History Of Israelite Religion Research Articles

When and from Where did YHWH Emerge? Some Reflections on Early Yahwism in Israel and Judah


 The paper addresses two crucial questions of the history of Israelite religion. Did YHWH emerge in the southern steppe and when did YHWH become the God of Judah? After discussing the available evidence for YHWH’s origin in the South, the paper tests the extra-biblical evidence for the worship of YHWH in Israel and Judah and questions his widespread importance in the tenth and early ninth centuries BCE in the mentioned territories. By presenting the theophoric personal names, the hypothesis is corroborated that YHWH was significantly introduced at the earliest by the Omrides. Moving then to the epigraphic evidence, the additional evince for YHWH’s origin in the South is reviewed negatively. YHWH of Teman from Kuntillet ʽAjrud cannot prove the origin of this deity in the South. It is rather a piece of evidence that the worship of this deity in the South was not natural even in the mid-eighth century BCE. That YHWH’s true origin is in Midian, Paran, Seir, etc. remains a speculative hypothesis that is built on the tradition-history of some biblical passages and the biblical Sinai tradition. This particular feature is indeed related to the South and its struggle to claim independence for the Southern YHWH from the North. YHWH was only introduced to Judah as a patron deity of the dynasty, and that is the state of the Omrides ruling in Jerusalem.

The Cambridge Companion to the Hebrew Bible/Old Testament ed. by Stephen B. Chapman and Marvin A. Sweeney

Reviewed by: The Cambridge Companion to the Hebrew Bible/Old Testament ed. by Stephen B. Chapman and Marvin A. Sweeney Isaac M. Alderman stephen b. chapman and marvin a. sweeney, The Cambridge Companion to the Hebrew Bible/Old Testament (Cambridge Companions to Religion; New York: Cambridge University Press, 2016). Pp. xvii + 525. $101.27. This collection of twenty-three essays is introduced as an attempt to express that the diversity of the field is a result of the diversity of the Hebrew Bible/Old Testament itself. There is no neutral approach, because there are no neutral texts. The editors also hope to model the collaborative possibilities by engaging this diversity. The volume consists of five parts, addressing the matters of text, historical context, methods, collections and genres, and receptions. The first section ("Text and Canon") consists of two essays. In "Texts, Titles, and Translations," James C. VandkerKam addresses the extant textual evidence of the Hebrew Bible, such as the Hebrew and Greek versions, the Samaritan Pentateuch, the Dead Sea Scrolls, and ancient translations. He also covers the ways in which the biblical books were denoted, such as "the Law and the Prophets." Finally, he discusses matters of modern translations. Apart from a shared display of alliteration, Chapman's essay ("Collections, Canons, and Communities") treats the process and meaning of canonicity, including explanations of the different usages, history, and impact of various terms such as Old Testament, [End Page 743] Hebrew Bible, or Tanakh. He also addresses the examples of canon lists from various points in time. In part 2 ("Historical Background"), the first two entries directly address matters of context, looking at the ancient Near East and Israelite religion, while the third is more theoretical. Kenton L. Sparks ("The Ancient Near Eastern Context") provides an outline of the history of the Near East from the time preceding the Israelites until the Maccabean Revolt. Brent A. Strawn ("The History of Israelite Religion") gives an overview of some of the concerns and sources for the task of historical reconstruction. In the final entry, Marc Zvi Brettler ("The Hebrew Bible and History") explains tensions between history and historiography. He concludes that the Bible provides many narratives that depict a past, but that political or religious motivations behind them make problematic the use of the Bible as a primary source for constructing a history of Israel. The third part of the volume ("Methods and Approaches") also has only three entries. John J. Collins ("Historical-Critical Methods") examines the history of the approach and delineates its principles and discusses the criticisms of those principles. He concludes that the critics of the method are generally unconvincing. He praises the approach for freeing the text from fundamentalism and allowing collaboration among people of different faiths, or no faith at all. The second and third entries are broader in scope, looking at social-scientific (Victor H. Matthews, "Social Science Models") and literary (Adele Berlin, "Literary Approaches to the Hebrew Bible") approaches to the Bible. Berlin's contribution is especially interesting with regard to the divide among scholars whose literary approaches might be considered modern versus postmodern. Part 4 ("Subcollections and Genres") contains the following essays, constituting more than one-third of the volume: Thomas B. Dozeman, "The Pentateuch and Israelite Law"; Richard D. Nelson, "The Former Prophets and Historiography"; Marvin A. Sweeney, "The Latter Prophets and Prophecy"; William P. Brown, "The Psalms and Hebrew Poetry"; Samuel E. Balentine, "Wisdom"; Ehud Ben Zvi, "Late Historical Books and Rewritten History"; Lawrence M. Wills, "The Biblical Short Story"; Stephen L. Cook, "Apocalyptic Writings"; and Sharon Pace, "Deuterocanonical/Apocryphal Books." These articles are not dissimilar to the introductions found at the beginning of certain sections of the New Oxford Annotated Bible. These entries could be very useful as introductory readings in a survey class. Part 5 ("Reception and Use") contains the following six articles: Frederick E. Greenspahn, "The Hebrew Bible in Judaism"; R. W. L. Moberly, "The Old Testament in Christianity"; Walid A. Saleh, "The Hebrew Bible in Islam"; David Lyle Jeffrey, "The Hebrew Bible in Art and Literature"; Nancy J. Duff, "The Old Testament in Public: The Ten Commandments, Evolution, and Sabbath Closing Laws"; and John Goldingay, "The Theology of the...

