The Composition of Genesis 37: Incoherence and Meaning in the Exposition of the Joseph Story
Series: Forschungen zum Alten Testament 2. Reihe, 95
Genesis 37 is the exposition of the biblical Joseph Story and narrates the basis of Israel’s descent into Egypt. From the beginning of critical research into the Pentateuch, literary tensions and contradictions encountered in this chapter, including the question of who sold Joseph to whom, have given rise to several incompatible explanations. At present, no solution to its complex problems enjoys agreement. On top of a thorough history of research, Matthew C. Genung provides a fresh literary critical analysis of Genesis 37, treated passage by passage, and guided by the literary tensions in the narrative in dialogue with the most important solution models. This method has led to a new explanation of the compositional history of Genesis 37 that contributes to an understanding of the meaning of the actual text, solves its elements of tension and incoherence, and identifies their originating historical milieu.
For more information, please click here.
Theology from the Beginning: Essays on the Primeval History and its Canonical Context
Hardback, 340 pages
Publication Date: July 2017
Regular Price: $179.00 / Special Offer Price: $144.00
Publisher: Mohr Siebeck
Series: Forschungen zum Alten Testament, 113
The Primeval History (Genesis 1-11) is one of the most complex theological compositions of the Old Testament/the Hebrew Bible. Woven into its multi-layered text one finds reflections on an array of fundamental questions: How did the world come into being? Who is its creator? What role does humankind play in the larger scheme of creation? Why is the world that God made not a perfect one? And finally, is it possible to lead a meaningful and even happy life despite the unpredictabilities of existence? The essays by Andreas Schüle assembled in this volume address these and related questions through close readings of Genesis 1-11 and by relating them to kindred textual traditions throughout the Old Testament/the Hebrew Bible.
For more information, please click here.
This is a good deal, Barthians. I’m not sure how long it will last, but it’s a steal.
For many students of Scripture and Christian theology, Karl Barth’s break with liberalism is the most important event that has occurred in theology in over 200 years. In Karl Barth’s Theological Exegesis Richard E. Burnett provides the first detailed look at this watershed event, showing how Barth read the Bible before and after his break with liberalism, how he came to read the Bible differently than most of his contemporaries, and why Barth’s contribution is still significant today.
As Burnett explains, the crux of Barth’s legacy is his abandonment of the hermeneutical tradition of Schleiermacher, which had had such a profound influence on Christian thought in the nineteenth and twentieth centuries. This hermeneutical tradition, which began with Herder and extended through Dilthey, Troeltsch, Wobbermin, Wernle, and Barth himself prior to 1915, is characterized by its attempt to integrate broad aspects of interpretation, to establish universally valid rules of interpretation on the basis of a general anthropology, and by its reliance on empathy.
Barth’s discovery that “the being of God is the hermeneutical problem” implied that the object to be known should determine the way taken in knowing. This fundamental insight brought about a hermeneutical revolution that gave priority to content over method, to actual exegesis over hermeneutical theory. The development of Barth’s new approach to Scripture is especially evident in his Römerbriefperiod, during which he developed a set of principles for properly reading Scripture. Burnett focuses on these principles, which have never been discussed at length or viewed specifically in relationship to Schleiermacher, and presents a study that challenges both “neo-orthodox” and “postmodern” readings of Barth.
This is a crucial piece of scholarship. Not only is it the first major book in English on Barth’s hermeneutics, but it also employs pioneering research in Barth studies. Burnett includes in his discussion important material only recently discovered in Switzerland and made available here in English for the first time — namely, six preface drafts that Barth wrote for his famous Romans commentary, which some regard as the greatest theological work of all time.
In making a major contribution to Barth studies, this volume will also inform scholars, pastors, and students whose interests range from modern Christian theology to the history of biblical interpretation.
His hilarious suggestion that Trump is equated with the ‘righteous’ is beyond the pale but what here exhibits itself fully is his hypocrisy. He and his cohorts on Trump’s ‘religious advisory council’ have not confronted Trump about anything. They haven’t called him on his irreligious behavior, his vulgarity, his mistreatment of immigrants, his disdain for the poor nor his racism.
Franklin Graham isn’t simply a hypocrite. He is extraordinarily hypocritical.
