic literature (i.e., Isaiah, Jeremiah, Ezekiel, and the Twelve) and the history of Israel

are best undertaken in interaction with one another. This topic appropriately honors John Hayes's

long-standing scholarly contributions in prophetic interpretation and historical research, as well as

his interest in the possibilities of the intersection of these two areas. The volume also promises to

contribute to the body of knowledge about prophets and Israel's past in general by affording twenty-

four historians and prophetic scholars the opportunity to explore their areas of interest in fresh ways

while in dialogue with a central thesis. All twenty-four contributors have engaged John's ideas about

prophets and/or history as students, colleagues, or in their research and publications. Thus, the

question of what impact the fields of prophetic research and Israelite history can and should have on

one another unites the articles. The book's individual parts, however, are contributions of historians

and prophetic scholars who enter the discussion from their own perspectives and examine the

possibilities and problems of the intersection of these two topics. The articles from historians will

focus on questions about the usefulness of prophetic texts for reconstructing Israel's history, and will

also branch out and address topics such as the social location of the prophets and the benefits of

other ancient texts, as well as archaeology, to understanding the prophets. Scholars coming from the

prophetic "side" will offer different perspectives on prophetic identity, experience, and rhetoric, and

56

their possible correlations with historical contexts. These articles will engage broad issues such as

how history may form the "context of prophets' thought" (to quote contributor J. Gordon

McConville), and will explore specific texts and issues drawn from Isaiah, Jeremiah, Ezekiel, Hosea,

Amos, Zechariah, along with Daniel and Deuteronomy.

529. KESSLER, J., The Book of Haggai: Prophecy and Society in Early Persian Yehud (SVT 91),

Brill, Leiden 2002. (google books) This monograph is a study of the perceptions reflected in the Book of Haggai regarding the primary

social, political and religious institutions in early Persian Yehud. Special attention is given to the

form and function of prophecy, and to the role of the prophet in society. The study includes a history

of the criticism of Haggai, a study of the book's redactional history and socio-political context, and

an exegesis and literary analysis of the text. It concludes with an examination of the distinctive

perspectives found in the book and the sociological and religious milieu that produced them. The

work is particularly useful for its detailed analysis of the biblical text, its attention to recent literature

on the early Persian period, and its multidisciplinary and integrative approach.

530. ‒‒ «Haggai, Zerubbabel, and the Political Status of Yehud; The Signet Ring in Haggai

2:23», en FLOYD–HAAK (eds.), Prophets, prophecy, and Prophetical Texts in Second

Temple Judaism (JSOT SS 427), T&T Clark, New York 2006, pp. 102-119. (google books)

531. KESSLER, M., Battle of the Gods: The God of Israel versus Marduk of Babylon: A

Literary/Theological Interpretation of Jeremiah 50-51, Van Gorcum, Assen 2003.

532. ‒‒ (ed.), Reading the Book of Jeremiah: A Search for Coherence, Eerdmans, Winona Lake

2004. (google books)

533. KESSLER, R., Micha (HThKAT), Herder, Friburgo 1999.

534. ‒‒ Samuel, Priester und Richter. Königsmacher und Prophet, Evangelische Verlagsanstalt,

Leipzig 2007.

535. ‒‒ «Hosea 3 – Entzug oder Hinwendung Gottes?», ZAW 120 (2008) 563-581. In the tradition of German exegesis Hos 3,3b is normally understood as a withdrawal by YHWH,

generally with the help of conjectural emendation. J. Wellhausen's proposal is classic: ›And I too will

not come in to you‹. If the envisaged withdrawal of YHWH is seen as only temporary (a ›time of

waiting‹), the question arises whether the woman's renunciation of prostitution is also merely

temporary. On the other hand, if YHWH's withdrawal is prolonged, it has to be asked how a turn for

the better comes. In contrast, I understand 3.3b to refer to God's favour. Hos 3 does not involve the

idea of legal punishment. Rather God isolates Israel from all institutions which separate it from God

and simultaneously shows favour to Israel. This leads, on Israel's side, to repentance and an

undisturbed relationship with God. Hos 3 thus takes up the development of thought in Hos 4–11,

including its final point in Hos 11, integrates it with the metaphors of relationship in ch. 1–2 and so

creates a conclusion to ch. 1–2 which makes the transition to ch. 4–11 and at the same time

facilitates the reading of these chapters in the light of YHWH's favour to Israel.

536. KIM, H., Ambiguity, tension, and multiplicity in Deutero-Isaiah, Peter Lang, 2003. Does Isaiah 40-55 convey a unified message on the relationship between Israel and the nations? This

book argues that Isaiah 40-55 contains the texts and concepts of both universalism and particularism.

Examining four select texts (42:1 - 13; 44:24-45: 8; 49:22-26; 51:1-8) with special attention given to

their textuality, intertextuality, and infratextuality (conceptuality), Hyun Chul Paul Kim suggests the

existence of both unified conceptuality and diverse signifiers. Through synchronic and diachronic

analyses, this work uncovers the intentional ambiguity, tension, and multiplicity on the concept of

the servant's identity as well as other key concepts, how these diverse concepts can be read with

respect to authorial intention, and what the implications are for the ongoing debates on the unity and

diversity of the book of Isaiah.

537. ‒‒ ―Jonah Read Intertextually‖, JBL 126 (2007) 497-528.

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538. ‒‒ «Recent scholarship on Isaiah 1-39», en A. J. HAUSER (ed.), Recent Research on the

Major Prophets, Phoenix Press, Sheffield 2008, pp. 118-141.

539. KIM, S. N., ―The Complexity of False Prophecy‖, STJ 11 (2003) 21-39.

540. KISS, J., Die Klage Gottes und des Propheten. Ihre Rolle in der Komposition und Redaktion

von Jer 11-12, 14-15 und 18 (WMANT 99), Neukirchener, Nuekirchen 2003.

541. KITZ, A. M., ―Prophecy as Divination‖, CBQ 65 (2003) 22-42.

542. KLEGER, R., ―Die Struktur der Jesaja-Apokalypse und die Deutung von Jes 26,19‖, ZAW

120 (2008) 526-546. The question of the origin, unity, structure, perspective and interpretation of the so-called Isaiah

Apocalypse (Isa 24–27) continues to be subject to great disagreement among scholars. A particular

source of controversy is the issue of resurrection. While a majority of exegetes interpret Isa 26,19

(some also 25,8a) as an allusion to bodily resurrection, others believe that this passage is more of a

metaphorical indication of the national restoration of Israel. In my view the concentric structure of

the different passages or sections is an argument for the original unity of the Isaiah Apocalypse. This

should really provide the basis for an interpretation of the crux interpretum Isa 26,19 in the light of

its overall context. While especially the corresponding verse 26,14 and the announcements in 26,21

support bodily resurrection, national restoration seems rather to be indicated by 26,10.15–18 and

27,2–13.

543. KLEIN, A., Schriftauslegung im Ezechielbuch: redaktionsgeschichtliche Untersuchungen zu

Ez 34-39 (BZAW 391), de Gruyter, Berlin 2008. The Book of Ezekiel is remarkable for its extensive knowledge of Old Testament tradition.

Individual texts and motifs are cited in the book and are then subjected to literary interpretation. The

present study examines these citations and enquires into the significance of the interpretative

processes for the growth of this Prophet. The chapters Ez 34-49 are foregrounded, with consideration

being given to the text document Papyrus 967 for the Greek text.

544. KLEIN, G. L., Zechariah, B&H Publishing Group, 2008. (google books)

545. KLEIN, P., Jesaja 40,1-11 als Prolog: Ein Beitrag zur Komposition Deuterojesajas, Peter

Lang, Francfort 2009. (google books)

546. KLINE, M. G., ―The Structure of the Book of Zechariah‖, JETS 34 (1991) 179-193.

547. KNOBLOCH, H., Die nachexilische Prophetentheorie des Jeremiabuches (BZABR 12),

Harrassowitz, Wiesbaden 2009. (google books)

548. KNOHL, I., «The Suffering Servant : from Isaiah to the Dead Sea Scrolls», en D. A. GREEN

(ed.), Scriptural Exegesis, Univ. Press, Oxford 2009, pp. 89-104.

549. KNOPPERS, G. N., «Democratizing Revelation? Prophets, Seers and Visionaries in

Chronicles», en J. DAY (ed.), Prophecy and the Prophets in Ancient israel, T&T Clark,

New York 2010, pp. 391-409. (google books)

550. KNOPPERS, G. N. ‒ L. L. GRABBE (eds.), Exile and Restoration Revisited; Essays on the

Babylonian and Persian Periods in Memory of Peter R. Ackroyd. T&T Clark, London

58

2009. (google books) This volume had its origins in a session presented to the Society of Biblical Literature in Washington

in 2006 in order to examine the legacy of Peter Ackroyd to the field of biblical studies. Ackroyd's

work stretched over a wide range of topics within Biblical Studies, notably study of prophetic

literature and work on exile and restoration. This volume particularly focuses upon his work on the

latter. Whilst the present work is founded upon the papers given at the session it also includes several

essays solicited subsequently which further serve to draw the contributions together into a fitting

tribute to a pioneer in his field. The contributions take account of Ackroyd's approach to the theme of

exile and restoration, focusing largely upon the study of Ezra-Nehemiah and Chronciles. As a brief

flavour, Bob Becking examines the epigraphic evidence concerning the mixed marriage crisis Ezra-

Nehemiah. Joe Blenkinsopp seeks to find the 'Sons of Aaron' before the 5th Century in a fascinating

essay focusing which picks up the work of R.H. Kennett over a century ago. Among the other

distinguished contributors are John Bergsma, Eric Myers and Jill Middlemass.

551. KOCH, D.-A., ―The quotations of Isaiah 8,14 and 28,16 in Romans 9,33 and 1Peter 2,6.8 as

test case for Old Testament quotations in the New Testament‖, ZNT 101 (2010) 223-240.

552. KOCH, K., «Profetenüberschriften. Ihre Bedeutung für das Hebräische Verständnis von

Profetie», en A. Graupner – H. Delkurt – A. B. Ernst (eds.), Verbindunglinien,

Neukirchener, Neukirchen 2000.

553. KÖCKERT, M. – U. BECKER – J. BARTHEL, «Das Problem des historischen Jesaja», en I.

FISCHER ‒ K. SCHMID ‒ H. G. M. WILLIAMSON (eds.), Prophetie in Israel. Lit Verlag.

Munster 2003, pp. 105-135. (google books)

554. KÖCKERT, M. – M. NISSINEN (eds.), Propheten in Mari, Assyrien und Israel (FRLANT

201), Vandenhoek & Ruprecht, Göttingen 2003. (google books) These essays interpret Old Testament prophetic writings and their social criticism in the cultural

context of ancient near Eastern prophecy.

555. KOENEN, K., Heil den Gerechten - Unheil den Sündern! Ein Beitrag zur Theologie der

Prophetenbücher (BZAW 229), de Gruyter, Berlin 1994. (google books)

556. KOHN, R. L., A New Heart and a New Soul: Ezekiel, the Exile and the Torah, Sheffield

Academic Press, London 2002. (google books)

557. ‒‒ ―A Prophet Like Moses? Rethinking Ezekiels Relationship to the Torah‖, ZAW 114

(2002) 236-254.

558. ‒‒ ―Ezekiel at the Turn of the Century‖, CuBR 2 (2003) 9-31.

559. KONKEL, M., Architektonik des Heiligen: Studie zur zweiten Tempelvision Ezekiels (Ez 40-

48) (BBB 129), Philo, Berlin 2001.

560. KOOIJ, A. VAN DER, The Oracle of Tyre: the Septuagint of Isaiah XXIII as version and

vision (SVT 71), Brill, Leiden 1998. (google books) The volume deals with the Septuagint version of Isaiah 23, the Oracle of Tyre. The text of this

chapter serves as an illustration of a comprehensive method of analysis which is described in the first

part of the book. After a study of the Masoretic text the Septuagint version is dealt with from several

points of view: in comparison with the Masoretic text, as text in its own right, as to its genre

('vision'), and concerning its Hebrew Vorlage. Due attention is paid to the Isaiah texts from Qumran.

The last part of the book contains a chapter on the reception of LXX Isaiah 23 in patristic

commentaries and also an appendix of text critical notes on Isaiah 23 according to the principles of

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the "Biblica Hebraica Quinta.

561. ‒‒ «Wie heisst der Messias? Zu Jes 9,5 in den alten griechischen Versionen», en C.

BULTMANN et alii (eds.), Vergegenwärtigung des Alten Testaments. Fs. R. Smend,

V&R, Göttingen 2002, pp. 156-169. (google books)

562. KOOIJ, A. VAN DER – M. N. VAN DER MEER, The Old Greek of Isaiah: Issues and

Perspectives, Peeters, Leuven 2011. The Old Greek of Isaiah represents an intriguing and complex unity within the Septuagint. The

present volume contains contributions reflecting a variety of issues pertaining to this version, and

also offers perspectives for further research. The topics dealt with can be designated as follows:

terminology and vocabulary, unity of the book, rhetorical figures, coherence on the level of a

pericope, theology, and hermeneutics (fulfilment interpretation). The Greek version is of course

compared with the supposed parent text in Hebrew, but several contributions also show a strong

interest in the Greek text as it stands. As to the latter approach the following aspects play an

important role: the immediate context (verse; pericope), style, the meaning and function of words

and phrases, and related texts. In order to stimulate further research, the volume also offers a full

bibliography on LXX Isaiah.

563. KOOLE, J. L., Isaiah. Part 3, vol. I: Isaiah 40-48 (HCOT), Kok Pharos, Kampen 1997.

564. ‒‒ Isaiah. Part 3, vol. 2: Isaiah 49-55 (HCOT), Kok Pharos, Kampen 1998. (google books)

565. ‒‒ Isaiah. Part 3, vol. 3: Isaiah 56-66 (HCOT), Kok Pharos, Kampen 2001. (google books)

566. KORPEL, M. C. A. «Kryptogramme in Ezechiel 19 und im ‗Izbet-Sar a-Ostrakon», ZAW 121

(2009) 70-86. Ez 19 is a dirge on the downfall of the Davidic dynasty. Several scholars have suggested that Ez

19,1.2–9 is a reworked version of an earlier, secular song. It is noteworthy that no word for God

occurs in the song. On the basis of an atbash-riddle, hidden in v. 1–5, it may be assumed that the

original song referred to Jezebel and her sons Ahaziah und Jehoram. Ezekiel edited and actualised

this ancient song (cf. v. 14) because he was struck by the remarkable similarity between the fate of

Jezebel and her two sons and that of Hamutal and her two sons Jehoahaz and Zedekiah. Ezekiel

added a dirge about the end of the Davidic dynasty (v. 10–14), a kind of lesson from history. The

incongruities in the final text can be better understood now as the result of this redactional

combination of old and new themes. That Atbash encoding was already known in the 12th cent. BCE

and therefore could certainly be used in the 9th cent. BCE is demonstrated by a completely fresh

interpretation of the hitherto puzzling text on the Izbet Sarta ostracon.

567. KORPEL, M. C. A. – J. C. DE MOOR, The Structure of Classical Hebrew Poetry: Isaiah 40-55

(OTS 41), Brill, Leiden 1998. Exegesis starts with the delimitation of the pericope to be interpreted. Yet the principles for selecting

passages which form the part of departure for the exegete are seldom made explicit and if one

compares various commentaries and Bible translations, it soon becomes apparent that this lack of

methodical transparency gives rise to a lot of confusion and dissent.In this work the authors make use

of text divisions found in ancient Hebrew, Greek and Syriac manuscripts of Isaiah 40-55 (Deutero-

Isaiah). For the first time the poetic structure of the text is based on controllable evidence which is

roughly 500-1000 years older than the medieval Masoretic manuscripts on which all modern editions

are based. The results are astonishing and raise the question why this type of evidence has been

largely neglected thus far.

568. KÖSZEGHI, M., Der Streit um Babel in den Büchern Jesaja und Jeremia (WMANT 173),

Kohlhammer, Stuttgart 2007. (google books)

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569. KRAFT, T., ―La paz, obra de la justicia – Un estudio de la paz en el libro de Isaìas‖, RevTL

34 (2000) 567-584.

570. KRATZ, R. G., «Die Redaktion der Prophetenbücher», en ID. (ed.), Rezeption und Auslegung

im Alten Testament und in seinem Umfeld (OBO 153), Friburgo 1997, pp. 9-27. (google

books)

571. ‒‒ I profeti di Israele, Queriniana, Brescia 2006.

572. ‒‒ ―Israel in the Book of Isaiah―, JSOT 31 (2006) 103-128.

573. ‒‒ Prophetenstudien. Kleine Schriften II, Mohr Siebeck, Tubinga 2011. (google books) In dem vorliegenden Band mit gesammelten Aufs tzen, darunter sechs Originalbeitr gen, bietet

Reinhard Gregor Kratz einen Sberblick ber Prophetie und Propheten im Alten Orient, im Alten

Testament und in den Texten vom Toten Meer (Qumran) sowie spezielle Beitr ge zu den B chern

Jesaja, Hosea und Amos. Nach einer Einleitung in die Probleme der Prophetenexegese behandelt er

vor allem drei grundlegende Fragen und er rtert diese anhand von Fallbeispielen: das Verh ltnis von

altorientalischer und alttestamentlicher Prophetie, die Unterscheidung zwischen dem historischen

und dem literarischen Propheten in den B chern des Alten Testaments sowie die Rezeption der

alttestamentlichen Prophetenb cher in den Texten vom Toten Meer. Auf diese Weise vermittelt

Reinhard Gregor Kratz sowohl ein Gesamtbild der biblischen Prophetenliteratur als auch Einblicke

in drei namhafte Vertreter dieser au xergew hnlichen Gattung.

574. KRATZ, R. G. ‒ T. KRÜGER ‒ K. SCHMID, Schriftauslegung in der Schrift. Festschrift für

Odil Hannes Steck zu seinem 65. Geburtstag (BZAW 300), de Gruyter, Berlin 2000.

(google books) Die innerbiblische Exegese im Alten Testament wird im vorliegenden unter verschiedenen

Perspektiven neu beleuchtet. Die Festschrift zu Ehren von Odil Hannes Steck, Professor für

alttestamentliche Wissenschaft an der Universität Zürich, enthält Beiträge namhafter in- und

ausländischer Fachgelehrter zu einem der Schwerpunktthemen seiner Forschung am Alten

Testament, nämlich zur innerbiblischen Schriftauslegung. Es gehört zu den allseits anerkannten

Ergebnissen kritischer Bibelwissenschaft, daß die Schriften der Bibel nicht in einem Zug

niedergeschrieben worden sind, sondern daß an ihnen über längere Zeiträume hinweg gearbeitet

worden ist. Erst die neuere Forschung hat jedoch begonnen, Fortschreibungsprozesse als

innerbiblische Rezeptions- und Auslegungsvorgänge zu verstehen. Der Band zeigt, daß diese

Perspektive in verschiedenen Bereichen des Alten Testaments gewinnbringend anzuwenden ist und

neue Horizonte im Verständnis der Bibel erschließt.

575. KRISPENZ, J., «Leben als Zeichen. Performancekunst als Deutungsmodell für prophetische

Zeichenhandlungen im alten Testament», EvT 64 (2004) 51-64.

576. KUGLER, R. A., «The Deuteronosmists and the Latter Prophets», en L. S. SHEARING – S. L.

MCKENZIE (eds.), Those Elusive Deuteronomists: The Phenomenon of Pan-Deuteronomism

(JSOT SS 268), Academic Press, Sheffield 1999, pp. 127-144.

577. KUNZ, A., Zions Weg zum Frieden: Jüdische Vrostellungen von endzeitlichen Krieg und

Frieden in hellenistischer Zeit am Beispiel von Sacharja 9-14, Kohlhammer, Stuttgart

2001.

578. –– ―Das Jonabuch in motivgeschichtlicher Perspektive am Beispiel der ägyptischen

Schiffbrüchigenerzählung‖, ZAW 116 (2004) 55-74.

579. KUSTÁR, Z., «Durch seine Wunden sind wir geheilt»: eine Untersuchung zur Metaphorik

von Israels Krankheit und Heilung im Jesajabuch (BWANT 154), Kohlhammer, Stuttgart

61

2002.

580. KUYVENHOVEN, R., «Jeremiah 23,1-8: shepherds in diachronic perspective», en A. DEN

HOLLANDER et alii (eds.), Paratex and megatext as channels of Jewish and Christian

traditions (JCP 6), Brill, Leiden 2003, pp. 1-36. (google books)

581. KWAKKEL, G. (ed.), Wonderlijk gewoon. Profeten en profetie in het Oude Testament, De

Vuurbaak, Barneveld 2003.

582. LAATO, A., History and Ideology in the Old Testament Prophetic Literature (CBOT 41),

Almqvist & Wiksell, Estocolmo 1996.

583. ‒‒ A Star Is Rising. The Historical Development of the Old Testament Royal Ideology and

the Rise of the Jewish Messianic Expectations, Scholars Press, Atlanta 1997.

584. ‒‒ "About Zion I Will Not Be Silent". The Book of Isaiah as an Ideological Unity, Almqvist

& Wiksell, Estocolmo 1998.

585. LABAHN, A., Wort Gottes und Schuld Israels: Untersuchungen zu Motiven

deuteronomistischer Theologie im Deuterojesajabuch mit einem Ausblick auf das

Verhältnis von Jes 40-55 zum Deuteronomismus (BWANT 143), Kohlhammer, Stuttgart

1999.

586. LAHA, R., Jeremiah, John Knox, Louisville 2002. Breve introduzione (94 pp.) al messaggio di Geremia, scritta per laici e gruppi di studio.

587. LALLEMAN–DE WINKEL, H., Jeremiah in Prophetic Tradition: An Examination of the Book

of Jeremiah in the Light of Israel's Prophetic Traditions, Peeters, Lovaina 2000. In this study it is argued that the book of Jeremiah was influenced by the books of Amos and Hosea.

All three books show a similar pattern of development. There is a correspondence between the

reactions of those addressed and the prophetic message, which changes from the preaching of

repentance to a message of irreversible judgment. Finally, these prophets testified that only God

could bring about a new future. Originally took the form of a dissertation, examines several topics

common to Hosea, Amos and Jeremiah. Dr. Lalleman demonstrates important correspondences

which point to a prophetic tradition received and developed by Jeremiah in his own way. The

research concentrates on the themes of repentance and hope, covenant, and the role of the prophet in

intercession, as well as his personal involvement in his message. these prophetic books, however,

show that the individual characteristics of each prophet must not be neglected. The assumption of

one monolithic Deuteronomistic redaction responsible for the editing of all the books is therefore

unlikely. The prophets are best interpreted in their own historical contexts, although they are

connected by a common spiritual heritage, a prophetic tradition (Peeters 2000)

588. LANDY, F., Hosea, Academic Press, Sheffield 1995. (google books)

589. LANG, B., «Games Prophets Play: Street Theater and Symbolic Acts in Biblical Israel», en

K. P. KÖPPING (ed.), The Games of God and Man, LIT, Hamburgo 1997, pp. 257-271.

590. LANG, M. Gott und Gewalt in der Amosschrift (FB 102), Echter, Würzburg 2004.

591. LANGE, A., «Literary Prophecy and Oracle Collection: A Comparison between Judah and

Greece in Persian Times», en FLOYD ‒ HAAK (eds.), Prophets, Prophecy, and Prophetic

Texts in Second Temple Judaism, T&T Clark, New York 2006, pp. 248-275. (google books)

62

OTA 31 (2008) 1523.

592. ‒‒ Vom prophetischen Wort zur prophetischen Tradition:Studien zur Traditions- und

Redaktionsgeschichte innerprophetischer Konflikte in der Hebräischen Bibel (FzAT 34),

Mohr, Tubinga 2002. (google books) Armin Lange examines the innerprophetic conflicts as documented by Amos, Micah, Isaiah,

Zephaniah, Jeremiah, Ezekiel and Zechariah as well as Lamentations. These texts attest to a

development from prophetic word to prophetic tradition. While in preexilic times actual prophecy

and prophetic tradition coexisted, in postexilic times prophetic tradition became dominant and actual

prophecy marginal. The reason for this development lies in the experiences of late preexilic and early

postexilic times. When in 520-515 BCE, during the rebuilding of the Jerusalem Temple, the

Zionistic shalom prophecy was perpetuated - a prophetic message which in the eyes of

Deuteronomism was at least partly responsible for the catastrophe of 587 BCE - actual prophecy as

such was in dubious repute. In its stead prophetic interpretation and rewriting of older prophecy

became the means of prophetic revelation.

593. ‒‒ ―Greek Seers and Israelite-Jewish Prophets‖, VT 57 (2007) 461-482.

594. LANNER, L., “Who Will Lament Her”. The Feminine and the Fantastic in the Book of

Nahum (JSOT SS ), T&T Clark, Nueva York 2006. (google books) It is not surprising that non-academic bible readers largely ignore Nahum. Comprising only a few

pages, it is easily overlooked in the midst of the twelve Minor Prophets. When a reader does stop in

passing, the book appears to be brief, brutish, and uncomfortably violent. Looking more closely,

however, readers may observe echoes of other much greater prophets, such as Isaiah and Ezekiel,

perhaps even of the Psalms, and conclude that the book is a rather second-rate pastiche of other

writings, although some rather brilliant poetry is woven into it. Who Will Lament Her? takes a fresh

look at Nahum. It explores further the presence of the feminine in the book of Nahum, the extent to

which it is present in the text, how the structure of the text makes the feminine both present and

absent, and the possible reasons why this is so. Lanner takes two methodological approaches. The

first sets out to show that it is possible that a feminine deity is present in the text of Nahum. The

second approach engages three theories of the literary fantastic with the text, taking into

consideration the findings of the historical and exegetical work. Using these two approaches hand in

hand results in a fresh reading of Nahum.

595. LANZ, E., Jesaja 36-39 und ihre Bedeutung für die Komposition des Jesajabuches, Kopie &

Druck R. Klein, Gummersbach 2002.

596. LAPSLEY, J. E., Can These Bones Live? The Problem of the Moral Self in the Book of

Ezekiel (BZAW 301), de Gruyter, Berlin 2000. (google books)

597. LARKIN, K., The eschatology of Second Zechariah: a study of the formation of a

mantological wisdom anthology, Kok Pharos, Leiden 1994. (google books)

598. LAU, W., Schriftgelehrte Prophetie in Jes 56-66. Eine Untersuchung zu den literarischen

Bezügen in den letzten elf Kapiteln des Jesajabuches (BZAW 225), Gruyter, Berlin 1994.

(google books)

599. LAUNDERVILLE, D. L., ―Ezekiel‘s Cherub: A Promising Symbol or a Dangerous Idol?‖,

CBQ 65 (2003) 165-183.

600. ‒‒ ―Ezekiel‘s Throne-Chariot Vision: Spiritualizing the Model of Divine Royal Rule‖,

CBQ 66 (2004) 361-377. OTA 28 (2005) 351.

601. ‒‒ Spirit and Reason: the Embodied Character of Ezekiel's Symbolic Thinking, Baylor

Univ. Press, Waco 2007. (google books)

63

602. LECLERC, T. L., Yahweh Is Exalted in Justice: Solidarity and Conflict in Isaiah, Fortress,

Minneapolis 2001.