The Theology of the Book of Genesis. By R. W. L. MOBERLY.

Moberly’s book is the second in a new series of studies of the theology of Old Testament books. The theology of individual books tends to be handled rather briefly in commentaries or theologies of the Old Testament. This series is designed to break loose from these restrictions and focus on issues of theological interest raised by the text. It begins appropriately with a chapter entitled ‘What is a “Theology of Genesis”?’ For Moberly an Old Testament theology is different from a history of Israelite religion, to which he thinks it has often been reduced. Rather it arises from a study of the canonical text within the context of a rule of faith, that is the set of assumptions that the student of the text brings to the text in an attempt to understand it, then apply or reject it. This rule of faith can be Christian, Jewish, or some other ideology. Thus in discussing the theology of Genesis Moberly tends to start from a modern concern raised by readers of Genesis, e.g. about creation, or violence, or inter-faith dialogue, and then explain what he thinks Genesis is really saying to this issue within the Christian tradition. Moberly’s theology is not an attempt to spell out the kerygma of the whole book in the von Rad paradigm. But because a theology of Genesis always involves interaction between the text and the situation of the interpreter, there can be no final account of that theology, only a provisional one.

Exploring similarities between the German and the Dutch ‘ethical’ traditions: Possibilities of the history of religion for a theological approach to Old Testament studies in South Africa

This article shows how dialectic theology caused a loss of interest in the history of religion, which was seen as out of touch with the current world. The distinction between theology and the history of religion became increasingly vague. The article focuses on the contribution of Rainier Albertz in his two-volume Religionsgeschichte Israels in alttestamentlicher Zeit (History of Israelite religion in the Old Testament period), 1992. Albertz proposed that the history of religion should be restored to serve as the ‘more sensible discipline for abridging the Old Testament’. This article points out several advantages to this approach, namely a different kind of Old Testament theology, starting from current theological problems and searching through the thematic segments of Israel’s religious history and that of early Christianity for analogous insights relevant to the problems in question. This article develops the argument that Albertz’s suggestions open up possibilities for establishing a vibrant theological environment in South Africa, where theologians from a diverse society can start from different perspectives on current problems, consider the Bible as part of a uniquely defined set of relevant factors and present a kaleidoscope of cross-balancing ‘African’ theological perspectives. The aim of this approach is to enhance the possibilities of Albertz’s suggestions by relating them, in context, to insights from ethical theology in the hope of reviving the debate regarding repositioning the history of religion in a different kind of theological approach. This debate is long in coming: it may already have lost close to 20 years in deserved attention.