It is once again time to start making firm arrangements for this year’s Hawarden Seminar on the OT in the New. You are all very welcome to join us at Gladstone’s Library from the evening of Thursday 22nd March to lunchtime on Saturday 24th March 2018. The library staff are ready to receive our bookings in the usual way – i.e. by telephone (01244 532350 – UK; + 44 1244 532350 from outside UK) or email (email@example.com), stating that you are part of the OT in NT seminar, but not via the on-line booking facility (which cannot recognise our block booking). Costs will depend on the type of room you book, but will be in the region of £150 – £180.
We are planning for input from two speakers on developments in Hebrew Bible/inner-biblical allusion (Dr. Katharine Dell from Cambridge and Dr Bill Tooman from St Andrews). Offers of short papers on any topic pertaining directly to the use of the OT in the NT for the rest of the programme are warmly invited, so please email me with your proposals, titles and abstracts by Friday 15th December 2017. I will confirm acceptance (or not) and circulate a draft programme in mid-January as usual.
Looking forward to seeing you in Hawarden in March, and wishing you all the best in the meantime,
Professor Susan Docherty
Professor of New Testament and Early Judaism/Head of Theology
Newman University Birmingham
Joachim Jeremias was born on 20 September, 1900. He is probably best known for his work on the Parables of Jesus and his book, Jerusalem in the Time of Jesus as well as his ‘Unknown Sayings of Jesus‘. But he also wrote a very engaging Theology of the New Testament and many other books as well. But, and I have to say this, his book ‘Abba‘ is one of my favorites along with Hat die Urkirche die Kindertaufe geübt?
If you read German, there’s a really lovely biography of Jeremias over on Wibilex (a brilliant, brilliant resource which you ought to bookmark- it has loads of things). It notes
Joachim Jeremias gilt als einer der herausragendsten → historisch-kritischen Exegeten des 20. Jahrhunderts. Viele seiner Werke, z.B. „Jerusalem zur Zeit Jesu“, „Die Gleichnisse Jesu“, „Die Abendmahlsworte Jesu“, „Neutestamentliche Theologie. Teil 1. Die Verkündigung Jesu“, wurden in mehrere europäische und außereuropäische Sprachen übersetzt. Für seine Forschungen erhielt Jeremias zahlreiche nationale und internationale Ehren (Ehrendoktorwürde u.a. der Universitäten St. Andrews / Schottland , Uppsala  und Oxford ; Burkitt-Medaille der Britischen Akademie London für Biblische Studien). Die Bedeutung seiner Arbeiten sprengt dabei nicht nur nationale, sondern auch konfessionelle Grenzen. Die ökumenische Breitenwirkung von Jeremias’ Forschung dauert bis heute an. So nannte Klaus Berger – freilich mit polemischer Zielrichtung – das Jesusbuch von Benedikt XVI. einen „Joachim Jeremias für Katholiken“ (die Tagespost 14.04.2007). Auch Jeremias’ Deutung der Wandlungsworte, das „für viele (vergossen)“ als Semitismus und damit inklusiv („für alle“) zu verstehen (Art.polloi, ThWNT 6, 1959, 536-545:543-545), fand Eingang in die katholische Liturgiereform und in das deutsche Messbuch – eine Entwicklung, die nun allerdings in der katholischen Kirche umstritten ist (Striet).
Vor allem aber für die Judaistik und Jesus-Forschung hat Jeremias Erhebliches geleistet, „auch wenn die kontrastiven Tendenzen in seiner Darstellung des Verhältnisses Jesus – Judentum heute problematisch erscheinen“ (RGG 424) und z.T. erbittert kritisiert wurden (E.P. Sanders). Von dieser Problematik zeugt z.B. Jeremias’ Deutung des Vaterunser als „Urgestein der Überlieferung Jesu“ (passim) (Philonenko, Vaterunser 35-43; Müller). Auch Jeremias’ durchgehend positive Würdigung des von Hermann Strack und Paul Billerbeck zusammengestellten „Kommentars zum Neuen Testament aus Talmud und Midrasch“, dessen Registerbände Jeremias mit herausgab (mit Adolph, K., Rabbinischer Index. Verzeichnis der Schriftgelehrten. Geographisches Register, München 1963), wird heute kaum noch geteilt (Schaller, Wege). Die Entdeckung und Auslegung neuer Quellen sowie die Etablierung neuer Bewertungsparadigmen führen die judaistische und die Jesusforschung weiter und fußen doch in vielerlei Hinsicht auf dem, was Jeremias und andere Forscher seiner Zeit als Grundstein gelegt haben.