603. ‒‒ Introduction to the Prophets: Their Stories, Sayings, and Scrolls, Paulist Press, New

York 2007. (google books)

604. LEEUWEN, C. VAN, Obadja (POT), G.F. Callenbach, Nijkerk 1993.

605. ‒‒ Joël (POT), Callenbach, Nijkerk 1993.

606. ‒‒ ―Meaning and Structure of Hosea X 1-8 », VT 53 (2003) 367-378. Hos. x 1-8 is generally seen as an accumulation of different prophecies composed without any

coherence. A few scholars have pointed to the inclusio constituted by the key-word mizbeḥôt in vv.

1-2 and 8. The other verses show, however, a similar relationship. So Israel's prosperity (v. 1a)

corresponds with the despair in v. 8b, and the indictment of the kings (vv. 3-4) with their

condemnation (v. 7). The calf statue is central: its derision (v. 5) and its being carried away (v. 6). So

our pericope offers an example of concentric symmetry (scheme on the preceding page). This

construction can help us to solve exegetical questions. So the king of v. 7 cannot be an image of the

calf (vv. 5-6): in the light of the corresponding vv. 3-4, the king of v. 7 can only be the real king of

Israel.

607. LEHNART, B., Prophet und König im Nordreich Israel. Studien zur sogenannten

vorklassischen Prophetie im Nordreich Israel anhand der Samuel-, Elija- und Elischa-

Überlieferungen (SVT 96), Brill, Leiden 2003. The present book deals with the so-called "pre-classical" prophecy in the Northern Kingdom of

Israel. It becomes evident that the introduction of kingship in the early period of prophecy marks the

beginning of a consideration of social situations. The prophet is placed over the king and stylized as

the actual saviour figure. This development is examined along with the extensive prophetic traditions

of Samuel, Elijah and Elisha. The texts are first analyzed from a diachronic standpoint to determine

pre-deuteronomistic text components. These texts are then linked to their historical context and

examined with respect to their medium and historicity. This book throws new light on the social and

socio-structural importance of prophecy in this early period.

608. LELLE, B. E. – M. B. MOORE (eds.), Israel‟s Prophets and Israel‟s Past. Essays in

Relationship of Prophetic Texts and Israelite History in Honor of J. H. Hayes (JSOT SS

446), T&T Clark, New York 2006. (google books) This volume is an inquiry into the complex relationship of the prophetic texts and Israelite history.

Taken as a whole, the book provides a "round-table" discussion that examines the thesis that the

study of prophetic literature (i.e., Isaiah, Jeremiah, Ezekiel, and the Twelve) and the history of Israel

are best undertaken in interaction with one another. This topic appropriately honors John Hayes's

long-standing scholarly contributions in prophetic interpretation and historical research, as well as

his interest in the possibilities of the intersection of these two areas. The volume also promises to

contribute to the body of knowledge about prophets and Israel's past in general by affording twenty-

four historians and prophetic scholars the opportunity to explore their areas of interest in fresh ways

while in dialogue with a central thesis. All twenty-four contributors have engaged John's ideas about

prophets and/or history as students, colleagues, or in their research and publications. Thus, the

question of what impact the fields of prophetic research and Israelite history can and should have on

one another unites the articles. The book's individual parts, however, are contributions of historians

and prophetic scholars who enter the discussion from their own perspectives and examine the

possibilities and problems of the intersection of these two topics. The articles from historians will

focus on questions about the usefulness of prophetic texts for reconstructing Israel's history, and will

also branch out and address topics such as the social location of the prophets and the benefits of

other ancient texts, as well as archaeology, to understanding the prophets. Scholars coming from the

prophetic "side" will offer different perspectives on prophetic identity, experience, and rhetoric, and

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their possible correlations with historical contexts. These articles will engage broad issues such as

how history may form the "context of prophets' thought" (to quote contributor J. Gordon

McConville), and will explore specific texts and issues drawn from Isaiah, Jeremiah, Ezekiel, Hosea,

Amos, Zechariah, along with Daniel and Deuteronomy.

609. LEMAIRE, A., Prophètes et rois. Bible et Proche-Orient, Cerf, Paris 2001. De Moïse à Malachie, les prophètes occupent une place de choix dans la Bible. Des livres entiers y

sont consacrés à leurs oracles, souvent mentionnés comme la référence ultime dans les livres

historiques. Tout en s'effaçant derrière la divinité dont ils se présentent comme les porte-parole, leurs

actes, leurs proclamations et leurs écrits ont profondément marqué la vie du peuple hébreu. Sans eux,

celle-ci aurait suivi un autre cours ; sans eux, la Bible n'existerait pas. Or les découvertes

épigraphiques révèlent aujourd'hui que le prophétisme n'est pas un phénomène particulier à l'ancien

Israël. Les tablettes de Mari et d'Assur, les stèles des rois de Syrie et de Transjordanie témoignent du

rôle capital des prophètes et de leurs oracles dans la vie politique et religieuse du Proche-Orient

ancien. Ce livre présente donc les dernières recherches sur le prophétisme des Empires

mésopotamiens du moyen Euphrate et d'Assyrie, ainsi que des royaumes de Hamat, Damas, Ammon

et Moab. Cette documentation extra-biblique, incluant la référence à des prophètes dans des ostraca

paléo-hébreux, éclaire non seulement les interventions des prophètes auprès des rois d'Israël mais

aussi la manière dont leurs oracles ont été mis par écrit, rassemblés et transmis au sein d'une tradition

littéraire. Les oracles prophétiques consignés dans les livres bibliques, profondément enracinés dans

leur temps, y gagnent une nouvelle jeunesse. On saisit mieux comment ces proclamations ont pu

marquer leurs contemporains et comment la parole divine, réconfortante ou dérangeante, se révèle en

s'insérant dans l'histoire.

610. ‒‒ (ed.), Congress Volumen Ljbljana 2007, Brill, Leiden 2010.

611. LEPORE, L., Dal re Giosia al Messia. Problemi letterari, redazionali e teologici di Is 8,23b;

9,1-6, Pontificia Universitas Urbaniana, Roma 1996.

612. ‒‒ ―Un resto ritornerà (Shear-Yashub)‖, BeO 44 (2002) 207-233.

613. LESCOW, T., ―Das vorexilische Amosbuch: Erwägungen zu seiner Kompositions-

geschichte‖, BN 93 (1998) 23-55.

614. ‒‒ Das Buch Maleachi: Texttheorie - Auslegung – Kanontheorie, Calwer, Stuttgart 1993.

615. ‒‒ ―Die Komposition des Buches Obadja‖, ZAW 111 (1999) 380-398.

616. ‒‒ ―Jesaja 5,1–7 und Ezechiel 37,1–14. Anmerkungen zu Komposition und Interpretation‖,

ZAW 113 (2001) 74-76. In ZAW 110 hat R. Bartelmus eine Analyse der literarischen Struktur von Jes 5,1–7 veröffentlicht.

Er kommt zu dem Ergebnis, daß sich der Text der herkömmlichen Gattungskritik verschließt, daß er

vielmehr »ein planvoll aufgebautes literarisches Konstrukt« ist. Insoweit ist Bartelmus zuzustimmen.

Wenn er allerdings zusammenfassend konstatiert, daß sich der Vf. zwar nicht mehr der Gattung,

wohl aber der Topologie des Märchens bedient (Dreizahl der Protagonisten: Held, Opponent,

Adjuvant), wenn er ferner anstelle der Frage nach dem Sitz im Leben die Frage nach dem Sitz in der

Literatur stellen möchte, und wenn er aus der »Unmittelbarkeit der Sprache« zwar nicht mehr auf

einen Propheten »in wallendem Mantel«, wohl aber auf einen »Schriftpropheten« schließt, der eine

»Gerichtsrede« als »Denkschrift« verfaßt habe, dann ist zu bezweifeln, daß sich Bartelmus wirklich

von den herkömmlichen Fragestellungen gelöst hat.

617. LESSING, R., ―Satire in Isaiah‘s Tyre Oracle‖, JSOT 28 (2003) 89-112.

618. ‒‒ Interpreting Discontinuity: Isaiah‟s Tyre Oracle, Eisenbrauns, Winona Lake 2005.

619. ‒‒ Jonah, Concordia, Saint Louis, 2007. The Concordia Commentary series enables pastors and teachers of the Word to proclaim the Gospel

with greater insight and clarity. This newest commentary interprets the narrative of Jonah as true

history that presents the God of Israel as gracious toward all who repent and believe in Him. Keeping

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its focus upon the "one greater than Jonah," our Savior, Jesus, it discusses missions, Baptism, and

prayer.

620. LEUCHTER, M., Josiah‟s Reform and Jeremiah‟s Scroll: Historical Calamity and Prophetic

Response, Phoenix, Sheffield 2006.

This exciting new study of the prophet Jeremiah attributes to him a pivotal significance in the

historical period of Josiah's reign. He was, so Leuchter argues, one of the central agents of Josiah's

propaganda machine and was intimately involved with the king's political agenda. Jeremiah, himself

originally a member of the scribal school that composed the Deuteronomistic literature, encouraged

the Shilonites of Anathoth to become active in Josiah's programme in the North following the

waning of Assyrian power. Dismayed by the Shilonites' rejection of him and Josiah, and by the king's

death at Megiddo, Jeremiah came to a radically new understanding of the divine purpose,

encapsulated in the famous Temple sermon of Jeremiah 7 and evidenced in the prophet's debates

with the political establishment in Jerusalem in the years that followed. In his thoroughgoing

historical reconstruction, Leuchter outlines a very specific sequence of events that took their rise

from the Shilonite rejection of Deuteronomic policy, and on that basis carefully demarcates the texts

that would have been included in Jeremiah's first scroll (the Urrolle). Leuchter's monograph will

make an important contribution to the study of the history and the literature of the late seventh

century BCE.

621. ‒‒ ―Tyre‘s ‗70 Years‘ in Isaiah 23:15-16‖, Bib 87 (2006) 412-417.

622. ‒‒ The Polemics of Exile in Jeremiah 26-45, Univ. Press, Cambridge 2008. (google books)

Scholars typically view Jeremiah 26-45 as a collection of episodes constructed during the Babylonian

exile that attempts to prove the authenticity of Jeremiah's prophetic status. But Jeremiah's prophetic

legitimacy was already widely accepted during the period of the Babylonian exile. These chapters

serve a different purpose, namely, to provide a response by the Deuteronomistic scribes to the rise of

the Ezekiel tradition and the Zadokite priesthood that threatened their influence among the exilic

population. By subsuming their work within an existing and earlier collection of Jeremianic

literature, the ideology and political agenda of the Deuteronomists was fused with the literary legacy

of a widely-respected prophet, giving rise to a larger literary collection that left a profound and

lasting impression on Israel's intellectual and social history.

623. LEVIN, C., Fortschreibungen: Gesammelte Studien zum Alten Testament (BZAW 316),

Gruyter, Berlin 2003. (google books)

This volume contains twenty studies from 1981 to 2002 concerning the history of literature and

theology of the Old Testament and the early history of Israel as well.

624. ‒‒ ―Das «Vierprophetenbuch». Ein exegetischer Nachruf‖, ZAW 123 (2011) 221-235.

As earlier research has always seen, the dating system in the superscriptions of the books of Hosea,

Amos and Micah refers to the book of Isaiah. The hypothesis of a book of four prophets composed of

the books of Hosea, Amos, Micah and Zephaniah, which is supposed to have been a first step

towards the Book of the Twelve, is incompatible with this observation. The secondary historical

setting of the prophetic books is in fact part of a theological concept developed in late post-exilic

times. In the superscriptions of the books of Jeremiah, Hosea, Joel, Micah and Zephaniah, it was

preceded by the definition of the prophetic message as the Word of Yahweh (sg.).

625. LEVINE, B. A., «An Essay on Prophetic Attitude toward Temple and Cult in Biblical Israel»,

en M. BRETTLER ‒ M. FISHBANE (eds.), Minhah le-Nahum (JSOT SS 154), Academic Press,

66

Sheffield 1993, pp. 202-225. (google books)

626. LEVISON, J. R., ―Prophecy in Ancient Israel: The Case of the Ecstatic Elders‖, CBQ 65

(2003) 503-21.

627. LEVI, D. M., Malachi: Messenger of Rebuke and Renewal, Friends of Israel Gospel

Ministry, 1992.

628. LEWIS, J. P., ―«A Prophet's Son» (Amos 7:14) Reconsidered‖, RestQ 49 (2007) 229-240.

629. Libros proféticos, Los. RIBLA 35-36 (Quito 2000).

630. LICHTERT, ―Récit et noms de Dieu dans le llivre de Jonas‖, Bib 84 (2003) 247-251.

631. LIKINS-FOWLER, D. G., ―Sociological Function of the Servant in Isaiah 52:13-53:12‖,

PEGLMBS 21 (2001) 47-59.

632. LIMBURG, J., Jonah: A Commentary (OTL), SCM, London 1993. (google books)

633. LIPSCHITZ, O. – G. KNOPPERS – R. ALBERTZ (eds.), Judah and the Judeans in the Fourth

Century B.C.E., Eisenbrauns, Winona Lake 2007. (google books)

634. LIWAK, R., ―Vierzig Jahre Forschung zum Jeremiabuch. I. Grundlagen‖, ThRu 76 (2011)

131-179.

635. –– ―Vierzig Jahre Forschung zum Jeremiabuch. II. Zur Entstehungsgeschichte‖, ThRu 76

(2011) 265-295.

636. LOKEN, I. P., The Old Testament Prophetic Books: An Introduction, 2010. (google books) The Old Testament Prophetic Books: An Introduction is a valuable reference tool designed for those

students who want a comprehensive guide to the Old Testament prophetic books. The book serves

primarily as an introduction, providing a thorough discussion of introductory matters such as

authorship, date, historical background, purpose, structure, and outline. The book also functions as a

sort of survey/handbook, providing a summary of the contents of each book accompanied by helpful

background information such as the meaning of character's names and the dates of significant events.

Finally, the book acts as a study guide, providing a series of study questions at the end of each

chapter for review and discussion. Israel P. Loken is Chair and Professor of the Bible and Theology

Departments at College of Biblical Studies. He is also Adjunct Professor of Bible Exposition at

Dallas Theological Seminary. He previously taught at Dallas Christian College. Dr. Loken has

earned degrees from Lancaster Bible College (B.S.) and Dallas Theological Seminary (Th.M. and

Ph.D.). He is a frequent speaker at churches, conferences, and schools. He is the author of the Loken

Expositional Commentary series.

637. LØLAND, H., Silent or salient gender?: the interpretation of gendered God-language in the

Hebrew Bible, exemplified in Isaiah 42, 46 and 49 (FzAT 2/32), Mohr, Tübingen 2008.

(google books)

638. LONGMAN III, T., Jeremiah, Lamentations (NICOT), Hendrickson, Peabody 2008.

639. LOPASSO, V., ―Geremia: il profeta e il libro‖, BeO 44 (2002) 161-178.

640. ‒‒ Dal tempio al cuore. La nuova alleanza in Ger 31,29-34 e Zc 8,2-8, Edizioni La rondine,

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Catanzaro 2007.

641. LORETZ, O., ―Die Entstehung des Amos-Buches im Licht der Prophetien aus Mari, Assur,

Ishchali un der Ugarit-Texte‖, UF 24 (1992) 179-215.

642. LOVE, M. C., The evasive text: Zechariah 1-8 and the frustrated reader (JSOT SS 296),

Academic Press, Sheffield 1999.

This work employs an eclectic mix of structuralist and post-structuralist theories in a

doomed attempt to discover the symbolic logic at work in Zechariah 1-8's surreal narrative

world. Lengthy analyses of Zechariah's intra- and intertextual logic, or lack thereof, are

presented. It is finally concluded that Zechariah lacks a concrete symbolic logic, defies

grammatical conventions and is 'unreadable' as it stands-and always was this way. One

suggestion is that it was the intent of the author, conceived of in a postmodern way, to

produce such a work. It is finally concluded that the 'post-prophetic' age of Hebrew

literature has much in common with the postmodern.

643. LUND, Ø., Way Metaphors and Way Topics in Isaiah 40-55 (FzAT 2/28), Mohr Siebeck,

Tubinga 2007. (google books)

644. LUNDBOM, J. R., Jeremiah. 3 vols. (AB), Doubleday, New York 1999-2004.

645. LUX, R., Jona: Prophet zwischen «Verweigerung» und «Gehorsam»: Eine

erzählanalytische Studie (FRLANT 162), V&R, Göttingen 1994. (google books)

646. ‒‒ Prophetie und Zweiter Tempel. Studien zu Haggai und Sacharja (FzAT 65), Mohr,

Tübingen 2009. (google books) Rüdiger Lux presents a collection of partly previously unpublished studies about Haggai and

Zechariah 1-8. In one essay, he deals with the composition of Haggai and Proto-Zechariah. Several

other cultural studies are dedicated to the relationship between icon, vision and text in the night

visions of Zechariah. He also discusses the prophetic conceptions of the rebuilding of Jerusalem and

the Second Temple in exilic and post-exilic times and illuminates the marginal role of the Persian

government in this matter, unlike the description given in Ezra and Nehemiah. Three theological

studies deal with the appearance and the meaning of the "glory" and the "spirit" of Yahweh, the

concept of conditional salvation in Zech 1:1-6 and the relationship between Yahweh, Israel and the

nations. In conclusion, the author describes Zechariah's calling, the figure and function of

the angelus interpres and the problem of preaching from prophetic texts.

647. LYONS, M. A., From Law to Prophecy : Ezekiel‟s Use of the Holiness Code, T&T Clark,

New York 2009. OTA 32 (2009) 2217.

648. MACCHI , J.-D., »Ne ressassez plus les choses d'autrefois«. Esaïe 43,16–21, un surprenant

regard deutéro-ésaïen sur le passé, ZAW 121 (2009) 225-241. Contrary to a common opinion, this analysis of Isaiah 43,16–21 shows that this text does not belong

to the earlier kernel of Second Isaiah but constitutes a late redactional reworking of it. 43,16–17

reinterprets the narrative and poetic parts of Exodus 14–15; verses 18–19a do the same with the

motif of Israel's culpability presented as the »former things«. Finally, 43,19b–21 exhibits a synthesis

of some theological motifs of Second and Third Isaiah. The text with the greatest number of

similarities to 43,16–21 is Isa 65,16–25, an eschatological text.

649. MACINTOSH, A. A., A Critical and Exegetical Commentary on Hosea (ICC), T&T Clark,

Edimburgo 1997. (google books)

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650. MAEIR, A. M., ―The Historical Background and Dating of Amos VI 2: An Archaeological

Perspective from Tell Es-Sâfī/Gath‖, VT 54 (2004) 319-334. The historical context and interpretation of the mention of the cities of Calneh, Hamath and Gath in

Amos vi 2, has been the subject of much discussion. Recent finds from the excavations at Tell eṣ-Ṣâfī,

Israel (identified as biblical Gath of the Philistines), uncovered a destruction level and a siege system

dated to the late 9th cent. BCE, apparent evidence of the conquest of Gath by Hazael of Aram (2 Kings

xii 18). Subsequently, the site is of little significance until the end of the Iron Age. Based on this it is

suggested, the three cities mentioned in Amos refer to cities captured and destroyed by Hazael, and that

this oracle written not long after the destruction of Gath, whilst the memory of these events (and

particularly the destruction of Gath) was fresh.

651. MAIER, C., Jeremia als Lehrer der Tora. Soziale Gebote des Deuteronomiums in

Fortschreibung des Jeremiabuches (FRLANT 196), V&R, Göttingen 2002. (google books)

652. MAIER, G., Der Prophet Hesekiel. Kapitel 1-24, Brockhaus, Wuppertal 1998.

653. MAIER, M. P., Ägypten – Israels Herkunft und Geschick: Studien über einen theo-

politischen Zentralbegriff im hebräischen Jeremiabuch (ÖBS 21), Peter Lang, Frankfurt

a.M. 2002.

654. MANDIROLA, R., Giona: Un Dio senza confini, EDB, Bologna 1999.

655. MANFREDI, S., Geremia in dialogo. Nessi con le tradizioni profetiche e originalità in Ger

4,5-6,30, Salvatore Sciascia, Caltanissetta-Roma 2002.

656. MARCUS, D., ―Nonrecurring Doublets in the Book of Joel‖, CBQ 56 (1994) 56-67.

657. MARINKOVIC, P., «Was wissen wir über den Zweiten Tempel aus Sach 1-8?», en R.

BARTELMUS (ed.), Konsequente Traditionsgeschichte (OBO 126), Universitätsverlag,

Friburgo 1993, pp. 281-295 (google books) [= «What Does Zechariah 1-8 Tell us about the

Second Temple?», en T. C. ESKENAZI – K. H. RICHARDS (eds.), Second Temple Studies 2,

Academic Press, Sheffield 1994, pp. 88-103].

658. MARIOTTINI, C. F., ―Malachi: A Prophet for His Time‖, JBQ 26 (1998) 149-157.

659. MARKL, D., ―Hab 3 in intertextueller und kontextueller Sicht‖, Bib 85 (2004) 99-108.

660. MASON, R., Zephaniah, Habakkuk, Joel (OTG), Academic Press, Sheffield 1994.

661. ‒‒ The Books of Haggai, Zechariah and Malachi, Univ. Press, Cambridge 1997. (google

books)

662. ‒‒ «The Use of Earlier Biblical Material in Zechariah 9-14: A Study in Inner Biblical

Exegesis», en BODA M. J. – M. H. FLOYD, Bringing Out the Treasure. Inner Biblical

Allusion in Zechariah 9-14 (JSOT SS 370), Sheffield Academic Press, London 2003, pp. 2-

208 (sic!). (google books)

663. MATHEWS, C. R., Defending Zion. Edom's Desolation and Jacob's Restoration (Isaiah 34-

35) in Context (BZAW 236), de Gruyter, Berlin 1995. (google books)

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664. MATTHEWS, V. H., Social World of the Hebrew Prophets, Hendrickson, Peabody 2001.

665. ‒‒ 101 Questions and Answers on the Prophets of Israel, Paulist Press, New York 2007.

(google books) Commonly asked questions that will help readers to more quickly gain a basic understanding of

the biblical world and the role of the prophets.

666. MAYFIELD, T. D., Literary Structure and Setting in Ezekiel (FzAT 2/43), Mohr, Tübingen

2010. (google books) Historically, form critical studies of prophetic literature have answered mainly historical questions.

However, scholars recently have begun to address literary topics as well. This study of the book of

Ezekiel addresses two such topics'literary structure and literary setting'in order to read Ezekiel as a

deliberate work of literature, a prophetic composition with a highly-structured form and an

intentional placement of units. Mayfield provides a discussion of the role of literary markers in

structure and proposes a literary structure of the book based on two formulas: the chronological

formula, which divides the book into 13 macrounits, and the prophetic word formula. Then, the

author argues for contextual readings of selected Ezekiel passages using literary structure to highlight

literary settings. One of these contextual readings presents the unlikely macrounits, Ezek 24-25 and

Ezek 32:17'33:20, as transitional units within the book.

667. MAZOR, L., «Myth, history, and utopia in the prophecy of the shoot (Isaiah 10:33-11:9)», en

C. COHEN et alii (eds.), Sefer Moshe. Fs. M. Weinfeld, Eisenbrauns, Winona Lake 2004, pp.

73-90.

668. MCCANN, J. C., ―The Book of Isaiah – Theses and Hypotheses‖, BTB 33 (2003) 88-94.

669. MCCONVILLE, J. G., Exploring the Old Testament 4: A Guide to the Prophets, InterVarsity,

Downers Grove 2002.

670. MCGINNIS, C. M. ‒ P. K. TULL (eds.), «As those who are taught»: the interpretation of

Isaiah from the LXX to the SBL, SBL, Atlanta 2006. (google books)

671. MCKANE, W., A Critical and Exegetical Commentary on Jeremiah. 2 vols. (ICC), T&T

Clark, Edimburgo 1986-1996. (google books) This volume completes the monumental work on the prophet Jeremiah by one of the world's most

widely recognized scholars of the Old Testament. Unequalled in scope and detail, these volumes

draw on textual and linguistic interpretation of the Hebrew Bible and its versions as well as on the

work of later commentaries and scholars. The completion of this work is a landmark event in Old

Testament scholarship, and will provide a rich source of information for students and researchers for

many years to come.

672. ‒‒ Micah: Introduction and Commentary, Edimburgo 1998.

673. MCKAY, H. A. – D. J. A. CLINES, Of prophets' visions and the wisdom of sages (JSOT SS

162), Academic Press, Sheffield 1993. Old Testament prophecy and wisdom are two of the main themes with which Norman Whybray,

formerly of the University of Hull, has concerned himself in his highly productive and innovative

scholarly career. In honour of his seventieth birthday, a distinguished international group of scholars

have expressed their personal and professional admiration for him with essays that Are particularly

rich And significant. The roll-call of contributors reads: Brenner, Brueggemann, Cazelles, Clements,

Clines, Coggins, Crenshaw, Eaton, Gelston, Gordon, Goulder, Grabbe, Jeppersen, Knibb, Mayes,

Mettinger, Soggin and Williamson.

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674. MCKEATING, H., Ezekiel (OTG), Academic Press, Sheffiel 1993.

675. MCKINION, S. A., (ed.), Isaiah 1-39 (Ancient Christian Commentary on Scripture. Old

Testament X), Inter-Varsity, 2003. (google books) For to us a child is born,to us a son is given;and the government will be upon his shoulderand his

name shall be calledWonderful Counselor, Mighty God,Everlasting Father, Prince of Peace.For the

early church fathers the prophecy of Isaiah was not a compendium of Jewish history or theology but

an announcement of the coming Messiah fulfilled in the life and ministry of Jesus of Nazareth. As

such, the prophet's words were a rich source of theological reflection concerning their Lord and a

vital aid in their defense against the objections of the Jews that Jesus was the promised Messiah. The

interpretation of Jesus' ministry in light of Isaiah's prophecy was not a theological innovation on their

part, but rather a following of the path blazed by the New Testament writers and Jesus

himself.Among passage-by-passage commentaries cited here are those by Eusebius of Caesarea,

Jerome, Cyril of Alexandria and Theodoret of Cyr, as well as one attributed to Basil of Caesarea.

John Chrysostom preached a series of homilies on Isaiah of which most of those extant concern the

first eight chapters, though Chrysostom frequently cites Isaiah in numerous homilies on other books.

Augustine of Hippo, Gregory the Great and Bede the Venerable frequently cited passages from

Isaiah 1-39 as did many other fathers in defending the Christian faith from Jewish critics.Edited by

Steven A. McKinion, this volume of the Ancient Christian Commentary on Scripture offers readers

access to materials ranging from East to West and from the first through the eighth centuries, some

appearing in English translation for the first time. Within this treasure house are riches to illumine

the mind and fire the heart.

676. MCLAUGHLIN, J. L., The marz a in the Prophetic Literature. References and Allusions in

Light of the Extra-Biblical Evidence (SVT 86), Brill, Leiden 2001. (google books) Analysis of all extra-biblical marz aḥ references identifies the consistent features present throughout

the 3000-year history of this Semitic drinking feast. These features provide criteria for evaluating

possible allusions to the marz aḥ in Amos, Hosea, Isaiah and Ezekiel.