“YHWH Bless You and Keep You”: The Relation of History of Israelite Religion and Old Testament Theology Reconsidered

ABSTRACT The contribution is a plea for clearly distinguishing between the history of Israelite religion and OT theology. The review of both disciplines in past and present research proves the necessity to have a clear idea of subject and goal of each of both areas. A case study on blessing points out the convergences and differences between the religiohistorical and theological approach. All the observations lead to the conclusion that it is advisable to distinguish between both conceptions while likewise to correlate them for their mutual benefit.

What is a god? Metatheistic assumptions in Old Testament Yahwism(s)

In this article, the author provides a prolegomena to further research attempting to answer a most undamental and basic question – much more so than what has thus far been the case in the disciplines of Old Testament theology and history of Israelite religion. It concerns the implicit assumptions in the Hebrew Bible’s discourse about the fundamental nature of deity. In other words, the question is not, “What is YHWH like?” but rather , “what, according to the Old Testament texts, is a god?”

Cyrus the Messiah? The Historical Background to Isaiah 45:1

According to Isaiah 45:1, Cyrus is YHWH's anointed, his Messiah: Thus says YHWH to his anointed, to Cyrus whom I took by his right hand. Scholars have long disputed this passage. Many agree with Charles Torrey and argue that all references to Cyrus should be removed as later additions; the prophet himself did not write them.Charles C. Torrey, The Second Isaiah (New York: Scribner's, 1928) 3–52; idem, “Isaiah 41,” HTR 44 (1951) 121–36; James D. Smart, History and Theology in Second Isaiah: A Commentary on Isaiah 35, 40–66 (Philadelphia: Westminster, 1964) 115–34; Jurgen van Oorschot, Von Babel zum Zion (New York: de Gruyter, 1993) 88. Other scholars assert that the name Cyrus is original, but admonish their readers not to interpret the title “anointed” as more than was intended. The act of anointing simply indicates a commission: Cyrus is to perform the office of king.Christopher R. North, The Second Isaiah (Oxford: Clarendon, 1964) 150; Roger N. Whybray, Isaiah 40–66 (Grand Rapids: Eerdmans, 1975) 104; Karl Elliger, Jesaja 40,1–45,7 (BKAT XI/1; Neukirchen-Vluyn: Neukirchener Verlag, 1978) 492; John D. W. Watts, Isaiah 34–66 (WBC 25; Waco, Tex.: Word Books, 1987) 156; Antti Laato, The Servant of YHWH and Cyrus: A Reinterpretation of the Exilic Messianic Programme in Isaiah 40–55 (Stockholm: Almqvist & Wiksell, 1992); idem, A Star is Rising: The Historical Development of the Old Testament Royal Theology and the Rise of the Jewish Messianic Expectations (Atlanta: Scholars Press, 1997) 173–85; Hugh G. M. Williamson, “The Messianic Texts in Isaiah 1-39,” in King and Messiah in Israel and the Ancient Near East (ed. J. Day; Sheffield: Sheffield Academic Press, 1998) 238–70; Brevard S. Childs, Isaiah (Louisville: Westminster John Knox, 2000) 353–54. Still others take a third position and assert that references to Cyrus are central to the theory of history presented in the Book of Isaiah.Claus Westermann, Isaiah 40–66 (OTL; Philadelphia: Westminster, 1969) 10, 159; Gerhard von Rad, Old Testament Theology (trans. D. M. G. Stalker; 2 vols.; United Kingdom: Oliver and Boyd, 1965) 2:238–62; John L. McKenzie, Second Isaiah (AB; Garden City: Doubleday, 1968) lxvi; Antoon Schoors, I Am God Your Saviour: A Form-Critical Study of the Main Genres in Is. XL–LV (VTSup 24; Leiden: Brill, 1973) 270; Rheinhard G. Kratz, Kyros im Deuterojesaja-Buch (Tübingen: Mohr, 1991) 15–17; Peter D. Miscall, Isaiah (Sheffield: Sheffield Academic Press, 1993) 110; Rainer Albertz, A History of Israelite Religion in the Old Testament Period (trans. J. Bowden; 2 vols.; OTL; Louisville: Westminster John Knox, 1994) 2:414; John N. Oswalt, The Book of Isaiah 40–66 (Grand Rapids: Eerdmans, 1998) 197. Cyrus is the promised redeemer of the Jews. Yet, even these scholars argue that Cyrus's anointing confers a temporary office, and does not evoke a permanent relationship; Cyrus has not converted to YHWHism, and the title should not be translated “Messiah.”Westermann, Deutero-Isaiah, 160–61; Joseph Blenkinsopp, Isaiah 40–55 (AB; New York: Doubleday, 2002) 248–49. Some do admit that the anointing does mean the end of the Davidic monarchy, however. What God once did through David, he now does through Cyrus.E.g., Westermann, Deutero-Isaiah, 160–61; Watts, Isaiah 34–66, 156.