Happy birth-iversary, Joachim.
If a picture is worth 1000 words, we can only guess the words these poor people are thinking. I’ve made some suggestions…
No one knows early transmission of texts like Larry- so you should read this.
Assumptions and claims about the transmission of the texts of early Christian writings continue to require correction. Old assumptions and claims die slowly, advocates sometimes seeming so wedded to them that they exhibit some resistance to the data.
There is, for example, the persistent claim/assumption that there was some kind of “recension” of NT writings sometime in the (late?) second century CE (advocates include Helmut Koester and William Petersen). I addressed this notion in an earlier posting here. This sort of claim seems more and more to look like a kind of “rear guard” action against the accumulating manuscript evidence. Moreover, it’s difficult to posit the ecclesiastical structure(s) that could have carried off such a recension at that early point, supposedly succeeding in erasing all evidence of the “pre-recensional” situation. Historical work does involve imagination, but it really should be controlled by the evidence!
Likewise, there is the accompanying…
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That many of those who call themselves Christians these days have literally no idea what Christianity is, teaches, or involves. Period.
They are Christians in name only, not in commitment. They are frauds. They are devoid of theological understanding. They are anti-Christ.
Several football players at an evangelical college outside Chicago are facing arrest over actions that took place during the alleged hazing of a freshman teammate in March 2016, according to a stunning report published by the Chicago Tribune on Monday.
A DuPage County judge signed arrest warrants late Monday afternoon for five football players at Wheaton College who were charged with aggravated battery, mob action and unlawful restraint, according to the Tribune.
The five players allegedly tackled and duct taped a freshman in his dorm before carrying him roughly to a vehicle, according to the Tribune, which said it obtained documents describing the victim’s statements to investigators after the Wheaton police department declined this year to release reports under the state’s Freedom of Information Act. As the football players transported the victim to an off-campus park, they played “Middle Eastern music” and uttered slurs against Muslims, according to the contents of the documents described by the Tribune. (All Wheaton students sign a required statement of faith espousing evangelical beliefs.)
Despicable. Evil. Sickening. The criminals should be expelled, tried, and if convicted, imprisoned.
We expect this sort of thing among the heathen. When it’s Christians? No. No. These kids are a disgrace.
Give a listen to this Timothy George podcast.
Dean Timothy George talks with Annemarie S. Kidder about the marriage of Martin Luther and Katherine von Bora.
- Did he really nail his Ninety-Five Theses to the church door?
- Did he throw an inkpot at the devil?
- Did he plant an apple tree?
- Did his wife escape her convent in a herring barrel?
Diving gleefully into the research, Malessa investigates many of the falsehoods and fallacies surrounding the reformer, rejecting them in favor of equally incredible facts. Full of humor and irony, this book educates and entertains while demonstrating a profound respect for Luther’s life and mission.
If you’re looking for the truth of the man behind the theses, come discover his faith and influence–with the myths stripped away.
Kregel have provided a review copy. It is an English edition of this little and thoroughly fantastic book. If the English rendition is as good as the German original, this book belongs in every person’s hands.
If you read this post here you’ll be directed to that post there and then further directed to another post elsewhere. It’s called ‘follow the breadcrumbs’.
Unconditional love does not mean unconditional agreement. And disagreement does not necessarily mean hate. Just ask any parent who has had a disagreement with their child. The disagreement does not lessen the parent’s unconditional love, though the child may feel otherwise at the time. But if we don’t know or demonstrate unconditional love in the context of disagreement, we will probably interpret that disagreement by default as hate, and the hurt as injustice. This is a tragic mistake, but such is conditional love. And we will, in such a case, cause untold hurt in response. Agreeing with thy neighbour is not necessarily loving thy neighbour. Unconditional love seeks the good of all, rather than the affirmation of some. — George Athas
Hendrickson have just published this new volume:
Hendrickson’s The Complete Hebrew-Greek Bible combines under one cover the complete text of the Hebrew Bible and the Greek New Testament. Ideal for pastors, students, scholars, and anyone else who has studied both Greek and Hebrew, this is an excellent volume for those who want a complete original-language Bible in an attractive package and at an affordable price.