677. MEADOWCROFT, T., Haggai, Phoenix Press, Sheffield 2006.

678. MEER, M. N. VAN DER et alii (eds.), Isaiah in Context (SVT 138), Brill, Leiden 2010. The present volume contains a collection of essays on the Book of Isaiah offered as a tribute to Arie

van der Kooij on the occasion of his sixty-fifth birthday, which coincides with his retirement as

Professor of Old Testament at Leiden University. The twenty-four contributions, written by leading

scholars in the field of Old Testament studies, focus on the Book of Isaiah within the context of

Hebrew and ancient Near-Eastern writings, particularly those from the Neo-Assyrian period, as well

as on the book's reception history , particularly in its Greek and Syriac translations. Together these

studies offer a rich and original contribution to the study of the Book of Isaiah in its Hebrew,

Aramaic, Assyrian, Greek, Syriac, and Dutch contexts.

679. MEIN, A., Ezekiel and the Ethics of Exile, University Press, Oxford 2001. (google books) Whereas much recent work on the ethics of the Hebrew Bible addresses the theological task of using

the Bible as a moral resource for today, this book aims to set Ezekiel's ethics firmly in the social and

historical context of the Babylonian Exile. The two 'moral worlds' of Jerusalem andBabylonia

provide the key. Ezekiel explains the disaster in terms familiar to his audience's past experience as

members of Judah's political elite. He also provides ethical strategies for coping with the more

limited possibilities of life in Babylonia, which include the ritualization of ethics, anincreasing

emphasis on the domestic and personal sphere of action, and a shift towards human passivity in the

face of restoration. Thus the prophet's moral concerns and priorities are substantially shaped by the

social experience of deportation and resettlement. They also represent a creativeresponse to the

crisis, providing significant impetus for social cohesion and the maintenance of a distinctively Jewish

71

community.

680. MEIN, A. – P.M. JOYCE (eds.), After Ezekiel; Essays on the Reception of a Difficult Prophet.

T&T Clark, New York 2011. (google books) Essays on the reception history of the book of Ezekiel, arising from the work of the SBL section

'Theological Perspectives on the Book of Ezekiel'.

681. MEINHOLD, A., Maleachi (BK XIV/8), Neukirchener, Neukirchen 2006.

682. MELUGIN, R. F., «Prophetic Books and the Problem of Historical Reconstruction», en S. B.

REID (ed.), Prophets and Paradigms (JSOT SS 229), Academic Press, Sheffield 1996, pp.

63-78. (google books)

683. ‒‒ ―Amos in Recent Research‖, CuBR 6 (1998) 65-101.

684. ‒‒ «Isaiah 40-66 in recent research: the „unity― movement», en A. J. HAUSER (ed.), Recent

Research on the Major Prophets, Phoenix Press, Sheffield 2008, pp. 142-194.

685. MELUGIN, R. F., – M. A. SWEENEY (eds.), New Visions of Isaiah (JSOT SS 214), Academic

Press, Sheffield 1996. (google books)

686. MENDOZA, C., ―Malaquìas: El profeta de la honra de Dios‖: RIBLA 35-36 (2000) 225-242.

687. MERLO, P., ―Profezia neoassira e oracoli di salvezaa biblici. Motivazioni, forme e contenuti

di un possibile confronto‖, RivB 50 (2002) 129-152.

688. ‒‒ ―Il profetismo nel Vicino Oriente antico: panoramica di un fenomeno e difficoltà

comparative‖, Ricerche Storico Bibliche 21 (2009) 55-83.

689. METZENTHIN, C., Jesaja-Auslegung in Qumran, Theologischer Verlag, Zürich 2010.

(google books) Rec : CBQ 73 (2011) 834S (M.S. Moore)

690. MEYERS, C. L. - E. M. MEYERS, Haggai, Zechariah 1-8 (AB 25B), Doubleday, Garden City

1987.

691. ‒‒ Zechariah 9-14 (AB 25C), Doubleday, Garden City 1993. Haggai Zecharaiah 1-8, volume 25B in the acclaimed Anchor Bible, part of the Scripture known as

the Minor Prophets, were written during a critical period in Israel's history, the momentous retum of

the Jews from Babylonian exile. Following the conquest of Babylon by the Persian Empire, the

Israelites sought to re-establish their ethnic and religious legacy in Judah. This was a time of

profound turmoil and uncertainty, and Haggai and Zechariah provided a crucial measure of support

and inspiration. They rallied Israel's energies and exhorted their fellow countrymen to heed the word

of God. Under their guidance the Jews restored the Temple at Jerusalem which had been destroyed

by the armies of Nebuchadnezzar. Together the two prophets guided Israel through an important

transitional epoch, and reconciled the influences of Persia's dominion with the sacred traditions of

the Hebrew people. In this illuminating new translation and commentary, Carol and Eric Meyers

consider the first eight chapters of the book of Zechariah in a linguistic, social, and historical

context. They underscore the literary artistry, the political acumen, and the prophetic authority of

these fascinating volumes whoch proved so vital to the survival of Israel and the preservation of the

Jewish faith.

692. MIGSCH, H., «Zur Interpretation von weʾet kål-bêt hārekābîm in Jeremia XXXV 3», VT 51

(2001) 385-389. In Jer. xxxv 3 sind drei besondere Begriffe und ein allgemeiner Begriff einander gegenübergestellt.

72

Die Gegenüberstellung ist jedoch formal nicht ausgedrückt: Das Substantiv ׳חר/שאר׳ח ("der Rest"),

durch das das indefinite Zahladjektiv "übrige"/"andere" ersetzt wird, ist erspart. In der Übersetzung

muß das indefinite Zahladjektiv zugefügt werden.

693. ‒‒ «Jeremia XXXV 8b-9: Eine indirekte Rede?», VT 54 (2004) 119-124. Es empfiehlt sich nicht, Jer. xxxv 8b-9 als indirekte Rede zu deuten; denn die Umstandsangabe, in

die der Relativsatz eingebettet ist, lässt sich wegen einer unvereinbaren Kohärenzstörung

literarkritisch entfernen, und die Ergänzung eines erklärenden Satzes ist dann nicht mehr möglich.

Da sich auch die Interpretation, dass zwischen den V. 8a und 8b-9 eine konsekutive

Verhältnisbeziehung besteht, nicht vertreten lässt, muss man sich die Interpretation zu eigen machen,

nach der die V. 8a und 8b-9 in einer modalen Verhältnisbeziehung einander zugeordnet sind.

694. ‒‒ Studien zum Jeremiabuch und andere Beiträge zum Alten Testament, Peter Lang,

Frankfurt am M. 2010. (google books)

695. MILINOVICH, T. M., ―Form Criticism and the Rîb in Isaiah 41,21-42,4‖, BN 136 (2008) 45-57.

696. MILLARD, A. R., «―Take a Large Writing Tablet and Write on It‖: Isaiah ‒ a Writing

Prophet?», en DELL et alii (eds.),Genesis, Isaiah, and Psalms (SVT 135), Brill, Leiden

2010, pp. 105-117. (google books)

697. MILLER, J. E., ―A Critical Response to Karin Adams‘s Reinterpretation of Hosea 4:13-14‖,

JBL 128 (2009) 503-506.

698. MILLS, M. E., «Divine Violence in the Book of Amos», en FRANKE‒O‘BRIEN (eds.),

Aesthetics of Violence in the Prophets, T&T Clark, New York 2010, pp. 153-179. (google

books)

699. MOBERLY, R. W. L., «Whose Justice? Which Righteousness? The Interpretation of Isaiah V

16», VT 51 (2001) 55-68. A majority of scholars, ancient and modern, interpret Isaiah v 16 as depicting the divine judgement

on human sin as the embodiment and outworking of divine holiness. It is argued here that the word

pair mišpaṭ and ṣ'daqâ in this verse should probably have the same sense that they have in the

preceding song of the vineyard in Isaiah v 7, where they depict those human moral qualities which

God looks for in Israel (in replication of God's moral characteristics). The argument is advanced with

reference to other usage of mišpaṭ and ṣ'daqâ in Isaiah i-xii. Contextual factors, in relation to similar

language in Isaiah ii, and with regard to the redactional shaping of Isaiah v 1-17, are also taken into

account. A subtly different interpretation, implied by the Masoretic pointing, is finally noted as a

possible qualification to the argument.

700. ‒‒ ―Preaching for a Response? Jonah's Message to the Ninevites Reconsidered‖, VT 53

(2003) 156-168. Jonah's message to the Ninevites is unusual in specifying a time limit before judgment comes. But

while the MT and most manuscripts read "forty days" the LXX reads "three days". The history of

interpretation of both "forty" and "three" is briefly surveyed before a fresh proposal is offered. The

LXX represents a perception of what would be appropriate for Jonah to say, on the assumption that

his message is faithful to his commission. The MT depicts a Jonah who does not want the Ninevites

to respond.

701. ‒‒ Prophecy and Discernment, Univ. Press, Cambridge 2006. (google books) If people claim to speak for God, what enables us to know when to credit or discredit the claim? This

book analyses the criteria for discernment of prophetic authenticity in the Old Testament, and for

discernment of apostolic authenticity in the New Testament; and also considers their validity and

viability in a contemporary context. After explaining the biblical concept of prophetic and apostolic

speech on God's behalf, Moberly offers close readings of the biblical text so as to bring to life the

73

distinctive voices, especially those of Jeremiah and St Paul, which speak of critical discernment. He

addresses contemporary difficulties with the whole idea that humans might speak for God and

analyses the nature of authentic spirituality. Throughout the discussion the premise is that the biblical

treatment of discernment illuminates the fundamental human issue of the need to know who may be

trusted and why.

702. MOL, J., Collective and Individual Responsibility: A Description of Corporate Personality

in Ezekiel 18 and 20 (SSN Neerlandica 53), Brill, Leiden 2009. (google books)

703. MÖLLER, K., ―«Hear this word against you»: A fresh look at the arrangement and the

rhetorical strategy of the Book of Amos‖, VT 50 (2000) 499-518.

704. ‒‒ A Prophet in Debate. The Rhetoric of Persuasion in the Book of Amos (JSOT SS 372),

Academic Press, Sheffield 2003. (google books) An investigation of the literary structure and rhetorical challenge that prompted the book's

production. Moller argues that the book of Amos captures and presents the debate between Amos

and his eighth-century audience. When read in the light of Israel's fall, the presentation of Amos

struggling (and failing) to convince his contemporaries of the imminent divine punishment functions

as a powerful warning to subsequent Judaean readers.

705. MOOR, J. C. DE (ed.), The Elusive Prophet (OTS 45), Brill, Leiden 2001. (google books)

706. MOUW, R. J., When the Kings Come Marching In: Isaiah and the New Jerusalem,

Eerdmans, Grand Rapids, 2002.

707. MOYISE, S. – M. J. J. MENKEN (eds.), Isaiah in the New Testament, T&T Clark, New York

2005. (google books) Isaiah in the New Testament brings together a set of specially commissioned studies by authors who

are experts in the field. After an introductory chapter on the use of Isaiah in the Dead Sea Scrolls and

second temple literature, each of the New Testament books that contain quotations from Isaiah are

discussed: Matthew, Mark, Q, Luke-Acts, John, Romans & Galatians, 1 & 2 Corinthians, Hebrews, 1

Peter, Revelation. The book provides an overview of the status, role and function of Isaiah in the first

century. It considers the Greek and Hebrew manuscript traditions and offers insights into the various

hermeneutical stances of the New Testament authors and the development of New Testament

theology.

708. MÜLLER, A. K., Gottes Zukunft. Die Möglichkeit der Rettung am Tag Yhwhs nach dem

Joelbuch (WMANT 119), Neukirchener, Neukirchen 2008.

709. MÜLLER, H.-P., «Das Haus des Volkes von Jer 39,8», ZAW 114 (2002) 611-617.

710. ‒‒ «Sprachliche und religionsgeschichtliche Beobachtungen zu Jesaja XVII 10f.», VT 54

(2004) 91-103. Der Artikel erörtert einerseits Probleme der Semantik und Grammatik von Jes. xvii 10f. und will

andererseits den religionsgeschichtlichen Hintergrund der in ihm verarbeiteten Vorstellungen

aufgrund einer Neubewertung der Zeugnisse zu Adonis, der ursprünglich als sterbender, nicht auch

als auferstehender Gott gefeiert wurde, und zu den Adonisgärtchen klären. Deren rasch wachsende

und verwelkende Pflanzen, die gewöhnlich als Feldzauber wirksam werden, sind in Jes. xvii 10f.

Metaphernspender für das richtende Handeln des Gottes Israels. Die mannigfaltigen poetischen

Uneindeutigkeiten mythischer und ritueller Signifikate, die der Phantasie des Hörers bzw. Lesers

Raum zu jeweiligen Vereindeutigungen lassen, tragen dazu bei, die Bedeutungsambivalenz der

besprochenen Wirklichkeit akzeptabel zu machen. Die griechischen Sachparallelen zu V.10b.11a

verweisen auf einen weit zurückreichenden religionsgeschichtlichen Zusammenhang zwischen dem

74

westlichen Alten Orient und Griechenland.

711. MÜLLER, R., «Der finstere Tag Jahwes. Zum kultischen Hintergrund von Am 5,18-20»,

ZAW 122 (2010) 576-592. The core of Am 5,18–20 goes back to an oral prophecy of doom announced during the final period

of the kingdom of Israel. Its motifs are related to the New Year's festival during which Yahweh's

triumph over chaotic powers was celebrated. Parallels both inside and outside of the Old Testament

indicate that the phrase ›day of Yahweh‹ denoted a festival day; the motif of darkness points to the

tradition of theophany with its Sitz im Leben in the cult. The complete darkness however is sign of a

cosmic catastrophe; it shows that the divine battle has been given the opposite meaning: Yahweh

himself is destroying the order of the world.

712. MULZER, M., Alarm für Benjamin. Text, Struktur und Bedeutung in Hos 5.8-8.14 (ATSAT

74), EOS, St. Ottilien 2003. OTA 32 (2009) 1571.

713. MURRAY, P., A Journey with Jonah: The Spirituality of Bewildermant, Colomba, Dublin

2002.

714. MUTHANAYAGOM, D. J., ―Exilic and Post Ecilic Prophets and Economic Issues‖, ITS 34

(1997) 89-109.

715. NASUTI, H. P., «The Poetics of Biblical Prophecy: point of view and point of standing in the

prophetic books», en AHN – COOK, Thus says the Lord, T&T Clark, New York 2009, pp.

99-113. (google books)

716. NEEF, D., ―Von Gottesgericht zum universalen Heil. Komposition und Redaktion des

Zephanjabuches―, ZAW 111 (1999) 530-546.

717. NEUSNER, J., Jeremiah in Talmud and Midrash, Univ. Press of America, Lanham 2006.

718. ‒‒ Ezekiel in Talmud and Midrash, Univ. Press of America, Lanham 2007.

719. ‒‒ Hosea in Talmud and Midrash, Univ. Press of America, Lanham 2007.

720. ‒‒ Amos in Talmud and Midrash: A Source Book, Univ. Press of America, Lanham 2007.

721. ‒‒ Micah and Joel in Talmud and Midrash, Univ. Press of America, Lanham 2007.

722. ‒‒ Habakkuk, Jonah, Nahum and Obadiah in Talmud and Midrash, Univ. Press of

America, Lanham 2007.

723. NEWMAN, B. M. – P. C. Stine (eds.), A Handbook on Jeremiah, United Bible Societies,

New York 2003.

724. NICCACCI, A. ―Il libro del profeta Michea: testo traduzione composizione senso‖, SBF 57

(2007) 83-161.

725. NICCACCI, A. – M. PAZZINI – R. TADIELLO, Il libro di Giona. Analisi del testo ebraico e del

racconto, Franciscan Printing Press, Jerusalem 2004.

726. NIETO, G. J., ―El quiebre de la estructura propuesto por Jeremías 31,31-34‖, EstBíb 58

(2000) 495-5112.

727. NISKANEN, P., ―Yhwh as Father, Redeemer, and Potter in Isaiah 63:7-64:11‖, CBQ 68

75

(2006) 397-407.

728. NISSINEN, M. (ed.), Prophecy in Its Ancient Near Eastern Context: Mesopotamian, Biblical,

and Arabian Perspectives (SBLSymS 13), SBL, Atlanta 2000.

729. –– «The Socioreligious Role of the Neo-Assyrian Prophets», en NISSINEN (ed), Prophecy in

Its Ancient Near Eastern Context, SBL, Atlanta 2000, pp. 89-114.

730. ‒‒ «Prophets and the Divine Council», en U. HÜBNER – E. A. KNAUF (eds.), Kein Land für

sich allein (OBO 186), V&R, Göttingen 2002, pp. 4-19

731. ‒‒ ―How Prophecy Became Literature‖, SJOT 19 (2005) 153-172.

732. ‒‒ «The Dubious Image of Prophecy», en FLOYD, M. H. - R. D. HAAK (eds.), Prophets,

Prophecy, and Prophetic Texts in Second Temple Judaism. T&T Clark, New York 2006,

pp. 26-41. (google books) OTA 31 (2008) 1525.

733. ‒‒ «The Historical Dilemma of Biblical Prophetic Studies», en BARSTAD–KRATZ (eds.),

Prophecy and the Prophets in the Book of Jeremiah (BZAW 388), Gruyter, Berlin 2009,

pp. 102-120. (google books)

734. NISSINEN, M. – C. L. SEOW – R. K. RITNER, Prophets and Prophecy in the Ancient Near

East, SBL, Atlanta 2003. (google books) The first book to gather ancient Near Eastern, extrabiblical sources containing prophetic words or

references to prophetic activities. Among the 140 texts included are oracles of prophets, personal

letters, formal inscriptions, and administrative documents from ancient Mesopotamia and Levant

from the second and first millennia B.C.E. Most of the texts come from Mari (eighteenth century

B.C.E.) and Assyria (seventh century B.C.E.). In addition, the volume provides new translations of

the Egyptian "Report of Wenamon and of various texts from Syria-Palestine containing allusions to

prophets and prophetic activities. The volume illumines the cultural background of biblical prophecy

and its parallels. It provides scholars with important information about different types and forms of

transmission of divine words, and makes these valuable primary source materials accessible to

students and general readers in contemporary English along with transcriptions of the original

languages, indexes, and an extensive bibliography.

735. NITSCHE, S. A., Jesaja 24-27: ein dramatischer Text (BWANT 166), Kohlhammer,

Stuttgart 2006. (google books)

736. NIXON, R., The Message of Jonah: Presence in the Storm, Inter-Varsity, Downers Grove

2003.

737. NOBILE, M., Saggi su Ezechiele, Antonianum, Roma 2009. OTA 32 (2009) 1565.

738. NOGALSKI, J., Literary Precursors to the Book of the Twelve (BZAW 217), de Gruyter,

Berlin 1993. (google books)

739. ‒‒ Redactional Processes in the Book of the Twelve (BZAW 218), Gruyter, Berlin 1993.

(google books)

740. ‒‒ «Joel as ―Literary Anchor‖ for the Book of the Twelve», en J. NOGALSKI ‒ M. A.

SWEENEY (eds.), Reading and Hearing the Book of the Twelve, SBL, Atlanta 2000, pp. 91-

109.

741. NOGALSKI, J. ‒ M. A. SWEENEY (eds.), Reading and Hearing the Book of the Twelve

(SBLSymS 15), SBL, Atlanta 2000.

742. NOVICK, T., ש הוא מי ידענו (Jeremiah 17:9), JBL 123 (2004) 531-535.

76

743. ‒‒ ―Duping the Prophet: On $na (Am 7.8b) and Amos‘s Visions‖, JSOT 33 (2008) 115-128.

744. NURMELA, R., Prophets in Dialogue. Inner-Biblical Allusions in Zechariah 1-8 and 9-14,

University Press, Åbo 1996.

745. ‒‒ «The Growth of the Book of Isaiah Illustrated by Allusions in Zechariah», en BODA–

FLOYD, Bringing Out the Treasure. Inner Biblical Allusion in Zechariah 9-14 (JSOT SS

370), Sheffield Academic Press, London 2003, 245-259.

746. ‒‒ The Mouth of the Lord Has Spoken: Inner biblical Allusions in Second and Third Isaiah,

Univ. Press of America, Lanham 2006.

747. NWAORU, E. O., Imagery in the Prophecy of Hosea, Harrassowitz, Wiesbaden 1999.

748. –– ―The Role of Images in the Literary Structure of Hosea VII 8-VIII 14‖, VT 54 (2004)

216-222. This article seeks to demonstrate, using essential structural indicators other than the general literary

devices of composition, that Hos. vii 8-viii 14 is a structural and functional unit of discourse. Those

literary devices are metaphors and similes. They perform two major roles of establishing the unity of

the text and of depicting Ephraim/Israel and his behaviour in international relations. From vii 8 a

major shift is observed; Ephraim alone is singled out for indictment in contrast to the preceding

section (v 8-vii 7) where the focus was on the relation between Ephraim and Judah.

749. OBARA, E. M., Le strategie di Dio. Dinamiche communicative nei discorsi divini del Trito-

Isaia (AnBib 188), G&B Press, Roma 2010.

750. OBERFORCHER, R., Das Buch Micha, Katholisches Bibelwerk, Stuttgart 1995.

751. O‘BRIEN, J. M., ―Malachi in Recent Research‖, CuBR 3 (1995) 81-94.

752. ‒‒ Nahum, Sheffield Academic Press, London 2002. (google books) Offers a literary reading of the Book of Nahum with careful attention to its abundant assonance,

alliteration, repetition, and wide-ranging metaphors.

753. ‒‒ Challenging Prophetic Metaphor: Theology and Ideology in the Prophets, John Knox,

Westminster 2008. (google books) The prophets of the Old Testament use a wide variety of metaphors to describe God and to portray

people in relation to God. Some of these metaphors are familiar and soothing; others are unfamiliar

and confusing. Still others portray God in ways that are difficult and uncomfortable--God as abusive

husband, for instance, or as neglectful father. Julia O'Brien searches the prophetic books for these

metaphors, looking for ways in which the different images intersect and build off each other. When

confronted with disturbing metaphors, she deals with them unflinchingly, providing a sharp critique

and evaluation of the interpretations of these metaphors for God. Giving particular attention to the

possible uses of these metaphors in the church today--for good or ill--O'Brien listens to the fullness

of the prophetic messages and points us toward new ways to read these theological metaphors for a

just faith today.

754. O‘CONNELL, R. H., Concentricity and Continuity: The Literary Structure of Isaiah (JSOT

SS 188), Academic Press, Sheffield 1994. (google books) This monograph explores the structure and rhetoric of the book of Isaiah. Its thesis is twofold. First,

the book of Isaiah best manifests its structural unity, thematic choherence and rhetorical emphasis

when read as an exemplar of prophetic covenant disputation. Second, the principal arrangement of

the book comprises seven asymmetrical concentric sections, each made up of complex (triadic and

quadratic) framing patterns. They are: an exordium (1.1, 2-5), two threats of judgment (2.6-21; 3.1-

4.1), two programmes for the punishment and restoration of Zion and the nations (4.2-11.16; 13.1-

39.8), an exoneration of Yahweh (40.1-54.17), and an appeal for covenant reconciliation (55.1-

77

66.24).

755. ODELL, M. S., «What was the Image of Jealousy in Ezekiel 8?», en GRABBE – BELLIS, The

Priests in the Prophets (JSOT SS 408), pp. 134-148.

756. ODELL, M. S. – J. T. STRONG (eds.), The Book of Ezekiel: Theological and anthropological

perspectives (SBLSymS 9), SBL, Atlanta 2000.

757. O‘HARE, D. M., «Have you seen, Son of Man ?» A Study of the Translation and Vorlage of

LXX Ezekiel 40-48 (SBLSCS 57), SBL, Atlanta 2010. This work examines the Vorlage of LXX Ezekiel 40–48, arguing that it represents a reworking of

these chapters in light of the book as a whole. The author applies Skopostheorie, a modern functional

theory of translation, to understand the goals of translation in LXX Ezekiel 40–48, which include

highlighting the distance and hence authority of the source text, suggesting solutions to problems

posed by the text, and updating elements of the vision in light of Hellenistic culture. The goal of the

translation was both to preserve the authority and to heighten the persuasive power of these chapters

for Hellenistic readers of LXX Ezekiel.

758. O‘KANE, M., ―Concealment and Disclosure in Isaiah 28-33‖, RB 113 (2006) 481-505.

759. O‘KENNEDY, D. F., ―Were the Prophets Really Intercessors?‖, OTE 13 (2000) 329-347.

760. ‒‒ ―The Theological Portrayal of Forgiveness in Zechariah 1-8‖, Scrip 84 (2003) 410-422.

761. OLLEY, J. W., ―Trajectories of Ezekiel: part I, CuBR 9 (2011) 137-170.

762. OLYAN, S. M., ―We Are Utterly Cut Off‖: Some Possible Nuances of wnl wnrzgn in Ezek

37:11‖, CBQ 65 (2003) 43-51.

763. ‒‒ ―Was the »King of Babylon« Buried Before His Corpse Was Exposed? Some Thoughts

on Isa 14,19‖, ZAW 118 (2006) 423-426. Scholars assume that the »King of Babylon« of Isa 14 was never buried. In contrast, this article

suggests that he was indeed interred and that his corpse was exhumed and exposed. The argument is

based on the presence in Isa 14,19 of the common idiom ךלש (Hiphil/Hophal) with ןמ , which occurs

elsewhere with the unambiguous meaning »to cast / be cast from locus A (to locus B).«

764. O‘NEAL, G. M., Interpreting Habakkuk as Scripture: an Application of the Canonical

Approach of Brevard S. Child, Peter Lang, New York 2007. (google books) This book draws together two current issues in Old Testament study: canonical analysis and the

minor prophets. G. Michael O'Neal applies the canonical approach of Brevard S. Childs to the book

of Habakkuk, resulting not only in an evaluation of Childs's method, but also providing new insights

into the canonical shape and theological message of Habakkuk. The findings of textual, historical,

literary, formal, and redactional criticisms inform the study. However, O'Neal goes beyond these

findings to ascertain the canonical shape of Habakkuk and to illustrate how this shape informs an

understanding of the book's theological message.

765. OSUJI, A. C., ―Jer 28 (MT) qne the Question of Prophetic Authenticity (From the

ideological to the narratological)‖, EstBib 63 (2005) 175-193.

766. ‒‒ Where Is the Truth?: Narrative Exegesis and the Question of True and False Prophecy

in Jer 26-29 (MT) (BETL 214), Peeters, Lovaina 2010. Rec: CBQ 73 (2011) 838-40 (G.

Fischer).

78

767. OSWALD, W., Nathan der Prophet: Eine Untersuchung zu 2 Samuel 7 und 12 und 1 Könige

1 (ATANT 94), Theologischer Verlag, Zürich 2008. (google books)

768. OSWALT, J. N., The Book of Isaiah: Chapters 40-66 (NICOT), Eerdmans, Grand Rapids

1998. (google books)

769. ‒‒ Isaiah (NIV), Zondervan, Grand Rapids 2003.

770. ‒‒ ―The Nations in Isaiah: Friend or Foe, Servant or Partner‖, BBR 16 (2006) 41-51.

771. OTTO, R. E., ―The Prophets and Their Perspectives‖, CBQ 63 (2001) 219-230-

772. OTTO, S., ―The Composition of the Elijah-Elisha Stories and the Deuteronomistic History‖,

JSOT 27 (2003) 487-508.