A History of Israelite Religion in the Old Testament Period. Vol. 1. From the Beginnings to the End of the Monarchy. Rainer Albertz , John Bowden

Previous articleNext article No AccessBook ReviewsA History of Israelite Religion in the Old Testament Period. Vol. 1. From the Beginnings to the End of the Monarchy. Rainer Albertz , John Bowden Steven W. HollowaySteven W. Holloway Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 57, Number 3Jul., 1998 Article DOIhttps://doi.org/10.1086/468644 Views: 10Total views on this site Copyright 1998 The University of ChicagoPDF download Crossref reports no articles citing this article.

History of Israelite religion or old testament theology? Jewish interest in biblical theology

Both branches — the “history of the Israelite religion” and “Old Testament theology” — are significant and have equal merit. However, there are also distinct demarcations and deep differences between them. Thus, the research of each must be separate and follow unique clearly defined methods so as to avoid confusion. It is interesting to discover the theological guidelines of the Biblical authors, editors and canonists. There is also a necessity to be aware of the theological guidelines that control the Biblical corpora; to read the Bible for religious messages and moral values which may be derived from it. Nevertheless, it is impractical to look for or to impose one sole idea on the whole Bible. Christian theologians should not introduce any sort of anti‐Semitic or anti‐Jewish theology. Jews are interested in the theology of the Hebrew Bible and in Biblical theology. The main reasons for the limited interest of Jewish scholars in Biblical theology is inherent in the youthfulness of scholarly Jewish Biblical research; the focus of Jewish‐Israeli interest on Biblical research in the last generations; and in the formation of higher educational institutions first and foremost in Israel as well as in some Jewish institutions in America.

Book Review: A History of Israelite Religion in the Old Testament Period. Volume I: From the Beginnings to the End of the Monarchy. Volume II: From the Exile to the Maccabees

Book Review: A History of Israelite Religion in the Old Testament Period. Volume I: From the Beginnings to the End of the Monarchy. Volume II: From the Exile to the Maccabees

Book Reviews

Book Reviews

A History of Israelite Religion in the Old Testament Period. Vol. 1, From the Beginnings to the End of the Monarchy. Rainer Albertz

Previous articleNext article No AccessBook ReviewsA History of Israelite Religion in the Old Testament Period. Vol. 1, From the Beginnings to the End of the Monarchy. Rainer Albertz Gary N. KnoppersGary N. Knoppers Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 76, Number 1Jan., 1996 Article DOIhttps://doi.org/10.1086/489738 Views: 2Total views on this site Copyright 1996 The University of ChicagoPDF download Crossref reports no articles citing this article.

