By James K. Aitken, Jeremy M. S. Clines, Christl M. Maier
Readers of the Hebrew Bible have an interest readers, bringing their very own views to the textual content. The essays during this quantity, written by means of associates and associates who've drawn idea from and proven curiosity within the scholarship of David Clines, have interaction along with his paintings via studying interpretations of the Hebrew Bible in parts of universal exploration: literary/exegetical readings, ideological-critical readings, language and lexicography, and reception background.
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Additional info for Interested Readers: Essays on the Hebrew Bible in Honor of David J. A. Clines
4. 7. The phrase in v. 6, עז ותפארת במקדשׁו, does not merely identify paired divine attributes associated with the sanctuary. Both terms denote the symbol of the ark in the historical recital in 78:61. Cf. the phrase תפארת עזמוin 89:18, discussed below. In the single explicit reference to the ark in the Psalms it is named ארון עזך. 8. ( בני אלים29:1; cf. 14) is replaced with ( משפחות עמים96:7). 9. ” This closing verse is also adapted as the closing verse for Ps 68, discussed below. 32 INTERESTED READERS dynastic oracle (vv.
The Syriac version also implies that the spies had sex with her. In Deut 21:13 a Hebrew warrior who has captured a beautiful woman and desires her sexually must not touch her for a month. He must leave her time to lament her parents and then he will be able to “go in to her, and be her husband and she shall be his wife” (tābô’ ’ēlêhā ûbĕ‘altāh wĕhāyĕtâ lĕkā lĕ’iššâ). In this context the expression has a sexual meaning as well as in Ahitophel’s advice to Absalom to lie with David’s concubines as an act of seizing political power by the appropriation of his predecessor’s females: bô’ ’el-pilagšê ’ābîkā, “go in to your father’s concubines” (2 Sam 16:21).
With David at the vanguard, biblical scholars in the last few decades have highlighted that the Bible contains critiques of God and of divine behavior, and the series where David has served as an editor has published many such studies. Returning to my work God Is King, which JSOT Supplements, with David at the helm, accepted almost a quarter of a century ago, I would now claim that God is certainly depicted throughout the Bible as better than human kings, but not as the perfect king. Thus the prologue of Job, as is generally recognized, suggests that God does not always run his divine council meetings smoothly—though he usually runs them better than the typical human king.