773. OVERHOLT, T.W., «Elijah and Elisha in the Context of Israelite Religion», en S. B. REID

(ed.), Prophets and Paradigms (JSOT SS 229), Academic Press, Sheffield 1996, pp. 94-

111. (google books)

774. PAAS, S., ―Seeing and singing: visions and hymns in the Book of Amos‖, VT 52 (2002)

253-274. In the present composition of the Book of Amos, a striking relationship can be found between the

hymns (Am. iv 13; v 8; ix 5-6) and three of the five vision-reports (vii 1-3, 4-6; ix 1-4). Thus, at least

the second part of the Book is presented as a 'progress of doom', in which the prophet is more and

more absorbed in the execution of YHWH's judgment, personally and qua communicative strategy.

The second pair of vision-reports (vii 7-9; viii 1-3) serve in the current shape of the Book as a

framework for the so-called biographical section Am. vii 10-17. This composition is aimed at a

reading audience that is exhorted to learn from the bad example of Amaziah and to believe the divine

origin of Amos' words.

775. PAAS, S., Creation & Judgement. Creation Texts in Some Eight Century Prophets , Brill

Leiden 2003. (google books)

776. PAGANINI, S., Der Weg zur Frau Zion, Ziel unserer Hoffung. Aufbau, Kontext, Sprache,

Kommunikationsstruktur und theologische Motive in Jes 55,1-13 (SBB 49), KBW, Stuttgart

2002.

777. ‒‒ ―Verso Sion: un cammino di speranza. Analisi linguistica, comunicativa e contenutistica

di Is 55,1-13‖, RevistB 51 (2003) 385-404.

778. ‒‒ «Ein neuer Exodus im Jesajabuch?» en S. PAGANINI – C. PAGANINI – D. MARKL (eds.),

Führe mein Volk heraus. Zur innerbiblischen Rezeption der Exodusthematik, Peter Lang,

Frankfurt 2004, pp. 23-35.

779. ‒‒ ―Ich bin ein Knecht des hern. Bemerkungen zur LXX-Übersetzung des Wortes yrb[ in

Jon 1,9―, Bib 85 (2004) 109-114.

780. PARDO IZAL, J. J., Pasión por un futuro imposible. Estudio literario-teológico de Jeremías

32, GUP, Roma 2001.

781. PARK, A. W., The Book of Amos as Composed and Read in Antiquity, Peter Lang, New

York 2001.

782. PARKE-TAYLOR, G. H., The Formation of the Book of Jeremiah: Doublets and Recurring

Phrases (SBLMS 51), SBL, Atlanta 2000.

79

783. PARPOLA, S., Assyrian Prophecies, University Press, Helsinki 1997.

784. PATRICK, F. Y., Haggai and the Return of YHWH, ProQuest, Ann Arbor 2006. (google

books) Although the oracles of the second chapter are often examined in isolation, my analysis highlights

their interconnectedness. Specifically, these three oracles address in more detail the issues introduced

in the first chapter. Haggai 2:1--9 engages questions about the absence of grandeur in the temple.

Apparently, the absence of physical glory in the temple aroused doubts about the legitimacy of the

return of YHWH's physical glory. Haggai 2:10--19 addresses the people's concerns about their

difficult agricultural circumstances. By interacting with the priests, Haggai asserts that the temple is

unclean and therefore unfit for the presence of YHWH. This uncleanness is spreading throughout the

community so that even the people's agricultural yields are adversely affected. Haggai 2:20--23

engages concerns about Zerubbabel and the political situation in Yehud. Although Yehud is

currently under foreign rule, YHWH will one day act as the divine warrior and assert his cosmic rule.

Then, the people will experience the fullness of YHWH's presence and blessing.

785. PATTERSON, R. D. ―Prophetic Satire as a Vehicle for Ethical Instruction‖, JETS 50 (2007)

47-69.

786. PAUL, Sh. M., Amos, Fortress Press, 1991; The Magnes Press, Jerusalén 1994.

787. PEDE, E. DI, ―Jérusalem, ‗Ebed-Melek et Baruch. Enquête narrative sur la déplacement

chronologique de Jr 45‖, RB 111 (2004) 61-77.

788. ‒‒ Au-delà du refus: l'espoir. Recherches sur la cohérence narrative de Jr 32-45 (TM)

(BZAW 357), de Gruyter, Berlin 2005. (google books) Diese synchrone Untersuchung des längsten Erzählabschnitts des Jeremiabuchs mit einer spezifisch

narratologischen Methode versucht, einige Rätsel des Texts zu lösen, z.B. die seltsame Montage von

Kap. 32, die "chaotische" Chronologie und die Intention des Berichts. Im Zentrum stehen die

Personen und ihre Beziehungen, besonders Jeremia als Mittler des Gottesworts, aber auch andere

Akteure - wie in den zwei Episoden Jer 36 und 40,7-41,18. So erweisen sich schließlich die Kapitel

32-45 als ursprüngliche Erzähleinheit.

789. ‒‒ ―Jer 32, exergue du récit des chapitres 32–45?‖, ZAW 117 (2006) 559-573.

790. PELLETIER, A.-M., Le livre d‟Isaïe ou l‟histoire au prisme de la prophétie, Cerf, Paris 2008.

791. PENTIUC, E. J., A Commentary on Hosea with Patristic Annotations, Holy Cross Orthodox

Press, Brookline 2002.

792. PERLITT, L., Die Propheten Nahum, Habakuk, Zephanja (ATD 25.1), V&R, Göttingen

2004. (google books)

793. PERRY, T. A., The Honeymoon Is Over: Jonah‟s Argument with God, Hendrickson,

Peabody 2006. OTA 31 (2008) 1846. Beyond standard theological issues such as repentance and prayer, "The Honeymoon is Over"

explores themes within the Book of Jonah that are of great interest to the modern reader: suicide and

assisted suicide. near-death experiences, mere survival and existence conceived as theological

imperatives, the moral capacity of animals, erotic theory, universalism or outreach to gentiles, and

the possibility that God can not only change his mind but even be educated. Literary research also

offers new answers to the difficult question of Jonah's genre, by suggesting how the book may be

read as a pastoral novella and a tale of the fantastic. "The Honeymoon is Over" is an imaginative,

80

challenging, and readable book, appealing to both pastor and lay person alike.

794. PERSON, R. F., Second Zechariah and the Deuteronomic School (JSOT SS 167), Academic

Press, Sheffield 1993. (google books) Person concludes that the Deuteronomic school's redactional activity continued into the postexilic

period. In Part I, he first critiques the commonly-held conclusion that the Deuteronomic school

ceased in the Exile. He then presents evidence that suggests that the Deuteronomic redactions of the

Deuteronomic History and Jeremiah continued into the postexilic period. this evidence is of two

types: (1) Deuteronomic phraseology in the postexilic additions found in the MT and (2) the themes

of return and restoratin as vaticinia ex eventu. In Part II, the conclusion that the Detueronomic school

continued in the postexilic period is bolstered with additional evidence in the form of Deuteronomic

phraseology in the redactional material of Second Zechariah. adapting the methodology applied by J

Philip Hyatt and others to Jeremiah, Person argues that Zechariah was redacted by the Deuteronomic

school with the addition of the Deuteronomic prose in Zechariah 9-14. In Part III, Person comments

on the possible social setting of the Deuteronomic school in postexilic Yehud as well as its theology

in this setting.

795. ‒‒ In Conversation with Jonah: Conversation Analysis, Literary Criticism, and the Book of

Jonah (JSOT SS 220), Academic Press, Sheffield 1996. (google books)

796. ‒‒ The Kings - Isaiah and Kings - Jeremiah Recensions (BZAW 252), de Gruyter, Berlin

1997. (google books)

797. PETERSEN, D. L., Zechariah 9-14 and Malachi (OTL), SCM, London 1995. (google books)

798. –– «Rethinking the Nature of Prophetic Literature», en GITAY, Y. (ed.), Prophecy and

Prophets. The Diversity of Comtemporary Issues in Scholarship. Scholars Press, Atlanta

1997, pp. 23-40.

799. –– «Malachi: The Form-Critical Task», en K.-D. SCHUNCK ‒ M. AUGUSTIN (eds.), ―Lasset

uns Brücken bauen” (BEAT 42), Lang, Francfort 1998, pp. 269-274.

800. –– «Defining Prophecy and Prophetic Literature», en NISSINEN (ed), Prophecy in Its Ancient

Near Eastern Context, SBL, Atlanta 2000, pp. 33-44.

801. –– The Prophetic Literature: An Introduction, Westminster John Knox, Louisville 2002.

(google books) Respected scholar David Petersen provides a systematic and comprehensive introduction to the

prophetic literature. Petersen takes into account the major advances in current research as he

examines both the literature of the latter prophets (Isaiah-Malachi) as well as the Hebrew texts that

describe the work and words of Israel's earlier prophets (e.g., Elijah and Elisha in 1 & 2 Kings).

802. ‒‒ «Defining Prophecy and Prophetic Literature», en NISSINEN‒SEOW–RITNER, Prophets

and Prophecy in the Ancient Near East, SBL, Atlanta 2003, pp. 33-44. (google books)

803. ‒‒ «The Basic Forms of Prophetic Literature», en SWEENEY – BEN ZVI, The Changing face

of form criticism for the twenty-first century, Eerdmans, Grand Rapids 2003, pp. 269-275.

(google books)

804. ‒‒ «The Ambiguous Role of Moses as Prophet», en LELLE–MOORE (eds.), Israel‟s Prophets

and Israel‟s Past (JSOT SS 446), T&T Clark, New York 2006, pp. 311-324. (google

books)

805. ‒‒ «Remembering the Prophets», en AHN – COOK, Thus says the Lord (2009) 197-207.

(google books)

806. PETRY, S., Die entgrenzung JHWHs. Monolatrie, Bilderverbot und Monotheismus im

Deuteronomium, in Deuterojesaja und im Ezechielbuch (FzAT 2/27), Mohr, Tübingen 2007.

(google books)

81

The origins and the development of biblical monotheism are the subject of an ongoing scholarly

debate. For the last three decades, this has broadened our insight into the development of the Israelite

religion and its literature. However, up to now there has been little consensus on this subject. Based

on an analysis of the relevant biblical texts themselves, this volume explores the development of the

JHWH religion from the de facto monolatry of preexilic times to the monolatric program of

Deuteronomy and the well thought-out monotheism in Second Isaiah. It also takes a look at its

reception in Second Temple Judaism as described in the Book of Ezekiel, and depicts the breaking

down of JHWH's confines from his being regarded as a local deity, then to a local dynasty, a people

and finally to the belief that the God of Israel is the only God of heaven and earth.

807. PETTERSON, A. R., Behold Your King. The Hope for the House of David in the Book of

Zechariah (JSOT SS 513), T&T Clark, New York 2009. (google books) This book investigates the nature of the hope for the house of David in the final form of the book of

Zechariah. It focuses particularly on the following themes: the roles of Joshua and Zerubbabel; the

nature and identity of the Shoot; the coming King; the Shepherd; and the Pierced One.

It challenges the scholarly consensus, going back to the thesis of Julius Wellhausen, that the high

priest took over the role and prerogatives of the pre-exilic monarch in the early post-exilic period.

Instead, Zechariah merely envisages Joshua the high priest being reinstated to the temple duties that

were undertaken before the exile. Furthermore, Zechariah does not identify Zerubbabel as the

promised future Davidic king ("Shoot"). Rather, Zechariah demonstrates a hope for the restoration of

a Davidic king who will have a key role in temple building after the time of Zerubbabel.

The belief that Zechariah 9-11 and 12-14 are oracles that seek to reinterpret prophecies that have

become problematic is also challenged. There is no strong evidence that the hope for the house of

David in Zechariah 9-14 contradicts the presentation of Zechariah 1-8. This thesis shows how these

later chapters continue and develop many of the themes related to the Davidic hope in Zechariah 1-

8. The picture of the Davidic hope that emerges from the book of Zechariah is consistent with the

expectations of earlier prophets and confirms that the book, when read as a whole, provides a strong

impetus for later messianism in the post-exilic period.

808. PFEIFER, G., Die Theologie des Propheten Amos, Peter Lang, Francfort 1995. Im ersten Teil werden die 43 Textabschnitte des Amosbuches exegetisch untersucht. Dabei kommt

neben den herkommlichen Methoden die vom Verfasser entwickelte Denkformenanalyse zur

Anwendung. Im zweiten Teil wird daraus die Theologie des Amos entfaltet. Sie stellt sich dar in

seiner Verwendung der Gottesnamen und seinen Aussagen uber das Handeln Gottes an Amos selbst,

an Israel, an den Volkern und an der Welt.

809. –– Hebräische Wortkonkordanz zum Amosbuch, Peter Lang, Frankfurt am M. 1998.

810. PFEIFFER, H., Das Heiligtum von Bethel im Spiegel des Hoseabuches (FRLANT 183),

V&R, Göttingen 1999. (google books)

811. PHINNEY, D. N., ―The Prophetic Objection in Ezekiel IV 14 and Its Relation to Ezekiel's

Call‖, VT 55 (2005) 75-88. W. Zimmerli has argued persuasively that Ezekiel iv 12-15 is a secondary addition to the series of

sign acts found in iv 1-v 4, maintaining that the text was attached in its current location because of its

affinity with the sign act that immediately precedes. In Ezekiel iv 12-15, Ezekiel protests Yahweh's

instruction to prepare food using human excrement, a protest to which Yahweh responds in a

conciliatory way. This paper accepts Zimmerli's analysis that the passage is secondary and seeks to

offer an explanation for the voiced prophetic objection, heretofore not seen in the book. In short, it

argues that this voiced objection functions to fill a void left in the call narrative of Ezekiel (i 1-iii 15),

a void which needed to be filled for the prophet to be seen as legitimate. Further, it concludes that

this addition stems from the hand of the prophet himself and that it was added, in great part, for the

purpose of asserting his legitimacy.

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812. PIERRI, R., Parole del profeta Amos: Il libro di Amos secondo i LXX (SBF Analecta 59),

Franciscan Printing Press, Jerusalem 2002.

813. PIGOTT, S. M., ―Amos: An Annotated Bibliography‖, SWJT 44 (1995) 29-35.

814. PIKOR,W., La comunicazione profetica alla luce di Ez 2-3, GUP, Roma 2001. (google

books)

815. PINKER, A., ―On the Meaning of htkbd in Nahum III 15‖, VT 53 (2003) 558-561. This short note proposes understanding דהחכב in Nah. iii 15 as "grew heavy," in accord with the

developmental stages of the locust. It is shown that such an understanding is in line with a tit-for-tat

perception of Assyria's punishment.

816. ‒‒ ―A Reconstruction of MATZOR: Habakkuk 2:1‖, JBQ 31 (2003) 161-166.

817. ‒‒ ―Gods C3 in Habakkuk 3‖, ZAW 115 (2003) 261-265.

818. ‒‒ ―Reconstruction of the Destruction in Amos 6,10‖, ZAW 115 (2003) 423-428.

819. ‒‒ ―Nahum‘s Theological Perspectives‖, JBQ 32 (2004) 148-157.

820. ‒‒ ―Nineveh – An Isle is She‖, ZAW 116 (2004) 402-405. This note suggests emending Nah 2,9 to depict Nineveh as an isle in a pool, rather than as a pool.

821. ‒‒ ―Shelter or Strength in Nahum 1,7?‖, ZAW 116 (2004) 610-613. This note suggests emending in Nah 1,7 the enigmatic zwO[ml to z[ wOml

822. ‒‒ ―Descent of the Goddess Ishtar to the Netherworld and Nahum II 8―, VT 55 (2005) 89-

100. Nahum depicts in ii 8 Nineveh's desperate appeal to Ishtar to ward off its attackers by enacting her

descent to the Netherworld to save her beloved Tammuz. In this context, the problematic words

refer to the erection of Ishtar's statue in some public place and its denuding by והצב ,נלתה ,העלתה

Allatu (the Sumero-Babylonian goddess Ereški-gal), assuming that העלתה = "the Allatu."

823. ‒‒ ―Nahum 2,4 Revisited‖, ZAW 117 (2005) 411-419. This note suggests that Nah 2,4 describes the standing up of Nineveh‘s chariotry. Because of the

imminent attack the mobilization of troops and assembly of chariots is done at great haste, forcing

arming and poisoning of spears/arrows at assembly points. The second hemistich is emended to read

, »the spears/arrows in the chariot‘s quiver [ready]

to shoot on the day of its [chariot] assembly, and the arrows were poisoned.«

824. ‒‒ ―Nineveh's Defensive Strategy and Nahum 2‖, ZAW 118 (2006) 618-625. No records exist that spell-out Assyrian military thinking in the 7

th century BCE with respect to the

defense of the country and in particular of Nineveh. An attempt is made to elicit a plausible

defensive strategy for Nineveh, which integrates topographical considerations, preferences in

military investments, and the modus operandi of the various armies at that time. Insights into

Nineveh's defensive strategy and identification of the causes for its failure provide a framework for a

coherent interpretation of Nah 2f. It is suggested that Nahum implies a defensive strategy for

Nineveh and points to its potential failure as a means for establishing his vision of redemption (Nah

1,13) as a comforting possibility. Nahum reasons that Assyria could perish because its defensive

strategy does not properly account for the change in the tempo of war operations introduced by

fighting cavalry.

825. PIXLEY, J., «El libro del profeta Jeremías: un elemento en la construcción del sujeto Judá»,

en G. HANSEN (ed.), Los caminos inexhauribles de la Palabra, Lumen-ISEDET, Buenos

Aires 2000, pp. 297-326.

826. PLANT, R. J. R., Good Figs, Bad Figs: Judicial Differentiation in the Book of Jeremiah,

83

T&T Clark, New York 2008. OTA 31 (2008) 1841.

827. POHLMANN, K.-F., Der Prophet Esekiel (Ezechiel) 2 vols. (ATD 22), V&R, Göttingen 1996

y 2001. (google books)

828. ‒‒―Forschung am Ezechielbuch 1969-2004‖, ThRu 71 (2006) 60-90.164-191.265-309.

829. ‒‒ Ezechiel. Der Stand der theologischen Diskussion, Wissenschaftliche Buchgeselschaft,

Darmstadt 2008.

830. POLA, T., Das Priestertum bei Sacharja: historische und traditionsgeschichtliche

Untersuchungen zur frühnachexilischen Herrschererwartung (FzAT 35), Mohr, Tübingen

2003. (google books) The author discusses the historical problems of the early Achaemenid period in Juda as the

background of the prophecies of Haggai and Zechariah. Did they really promote a restoration

movement? Pola does an exegesis of the book of Haggai, Zech 3, 4 and 6:9-15, including an analysis

of the preexilic and exilic prophetic texts concerning the Messiah. His conclusion is that the

dominance of the priesthood in the early Second Temple era must be seen as a consequence of the

increasing importance of the priesthood during the exile, a fact which is shown mainly in the book of

Ezekiel. According to Hag 2:20-23 and Zechariah the function of the Davidic prince, Serubbabel,

was limited to laying the foundations of the Second Temple in order to emphasize its legitimacy.

831. POLASKI, D. C., Authorizing an End: The Isaiah Apocalypse and Intertextuality (BIS 50),

Brill, Leiden 2000. (google books) Breaking with common views on Jewish proto-apocalyptic literature, in a postmodern manner, this

work approaches one particular proto-apocalyptic text, Isaiah 24-27, the so-called "Isaiah

Apocalypse," intertextually. This reading finds that the Isaiah Apocalypse redeploys and controls

other texts, helping secure the authority of those texts as well as its own vision of the end. The first

chapter surveys approaches to late Israelite prophecy and presents a new "intertextual" way of

viewing this material. The chapters that follow investigate the "eternal covenant" and its role in

intertextual space; Isaiah 25's construal of Israel's relationship to other nations; the central role of the

"righteous" in Isaiah 26; and Isaiah 27, which points towards the victory of YHWH's order over

chaos. Readers interested in the development of Jewish apocalyptic literature, the social

arrangements of second-Temple Judaism, and postmodern treatments of biblical texts will find this

volume useful.

832. POMYKALA, K. E., The Davidic Dynasty Tradition in Early Judaism: Its History and

Significance for Messianism, Scholars, Atlanta 1995.

833. PORATH, R., Die Sozialkritik im Jesajabuch: Redaktionsgeschichtliche Analyse (EHS

XXIII/503), Peter Lang, Bern 1994. Zum Verstandnis der sozialen Schaden, die Jesaja anprangert, soll neben der Arbeit am Text

erwogen werden, inwieweit die Prophetie im Sudreich des 8. Jhs. mit Problemen der

zeitgenossischen Sozial- und Wirtschaftsgeschichte des Alten Orients in Verbindung zu bringen ist.

Mit dem methodischen Schritt - Achten auf Wechsel im Bereich der Tempora, der

Schuldbegrifflichkeit und der Adressaten mochte die Arbeit den Versuch machen, den

Wandlungsprozess nachzuzeichnen, der bei der offentlichen Auseinandersetzung des Propheten mit

seinen Horern seinen Ausgangspunkt nimmt, uber die Verschriftung dieser Kritik lauft und bis zum

vorliegenden Text reicht. Der Exeget kann sich diesen zuruckgelegten Weg der Sozialkritik nur von

der literarischen Endgestalt im Jesajabuch her schrittweise zurucktasten.

834. POSTMA, F. – K. SPRONK – E. TALSTRA (eds.), The New Things: Eschatology in Old

Testament Prophecy, Shaker Publishing, Maastricht 2002.

84

835. PRATO, G. L., „La profezia apologetica di epoca persiana ed ellenistica. La manipolazione

divinatoria del passato a giustificazione del presente. Introduzione‖, RSB 11 (1999) 5-13.

836. PREMNATH, D. N., Eight Century Prophets: A Social Analysis, Chalice, St. Louis 2003. In this powerful sociological introduction, D. N. Premnath brings together the social reality of eighth

century B.C.E. Israel and Judah and the prophetic oracles of Amos, Hosea, Isaiah, and Micah to

explore the significance of their prophetic message and vision in today's context. He focuses on

various dimensions of land accumulation by the upper class and the effect on the poor. Premnath

uniquely uses a systemic sociological approach, incorporating both comparative and historical data,

to reconstruct the social reality of the period and to reveal aspects of the oracles not covered by

previous exegesis. The sociohistorical section will be of keen interest to students as well as to

scholars.

837. ‒‒ ―Amos and Hosea: Sociohistorical Background and Prophetic Critique‖, Word & World

28 (2008) 125-132.

838. PREMSTALLER, V., Fremdvölkersprüche des Ezechielbuches (FzAT 104), Echter, Würzburg

2005.

839. PRINSLOO, W. S., ―The Unity of the Book of Joel‖, ZAW 104 (1992) 66-81.

840. PSCHIBILLE, J., Hat der Löwe erneut gebrüllt? Sprachliche, formale und inhaltliche

Gemeinsamkeiten in der Verkündigungen Jeremias und Amos, Neukirchener, Neukirchen

2001.

841. QUINN-MISCALL, P. D., Reading Isaiah: poetry and vision, John Knox, Louisville 2001.

(google books) Perfect for students, Reading Isaiah is a practical, nontechnical how-to literary introduction to the

book of Isaiah as a poem. Quinn-Miscall translates much of the Hebrew text and focuses on

parallelism, figurative language, and the use of imagery.

842. RAABE, P. R., Obadiah (AB 24D), Doubleday, New York 1996.

843. ‒‒ ―The Paricularizing of Universal Judgment in Prophetic Discourse‖, CBQ 64 (2002)

652-674.

844. RAAD, J. B., Malheur annoncé. Malheur denoncé. Étude rhétorique de Jérémie 6, Editions

de l‘Université Antonine, Lebanon 2008.

845. RADERMAKERS, J., ―La mère de l‘Emanuel: ―Le Seigneur lui-même vous donnera un signe‖

(Is 7,14)‖, NRT 128 (2006) 529-45.

846. RADINE, J. H., The Book of Amos in Emergent Judah (FzAT 2/45), Mohr, Tübingen 2010.

(google books) Rec: CBQ 73 (2011) 840s (Dearman) Recent developments in the study of ancient Near Eastern prophecy, as well as new archaeological

models of the development of ancient Judah and Israel, have significant implications for biblical

prophetic literature. Jason Radine proposes a reassessment of the book of Amos in light of these

developments. In comparison with the evidence for prophecy in the ancient Near East (including

ancient Israel), biblical prophetic literature stands out as a distinctly different phenomenon. The

author proposes that the book of Amos is not a work of "prophecy" as the phenomenon is known

from the ancient Near East, but rather a religio-political document explaining and justifying the

85

withdrawal of divine favor from the northern kingdom. The book of Amos uses lamentation

language to describe the Assyrian conquest of Israel, but also makes social justice accusations that

justify the northern kingdom's destruction.

847. RAMÍREZ, G., «The Social Location of the Prophet Amos in Light of the Group/Grid

Cultural Anthropological Model», en S. B. REID (ed.), Prophets and Paradigms (JSOT SS

229), Academic Press, Sheffield 1996, pp. 112-124. (google books)

848. RAMIS, F., El triunfo de Yahvé sobre los ídolos (Is 40,12-44,23): “En vez de zarzas crecerá

el ciprés”, Ediciones de la Facultat de Teología de Catalunya, Barcelona 2002.

849. ‒‒ Isaías. PPC, Madrid 2004.

850. ‒‒ Isaías 40-66, Desclée, Bilbao 2008.

851. REDDIT, P. L., ―Nehemiah‘s First Mission and the Date of Zechariah 9-14‖, CBQ 56 (1994)

664-678.

852. ‒‒ ―The Book of Malachi in the Social Setting‖, CBQ 56 (1994) 240-255.

853. ‒‒ Haggai, Zechariah and Malachi (NCBC), Eerdmans, Grand Rapids 1995.

854. ‒‒ ―Recent Research on the Book of the Twelve as One Book‖, CR:BS 9 (2001) 47-80.

855. ‒‒ ―The Formation of the Book of the Twelve: A Review of Research‖, SBLSP 2001, 58-

80.