The Hebrew text is a beautifully typeset version of the Biblia Hebraica Leningradensis, edited by Aron Dotan.
– Qere forms are clearly set off in the margin (with corresponding unpointed Kethiv forms in the main text).
– The text is unencumbered by a critical apparatus, allowing for ease of reading.
The Greek New Testament is a recent typesetting of the edition produced by B. F. Westcott and F. J. A. Hort.
– Pericopes are labeled in English, and in the Gospels these labels are accompanied, where appropriate, by the verse references of their synoptic parallels.
– Quotations and allusions to the Old Testament are indicated in the Greek text in bold, with references at the bottom of the page.
– A straightforward, unobtrusive apparatus is found at the bottom of the page that presents the differences in wording between the Westcott-Hort edition and the 27th edition of Nestle-Aland’s Novum Testamentum Graece, as well as the Byzantine text edition prepared by Maurice Robinson and William Pierpont.
I will presume, for the sake of argument, that readers of the Greek New Testament and the Hebrew Old Testament are familiar with the standard scholarly editions: Westcott-Hort, Nestle-Aland, Leningradensis, BHS, BHK, BHQ, etc.
I will also assume, for the sake of brevity, that those same readers are familiar with the textual apparatus of the GNT and the HB in their various incarnations. In accordance with those two assumptions I will in what follows not bother to ‘review’ either Westcott-Hort nor Nestle-Aland nor Leningradensis. Familiarity with those is presumed.
What I will do is point out the makeup of the present edition and highlight its particular contribution to textual criticism and study of the biblical texts in their original languages.
First, the volume can be opened from either direction. If from the ‘front’ (for those familiar with Western language books) then one opens into the New Testament. If opened from the ‘back’ (the front for readers of Hebrew and other Northwest Semitic languages), one commences with the Hebrew Bible.
The New Testament portion of the volume includes a list of abbreviations and a Foreword by Eldon Jay Epp. Here he describes the development of Westcott-Hort’s text and offers a nicely well rounded bibliography for further study.
Next follows an Introduction to the present edition wherein the editors have described all the factoids useful for a proper appreciation and use of the volume. The textual apparatus is incredibly simple and consists of variants between WH, NA27, and Robinson/Pierpont’s Byzantine text. These variants are located at the bottom of each page. Further, the text proper of the New Testament includes bold face sections which indicate Old Testament citations or allusions. Section headings are in English (rather like UBS 4 and 5).
The font utilized is really quite lovely and the paper is thin but not ‘Bible paper’ thin. It’s nice. The pages are single column.
Turning to the Hebrew Bible, the text is Leningradensis. There are no footnotes of any kind and very few Masoretic notes – and these are in the margins. The Hebrew font utilized is bold and graceful.
Following the text of Leningradensis, a series of appendices are provided. These are
- A- Manuscript variants
- B- Petuhot and Setumot (Torah and Esther)
- C- The Shape of the Songs in the Manuscript
- D- Deviation in Gemination in the Tiberian Vocalization
- E- Scripture Readings
Each will be of particular interest to liturgical users of the Hebrew Bible.
So, to the question at hand- why another edition of the Hebrew Bible and Greek New Testament? First, might I remind readers that just a few years ago, there were NO editions of the Hebrew Old Testament and Greek New Testament under one cover. The German Bible Society published the first such edition, and titled it Biblia Sacra Utriusque Testamenti Editio Hebraica Et Graeca. This volume is, however, already out of circulation and only available at extortionist prices. So at present the only option really available is the present Hendrickson edition.
Second, If history teaches us anything it’s that such volumes don’t hang around on the sale shelves long so I might recommend that you obtain a copy while you can. It is very much worth having- both for the Westcott-Hort text and the simplified textual apparatus (and you can always consult the usual editions if you have more textual questions) and for the lovely Hebrew text.
The price is incredible. You won’t find a one volume edition of the Bible (old and new testaments in their original languages) any less expensively. Anywhere.