A History of Israelite Religion in the Old Testament Period. Volume I: From the Beginnings to the End of the Monarchy (review)

A History of Israelite Religion in the Old Testament Period. Volume I: From the Beginnings to the End of the Monarchy (review)

Book Review: A History of Israelite Religion in the Old Testament Period 1: From the Beginnings to the End of the Monarchy

Book Review: A History of Israelite Religion in the Old Testament Period 1: From the Beginnings to the End of the Monarchy

A history of Israelite religion in the Old Testament period: v.2: From the exile to the Maccabees

A history of Israelite religion in the Old Testament period: v.2: From the exile to the Maccabees

A history of Israelite religion in the Old Testament period: v.1: From the beginnings to the end of the monarchy

A history of Israelite religion in the Old Testament period: v.1: From the beginnings to the end of the monarchy

Book Review: A History of Israelite Religion in the Old Testament Period

Book Review: A History of Israelite Religion in the Old Testament Period

Old Testament Theology: Its History and Development

This comprehensive study covers the history and main problems of Old Testament theology from its beginnings to the present day, in a clear account with full bibliographies. Part One deals with earliest developments, including the question of when Old Testament theology as a discipline may be said to begin. It extends from the Reformation to de La Peyrere and Spinoza. Part Two extends the account through the eighteenth century. Part Three first surveys the major movements of nineteenth-century theological thought and the study of Old Testament theology and religion during this time, charting the decline of Old Testament theology as a discipline and the rise of the 'History of Israelite Religion', Part Four describes the 'rebirth' of Old Testament theology after the First World War and surveys the Old Testament theologies of that period. The last part surveys more recent Old Testament theologies and considers continuing and contemporary issues in Old Testament theology, ranging from narrative theology to the question whether the Old Testament may be said to have a centre. John H. Hayes is Associate Professor of Old Testament at Candler School of Theology, Emory University, in Atlanta, Georgia.

JJP Valeton jr as godsdienshistorikus

JJP Valeton Jnr was one of the main founders of the theological current in nineteenth century Holland called 'the ethical theology'. Some of the most prominent members of this current were, like Valeton, Old Testament specialists. One of the main characteristics of the ethicals was their distinction between scientific knowledge and the knowledge of faith. This enabled them to adopt a critical approach to the Bible while at the same time remaining active in the service of the church. In this article it is shown how Valeton applied this principle in his work on the history of Israelite religion. An attempt is made to demonstrate how his insight was more penetrating than that of even the great Abraham Kuenen.

REVIEWS

Book reviewed in this article: Man and his Salvation: Studies in Memory of S. G. F. Brandon. Edited by Eric J. Sharpe and John R. Hinnells. Religion in Ancient History: Studies in Ideas, Men and Events. By S. G. F. Brandon. The Attractiveness of God. By R. P. C. Hanson. Christian Celebration: The Sacraments. By J. D. Crichton. La Confirmation: sens et conjoncture oecuménique hier et aujourd'hui. By Louis Ligier. Christian Marriage in Africa: A Report, By Adrian Hastings. The Priesthood of Man. By Anthony D. Duncan. The Christian Priest: Elder and Prophet. By David N. Power. Les Dieux Rêvés. By H. Desroche. Politics, Medicine, and Christian Ethics. By Charles E. Curran. Essays on the Freedom of Action. Edited by Ted Honderich. Problems of the Self. By Bernard Williams. The Nature of Things. By Anthony Quinton. The Existence of Cod. (Proceedings of the American Catholic Philosophical Association, Volume XLVI.) Edited by George F. Maclean, o.m.i. Analogy. By Humphrey Palmer. Modes of Thought. Essays on Thinking in Western and Non‐ Western Societies. Edited with an introduction by Robin Horton and Ruth Finnegan. Mind: An Essay on Human Feeling, Volume II. By Susanne K. Langer. Psyche and Cerebrum. By John N. Findlay. Existential Guilt; a Phenomenological Study. By Donald V. Morano. The Existential Experience. By Ralph Harper. Fractured Personalities. By Gary Collins. Essays in the Philosophy of Religion. By H. H. Price. Religions of the Ancient Near East. By Helmer Ringgren. History of Israelite Religion. By Georg Fohrer. Religion in Judah under the Assyrians. By John McKay. The Gentiles and the Gentile Mission in Luke‐Acts. By S. G. Wilson.By R. de Vaux, o.p. The Stones and the Scriptures. By Edwin Yamauchi.