856. ‒‒ Introduction to the Prophets, Eerdmans, Grand Rapids 2008. Paul Redditt hat ein Lehrbuch zur Einführung in die Prophetie vorgelegt, das vor allem auf die

Studieneingangsphase zielt und keine Sprachkenntnisse voraussetzt. Bei seiner Stoffauswahl

orientiert er sich weder am hebräischen Kanon, dessen zweiter Kanonteil die Prophetenbücher

umfasst (hebr. Nebiim), noch am religionswissenschaftlichen Begriff eines „Propheten, Wahrsager

oder Schamanen―, sondern am Prophetenbegriff der großen Codices der Alten Kirche, die das AT in

griechischer Fassung enthalten. Nach der Auffassung dieser christlichen Codices gehörten z.B. auch

Daniel und die Jeremia zugeschriebenen Klagelieder zur Prophetie. Diese Grundentscheidung ist aus

christlicher Sicht sicher sehr interessant und sollte Schule machen, sie wird freilich nicht konsequent

durchgehalten, insofern in der Behandlung der einzelnen Bücher – wie in der historisch-kritischen

Forschung allgemein üblich – wieder der hebräische und nicht der (christliche) griechische Text zu

Grunde gelegt wird. Insgesamt hat Redditt ein gut zu lesendes, das sich auf die allerwichtigsten

Dinge beschränkt und ohne Fachterminologie auskommt, um Anfänger nicht mit zuvielen

Hypothesen und Einzelheiten zu verwirren. Für deutsche Verhältnisse dürfte es in den

Lehramtstudiengängen seinen Platz haben, insbesondere für solche Leser, die schon einen gewissen

Einblick in die amerikanischen Verhältnisse haben. Redditt, ein erfahrener Lehrer mit baptistischem

Background, votiert oft sehr vorsichtig für historisch-kritische Hypothesen, die in Deutschland

niemand ernsthaft in Frage stellt, weil seine Studierenden offensichtlich von einem traditionellen

Bibelverständnis herkommen. Der meiste Stoff findet sich so oder ähnlich auch in anderen

Einführungswerken zum AT. Nur gelegentlich bringt Redditt eigene Positionen ein, stets in sehr

behutsamer Weise. Etwas Besonderes an Redditts Buch sind die Abschnitte, in denen er

exemplarisch auf einzelne Auslegungsprobleme eingeht, und die Fragenkataloge am Ende jedes

Kapitels. In beiden Fällen geht Redditt weit über ein bloß historisches Studium hinaus und vertieft

sich unerschrocken in hermeneutische und theologische Fragen, oft Grundsatzfragen. Dabei kommt

es ihm nirgends darauf an, bestimmte Positionen durchzusetzen, vielmehr fordert er mit bohrender

Eindringlichkeit von den Befragten, sich über die theologische Relevanz der biblischen Prophetie

ihre eigene Meinung zu bilden.

857. ‒‒ «The King in Haggai–Zechariah 1-8», en M. BODA – M. FLOYD (eds.), Tradition in

Transition (JSOT SS 475), T&T Clark, New York 2008, pp. 56-82.

858. REDDIT, P. L. – A. SCHART (eds.), Thematic Threads in the Book of the Twelve (BZAW

86

325), Gruyter, Berlin 2003. (google books) For some years the view has become established that the Book of the Twelve is a systematically

structured literary unity. An exegesis which takes the final canonical text seriously undertakes to

understand the structure and theological intention of this unity. The papers collected here attempt to

reveal significant structures which overarch the individual components. Particular emphasis is placed

on the reconstruction of thematic threads which are created when individual prophets take up topics

from their predecessors (e.g. Jehovah's Day, conversion, role of the peoples) and intensify them. The

papers were written between 1999 and 2002 under the aegis of the Society of Biblical Literature's

Working Group on The Formation of the Book of the Twelve.

859. REGGI, R., Isaia. Traduzione interlineare in italiano, EDB, Bologna 2005.

860. ‒‒ Profeti minori. Traduzione interlineare in italiano, EDB, Bologna 2005.

861. ‒‒ Geremia. Traduzione interlineare in italiano, EDB, Bologna 2008.

862. ‒‒ Ezechiele. Traduzione interlineare in italiano, EDB, Bologna 2009.

863. REID, S. R., (ed.), Prophets and Paradigms (JSOT SS 229), Academic Press, Sheffield

1996. (google books)

864. REIMER, D. J., «Jeremiah Before the Exile?», en J. DAY (ed.), In Search of Pre-exilic Israel

(JSOT SS 406), T&T Clark, London 2004, pp. 207-224. (google books)

865. REIMER, H., Richtet auf das Recht! Studien zur Botschaft des Amos (SBS 149), KBW,

Stuttgart 1992.

866. REISS, M., ―Hosea: a Schizophrenic Prophet!‖, SJOT 25 (2011) 116-125.

867. RENAUD, B., Nouvelle ou Éternelle Alliance ? Le message des prophètes (LD 189), Cerf,

Paris 2002.

868. RENKEMA, J., Obadiah (HCOT), Peeters, Louvain 2003. (google books)

869. RENZ, T., The Rhetorical Function of the Book of Ezekiel (SVT 76), Brill, Leiden 1999.

(google books) This study analyses the book of Ezekiel as a tool of communication, arguing that the book was

designed to shape the self-understanding of the exilic community.A discussion of the historical

context precedes a chapter that deals with the basic thrust and literary arrangement of Ezekiel. A

detailed examination of individual rhetorical techniques (use of the watchman motif, legal traditions,

emotional language, and others) and of crucial passages (especially 24:15-27 and 37:1-14) follows.

The final chapter explores the book's suitability for the situation for which it was designed.This work

gives readers the opportunity to study the book of Ezekiel as a whole and to explore some of its

intricacies. Its methodology is an example of the fruitful integration of traditional critical methods

and more recent literary and sociological approaches. This publication has also been published in

paperback, please click here for details.

870. REVENTLOW, H. GRAF, Die Propheten Haggai, Sacharja und Maleachi (ATD 25/2), V&R,

Göttingen 1993 (google books)[trad. it.: Aggeo, Zaccaria e Malachia, Paidea, Brescia

2010].

871. RICHELLE, M., ―La pierre angulaire d'Ésaïe 28,16 à la lumière de l'oracle contre l'Égypte (Es

19)‖, ZAW 123 (2011) 437-440.

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Selon une acception du mot négligée par les exégètes mais que l'on rencontre en Es 19,13, la

»pierre angulaire« d'Es 28,16 désignerait un »chef« idéal que Yahvé installera à la place, ou en

contraste des dirigeants inaptes critiqués par les versets environnants. Ce qui expliquerait les autres

traditions qui personnifient la »pierre angulaire«, du Targum jusqu'au Nouveau Testament.

872. RICHTER, H.-F., «Schädliche Gesetze Gottes? (Zu Ez 20,25-26)», ZAW 119 (2007) 616-617. From time to time statements appear in translations of the Bible which stand in complete contrast to

the statements of belief which are transmitted in other passages. The reason may be that a question is

not recognized as such, because the use of the Hebrew interrogative particle is only optional. This is

also relevant in Ez 20,25–26. (The clearly erroneous LXX text in any case gives a meaning which is

different from MT.)

873. RIEDE, P., Vom Erbarmen zum Gericht. Die Visionen des Amosbuches (Am 7-9*) und ihr

literatur- und traditionsgeschitlicher Zusammenhang (WMANT 120), Neukirchener,

Neukirchen 2008.

874. ROBERTS, J. J. M., «Whose child is this?: reflections on the speaking voice in Isaiah 9:5, en

Id., The Bible and the ancient Near East, Eisenbrauns, Winona Lake 2002, pp. 143-56.

(google books)

875. ‒‒ «Prophets and kings: a new look at the royal persecution of prophets against its Near

Eastern background», en B. A. STROWN et alii (eds.), A God so Near, Eisenbrauns, Winona

Lake 2003, pp. 341-354. (google books)

876. ‒‒ «The Visual Elements in Isaiah‘s Vision in Light of Judaean and Near Eastern Sources»,

en J. R. Wood et alii (eds.), From Babel to Babylon (JSOT SS 455), T&T Clark, New York

2006, pp. 197-213. (google books)

877. ROBSON, J., Word and Spirit in Ezekiel, T&T Clark, New York 2006. (google books) Two fundamental experiences of Yahweh in the Old Testament are an encounter with the 'word' of

Yahweh and an encounter with the 'spirit' or 'wind' or 'breath' (rva-) of Yahweh. This thesis explores

'word', rva-, and their relationship in the book of Ezekiel. According to the dominant paradigm for

explaining the emphasis on rva- and its relation to Yahweh's word within the book of Ezekiel, the

prophet Ezekiel is recovering from the pre-classical prophets, or even pioneering, an emphasis on

rva- in prophecy that is conspicuously absent from the classical, writing prophets. This reading

interprets the emphasis on rva- in Ezekiel in terms of the self-authentication of the ministry of the

prophet. This book examines the relationship between rva- and prophecy in Ezekiel and in the rest of

the Old Testament, and shows that the dominant paradigm requires modification. The emphasis on

Yahweh's rva- in Ezekiel, even the 'prophetic spirit', is best understood in relation to the book's

concern for the transformation of its addressees. The prophet Ezekiel's experience of Yahweh's rva-

and his own obedience to Yahweh's call are clearly contrasted with the disobedience of the prophet's

addressees in order to present Ezekiel as a model for the addressees of the book. His experience

illuminates for them how the dramatic vision of the future can become a reality in their experience.

Yahweh's rva- has a fundamental role in the envisaged obedient response to Yahweh's word, both of

Ezekiel and of the book's addressees.

878. ROFÉ, A., Introduzione alla letteratura profetica, Paideia, Brescia 1995 = Introduction to

the Prophetic Literature, Academic Press, Sheffield 1997. This introduction to prophetic literature summarises issues crucial to this segment of the Hebrew

Bible, including questions as to what stands between modern readers and their understanding of the

prophetic books.

879. ROGERSON, J. W., «The Social Background of the Book of Malachi», en P. J. HARLAND ‒

88

O. T. R. HAYWARD (eds.), New Heaven and New Earth (SVT 77), Brill, Leiden 1999, pp.

171-179. (google books)

880. ROGLAND, M., «Text and Temple in Haggai 2,5», ZAW 119 (2007) 410-415. The Masoretic Text of Hag 2,5 is frequently emended by omitting the syntactically difficult phrase

, which is lacking in some of the ancient versions. This

study argues, in contrast, that the Masoretic Text as it stands is capable of a satisfying grammatical

and exegetical analysis. The phrase in question is to be understood as a direct object governed by

at the end of the verse: »Do not fear the matter which I covenanted with you when you came

out of Egypt, while my Spirit was abiding in your midst.« This is to be interpreted as a reference to

the tabernacle directives in the book of Exodus. Specifically, the people in Haggai's day are being

summoned to make offerings for the rebuilding of the temple, just as the Lord had commanded

Moses and the Israelites to make offerings for the construction of the tabernacle.

881. ROM-SHILONI, D., ―The Prophecy for "Everlasting Covenant" (Jeremiah XXXII 36-41): An

Exilic Addition or a Deuteronomistic Redaction?‖, VT 53 (2003) 201-223. This paper draws attention to the exact relationship between the prophecy for "everlasting covenant"

(Jer. xxxii 36-41) and the words of the prophet and his ideological agenda on the one hand, and the

redactional level of the Book of Jeremiah on the other. Examination of the genre of the prophetical

unit presents it to be a quasi-disputation-speech, and a further testimony to the exilic voices in

Jeremiah on the controversy between the Jehoiachin exiles and the remnant. A close reading of the

verses gives evidence to five different ways of dependence on and independence from both the

words of the prophet and the redactional additions to Jeremiah. Hence, this prophecy demonstrates

the composition of a new independent prophecy within exilic context, and thus adduces the question

whether the exilic material within Jeremiah can still be restricted to Deuteronomistic circles.

882. ‒‒ ―Ezekiel as the voice of the Exiles and constructor of exilic ideology‖, HUCA 76 (2005)

1-45.

883. ‒‒ ―Facing Destruction and Exile: Inner-Biblical Exegesis in Jeremiah and Ezekiel‖, ZAW

117 (2005) 189-205. Contributing to the growing interest in inner-biblical interpretation, this paper calls attention to one

social-historical setting that can illuminate the evolution of exegesis already by the first decades of

the sixth century BCE. An exegetical discourse between the prophets and their opponents is

exemplified in two passages from the books of Jeremiah and Ezekiel (Jer 21,1–7; Ez 20,1–38). The

study shows that independent lines of argumentation are introduced, through the reuse of earlier

sources within quotations of »other voices«, on the one hand, and through the prophets‘ refutations,

on the other. The allusions to earlier sources meet the need to correlate the present distress with the

past, or with the enduring qualities of God, by way of analogy or polarity. Hence, it is claimed that

innerbiblical exegesis is not restricted to the prophets. The quotations illustrate an exegetical process

within non-prophetical circles, on the basis of which they approach the prophets. The latter refute

their contemporaries in diverse ways. In an effort not to contradict directly cherished heritage or

traditional concepts of the divine, the prophets present the opposing exegesis as a deplorable

misinterpretation. Thus, inner-biblical exegesis motivates the echoes and allusions in the polemic

between the prophets and their audiences.

884. ROM-SHILONI, D., «Group Identities in Jeremiah: Is It the Persian Period Conflict?», en BEN

ZVI et alii (eds.), A Palimpsest: Rhetoric, Ideology, Stylistics, and Language Relating to

Persian Israel, Gorgias, Piscataway 2009, pp. 11-46.

885. RONCACE, M., Jeremiah, Zedekiah, and the Fall of Jerusalem, T&T Clark, New York

2005. (google books) The book offers a narratological and intertextual reading of Jeremiah 37:1-40:6, a text that features

the dynamic interaction between the prophet Jeremiah and King Zedekiah in the context of events

surrounding the fall of Jerusalem. While there have been many literary studies of biblical texts, there

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has been little such work on the narratives in the book of Jeremiah. This fact is surprising since the

Jeremianic stories are narrated in a lively and sophisticated manner and contain complex characters

and vivid dialogue and action, reminiscent of texts in the Primary History which have received much

more literary attention. Roncace's book begins to uncover the richness of the prophetic narratives in

Jeremiah. The study focuses on issues of characterization and point of view as well as the text's

connections with other passages in the book of Jeremiah and those beyond it, particularly the

Deuteronomistic History.

886. ROOKER, M. F., ―Dating Isaiah 40-66: What Does the Linguistic Evidence Say?‖, WThJ 58

(1996) 303-312.

887. ROSE, W. H., Zemah and Zerubbabel: Messianic Expectations in the Early Postexilic

Period (JSOT SS 304), Academic Press, Sheffield 2000. (google books) It has often been argued that Zerubbabel, the Jewish governor of Yehud at the time of the rebuilding

of the temple (late 6th century BCE), was viewed by the prophets Haggai and Zechariah as the new

king in the line of David. In this new study, Rose offers a contrary proposal for the interpretation of

the oracles in Haggai 2 and Zechariah 3 and 6. He traces their background in the pre-exilic prophets,

pays special attention to often neglected details of semantics and metaphor, and concludes that

neither Haggai nor Zechariah designated Zerubbabel as the new king in Jerusalem. Instead, the

oracles in Zechariah 3 and 6 should be seen as fully messianic.

888. RÖSEL, H. N., ―Kleine Studien zur Entwicklung des Amosbuches‖, VT 43 (1993) 88-101.

889. ROTH, M., Israel und die Völker im Zwölfprophetenbuch: eine Untersuchung zu den Bücher

Joel, Jona, Micha und Nahum (FRLANT 210), V&R, Göttingen 2005. (google books) This study deals with what the eschatological prophetic books of the Old Testament imagined the

relationship between Israel and the other peoples to be. Roth finds out that the late texts of the

prophetic books embrace discourse from the time of the Second Temple, among which the different

peoples is an outstanding issue. The author investigates these texts and presents valuable research on

the dodekapropheton.

890. ROTHENBUSCH, R., «Das Ezechiel-Buch als Stimme der babylonischen Diaspora», en C.

DILLER et alii (eds.), Studien zu Psalmen und Propheten, Herder, Friburgo 2010, pp. 251-

277.

891. ROTTZOLL, D. U., Studien zur Redaktion und Komposition des Amosbuches (BZAW 243),

Gruyter, Berlin 1996. (google books)

892. ROUTLEDGE, R., „Is There a Narrative Substructure Underlying the Book of Isaiah?―, TynB

55 (2004) 183-204.

893. RUDNIG, T. A., Heilig und Profan: Redaktionskritische Studien zu Ez 40-48 (BZAW 287),

Gruyter, Belin 2000. (google books) The author deals with the origin of Ezekiel 40-48 within the literary genesis of the book of

Ezekiel. For the first time these chapters are not viewed in isolation, but rather as a genuine final

vision which, together with the various redactions of the book of Ezekiel, continued to grow. In

addition to thorough literary study of Ezekiel 40?48, this monograph offers a contribution to the

illumination of Israelite sociology of religion in the post-exilic period, for example in regard to

the role of the descendants of Jehoiachin's exile or the Second Temple controversies in the

theology of the cult.

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894. RUDNIG-ZELT, S., «Die Genese des Hoseabuches: Ein Forschungsbericht», en P. WEIMAR et

alii (eds.), Textarbeit (AOAT 294), Ugarit-Verlag, Münster 2003, pp. 351-383.

895. ‒‒ Hoseastudien. Redaktionskritische Untersuchungen zur Genese des Hoseabuches

(FRLANT 213), V&R, Göttingen 2006. (google books) The difficulties and tensions of the Book of Hosea are explained by a critical analysis of its

development. The results have important implications for the reconstruction of the history of Israel's

theology and literature.

896. RUITEN, J. VAN, ―His Master‘s voice? The Supposed Influence of the Book of Isaiah in the

Book of Habakkuk‖, en RUITEN-VERVENNE (eds.), Studies in the Book of Isaiah (BETL

132), Peeters, Lovaina 1997, pp. 397-411.

897. RUITEN, J. VAN – M. VERVENNE (eds.), Studies in the Book of Isaiah (BETL 132), Peeters,

Lovaina 1997.

898. RUNIONS, E., Changing Subjects: Gender, Nation and Future in Micah, Academic Press,

Sheffield 2002.

899. RUSZKOWSKI, L., Volk und Gemeinde im Wandel. Eine Untersuchung zu Jesaja 56-66

(FRLANT 191), V&R, Göttingen 2000. (google books)

900. RÜTTENAUER, A., “Und ihr wollt das Land besitzen?” (Ez 33,25). Ezechiels Umgang mit

repräsentativen Redensarten (FzB 124), Echter, Würzburg 2011.

901. SAILHAMER, J. H., ―Hosea 11:1 and Matthew 2:15‖, WTJ 63 (2001) 87-96.

902. SALS, U., Die Biographie der „Hure Babylon“. Studien zur Intertextualität der Babylon-

Texte in der Bibel (FzAT 2/6), Mohr, Tübingen 2004. (google books) "Babylon" is a subject which has been dealt with explicity in many biblical texts and has always been

more than just a geographical entity. All the levels of "Babylon" have been dealt with differently in

the various texts and do often blend together, in particular in Jer 50-51 and Rev 17-19, and then

completely in the dominant European histories of reception. In detailed analyses of the various texts,

Ulrike Sals shows how "Babylon" is depicted textually immanent and intertextual, since the biblical

texts answer each other to such an extent that they provide a kind of biography of Babylon as a city

or kingdom, woman and principle, as portrayed in Rev 17-19. In this work, the author makes an

important contribution to the intertextuality debate on Old and New Testament texts as well as to the

research on gender and the portrayal of cities.

903. SALTERS, R. B., Jonah and Lamentations (OTG), Academic Press, Sheffield 1994.

904. SAMET, N., ―Two Sumerian Parallels to Isaiah 55,10‖, ZAW 122 (2010) 439-440.

905. SANDY, D. B., Plowshares and Pruning Hooks: Rethinking the Language of Prophecy and

Apocalyptic, InterVarsity Press, 2002 = Profecía bíblica y literatura apocalíptica. Cómo

entender las profecías y la literatura apocalíptica, Editorial Mundo Hispano, El Paso 2004.

(google books) What are we to make of Isaiah's image of Mount Zion as the highest of the mountains, or Zechariah's

picture of the Mount of Olives split in two, or Daniel's "beast rising out of the sea" or Revelation's

"great red dragon, with seven heads and ten horns"? How can Peter claim that on the day of

Pentecost the prophecy of Joel was being fulfilled, with signs in heaven and wonders on earth, the

91

sun turned to darkness and the moon to blood?The language and imagery of biblical prophecy has

been the source of puzzlement for many Christians and a point of dispute for some. How ironic that

is! For the prophets and seers were the wordsmiths of their time. They took pains to speak God's

word clearly and effectively to their contemporaries.How should we, as citizens of the twenty-first

century, understand the imagery of this ancient biblical literature? Are there any clues in the texts

themselves, any principles we can apply as we read these important but puzzling biblical texts?D.

Brent Sandy carefully considers the language and imagery of prophecy and apocalyptic, how it is

used, how it is fulfilled within Scripture, and how we should read it against the horizon of our future.

Clearly and engagingly written,Plowshares and Pruning Hooksis the kind of book that gives its

readers a new vantage point from which to view the landscape of prophetic and apocalyptic language

and imagery.

906. SANDY, D. B. – D. M. O‘HARE, Prophecy and apocalyptic: an annotated bibliography,

Baker Academic 2007.

907. SANZ GIMÉNEZ-RICO, E., Profetas de misericordia. Transmisores de una palabra, San

Pablo, Madrid 2007.

908. SATTERTHWAITE, P. E., ―The Elisha Narratives and the Coherence of 2 Kings 2-8‖, TynB 49

(1998) 1-28.

909. SAUER, M., Der Tyroszyklus des Ezechielbuches (BZAW 386), de Gruyter, Berlin 2008. The present study is devoted to an exact analysis of the Oracles against Tyre in the Book of Ezekiel,

which are handed down in the Old Testament in Ez 26-28. The first main section locates the Old

Testament text within literary history. The second section reconstructs the history of the coastal city

of Tyre in the 1st millennium BC, using the Oracles against Tyre from the Book of Ezekiel as a

source for the reconstruction of this history. A third section examines the image of Tyre and its

development in the Old Testament as a whole.

910. SAVOCA, G., El libro de Ezequiel (Guía espiritual del Antiguo Testamento), Herder,

Barcelona 1992.

911. SCAIOLA, D., ―Il libro dei Dodici profeti minori nell‘esegesi contemporanea. Status

questionis‖, RivB 48 (2000) 319-334.

912. SCHAEFER, K. R., ―The Ending of the Book of Zechariah: A Commentary‖, RB 100 (1993)

165-238.

913. ‒‒ ―Zechariah 14 and the Composition of the Book of Zechariah‖, RB 100 (1993) 368-398;

914. ‒‒ ―Zechariah 14: A Study in Allusion‖, CBQ 57 (1995) 66-91.

915. SCHAPER, J., ―Exilic and Post-Exilic Prophecy and the Orality/Literacy Problem‖, VT 55

(2005) 324-342. This paper explores the uses of writing as documented in late pre-exilic and especially in exilic and

post-exilic Judaean prophetic texts in the context of the orality/literacy debate. It delineates the

impact the rising importance of writing had on Judaean prophecy and attempts to show that writing

as a new "technology of the intellect" (J. Goody) irreversibly altered the character of Judaean

prophecy. The paper also demonstrates that the concept of an orality/literacy continuum is likely to

distort our view of the significance of writing in Israelite prophecy--and, indeed, of Israelite history

as a whole. Against this background, it makes sense to reconsider the relationship between prophecy

and scribalism. The passages from exilic and post-exilic prophetic texts discussed in the present

paper indicate that, from the late pre-exilic period onwards, the contacts between prophets and

92

priests/scribes became closer and closer.

916. SCHARBERT, J., «Jeremia und die Reform des Joschija», en BOGAERT (ed.), Le livre de

Jérémie (BETL 54), 2ª ed., Peeters, Lovaina 1997, pp. 40-57.

917. SCHART, A., Die Entstehung des Zwölfprophetenbuchs.Neubearbeitungen von Amos im

Rahmen schriftübergreifender Redaktionsprozesse (BZAW 260), de Gruyter, Berlin 1998.

(google books)

918. ‒‒ ―The Book of Jeremiah and the Visions of Amos‖, RvEx 101 (2004) 267-286.

919. SCHENKER, A., Knecht und Lamm Gottes (Jesaja 53): Übernahme von Schuld im Horizont

der Gottesknechtlieder (SBS 190), KBW, Stuttgart 2001.

920. ‒‒ Studien zu Propheten und Religionsgeschichte, Katholisches Bibelwerk, Stuttgart 2003.

921. ‒‒ Das Neue am neuen Bund und das Alte am alten. Jer 31 in der hebräischen und

griechischen Bibel, von der Textgeschichte zur Theologie, Synagoge und Kirche (FRLANT

212), V&R, Göttingen 2006. (google books)

922. SCHEUER, B., The Return of YHWH: The Tension between Deliverance and Repetenace in

Isaiah 40-55 (BZAW 377), de Gruyter, Berlin 2009. The theology of Isaiah 40-55 has two seemingly contradictory aspects: the tension between the

consolatory message of deliverance, and the harsh tone of accusation and the call to repentance. This

study argues that such tension does not necessarily disclose a different authorship, but that it

expresses the basic nature of the relationship between YHWH and the Israelites, in which the actions

of YHWH and the actions of the people stand in a relationship of interdependence. Such

interdependence is essential for the re-establishment and the continued existence of the relationship

between YHWH and his people, as well as for shaping the identity of both the exiled and the non-

exiled Israelite communities in the latter part of the sixth century B.C.E.

923. SCHILLER, J., «Jeremia und das Tofet. Bemerkungen zur grammatischen Interpretation von

Jer 19,11–12», ZAW 123 (2011) 108-112. Analysis of the syntactic connections in Jer 19,11–12, as well as the topographical data, shows that

the usual association of the symbolic action with the fate of the city of Jerusalem cannot be

maintained without further investigation. The original place of the prophet's action is much more

likely to be the Tophet.

924. SCHIPPER, J. Disability and Isaiah's Suffering Servant, Univ. Press, Oxford 2011. (google

books) Although disability imagery is ubiquitous in the Hebrew Bible, characters with disabilities are not.

The presence of the former does not guarantee the presence of the later. While interpreters explain

away disabilities in specific characters, they celebrate the rhetorical contributions that disability

imagery makes to the literary artistry of biblical prose and poetry, often as a trope to describe the

suffering or struggles of a presumably nondisabled person or community. This situation contributes

to the appearance (or illusion) of a Hebrew Bible that uses disability as a rich literary trope while

disavowing the presence of figures or characters with disabilities. Isaiah 53 provides a wonderful

example of this dynamic at work. The "Suffering Servant" figure in Isaiah 53 has captured the

imagination of readers since very early in the history of biblical interpretation. Most interpreters

understand the servant as an otherwise able bodied person who suffers. By contrast, Jeremy

Schipper's study shows that Isaiah 53 describes the servant with language and imagery typically

associated with disability in the Hebrew Bible and other ancient Near Eastern literature. Informed by

recent work in disability studies from across the humanities, it traces both the disappearance of the

servant's disability from the interpretative history of Isaiah 53 and the scholarly creation of the able

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bodied suffering servant.

925. SCHORCH, S., „Die Propheten und der Karneval: Marzeach - Maioumas - Maimuna―, VT 53

(2003) 397-415. Trotz zahlreicher sowie zeitlich und geographisch weit gestreuter Belege in der Umwelt der

Hebräischen Bibel ist die Bedeutung des Wortes "Marzeach" noch immer unsicher. Neue

Erkenntnisse versprechen jedoch rabbinische Quellen und die Madaba-Karte durch die

Gleichsetzung von "Marzeach" mit "Maioumas", einem in hellenistischer und byzantinischer Zeit im

gesamten Mittelmeerraum verbreiteten Fest. Da dieses Fest als "Maimuna"-Fest unter den

marokkanischen Juden bis heute kontinuierlich fortlebt, läßt sich aus ethnologischen Quellen auf den

Charakter des Festes schließen: Wie das Maimuna waren demnach auch Maioumas und Marzeach

"karnevalistisch" im Sinne des Literaturwissenschaftlers M. Bachtin und mithin nicht Teil der

offiziellen, sondern der Volkskultur. In diesem karnevalistischen Rahmen erfuhren beide Feste und

die mit ihrer Durchführung betrauten Vereine verschiedene historische Konkretisierungen. Aufgrund

der Einbettung in die Volkskultur können die nachweislichen Berührungen mit Thematiken wie

Liebe, Fruchtbarkeit, Tod etc. dabei nicht als Belege für einen offiziellen Toten- oder

Fruchtbarkeitskult angesehen werden.

926. SCHMID, K., «Herrschererwartungen und –Aussagen im Jesajabuch. Überlegungen zu ihrer

synchronen Logik und zu ihren Transformationen», en POSTMA–SPRONK–TALSTRA (eds.),

The New Things, Shaker Publishing, Maastricht 2002, pp. 175-209.

927. ‒‒ (ED.), Prophetische Heils- und Herrschererwartungen (SBS 194), Katholisches

Bibelwerk, Stuttgart 2005.

928. SCHMID, K. – O. H. STECK, «Restoration Expectations in the Prophetic Tradition of the Old

Testament», en J. M. SCOTT (ed.), Restoration: Old Testament, Jewish and Christian

Perspectives (JSJSup 72), Brill, Leiden 2001, pp. 41-81. (google books)

929. SCHMIDT, L., ―Die Amazja-Erzählung (Am 7,10-17) und der historische Amos‖, ZAW 119

(2007) 221-235. The Amaziah narrative (Am 7,10–17) has often been dated late in recent research, which would

exclude its use as evidence for the historical Amos. In the analysis it is shown that the underlying

text comprises an originally independent narrative, which was later joined to the third and fourth

visions by the addition of 7,9 and 7,17bß. Since Amos in 7,14 denies any relation to a charismatic

profession and in 7,11 a military catastrophe for the northern kingdom in the time of Jeroboam II is

announced, the narrative must have originated before the death of Jeroboam II or at the latest very

soon afterwards. Thus it is, although not direct evidence, nevertheless indirect evidence for the

historical Amos. It confirms that he was active under Jeroboam II in the northern kingdom. He was

expelled from there by the priest Amaziah and returned to Judah. As indicated by 7,14f. and 3,8,

Amos understood himself as neither seer nor prophet. Although the announcement of doom in 7,11

was formulated by the narrators, it is clear from it that the prophecies of a military defeat and a

deportation should not, in contrast to recent scholarship, be denied to Amos. The Amaziah tradition

is thus, in my view, an example of the fact that at present historical criticism of the tradition is

sometimes pushed much too far.

930. SCHMIDT, W. H., Das Buch Jeremia. Kap. 1-20 (ATD 20), Göttingen 2008. (google books)

931. SCHMITT, H.-C., Theologie in Prophetie und Pentateuch.Gesammelte Schriften (BZAW

310), de Gruyer, Berlin 2001. (google books) Die Sammlung der Aufsätze von Hans-Christoph Schmitt, die damit Fachpublikum und

Studierenden leichter zugänglich gemacht werden, bietet einen repräsentativen Überblick über die

94

von ihm vertretenen Forschungsgebiete unter den Überschriften "Prophetie", "Pentateuch",

"Spätdeuteronomistische Endredaktion des Pentateuch" und "Theologie".

932. SCHMITZ, B., Prophetie und Königtum. Eine narratologisch-historische Methodologie

entwickelt an den Königsbüchern (FzAT 60), Mohr, Tübingen 2008. (google books) The tense relationship between 'prophecy' and 'monarchy' in view of the search for the true word of

JHWH is present throughout the Books of Kings. How can one be certain that the prophets are really

preaching the word of JHWH authentically? Due to the fact that it claims to preach the word of God,

prophecy is always a controversial subject. In the main texts of the Books of Kings (1 Kings 13 and

22), various specialists on the communication with God discuss the preaching of God's word and in

doing so intervene in political conflicts in an argumentative manner. In this work, Barbara Schmitz

studies these various perspectives in a narratological-historical methodology which she has

developed and in an interdisciplinary discussion with literary studies.

933. SCHOLL, R., Die Elenden in Gottes Thronrat. Stilistisch-kompositorische Untersuchungen

zu Jesaja 24-27 (BZAW 274), de Gruyter, Berlin 2000. (google books) Der Autor legt hier einen Versuch zum Verständnis von vier besonders rätselhaften Kapiteln später

alttestamentlicher Propheten (Jes 24-27) vor. Die Untersuchung deutet Jes 24-27 als Bestandteil der

Endredaktion des Jesajabuches. Die sogenannte "Jesajaapokalypse" wird dabei als eine Frucht

liturgisch geprägter Schriftauslegeung in der ausgehenden Ptolemäerzeit verstanden.

934. SCHÖPFLIN, K., Theologie als Biographie im Ezechielbuch: Ein Beitrag zur Konzeption

alttestamentlicher Prophetie (FzAT 36), Mohr Siebeck, Tubinga 2002. (google books)

935. ‒‒ ―The Composition of Metaphorical Oracles within the Book of Ezekiel‖, VT 55 (2005)

101-120. Ez. xv; xxi 2-4; xxii 17-22 and xxiv 3b-14 focus on the image of fire and heat representing divine

anger and judgement. This basic metaphor is diversified by the objects exposed to fire and heat. Ez.

xvi and xxiii unfold the metaphor of the spouse unfaithful to her husband as a retrospective of

Jerusalem's sinning, thus providing the reason for severe punishment. The metaphor of a shepherd

and his flock in Ez. xxxiv conveys a hopeful perspective, effectively contrasting to the composition

of oracles announcing disaster. The imagery employed is basically familiar from prophetic writings

preceding Ezekiel. Ez. xvii and xix are exceptions to the rule, because they combine diverse

metaphorical elements that make up a story presenting animal and vegetable protagonists. As

political allegories they foreshadow the political visions in the book of Daniel. They are a later

insertion within the sequence of oracles in Ez. xv-xxiv (and xxxiv).

936. SCHRAMM, B., The Opponents of Third Isaiah: Reconstructing the Cultic History of the

Restoration (JSOTS 193), Academic Press, Sheffield 1995. In several places in Isaiah 56-66 a group of Israelites is accused of engaging in various forms of

aberrant religious practice: the sacrifice of children, the eating of swine, participation in fertility rites,

the practice of necromancy, offering sacrifice to deities known as Gad and Meni, and a host of other

things. Who are these people? Certainly not the Zadokite priesthood, as Paul Hanson claimed in his

The Dawn of Apocalyptic. More likely argues Schramm, they are simply traditional syncretistic

Yahwists.

937. SCHREIBER, M., The man who knew God: decoding Jeremiah, Lexington Books, Lanham

2010. (google books) The Man Who Knew god unravels the complexities of the book of Jeremiah and argues that this

prophet is the key figure in shaping Western civilization. Mordecai Schreiber posits that Jeremiah

not only is the one who eradicated paganism among the Hebrew people but also can be considered

the founder of the postbiblical Jewish faith. Offering intriguing insight into Jeremiah's role in the

founding of Western monotheism and the eradication of paganism among the Hebrew people, this

95

book should be read by all those interested in biblical studies, Jewish studies, and religion. Book

jacket.

938. SCHREINER, J., «Jeremia und die joschijanische Reform», en W. GROSS, (ed.), Jeremia und

die deuteronomistische Bewegung (BBB 98), Beltz, Weinheim 1995, pp. 11-31.

939. SCHULLERUS, K., ―Überlegungen zur Redaktonsgeschichte des Amosbuches anhand von

Am 9,7-10‖, BN 85 (1996) 56-69.

940. SCHULTZ, R. L., The Search for Quotation. Verbal Parallels in the Prophets (JSOT SS

180), Academic Press, Sheffield 1999. (google books)

941. ‒‒ „The Ties that Bind: Intertextuality, the Identification of Verbal Parallels, and Reading

Strategies in the Book oft he Twelve―, SBLSP 2001, 39-57.

942. SCHULTZ-RAUCH, M., Hosea und Jeremia: Zur Wirkungsgeschichte des Hoseabuches,

Calwer, Stuttgart 1995.

943. SCHWANTES, M., ―Armas nâo armam tendas de paz: observaçoes sobre Isaìas 8,1-4‖, EstRel

17 (25, 2003) 207-214.

944. ‒‒ ―Sem crer nâo se permanece. Estudios exegéticos em Isaías 7,1-2+3-9‖, RCT 12 (2004)

99-118.

945. SCHWESIG, P.-G., Die Rolle der Tag-JHWHs-Dichtungen im Dodekapropheton (BZAW

366), de Gruyter, Berlin 2006. (google books) This volume presents an interpretation of the texts on the Day of JHWH in the Book of the Twelve

and an investigation into their connection in the history of Israel and their position within the Book

of the Twelve.

946. SEDLMEIER, F., Das Buch Ezekiel 1-24 (NSK: AT 21/1), KBW, Stuttgart 2002.

947. SEELIGMAN, I. L. – R. HANHART – H. SPIECKERMANN, The Septuagint version of Isaiah and

cognate studies (FzAT 40), Mohr, Tübingen 2004. (google books) The present volume makes accessible once more the groundbreaking work "The Septaugint Version

of Isaiah" (1948) by Isac Leo Seeligmann (1907-1982), accompanied by two studies that have to be

seen as prolegomena to the book. Seeligmann aims to understand the Septaugint as a witness of

Hellenistic Judaism striving to maintain the text's special character as a document of faith. At the

same time all of Seeligman's works edited in this volume are documents of the suffering of European

Judaism during the time of National Socialism.

948. SEIDL, T., „Der Becher in der Hand des Herrn“: Studie zu den prophetischen

„Taumelbecher“-Texten (ATSAT 70), EOS, St. Ottilien 2001.

949. SEIFERT, B., Metaphorisches Reden von Gott im Hoseabuch (FRLANT 166), Vandenhoek

& Ruprecht, Göttingen 1996. (google books)

950. SEIJAS, G., ―Semántica y sintaxis del paralelismo en el libro de Isaìas‖, MEAH 48 (1999)

23-35.

951. SEITZ, C. R., ―How is the Prophet Isaiah Present in the Latter Half of the Book? The Logic

of Chapters 40-66‖, JBL 115 (1996) 219-240.

96

952. ‒‒ ―You are my Servant, You are the Israel in whom I will be glorified: The Servant Songs

and the Effect of Literary Context in Isaiah‖, CTJ 39 (2004) 117-134.

953. ‒‒ Prophecy and hermeneutics: toward a new introduction to the prophets, Baker

Academic, Grand Rapids 2007. (google books) A fresh wave of studies on the prophets has appeared in recent years. Old Testament scholar

Christopher R. Seitz has written Prophecy and Hermeneutics as a way of revisiting, from the ground

floor up, what gave rise to studies of the prophets in our modern period. In addition, Seitz clearly

shows that a new conceptuality of prophecy, hermeneutics, history, and time is needed--one that is

appropriate to current views on Isaiah and the Twelve. Scholars, students, professors, and theological

libraries will find this an essential foundational resource.

954. ‒‒ «Prophetic Associations», en AHN – COOK, Thus says the Lord (2009) 156-166.

955. SETERS, J. VAN, «Prophetic Orality in the Context of the Ancient Near East: A Response to

Culley, Crenshaw, and Davies», en BEN ZVI, E. –– M. H. FLOYD (eds.), Writings and

Speech in Israelite and Ancient Near Eastern Prophecy. SBL, Atlanta 2000, pp. 83-88.

956. SEVILLA JIMÉNEZ, C., ―La crisis de Jonás‖, Carthaginensia 23 (1997) 19-37.

957. ‒‒ El desierto en el profeta Oseas, Verbo Divino, Estella 2006.

958. SEYBOLD, K., Der Prophet Jeremia: Leben und Werk, Calwer, Stuttgart 1993.

959. ‒‒ Die Sprache der Propheten; Studien zur Literaturgeschichte der Prophetie, Pano

Verlag, Zürich, 1999.

960. ‒‒ Poetik der prophetischen Literatur im Alten Testament, Kohlhammer, Stuttgart 2010.

961. SGARGI, G., Giona. EDB, Bologna 2004.

962. SHARP, C. J., Prophecy and Ideology in Jeremiah: Struggles for Authority in Deutero-

Jeremianic Prose, T&T Clark, New York 2003. (google books) This project examines two areas where there are important interpretive problems: the composition of

the book of Jeremiah and, specifically, the provenance of and ideological functions served by the text

of Jeremiah on the one hand; and the redactional interests in prophecy evident in the

Deuteronomistic History on the other. The book argues that two distinct political groups can be seen

to vie for theological authority via their literary portrayals of traditions about Jeremiah and prophets

generally in the Deutero-Jeremianic prose. The book then illustrates through analysis of prophetic

roles in Jeremiah, Kings, and Deuteronomy 18 that there are substantial and fundamental

discontinuities between the view of prophecy and the prophetic word presented in the Deuteronomic

texts and the view presented in the Deutero-Jeremianic texts.The results of the present study

challenge the widely accepted scholarly thesis of monolithic redaction of the book of Jeremiah at the

hands of the same "Deuteronomists" whose work is evident in the Deuteronomistic History.

963. ‒‒ Old Testament Prophets for Today, John Knox, Louisville 2009. (google books) The prophets of the Old Testament include such well-known characters as Isaiah, Jeremiah, Amos,

and Hosea. There are, however, many other prophets, both in the biblical books that bear their names

and in the other histories and stories of ancient Israel. Carolyn Sharp offers a brief introduction to

each of the Bible's prophets and their prophetic books, developing the theological themes present in

each with an eye toward how the prophetic message is relevant today.The For Today series was

designed to provide reliable and accessible resources for the study and real life application of

important biblical texts, theological documents, and Christian practices. The emphasis of the series is

not only on the realization and appreciation of what these subjects have meant in the past, but also on

their value in the present--"for today." Thought-provoking questions are included at the end of each

chapter, making the books ideal for personal study and group use.

97

964. SHAW, C. S., The Speeches of Micah: A Rhetorical-Historical Analysis (JSOT SS),

Academic Press, Sheffield 1993. (google books) In this important book, Shaw deploys a rigorous and systematic rhetorical analysis in the service of a

reconstruction of the historical setting of each of the discourses in Micah. Unlike Muilenburg's

'rhetorical criticism', this approach focuses on the persuasiveness of the discourses, the means by

which the author achieves his goal. Among Shaw's tools is the concept of the 'rhetorical situation'. It

involves not only the question of the identity of the narratees, but also 'objective' factors like events,

conditions and attitudes to which the discourse responds and 'subjective' factors like the speaker's

own view of the situation. For each discourse the author analyses its goals and strategy, determining

the structure of the speeches, the function of each part in the persuasiveness of the speech, the kinds

of proof and the style utilized in order to achieve the author's goals.

965. SHEA, W. H., «The Literary Structure of Zechariah 1-6», en J. MOSKALA (ed.), Creation,

Llife, and Hope, Andrew University, Berrien Springs 2000, pp. 83-100.

966. SHEAD, A. G., The open book and the sealed book: Jeremiah 32 in its Hebrew and Greek

recensions, Sheffield Academic Press, London 2003. A textual commentary on Jeremiah 32 whose textlinguistically-oriented methodology helps to

uncover far more haplography in the Septuagint Vorlage than hitherto suspected..

967. SHEMESH. Y., ―Isaiah 31,5: The Lords Protecting Lameness‖, ZAW 115 (2003) 256-261.

968. ‒‒ ―The Elisha Stories as Saint's Legends‖, JHS 8 (2008) 1-41.

969. SHEPHERD, D., ―Prophetaphobia: Fear and False Prophecy in Nehemiah VI‖, VT 55 (2005)

232-250. While it has long been recognized that Nehemiah vi is animated by the twin concerns of fear and

false prophecy, the present study offers a new reading of this chapter which brings Nehemiah's

account of his opponents' terror tactics into sharp focus. How does Nehemiah unmask Shemaiah as a

false prophet? What were Nehemiah's real reasons for rejecting Shemaiah's prophetic oracle? Why

does Noadiah, the prophetess, come in for special criticism from Nehemiah? The author suggests

that Nehemiah's account of his enemies' actions and his own reactions may be brought into focus by

viewing it through the lens of the Deuteronomic torah-instruction regarding the false prophet (Deut.

xviii). By scrutinizing Nehemiah vi through this lens, the present study illustrates how many of the

vexing interpretive questions which have long been asked of it, may best be answered by carefully

attending to the text of the chapter itself.

970. SHEPHERD, M. B., ―Compositional Analysis of the Twelve‖, ZAW 120 (2008) 184-193.

Recent scholarship has taken seriously the historical evidence for the unity of the Twelve. Numerous

studies on the redaction of the Twelve have advanced the discussion toward an understanding of how

the book is able to function as a whole. The present article examines the compositional seams where

the twelve parts of the book have been put together. This is done with a view toward the

compositional strategy of the Twelve as a whole.

971. SHERWIN, S. J., ―In Search of Trees: Isaiah XLIV 14 and Its Implications‖, VT 53 (2003)

514-529. Isa. xliv 14 forms part of the longer section Isa. xliv 9-20, one of the anti-idol polemics in Isaiah xl-

lv. The verse mentions four different types of tree, two of which are well known, two hapax

legomena. The identification of possible species and the confirmation that their provenance was in

the West rather than in Babylonia lead to the conclusion that the author of the section was well

acquainted with Western geography. An examination of the materials used for Babylonian image

manufacture also demonstrates the author's ignorance in this regard. This has implications for the

time and place of composition and calls into question the majority view that Isa. xliv 9-20 was

98

composed in Babylonia in the late exilic period.

972. SHERWOOD, Y., A Biblical Text and Its Afterlife: The Survival of Jonah in Western Culture,

Univ. Press, Cambridge 2000.

973. SHIELDS, M. E., Circumscribing the Prostitute: The Rhetoric of Intertextuality, Metaphor

and Gender in Jeremiah 3.1-4.4 (JSOT SS 387) T&T Clark, New York 2004. (google

books) In Jeremiah 3.1-4.4 the prophet employs the image of Israel as God's unfaithful wife, who acts like a

postitute. The entire passage is a rich and complex rhetorical tapestry designed to convince the

people of Israel of the error of their political and religious ways, and their need to change before it is

too late. As well as metaphor and gender, another important thread in the tapestry is intertextuality,

according to which the historical, political and social contexts of both author and reader enter into

dialogue and thus produce different interpretations. But, as Shields shows in her final chapter, it is in

the end the rhetoric of gender that actually constructs the text, providing the frame, the warp and

woof, of the entire tapestry, and thus the prophet's primary means of persuasion.

974. SHIPP, R. M. Of Dead Kings and Dirges: Myth and Meaning in Isaiah 14:4b-21, Brill,

Leiden 2002. (google books)

975. SICRE, J. L., Profetismo en Israel. Verbo Divino, Estella 1992 (edición actualizada 2012).

976. –– De David al Mesías. Textos básicos de la esperanza mesiánica, Verbo Divino, Estella

1995.

977. –– Introducción al profetismo bíblico, Verbo Divino, Estella 2012.

978. SIEBERT-HOMMES, J. (ed.), Hosea 1-3, Kok, Kampen 2000.

979. SIMIÁN-YOFRE, H., El desierto de los dioses. Teología e historia en el libro de Oseas, El

almendro, Córdoba 1993.

980. –– Amos. Nuova versione, introduzione e commento, Paoline, Milano 2002.

981. SIMKINS, R. A., ―God, History, and the Natural World in the Book of Joel‖, JBQ 55 (1993)

435-452.

982. SIMUNDSON, D. J., Hosea, Joel, Amos, Obadiah, Jonah, Micah, Abingdon, Nashville 2005.

983. SINGGIH, E. J., ―The Character of the Servant Mission in Isaiah 42‖, AJT 14 (2000) 3-19.

984. SIVATTE, R. DE, «El regreso siempre posible a Dios y al hermano. La conversión en

Jeremías», en A. PUIG I TÀRRECH (ed.), Perdó i reconciliació en la tradició jueva,

Montserrat 2002, pp. 115-143.

985. SLAVITT, D. R., The Book of the Twelve Prophets, Univ. Press, Oxford 1999. This is a glittering new translation of the portion of the Hebrew Bible known as the Book of the

Twelve Prophets, or the Twelve "Minor" Prophets. David Slavitt's brilliant modern translation

breathes fresh life into these powerful ancient texts.

986. SMILLIE, G. R., ―Isaiah 42,1-4 in Its Rhetorical Context‖, BS 162 (2005) 50-65.

987. SMITH, G. V., Isaiah 1-39 (NIV), B&H Publishing, 2007. (google books)

99

988. SMITH, P. A., Rhetoric and Redaction in Trito-Isaiah. The Structure, Growth and

Authorship of Isaiah 56-66 (SVT 62), Brill, Leiden 1995. (google books) "Rhetoric and Redaction in Trito-Isaiah attempts to integrate the insights of rhetorical criticism into a

diachronic study of Isaiah 56-66. Whereas previous, redaction-critical approaches to these chapters

have tended to be strongly fissive in their treatment of this material, insights from rhetorical and

stylistic criticism are used here to emphasize the elements of unity and coherence in longer sections

of text, and to provide additional criteria by which to delimit and structure sections of this poetry. On

this basis, a number of new proposals will be presented concerning the structure and extent of the

poems in Isaiah 56-59 and 65-66. The two concluding chapters, building upon the insights from the

preceding section, develop a whole series of new suggestions concerning the old problems of the

authorship and historical background of Isaiah 56-66.

989. SMITH, W. R., The Prophets of Israel and Their Place in History, Transaction, New

Brunswick 2002. (google books) In the history of nineteenth-century religious thought, William Robertson Smith occupies an

ambiguous position. More than any other writer, he stimulated the theories of religion later advanced

by Frazer, Durkheim, and Freud. Smith himself was not an original scholar, but was rather "clever at

presenting other men's theories" within new and sometimes hostile contexts. Smith was an important

contributor to two of the most serious challenges to Christian orthodoxy of the last century, the

"Higher Criticism" of the Bible and the comparative study of religion, and was also the victim of the

last successful heresy trial in Great Britain. Yet he was an utterly devout Protestant, whose views on

Biblical criticism (for which he was damned) are now considered as true as his views on totemism

and sacrifice (for which he was praised) are now considered false. Despite Smith's enormous

significance for the history of religious ideas, he has been written about relatively little, and most of

what we know about his life and work comes from a source almost a century old. Originally

published in 1882, The Prophets of Israel is a collection of eight lectures, including "Israel and

Jehovah; " "Jehovah and the Gods of the Nations", "Amos and the House of Jehu", "Hosea and the

Fall of Ephraim", "The Kingdom of Judah and the Beginnings of Isaiah's Work", "The Earlier

Prophesies of Isaiah", "Isaiah and Micah in the Reign of Hezekiah", and "The Deliverance from

Assyria". A new introduction by Robert Alun Jones discusses Smith's early life, the heresy trial,

Smith's early view of prophecy, and the classic text itself. The book will be of interest to students and

teachers of religious studies, and generalreaders interested in Robertson Smith.

990. SMITH-CHRISTOPHER, D., «Ezekiel on Fanon's Couch: A Postcolonialist Dialogue with

David Halperin's Seeking Ezekiel», en G. JOHNS (ed.), Peace and Justice Shall Embrace,

Pandora, Scottdale, pp. 108-144.

991. SNEED, M., ―Israelite Concern for the Alien, Orphan, and Widow: Altruism or Ideology?‖,

ZAW 111(1999) 498-507.

992. SOGGIN, J. A., «Amos and Wisdom», en R. P. GORDON et alii (eds.), Wisdom in Ancient

Israel, University Press, Cambridge 1995, pp. 119-123. (google books)

993. SOLÀ, T., ―La metàfora esponsal en els Profetes‖, RCT 28 (2003) 1-58, 257-307.

994. ‒‒ ―Confrontaçiñ ética entre Jahvè i Jonàs‖, RCT 29 (2004) 1-18.

995. ‒‒ ―Llibertat de Jahvè per a ser bo amb els estrangers en Jonàs‖, ScriptaB 6 (2005) 73-92.

996. SOMMER, B. D., ―Did Prophecy Cease? Evaluating a Reevaluation‖, JBL 115 (1996) 31-47.

997. ‒‒ A Prophet Reads Scripture. Allusion in Isaiah 40-66, Standford University Press, 1998. This book examines the use of older biblical texts in Isaiah 40-66, notably the writings attributed to

100

Deutero-Isaiah. Its discussion of allusions, influence, and intertextuality generates significant

questions for both biblicists and literary critics: Why do authors allude? How does the presence of

older material in a text affect readers? How can critics identify genuine cases of allusion? Are

contemporary theories of intertextuality applicable to ancient texts? The author defends the

controversial historical questions asked by scholars of inner-biblical exegesis, modifying some of the

dominant (and, in some ways, misleading) categories other biblical scholars have created. In sum, the

book aims to refine the study of inner-biblical exegesis through an extensive examination of the use

of older texts in one corpus. The redactional complexity of the Book of Isaiah has rendered it central

to discussions of canon formation and the final shaping of biblical material. The author demonstrates

that Deutero-Isaiah situated himself in a wide stream of tradition by no means limited to an Isaianic

school, and that his most important literary precursor was not First Isaiah but Jeremiah. This finding

necessitates a trenchant reappraisal of recent work on the unity of the Book of Isaiah. Further, the

author shows that the strikingly consistent poetics of allusion running throughout all of Isaiah 40-66

testifies to the coherence of those chapters as a single corpus, arguing against multiple authorship.

Close readings of the use of borrowed material in Isaiah 40-66 sharpen our appreciation of Deutero-

Isaiah‘s originality and artistry, highlighting his attempts to convince Judean exiles that God had

neither abandoned nor failed them. The prophet‘s heavy dependence on earlier prophets illuminates

the changes classical Israelite prophecy underwent in the Babylonian exile. These changes led to the

disappearance of prophecy and the rise of exegetical forms of religious expression known from

Qumran, early Christianity, and rabbinic Judaism.

998. SOUSA, R. F. de, Eschatology and messianism in LXX Isaiah 1-12, T&T Clark, New York

2010. (google books) This is an examination of the eschatological and messianic elements in the first twelve chapters of

LXX Isaiah. The focus is on this section because it represents a discrete unit within the book and

contains several pericopes which were significant in the development of early Jewish and Christian

eschatological and messianic ideas.The first part of the book surveys the discussion of eschatology

and messianism in LXX Isaiah and the outlines the issues involved. There is also a study of the

book's translation technique, focusing on the question of contextual interpretation and actualization,

and attempting to identify the mechanism by which eschatological traditions are imprinted in the

translation. In the second part, the author analyses the rendering of the well-known messianic oracles

of LXX Isaiah 1-12, namely, 7:14-16, 9:5(6)-6(7), and 11:1-5. Besides the close exegetical analysis

of the specific passages, there is also a study of their immediate context.This monograph suggests

that the primary goal of the translator was to communicate the meaning of the text, as he understood

it, rather than to make it the vehicle of his own ideology. A number of renderings that have been seen

as theologically motivated could be explained simply on linguistic and co-textual grounds, and,

while there is theological interpretation in individual cases, is not possible to identify any conscious

systematization. In the light of this study, the eschatological and messianic hopes of the translator of

LXX Isaiah 1-12 can be said to come only partly into view in his translation.

999. SPREAFICO, A., ―La redazione persiana degli oracoli contro Babilonia di Isaia e Geremia‖,

RSB 11 (1999) 59-68.

1000. SPRONK, K., Nahum (HCOT), Kok Pharos, Kampen 1997. (google books)

1001. STEAD, M. R., The Intertextuality of Zechariah 1-8, T&T Clark, New York 2009.

1002. STECK, O. H., Gottesknecht und Zion: Gesammelte Aufsätze zu Deuterojesaja (FzAT 4),

Mohr, Tubinga 1992. (google books)

1003. ‒‒ Die Prophetenbücher und ihr theologisches Zeugnis, Mohr, Tubinga 1996 = The

prophetic books and their theological witness, Chalice Press, 2000. (google books:

traduzione inglese)

101

1004. STEIN, V. A., Anti-Cultic Theology in Christian Biblical Interpretation: A Study of Isaiah

66:1-4 and Its Reception, Peter Lang, New York 2007.

1005. STEINER, R. C., Stockmen from Tekoa, Sycomores from Sheba (CBQ MS 36), Caholic

Biblical Association, Washington 2003.

1006. STEINS, G., Gericht und Vergebung. Re-Visionen im Amosbuch (SBS 221), KBW, Stuttgart

2010.

1007. STIEBERT, J., The Construction of Shame in the Hebrew Bible: The Prophetic Contribution

(JSOT SS 346), Academic Press, Sheffield 2002. (google books) This book explores the phenomenon of shame in the Hebrew bible. It focuses particularly on the

major prophets, because shame vocabulary is most prominent there. Shame has been widely

discussed in the literature of psychology and anthropology; the book discusses the findings of both

disciplines in some detail. It emphasises the social-anthropological honour/shame model, which a

considerable number of biblical scholars since the early 1990s have embraced enthusiastically. The

author highlights the shortcomings of this heuristic model and proposes a number of alternative

critical approaches.

1008. STIPP, H.-J., Jeremia, der Tempel und die Aristokratie: Die patrizische (shafanindische)

Redaktion des Jeremiabuches, Spenner, Waltrop 2000.

1009. ‒‒ «Das judäische und das babylonische Jeremiabuch», en A. LEMAIRE (ed.), Congress

Volume Ljubljana 2007 (SVT 133), Brill, Leiden 2010, pp. 239-264.

1010. ‒‒ «Die Verfasserschaft der Trostschrift Jer 30–31*», ZAW 123 (2011) 184-206. Konrad Schmid has developed the thesis, mainly from intertextual pointers, that in contrast to older

views the so-called »Book of Consolation« (Jer 30,4–31,26*) contains no poems by Jeremiah

himself, but originated as a redactional creation. The present article examines his arguments and

concludes that the phenomena in question can in most cases only be explained by common

authorship. This has the further consequence that we must begin with an authentic core to the

passage. The article concludes with some consideration of the possibility of distinguishing between

different causes of intertextuality: identity of authorship, intentional cross-references and chance.

1011. STÖKL. J., ―Ištar's Women, Yhwh's Men? A Curious Gender-Bias in Neo-Assyrian and

Biblical Prophecy‖, ZAW 121 (2009) 87-100. This article addresses the question: why are there so few prophetesses in the Hebrew Bible? Neo-

Assyrian and Biblical prophecy share the peculiarity that the prophet(esse)s of both corpora tend to

be of the same gender as the deities they speak for. Anthropological comparison teaches us that this

is an uncommon arrangement, and therefore significant. Neo-Assyrian and Biblical society are both

patriarchal but the majority of the prophetic personnel in the Neo-Assyrian Empire are female. This

suggests that it is because of this peculiarity that the monotheistic/henotheistic religion of the

Hebrew Bible leaves so little space for female prophetesses, rather than the patriarchal society itself.

1012. STRAWN, B. A., ―Jeremiah's in/Effective Plea: Another Look at r[n in Jeremiah I 6‖, VT 55

(2005) 366-377. The use of r[n in Jer. i 6 is best understood, not as a precise indicator delineating Jeremiah's

chronological age, but as a rhetorical device in which a prayer appeals to their weak or insignificant

status in order to summon the Deity's compassion. While the appeal is ultimately ineffective in

eluding the prophetic calling, Yahweh's response to it is nothing short of an oracle of

salvation/deliverance, which shows Jeremiah's plea to have been heard and answered.

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1013. STRAZICICH, J., Joel's Use of Scripture and Scripture's Use of Joel: Appropriation and

Resignification in Second Temple Judaism and Early Christianity, Brill, Leiden 2007.

(google books) The methodological approach employed in this research utilizes the hermeneutics of comparative

midrash combined with aspects of Bakhtinian dialogism and intertextuality. The purpose of this

enterprise is to discern the function of scripture in Joel and its New Testament Nachleben.The terms

appropriation and resignification are descriptive of the process through which an antecedent text is

transformed by its displacement, condensation, and recontextualization. These methodologies assist

in giving an account of the intertextual dialogism involved in a text's unrecorded hermeneutics.The

scope of the work looks at the use of scriptural traditions within the book of Joel during the Second

Temple period. There is an introduction to the hermeneutical methods employed. This is followed by

a general introduction to the book of Joel in chapter one. Chapters two and three concern the

function of scripture in Joel. Finally, the last chapter deals with Joel's New Testament Nachleben.

Each chapter has an introduction and conclusion.This work does not eschew the importance of

diachronic issues. The diachronic method pays attention to the context of an antecedent's voice,

while the synchronic methodological approach pays attention to the function and purpose in which

the receptor text resignifies the appropriated motifs and allusions. The diachronic becomes fused

with the synchronic in the process of an allusion's recontextualization. This study, in a heuristic

manner, focuses on the way that each allusion is appropriated and resignified for the needs of both

Joel's community and those of the later NT, in order to understand the function of canonical

hermeneutics.

1014. STRIJDOM, P. D. F., ―What Tekoa Did to Amos‖, OTE 9 (1996) 273-293.

1015. STROMBERG, J., ―The Second Temple and the Isaianic Afterlife of the חסדי דוד (Isa 55,3–5)‖,

ZAW 121 (2009) 242-255. It is argued that Isa 60 interpreted 55,3–5 in light of the Davidic promise of a temple for God's name,

an interpretation that differs considerably from the usual understanding of 55.

1016. ‒‒ Isaiah After Exile: The Author of Third Isaiah as Reader and Redactor of the Book,

Univ. Press, Oxford 2010. (google books) The book of Isaiah is a composite work whose formation took place over a long period of time,

incorporating the work of many different hands rather than the work of a single author. A crucial

stage in this process came with the Jewish return from Babylonian exile, and the subsequent efforts

at restoration. In this new context, how were the older Isaianic oracles to be seen? What did they

say? Isaiah After Exile examines this question in depth from the point of view of the book's

formation. Jacob Stromberg illuminates the textual hermeneutics embedded in the post-exilic shape

of Isaiah, contributing to our understanding of the dynamics of scriptural formation in this influential

period of Jewish history. The author of Third Isaiah is shown to have edited the book in line with his

reading of it to project the old word into the new post-exilic situation. Stromberg unfolds this

argument in three parts. The first defines Third Isaiah's final form, finding the work of its author

especially in its 'frame' (56.1-8; 65-66). The second part analyzes this 'frame' for references to earlier

Isaianic oracles, uncovering allusions to older material from throughout the book. A portrait emerges

of the author of Third Isaiah as a reader of the book, providing an important key to unlock the door

on his work as a redactor - the premise being that his hermeneutics as a reader would inevitably

reflect his hermeneutics as a redactor. Working in the light of this portrait, the third part examines

the author of Third Isaiah as a redactor of the book, uncovering several examples throughout Isaiah

where probability seems to favor this hand at work.

1017. STRUPPE, U., Die Bücher Obadja, Jona (NSKAT 24/1), Katholisches Bibelwerk, Stuttgart

1996.

1018. STULMAN, L., Order amid Chaos: Jeremiah as Symbolic Tapestry, Academic Press,

103

Sheffield 1998.

1019. ‒‒ Jeremiah, Abingdon, Nashville 2005.

1020. STULMAN, L. – H. C. P. KIM, You are my People: an Introduction to Prophetic Literature,

Abingdom, Nashville 2010.

1021. SWEENEY, M. A., Isaiah 1-39 with an Introduction to Prophetic Literature (FOTL 16),

Eerdmans, Grand Rapids 1996. (google books)

1022. ‒‒ ―Jeremiah 30-31 and King Josiah's Program of National Restoration and Religious

Reform‖, ZAW 108 (1996) 569-583.

1023. ‒‒ «Jesse‘s New Shoot in Isaiah 11: A Josianic Reading of the Prophet Isaiah», en R. D.

WEISS – D. M. CARR (eds.), A Gift of God in Due Season (JSOT SS 225), Academic Press,

Sheffield 1996, pp. 103-118. (google books)

1024. ‒‒ ―Zephaniah: A Paradigm for the Study of the Prophetic Books‖, CuR 7 (1999) 119-146.

1025. ‒‒ King Josiah of Judah: The Lost Messiah of Israel, University Press, Oxford 2000. King Josiah of Judah is a figure of extraordinary importance for the history of Israel. Using

synchronic and diachronic analyses of the Deuteronomistic History, Deuteronomy, and selected

prophetic books, Marvin Sweeney reconstructs the ideological perspectives of King Josiah's program

of religious and national restoration.

1026. –– The Twelve Prophets. Vol 1: Hosea, Joel, Amos, Obadiah, Jonah. Vol 2: Micah, Nahum,

Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Liturgical Press, Collegeville 2000.

1027. ‒‒ Zephaniah, Fortress Press, Minneapolis 2003.

1028. ‒‒ «Zechariah‘s Debate wirh Isaiah», en SWEENEY, M. A. – E. BEN ZVI, The Changing face

of form criticism for the twenty-first century, Eerdmans, Grand Rapids 2003, pp. 335-350.

(google books)

1029. ‒‒ «The Priesthood and the Proto-Apocalyptic Reading of Prophetic and Pentateuchal

Texts», en GRABBE – HAAK (eds.), Knowing the End from the Beginning: The Prophetic,

the Apocalyptic, and Their Relationships, T&T Clark, London 2003, pp. 167-178.

1030. ‒‒ The Prophetic Literature. Interpreting Biblical Texts, Abingdon Press, Nashville 2005. Although the biblical books of the prophets are based upon the careers and experiences of some of

the most talented and provocative individuals of their time, the books must be read first as literature.

Each book displays its own unique organization, literary characteristics, and theological outlook in

presenting the prophets. In the case of Jeremiah, for example, interpreters must even consider two

distinctive forms of the book in the Hebrew Bible and the Greek Septuagint. By guiding the reader

through the literary structure and language of each of the prophetic books as well as the social roles

of the individual prophets, this volume opens the reader to greater understanding and appreciation of

the prophets of Israel and Judah.

1031. ‒‒ Form and Intertextuality in Prophetic and Apocalyptic Literature (FzAT 45), Mohr,

Tubinga 2005. (google books) This book contains a collection of nineteen essays by Marvin A. Sweeney, some previously

unpublished, that focus on the role of literary form and intertextuality in the study of prophetic and

apocalyptic literature. The volume includes five major parts: Isaiah; Jeremiah; Ezekiel; The Book of

the Twelve Prophets; and Apocalyptic Literature. Selected topics include the Book of Isaiah as

Prophetic Torah; the role of Isaiah 65-66 as conclusion of the Book of Isaiah; the interpretation of

the Masoretic and Septuagint forms of the book of Jeremiah; Jeremiah 2-6 and 30-31 in relation to

Josiah‘s reform; Ezekiel‘s role as Zadokite priest and visionary prophet; the problems of theodicy

and holiness in Ezekiel 8-11 and 33-39; the interpretation of the Masoretic and Septuagint sequences

of the Book of the Twelve; Micah‘s Debate with Isaiah; Zechariah‘s Debate with Isaiah; the priestly

background of the Book of Daniel; the conceptualization of the war between the Sons of Darkness

and the Sons of Light in the War Scroll from Qumran; Rabbi Akiba‘s journey to Pardes in Talmudic

tradition; and others.

104

1032. ‒‒ «Ezekiel: Zadokite priest and visionary prophet of the exile», en ID., Form and

Intertextuality in Prophetic and Apocalyptic Literature, Mohr, Tubinga 2005, pp. 125-143.

(google books)

1033. ‒‒ «Ezekiel's Debate with Isaiah», en A. Lemaire (ed.), Congress Volume Ljbljana 2007

(SVT 133), Brill, Leiden 2010, pp.

1034. ‒‒ ―Dating Prophetic Texts‖, HS 48 (2007) 55-73.

1035. SWEENEY, M. A. – E. BEN ZVI, The Changing face of form criticism for the twenty-first

century, Eerdmans, Grand Rapids 2003. (google books) The approach to biblical interpretation known as "form criticism" has changed markedly at the

beginning of the twenty-first century. Front-ranking experts here survey the contemporary landscape

of form criticism and explore significant patterns and trends now emerging in the field. Together

these essays point to the continuing dynamism and vitality of form-critical theory as a significant tool

for reading the Bible. Contributors: Bob Becking Ehud Ben Zvi Erhard Blum Sue Boorer Martin J.

Buss Antony F. Campbell Michael H. Floyd Hyun Chul Paul Kim Won Lee Tremper Longman III

Roy F. Melugin Martti Nissinen David L. Petersen Margaret S. Odell Thomas Romer Martin Rosel

Marvin A. Sweeney Patricia K. Tull Raymond C. Van Leeuwen

1036. SYKES, S., Time and Space in Haggai-Zechariah 1-8: A Bakhtinian Analysis of a Prophetic

Chronicle, Lang, New York 2002. Using Bakhtin's distinctive understanding of genre as a textual embodiment of a worldview, this

study analyzes how Haggai-Zechariah 1-8 transforms the generic worldview of the chronicles. A

Bakhtinian literary analysis also provides insights on the socio-historical context and socio-political

function of the text. As a prophetic transformation of the chronistic genre, Haggai-Zechariah 1-8

critiques the ideology of the chronicles. Instead of offering an ideological defense of Persian imperial

policy in post-exilic Judah, Haggai-Zechariah 1-8 subverts the historical reality of Persian imperial

rule by depicting a utopian vision of Yahweh's universal rule.

1037. TÅNBERG, A., ―The Justification of the Servant of the Lord. Light from Qumran on the

Interpretation of Isaiah 53:11aβ‖, TTKi 72 (2001) 31-36.

1038. TAYLOR. R. A. – E. R. CLENDENEN, Haggai, Malachi (NIV 21A), Broadman & Holman,

2004. (google books)

1039. TEJA, R., Profetismo, magia y adivinación en las religiones antiguas, Fundación Santa

María la Real, Aguilar de Campoó 2001. (google books)

1040. TERRA, J. E. M. (coordinador), ―Os profetas‖, rcb (2006) 7-261.

1041. TERRINONI, U., ―I profeti e la povertà causata dai ricchi‖, RVS 58 (2004) 145-175.

1042. TESTA, E., «Intronizzazione del principe ideale Is 8,23b-9,6», en Fs. G. Boccali. Studi e

Ricerche 15 (Assisi 2003) 35-48.

1043. THAREKDAVIL, A., Servant of Yahweh in Second Isaiah (EUS XXIII/848), Peter Lang,

Frankfurt 2007.

1044. THIEL, W., ―Das Jeremiabuch als Einheit‖, OLZ 102 (2007) 5-12.

1045. THOMPSON, H. O., Haggai: a Bibliography, ISPCK, 1995.

105

1046. ‒‒ The Book of Jeremiah : An Annotated Bibliography, Scarecrow Press, Lanham 1996.

Alphabetically arranged entries, fully indexed. Includes helpful appendixes with listings of relevant

dissertations, theses and journals. ...it is a comprehensive guide to the literature on Jeremiah.

Annotations are usually well written and complete enough to give the reader an idea of the content of

the entries... recommended.

1047. THOMPSON, H. O., The Book of Amos: An Annotated Bibliography, Folkstone, Kent, 1997.

1048. TIEMEYER, L. S., ―Compelled by Honour: A New Interpretation of Zechariah II 12A (8A)‖,

VT 54 (2004) 352-372. This article proposes that direct speech begins immediately after the words "thus says the Lord" in

Zech. ii 12. It follows that the word כבוד, understood as "honour", is the logical subject of the verb

"he/it has sent me" while God is its natural object. The verb "to send" is further understood in a

figurative sense "to commission", and the following preposition אל is translated as "against". In this

way, Zech. ii 12 is a metaphorical expression describing how God is sent by (His) honour to

proclaim punishment for the nations. Such a reading fits well with the rest of Zech. i-viii (e.g. Zech. i

7-17): having let His own people being deported and His temple destroyed, God's honour was at

stake. A similar idea is found in Ezekiel (e.g. Ez. xx 44).

1049. ‒‒ ―Giving a Voice to Malachi‘s Interlocutors‖, SJOT 19 (2005) 173-192.

1050. ‒‒ ―The Watchman Metaphor in Isaiah LVI-LXVI‖, VT (2005) 378-400. The theme of the watchman is a "Leitmotiv" throughout Is. lvi 9-lix 21. It is first introduced in Is. lvi

10-11 and continues in lvii 14 and lviii 1. In these verses, the prophet calls the leaders to reassume

their role as watchman and to lead their people in justice and righteousness. In contrast, the

following Is. lix 4, 15-16 describe the leaders' failure to fulfil their very duty, leading up to God's

decision to intervene Himself. In this way, these verses stress the responsibility and the subsequent

failure of the Judahite leadership. The idea of the watchman is closely connected with that of an

intercessor. In this way, the author of Is. lvi 9-lix 21 is indebted to the earlier Is. lxii 6, where

"guards" are commanded to intercede daily for the fate of Jerusalem, and to Is. lxii 1, where divine or

prophetic intercession is alluded to.

1051. ‒‒ ―Prophecy as a Way of Cancelling Prophecy – The Strategic Uses of Foreknowledge‖,

ZAW 117 (2005) 329-350. The aim of this article is to discuss the use of future telling as a political pre-empting tool. I shall

look at narratives in which leaders let prophetic predictions influence their pending plans. In some

cases, this results in a situation where the same predictions do not come to pass. In others,

predictions may cause their own fulfilment. In yet others, the foretold future does come to pass but

the foretelling enables the audience to take precautions in order to maximize their options in the

coming situation. I shall show that purpose for these prophecies is not their inevitable fulfilment but

to provide people with sufficient foreknowledge to prepare them for what is to come and hence to

enable them to make suitable decision concerning their future actions.

1052. ‒‒ Priestly Rites and Prophetic Rage: Post-exilic Prophetic Critique of the Priesthood

(FzAT 2, 19) Mohr Siebeck, Tubinga 2006. (google books)

1053. ‒‒ «The Priests and the Cult in the Book of Jeremiah», en BARSTAD–KRATZ (eds.),

Prophecy and the Prophets in the Book of Jeremiah (BZAW 388), Gruyter, Berlin 2009,

pp. 235-264. (google books)

1054. ‒‒ For the Comfort of Zion. The Geographical and Theological Location of Isaiah 40-55

(SVT 139), Brill, Leiden 2011. This monograph seeks to identity the target audience of Isaiah 40-55. In doing so, it challenges the

widespread view that Isaiah 40-55, in whole or in part, aims at and also reflects the concerns of the

exilic community in Babylon.

1055. TIGCHELAAR, E. J. C., Prophets of Old & The Day of the End. Zechariah, the Book of

Watchers & Apocalyptic. OTS 35 (Leiden 1996). (google books) "Prophets of Old and The Day of the End argues for a historical and literary approach to apocalyptic.

106

It tackles the problem of the origins of early Jewish apocalyptic by describing the correspondences

and differences between some so-called protoapocalyptic and apocalyptic texts.The bulk of the book

consists of exegetical studies of parts of Zechariah, Deuterozechariah and the Enochic Book of

Watchers. Most of these studies offer new interpretations of the examined texts. The framework of

the book presents fresh perspectives on apocalyptic. Some parts are more important to the scholar of

post-exilic prophecy, and other parts to the student of the intertestamental literature. Yet, the overall

approach and the conclusions bearing on the phenomenon of apocalyptic are of interest to scholars of

both fields.

1056. TOLLINGTON, J. E., Tradition and innovation in Haggai and Zechariah 1-8 (JSOT SS 150),

Academic Press, Sheffield 1993. (google books) The prophets Haggai and Zechariah, near contemporaries, were active at a critical period in Israel's

history. The recently restored Jerusalem community had come through national downfall and exile.

Its religious and sociopolitical identity in the Persian Empire had to be established. This volume

offers a thematic study of the prophetic response to that situation. The prophets, their status and their

styles of prophecy are compared with those of their predecessors, as are their attitudes towards

Israel's religious traditions. Their theological understanding of proper leadership, divine judgment,

and Israel's relationship to other nations is compared with the developing theology of the classical

prophets. The purpose is to discover whether Haggai, Zechariah and their tradents demonstrate

continuity with, or divergence from, the prophetic traditions in which they stood. This study

concludes that Haggai is a traditionalist, while Zechariah emerges as an innovative and radical

theologian ahead of his time.

1057. TOLONI, G., Alle origini della profezia d‟Israele: I profeti non scrittori, San Paolo, Milano

1999.

1058. TOOMAN, W. A., ―Ezekiel's Radical Challenge to Inviolability‖, ZAW 121 (2009) 498-514. The temple vision in Ez 8–11 has traditionally been interpreted as a vision of Yhwh's departure from

the Temple. The departure of the divine presence, it is argued, opened the city to invasion and

destruction at the hands of the Babylonians. The present essay argues that Ez 8–11 does not portray a

vision of divine abandonment but a visitation for judgment. The traditional view assumes that

Ezekiel affirms the doctrine of the inviolability of Zion when, in fact, he rejects the very notion of

inviolability. The study begins with close attention to the relevant features of Ez 8–11 and then

examines Ezekiel's motives in challenging the doctrine of inviolability, in particular the need to

reassert Yhwh's sovereignty in the wake of national defeat and exile.

1059. ‒‒ Gog of Magog (FzAT 2/52), Mohr, Tübingen 2011. (google books) The Gog Oracles (Ezek 38-39) reuse of antecedent scripture is crucial to their purpose and meaning.

The pattern of continuous allusion in the Gog Oracles reflects something more than a writer saturated

with scriptural idiom. It is a practice of disciplined and deliberate reference to select texts on select

themes. William A. Tooman shows that recognizing the volume and density of scriptural reuse

within the Gog Oracles is indispensable for understanding these chapters role within the book, its

composition, and its place within Second Temple literature. A close examination of the methods,

effects, and motives of scriptural reuse that are evident within the Gog oracles reveals that these

chapters are a unified composition that was crafted as a supplement to a book of Ezekiel, in order to

fill gaps in the book s message and to harmonize the book with other traditions of prophetic

revelation.

1060. TROTTER, J. M., Reading Hosea in Achaemenid Yehud (JSOT SS 328), Academic Press,

Sheffield 2001. (google books) An examination of the final form of Hosea within the socio-historical context of Persian period

Judah, making use of insights from historical-critical and reader-oriented perspectives. The

amalgamation of these two seemingly divergent approaches creates a framework within which the

107

setting and interpretive practices of both the modern critic and the ancient reader(s) can be taken

seriously. The resulting examination proposes a reading of Hosea shaped, as far as possible, by the

reading conventions and socio-religious concerns of Persian period Judahites.

1061. TROXEL, R. L., LXX-Isaiah as translation and interpretation: the strategies of the

translator of the Septuagint of Isaiah (SJSJ 124), Brill, Leiden 2008. (google books) This book offers a fresh understanding of how Isaiah was translated into Greek, by considering the

impact of the translator's Alexandrian milieu on his work. Whereas most studies over the past fifty

years have regarded the book's free translation style as betraying the translator's conviction that

Isaiah's oracles were being fulfilled in his day, this study argues that he was primarily interested in

offering his Greek-speaking co-religionists a cohesive representation of Isaiah's ideas. Comparison of

the translator's interpretative tacks with those employed by the grammatikoi in their study of Homer

offers a convincing picture of his work as an Alexandrian Jew and clarifies how this translation

should be assessed in reconstructing early textual forms of Hebrew Isaiah. Book jacket.

1062. ‒‒ Prophetic Literature. From Oracles to Books, Wiley-Blackwell, Chichester 2012.

(google books) Prophetic Literature: From Oracles to Books presents an in-depth introduction to the origins and

development of the Prophetic Books of the Old Testament, including an examination of the literary

structure, authorship, and editorial processes that produced each book.áá The only introductory

textbook that explores both how the prophetic books were composed and edited Accessible and

engaging, the book contains numerous student features to encourage learning, including

introductions, summaries, tablesáandáboxes, etc Based on international scholarship on the individual

prophetic books, including German scholarship that is otherwise inaccessible to most English readers

1063. TRiBLE, Ph., Rhetorical criticism: context, method, and the book of Jonah, Fortress,

Minneapolis 1994. (google books) Phyllis Trible examines rhetorical criticism as a discipline within biblical studies. In Part One she

surveys the historical antecedents of the method from ancient times to the postmodern era: classical

rhetoric, literary critical theory, literary study of the Bible, and form criticism. Trible then presents

samples of rhetorical analysis as the art of composition and as the art of persuasion. In Part Two,

formulated guidelines are applied to a detailed study of the book of Jonah. A close reading with

respect to structure, syntax, style, and substance elicits a host of meanings embedded in text,

enabling the relationship between artistry and theology to emerge with clarity. Rhetorical Criticism

has many distinctive features. It is the first comprehensive treatment of biblical rhetorical criticism as

it has emerged within the latter half of the twentieth century. a didactic treatise that combines

theoretical discussion, practical guidelines, and detailed exegesis interdisciplinary in approach,

engaging the rhetorical study of the Bible with expanding developments in secular literary criticism

(structuralism, poetics, reader-response criticism, and deconstruction, for example) and in the

similarly burgeoning field of contemporary rhetoric itself a model of the rhetorical analysis that it

describes accessible both to the novice and to the scholar

1064. TSUMURA, D. T., „Janus parallelism in Hab. III 4―, VT 54 (2004) 124-128. Hab. iii 4 is a "Janus parallelism", where qarnayim in 4b corresponds to nōgah ("brightness") in 4a

with the meaning "rays" and to ʿuzzōh ("his power") in 4c with the meaning "horns".

1065. ‒‒ ―Polysemy and Parallelism in Hab 1,8–9‖, ZAW 120 (2008) 194-203. Hab 1,8–9 constitutes a well-organized parallelism in which the polysemy in the pivotal (central)

colon is key both structurally and semantically. 1) V. 9 constitutes a polysemous Janus parallelism in

which qādîmāh means both »forward« and »like an east wind«. In the first meaning, the first and

second colons are parallel, in the second meaning, the second and third colons are parallel. 2) V. 8

constitutes a pentacolon, in which a monocolon is inserted between two bicolons, constituting an

A//X//B pattern. Cf. KTU 1.3 II 38–41 and III 22–28. pārāšāw is polysemous, meaning both »his

steeds« and »his horsemen«; thus it is a hinge betweeen the sûsāw »his horses« in A and pārāšāw

108

»his horsemen« in the latter bicolon (B). A similar structure can be seen in Thr 1,1.

1066. TUCKER, G. M., «Amos the Prophet and Amos the Book», en J. H. HAYES et alii (eds.),

Israel‟s Prophets and Israel‟s Past (JSOT SS 446), T&T Clark, New York – London 2006,

pp. 85-102. (google books)

1067. TUCKER, W. D., Jonah: a handbook on the Hebrew text, Baylor University Press, 2006.

1068. TUCKETT, C. (ed.), The Book of Zechariah and Its Influence, Ashgate, Aldershot 2003.

1069. TUELL, S. S., «Contemporary studies of Ezekiel: a new tide rising», en S. L. COOK y C. L.

PATTON (eds.), Ezekiel‟s Hierarchical World, Brill, Leiden 2004, pp. 241-254. (google

books)

1070. ‒‒ Ezekiel (NIBC), Hendrickson, Peabody 2009. Steven Tuell has captured the breadth and depth of the man and his profound recognition of the power

and grace of God for a disenfranchised community. He has provided clear understanding of a complex

book of the Bible that many in the past have found confusing and murky. He clarifies the theological

underpinnings of the text and brings the brilliance of this book into the light. His explanation of the

visionary closing chapters of the book that center on a new nation and a new center of worship is cogent

and clear.

1071. UFFENHEIMER, B., Early Prophecy in Israel. The Magness Press, Jerusalén 1999.

1072. UHLIG, T., The Theme of Hardening in the Book of Isaiah: An Analysis of Communicative

Action (FzAT 2, 39), Mohr Siebeck, Tubinga 2009. (google books) "Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their

eyes, and hear with their hearts and turn and be healed." This call of the prophet Isaiah in Isaiah 6 has

perplexed readers of all times. Torsten Uhlig reconsiders this text and other related passages. Applying

a communicative approach and engaging with recent studies on righteousness, the author presents a

new interpretation of the theme of hardening in the Book of Isaiah. He argues that hardening is to be

understood in the context of the communicative aspect of righteousness and elucidates the

communicative acts involved in the hardening of the people. Describing the role of these passages

within the communicative strategy of larger units, this monograph offers a distinctive contribution to the

interpretation of the Book of Isaiah as a whole.

1073. UTZSCHNEIDER, H., Michas Reise in die Zeit: Studien zum Drama als Genre der

prophetischen Literatur des Alten Testaments (SBS 180), KBW, Stuttgart 1999.

1074. ‒‒ Micha, Theologischer Verlag, Zürich 2005.

1075. VANDERHOOFT, D. S., The Neo-Babylonian Empire and Babylon in the Latter Prophets

(HSM 59) 1999. Vanderhooft reverses the usual focus within biblical studies by asking not how the Neo-Babylonian

dynasty of about 605-539 BCE influenced Judah or particular biblical writers, but how the biblical texts

illuminate the phenomenon of Babylonian imperialism. He focuses on the character and functions of the

empire in its relations to the population of Judah and other subjugated peoples, and on what the

responses of those populations can reveal about the empire.

1076. VANGEMEREN, W. A., «Oracles of Salvation», en D. B. SANDY – R. L. GIESE (eds.),

Cracking Old Testament Codes: A Guide to Interpreting the Literary Genres of the Old

Testament, Broadman, Nashville 1995, pp. 139-156.

109

1077. VARGON, Sh., «The Historical Background and Significance of Isa 1,10-17», en G. GALIL –

M. WEINFELD (eds.), Studies in Historical Geography and Biblical Historiography, Brill,

Leiden 2000, pp. 177-194.

1078. «The Prayer for the Restoration of the Israelite Kingdom in the Book of Micah – Literary

Analysis and Historical Background», en GALIL et alii (eds.), Homeland and Exile (SVT

130), Brill, Leiden 2009, pp. 597-618.

1079. VASQUEZ, J., Prophets of the Old Testament. A Classic Collection of Biblical Heroes in

Verse Tate Publishing 2010. (google books) Will we ever know what the mighty prophets of God truly sounded like to his people? The answer, of

course, is no, but esteemed author James Vasquez tells their stories in classical poetry, presenting their

messages in a clear and memorable tone. There is strength in well-rhymed verse, and Vasquez has

created words of comfort and consolation, as well as denunciations when addressing God's wayward

people. Journey through the Bible with some of the most classic characters and glean deep insight from

their thoughts and feeling through scripture in Prophets of the Old Testament.

1080. VENEMA, G. J., Reading Scripture in the Old Testament: Deuteronomy 9-10; 31, 2 Kings

22-23, Jeremiah 36, Nehemiah 8, Brill, Leiden 2004. This study concentrates on four narratives in the Old Testament in which books, especially the Book

of the Torah, play a key role: Deuteronomy 9-10 and 31: 24-26, 2 Kings 22-23, Jeremiah 36, and

Nehemiah 8. In the first part of this book the composition of the texts are analysed. In the second

part, which has the title 'Re-reading', the various connections and references are listed and evaluated.

The conclusion is that the position of the Book of the Torah is strategic: it connects the component

parts of the canon of the Old Testament into a whole. This study is a major contribution to the

theology of the Old Testament, because it demonstrates how a detailed literary analysis may lead to a

better understanding of the structure of the canon.

1081. VERMEYLEN, J. (ed.), Les prophetes de la Bible et la fin des temps (LD 240), Cerf, París

2010.

1082. VIBERG, K., Prophets in Action. An Analysis of Prophetic Symbolic Acts in the Old

Testament (CBOT 55), Almqvist & Wiksell, Estocolmo 2007.

1083. VIELHAUER, R., Das Werden des Buches Hosea. Eine redaktionsgeschichtliche

Untersuchung (BZAW 349), Gruyter, Berlin 2005. The study examines the redaction history of the whole of the Book of Hosea; starting from a nucleus in

Hosea4-9, the book grew to its present form in a successive manner. Accordingly, the historical reviews

from Hosea 9:10 on and the symbolic biographical actions in Hosea 1 and 3 represent later editorial

layers. Thus a historical literary and theological link is formed spanning the period from the beginnings

of prophetic writings in the 8th century BC to their reception in Qumran.

1084. VLAARDINGERBROEK, J., Zephaniah (HCOT) Peeters, Lovaina 1999. (google books)

1085. VOTH, E., ―Lo oral y lo escrito en la profecìa del Antiguo Cercano Oriente‖, Cuadernos de

teología 24 (2005) 47-66.

1086. VRIES, S. J. DE, From Old Revelation to New. A Tradition-Historical and Redaction-

Critical Study of Temporal Transitions in Prophetic Predition, Eerdmans, Grand Rapids

1995. (google books) From old Revelation to new takes an important step beyond the studies by Robert Carroll and

110

Michael Fishbane in exploring inner-biblical exegesis. Simon De Vries attempts to solve the problem

of ideology and technique in the expansion of prophetic prediction by schools of redactors. By

analyzing those prophetic predictions that employ temporal expressions as introductory transitions -

expressions such as "in that day", "behold, days are coming", and "at the end of days" - De Vries

demonstrates how futuristic expectation was expanded and reshaped within the prophetic collection

toward an eventual canonical form.

1087. WAARD, J. DE, A Handbook on Isaiah, Eisenbrauns, Winona Lake 1997. (google books)

1088. ‒‒ A Handbook on Jeremiah, Eisenbrauns, Winona Lake 2003. (google books) This new work is a companion volume to de Waard's work on Isaiah. This volume and the series are

published in collaboration with the United Bible Societies. De Waard moves section by section through

the Book of Jeremiah to analyze textual problems and present exegetical solutions. While the book was

written particularly to address the problems that translators encounter when working with the biblical

text, it will be of use to all doing close study of the biblical text of Jeremiah, whether with a view to

textual criticism or a view to exegesis.

1089. WAGENAAR, J. A., Judgement and Salvation. The Composition and Redaction of Micah 2-5

(SVT 85), Brill, Leiden 2001. (google books) This detailed study of Micah 2-5 presents a status questionis of much of the previous research on the

composition and redaction of the Book of Micah and offers a new depiction of the redaction history

of the book.

1090. WAGNER, A., Prophetie als Theologie. Die so spricht Jahwe-Formeln und das

Grundverständnis alttestamentlicher Prophetie (FRLANT 207), V&R, Göttingen 2004.

(google books) A survey on the ko amar-Jahwe phrases, their meaning and the way of prophets to see themselves.

1091. WAGNER, J. R., Heralds of the good news: Isaiah and Paul "in concert" in the letter to the

Romans, Brill, Leiden 2002. (google books) In this text-critical, literary, and theological investigation of Paul's interpretation of Isaiah in Romans,

it is argued that Paul's citations and allusions evince sustained and careful attention to significant

portions of Isaiah, in concert with other scriptural voices. Through a radical rereading of Isaiah, Paul

appropriates these prophetic oracles as prefigurations of his own mission to Gentiles while

simultaneously appealing to Isaiah as a witness to God's continuing fidelity to Israel. The book

examines each of Paul's citations and allusions to Isaiah, situating them both within the milieu of

early Jewish interpretive practices and within the context of Paul's unfolding argument in Romans.

This volume contributes to the current debate about early Christian interpretation of scripture by

tracing the complex and dynamic interrelationship in Paul's letter of Scripture, theology, and mission.

This publication has also been published in paperback, please click here for details.

1092. WAGNER, T., „Ein Zeichen für den Herrscher – Gottes Zeichen für Ahas in Jesaja 7,10-17―,

SJOT 19 (2005) 74-83.

1093. ‒‒ Gottes Herrschaft: Eine Analyse der Denkschrift (Jes 6,1–9,6) (SVT 108), Brill, Leiden

2006. (google books) This analysis shows the Denkschrift as the center of Isaianic literature. The study contains a wide

research in the Ancient Near Eastern sources and outlines the influence of historical events on

theological ideas.

1094. WAGNER, V., „Die poetische Form des vierten Gottesknechtliedes Jes 52,13-53,12―, ZAH

14 (2001) 173-199.

111

1095. WAHL, H. M., ―Die Entstehung der Schriftprophetie nach Jer 36‖, ZAW 110 (1998) 365-89.

1096. WALTKE, B. K., A Commentary on Micah, Eerdmans, Grand Rapids 2007. (google books)

1097. WALTON, J. H., ―The Imagery of the Substitute King Ritual in Isaiah‘s Fourth Servant

Song‖, JBL 122 (2003) 734-743.

1098. WATTS, J. D. W., Isaiah. 2 vols. Word Books, Waco 1985-1987; ed. revisada, Thomas

Nelson, Nashville 2005.

1099. ‒‒ Vision and Prophecy in Amos. Expanded edition, Mercer Press, Macon 1997. (google

books) In 1955 John D. W. Watts presented the Faculty Lectures at the Baptist Theological Seminary in

Ruschlikon, Switzerland. As a result, Amos and prophetic studies have not been the same.Three

years later, in 1958, Vision and Prophecy in Amos appeared as an instant must in studies on Amos

and biblical prophecy. Watts's form-critical analysis of the visions of Amos became an immediate

classic in its field. Long out of print, this book is now being made available again for all students and

scholars of biblical prophecy. Watts has added new material on Amos which brings the earlier work

to a new height. He explores Amos forty years later both in terms of its literary whole and in the

context of the Book of Twelve.

1100. WATTS, J. D. W. ‒ P. R. House (eds.), Forming Prophetic Literature (JSOT SS 235),

Academic Press, Sheffield 1996. (google books) These essays, collected in honor of John D. Watts, address the literary, redactional and canonical

questions posed by the Hebrew Bible's prophetic literature. The prophetic books have defied easy

classification according to genre or facile explanation of their historical development. Focusing on

the books of Isaiah and of the Twelve Prophets, the nature and formation of prophecy as literature is

probed from a variety of methodological standpoints, including textual criticism, synchronic literary

analysis, tradition history and redaction criticism.

1101. WEGNER, P. D., ―A Re-Examination of Isaiah 9:1-6‖, VT 42 (1992) 101-112.

1102. WEIGL, M., ―Current Research on the Book of Nahum: Exegetical Methodologies in

Turmoil?‖, CuR 9 (2001) 81-130.

1103. WEIMAR, P., «Zef 1 und das Problem der Komposition der Zefanjaprophetie», en M.

DIETRICH ‒ I. KOTTSIEPER (eds.), «Und Mose schrieb dieses Lied auf». Studien zum Alten

Testament und zum Alten Orient. Festschrift Oswald Loretz (AOAT 250), Münster 1998,

pp. 809-832.

1104. WEIPPERT, M., ―«König, Fürchte Dich Nicht!» Assyrische Prophetie im 7. Jahrhundert v.

Chr‖, Or 71 (2002) 1-54.

1105. WERLITZ, J., Redaktion und Komposition. Zur Rückfrage hinter die Endgestalt von Jesaja

40-55 (BBB 122), Philo, Berlin 1999.

1106. ‒‒ ―Vom Gottesknecht der Lieder zum Gottesknecht des Buches ―, BK 61 (2006) 208-211.

1107. WESTBROOK, R., ―Elisha's True Prophecy in 2 Kings 3‖, JBL 124 (2005) 530-532.

1108. WEYDE, K. W., Prophecy and Teaching. Prophetic Authority, Form Problems, and the Use

of Traditions in the Book of Malachi (BZAW 288), de Gruyter, Berlin 2000. (google books)

112

Application and re-Interpretation of biblical traditions in the Book of Malachi. A traditio-historical

study. Six passages in Malachi, together with the superscription (Mal 1:1) and the additions (Mal

3:22a '24), are analyzed. The creative use of the traditions is demonstrated, including the prophet's

exegetical techniques. Lines of connections are detected between Malachi and legal texts (Leviticus

and Deuteronomy), earlier prophetic words, Chronicles, and Wisdom literature.

1109. WIERINGEN, A. L. H. M. VAN, The Reader-Oriented Unity of the Book Isaiah, Skandalon,

Vught 2006.

1110. WILKEN, R. L., Isaiah: Interpreted by Early Christian and Medieval Commentators,

Eerdmans, Grand Rapids 2007. (google books) In his extremely thorough work on Isaiah, Robert Wilken brings to bear his considerable knowledge

of early Christianity. Drawing on writings of the church fathers Eusebius of Caesarea, Ambrose,

Jerome, Cyril of Alexandria, Theodoret of Cyrus, Bernard of Clairvaux, and nearly sixty others ? all

of them masterfully translated, this work allows the complex words of Isaiah to come alive.Wilken's

selection of ancient commentators clearly illuminates how Isaiah was used by the New Testament

writers and understood by the early church fathers. Each chapter begins with a modern English

translation of the Septuagint, prepared by Mois's Silva. Editorial comments provide a foundation for

understanding the excerpted commentaries and other writings that follow for each chapter."Isaiah:

Interpreted by Early Christian and Medieval Commentators" is ideal for devotional and spiritual

reading and for a deeper understanding of the church's historical interpretation of this major prophet.

1111. WILKS, J. G. F., ―The Prophet as Incompetent Dramatist‖, VT 53 (2003) 530-543. Scholars have recently shown a fascination with the idea that Deutero-Isaiah is the text of a drama.

Allied with this is a deepened interest in the cult and the Psalter as source texts, and a possible role

for the Annual Enthronement Festival. Investigation of these proposals fails to convince. First, the

idea that Deutero-Isaiah draws its inspiration from the cult cannot be substantiated from the way it

utilizes the Psalms. They were undoubtedly influential, but there is insufficient evidence that this

was due to any imitation of the Annual Enthronement Festival. Second, consideration of the practical

demands of the sort of staging proposed, and an awareness of the difference between dramatic and

poetic writing, argues against the idea of a drama. It would demand a changed perception of the

prophet from his traditional status as "master poet" to that of "incompetent dramatist".

1112. WILLEY, P. T., Remember the Former Things: The Recollection of Previous Texts in Second

Isaiah (SBLDS 161), Scholars Press, Atlanta 1997.

1113. WILLI, R., Les pensées de bonheur de Dieu pour son people selon Jr 29, Facoltà di

Teologia, Lugano 2005.

1114. WILLIAMS, G. R., ―Expectativas frustradas en Isaías 5:1-7: Una interpretaciñn literaria‖,

Kairos 33 (2003) 41-50.

1115. WILLIAMSON, H. G. M., «Messianic Texts in Isaiah 1-39», en J. DAY (ed.), King and

Messiah (JSOT SS 270), Academic Press, Sheffield 1998, pp. 238-270.

1116. ‒‒ «Biblical Criticism and Hemeneutics in Isaiah 1:10-17», en C. BULTMANN et alii (eds.),

Vergegenwärtigung des Alten Testaments, V&R, Göttingen 2002, pp. 182-196.

1117. ‒‒ «Judgement and Hope in Isaiah 1,21-26», J. C. EXUM – H. G. M. WILLIAMSON (eds.),

Reading from Right to Left (JSOT SS 373), Sheffield Academic Press, London 2003, 423-

434.

1118. ‒‒ «In Search of the Pre-Exilic Isaiah», en J. DAY (ed.), In Search of Pre-Exilic Israel

(JSOT SS 406), T&T Clark, London 2004, pp. 181-206. (google books)

113

1119. ‒‒ The Book Called Isaiah: Deutero-Isaiah's role in composition and redaction, Univ.

Press, Oxford 2005. Recent research on the book of Isaiah has been dominated by discussions of its unity and authorship.

Professor Williamson's important new study provides a major and highly original contribution to

these key issues, and is based upon a more rigorous methodology than used ever before. Isaiahis

usually regarded as the work of two authors - the so-called Isaiah of Jerusalem (Isaiah 1-39) and

Deutero-Isaiah (the author of Isaiah 40-55). Professor Williamson argues that the author of Isaiah 40-

55 was in fact strongly influened by the work of the earlier writer. Secondly, he demonstratesthat the

earlier work was regarded as a book which had been sealed up until the time when judgement was

past and the day of salvation had arrived, and that Deutero-Isaiah believed himself to be heralding

the arrival of that day. Thirdly, and most provocatively, Professor Williamson argues thatDeutero-

Isaiah both included and edited a version of the earlier prophecies along with his own, intending

from the start that they should be read together as a complete whole. This innovative and scholarly

work, which sheds much new light on some of the more neglected passages in Isaiah, is certainto

have significant implications for the future interpretation of this much-loved prophetic book.

1120. ‒‒ Isaiah 1-5 (ICC), T&T Clark, Nueva York 2006. (google books)

1121. ‒‒ «Recent Issues in the Study of Isaiah», en FIRTH-WILLIAMSON (eds.), Interpreting Isaiah,

IVP Academic, Nottingham 2009, pp. 21-39.

1122. ‒‒ «Prophetesses in the Hebrew Bible», en J. DAY (ed.), Prophecy and Prophets in Ancient

Israel (JSOT SS 531), T&T Clark, New York 2010, pp. 65-80. (google books)

1123. WILLI-PLEIN, I., ―Das Zwölfprophetenbuch‖, ThRu 64 (1999) 370-372.

1124. ‒‒ Haggai, Sacharja, Malechi, TVZ Zürich 2007.

1125. WILLIS, J. T., ―Symbolic Names and Theological Themes in the Book of Isaiah‖, HBT 23

(2001) 72-92.

1126. WILSON, R. R., «Current Issues in the Study of Old Testament Prophecy», en KALTNER –

STULMAN (eds.), Inspired Speech. Prophecy in the Ancient Near East (JSOT SS 378), T&T

Clark, New York 2004, pp. 38-46. (google books) OTA 31 (2008) 1529.

1127. ‒‒ «Scribal culture and the composition of the Book of Isaiah», en HESKETT-IRWIN (eds.),

The Bible as a Human Witness to Divine Revelations, T&T Clark, New York 2010, pp. 95-

107. (google books)

1128. WISHNOWSKY, M., Tochter Zion: Aufnahme und Überwindung der Stadtklage in den

Prophetenschriften des AltenTestamentes (WMANT 89), Neukirchener, Neukirchen 2001.

1129. WODECKI, B., ―Jerusalem – Zion in the Texts of Proto-Isaiah‖, PJBR 1 (2000) 89-106.

1130. WÖHRLE, J., Die Frühen Sammlungen des Zwölfprophetenbuches. Entstehung und

Komposition (BZAW 360), de Gruyter, Berlin 2006. (google books) This volume is astudy of the genesis of the Book of the Four Prophets (Hos., Am., Mi., Zp) from the

time of exile, the Haggai-Zechariah-Corpus and the integration of the Book of Joel into the Book of

the Four Prophets from the time of exile.

1131. ‒‒ Der Abschluss des Zwölfprophetenbuche: buchübergreifende Redaktions-prozesse in

den späten Sammlungen (BZAW 389), Gruyter, Berlin 2008. This volume presents a study of the late stages in the genesis of the Book of the Twelve; it is based

on a complete analysis of the editorial history of the Books of Obadiah, Jonah, Nahum, Habakkuk,

Deuterozachariah und Malachi and leads to a new model for the origin of the Book of the Twelve

Prophets.

114

1132. ‒‒ ―«No Future for the Proud Exultant Ones». The Exilic Book of the Four Prophets (Hos.,

Am., Mic., Zep.) as a Concept Opposed to the Deuteronomistic History‖, VT 58 (2008)

608-627.

1133. WONG, G. C. I., ―Faith in the Present Form of Isaiah VII 1-17‖, VT 51 (2001) 535-547. The prophet in Isa. vii 9b urges Ahaz to show faith in Yhwh. But what does faith in Yhwh here

entail? The two most common views are considered: a call to total passivity and a call to reject all

political alliances. An alternative reading that is based on an appeal to the final form and position of

Isa. vii is then proposed. Faith finds security in the word of Yhwh and rejects a religious piety that

ignores the practice of righteousness and justice. This understanding of faith is in harmony with the

opening message that is found in Isa. i and the emphasis on righteousness that is prominent

elsewhere in the book.

1134. ‒‒ ―Deliverance or Destruction? Isaiah X 33-34 in the Final Form of Isaiah X-XI‖, VT 53

(2003) 544-552. Most scholars interpret Isa. x 33-34 as announcing the intervention of Yhwh in destroying Assyria

and thus bringing deliverance to Jerusalem. A minority support the opposite view that the verses

originally spoke of Jerusalem's destruction rather than deliverance. But even amongst this latter

group of scholars, most go on to assume that the final redactor reinterpreted Isa. x 33-34 as an

announcement of Assyria's destruction at the hand of Yhwh. This article provides a brief summary of

the arguments raised by scholars, and suggests that, even in the present redactional position of these

verses, it is Jerusalem's destruction rather than her deliverance that is described.

1135. WONG, K. L., The Idea of Retribution in the Book of Ezekiel (SVT 87), Brill, Leiden 2001.

(google books) After a brief review of recent literature on retribution in the Old Testament, the book seeks to

demonstrate that underlying Ezekiel are three principles of retribution: covenant, the disposal of

impurity, and poetic justice.

1136. ‒‒ «A Note on Ezekiel VIII 6», VT 51 (2001) 396-400. It is argued that the subject of the infinitive in lrḥqh in Ezek. viii 6 is the house of Israel. Hence, this

verse refers to the Israelites's renunciation or forfeit of any claim on the temple.

1137. ‒‒ ―Profanation/Sanctification and the Past, Present and Future of Israel in the Book of

Ezekiel‖, JSOT 28 (2003) 210-239.

1138. WOOD, J. R., Amos in Song and Book Culture (JSOT SS 337), Academic Press, Sheffield

2002. (google books)

1139. WOUDE, A. van der, ―Can Zion Do without the Servant in Isaiah 40-55?‖, CTJ 39 (2004)

109-116.

1140. ‒‒ Geschiedenis van de terugkeer. De rol van Jesaja 40,1-11 in het drama van Jesaja 40-

55, Shaker, Maastricht 2005.

1141. WRIGHT, C. J. H., The Message of Ezekiel: A New Hearth and a New Spirit, InterVarsity,

Leicester 2001.

1142. YAFÉ, F. C., Profetas, reyes y hacendados en la época bíblica: estudio teológico-

sociológico y crítico del Israel preclásico, Buenos Aires 1997.

1143. ‒‒ «The Prophetic movement in the Days of the Northern Kingdom», en G. HANSEN (ed.),

Los caminos inexhauribles de la Palabra (Las relecturas creativas en la Biblia y de la

Biblia), Lumen-ISEDET, Buenos Aires 2000, pp. 255-273.

115

1144. ZALCMAN, L., ―Laying dmšq „rs to Rest‖, VT 52 (2002) 557-559.

The crux at Amos iii 12 dissolves once the impossible wbdmšq 'rś is recognized to have arisen from

an original reading wbd mšy qr'.

1145. ‒‒ ―Intertextuality at Nahum 1,7‖, ZAW 116 (2004) 614-615.

Reading or instead of in Nah 1,7 yields a more balanced line, explains the

Targum, and connects the verse intertextually with passages in Joel and Psalms. This refines a

suggestion of A. Pinker in the preceding note.

1146. ZAPFF, B. M., Redaktionsgeschichtliche Studien zum Michabuch im Kontext des

Dodekapropheton (BZAW 256), Gruyter, Berlin 1997. (google books)

1147. –– Jesaja 40-55 (NEB, Lieferung 36), Echter, Würzburg 2001.

1148. –– «Jes 40 und die Frage nach dem Beginn des deuterojesajanischen Corpus», en F.

SEDLMEYER (ed.), Gottes Wege suchend, Echter, Würzburg 2003, pp. 355-373.

1149. –– Jesaja 56-66 (NEB, Lieferung 37), Echter, Würzburg 2006.

1150. ZEHNDER, M., ―A Fresh Look at Malachi II 13-16―, VT 53 (2003) 224-259. In this study it is argued that the main thrust of Mal. ii 13-16 is against those men within the YHWH-

congregation in Yehud, who expel their first, "Israelite", wives in order to marry women of foreign

faiths. In the context of a fresh exegesis of the passage, a reinterpretation of the textually difficult

verse 15a is offered. As it stands, the MT is most adequately rendered by: "And no one who has

acted that way, has a remnant of spirit". With slight emendations, however, the text can be

reconstructed as referring to God's creation of man and woman in Gen. i-ii. This reconstruction

makes good sense in the context of the dispute in which Malachi is engaged, providing an additional

argument against the dissolution of marriage. Though verse 16a does not contain a general

prohibition of divorce, the reconstructed text of verse 15a should be understood as a general

argument for the indissolubility of marriage.

1151. ZENGER, E., «Die Verheissung Jesaja 11,1-10. Universal oder particular?», en J. van Ruiten

y M. Vervenne (eds.), Studies in the Book of Isaia (BETL 132), Peeters, Lovaina 1997, pp.

137-147.

1152. ‒‒ Wort Gottes, das geschah – (Hos 1,1): Studien zu Zwölfprophetenbuch, Herder, Freiburg

2002.

1153. ZEVIT, Z., «The Prophet versus Priest Antagonism Hypothesis: Its History and Origin», en

GRABBE – BELLIS, The Priests in the Prophets (JSOT SS 408), pp. 189-217.

1154. ZOBEL, K., Prophetie und Deuteronomium: die Rezeption prophetischer Theologie durch

das Deuteronomium (BZAW 199), de Gruyter, Berlin 1992. (google books)

1155. ZURRO RODRÍGUEZ, E., ―Notas lexicográficas al libro de Ezequiel‖, EstBíb 60 (2002) 169-

188.

1156. ‒‒ ―Los ayes de Habacuc (Ha 2,6b-20)‖, EstBíb 61 (2003) 183-198.