http://www.journals.co.za/ej/ejour_oldtest.html A Sabinet RSS feed with the latest modified articles for each journal. http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a1.pdf <UL><LI><b>Author:</b> Le Roux, Jurie H. </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 467-468</LI> <LI><b>Abstract:</b> I still vividly recall the discussions concerning the changing of the name <i>OTWSA/OTSSA</i> to <i>Old Testament Essays (OTE)</i> in the mid eighties of the previous century. The Old Testament Society of South Africa (OTSSA) was founded in December 1957 at Stellenbosch and its journal was initially called <i>OTWSA/OTSSA</i> but at a certain stage it was felt that a name change was necessary. It was mainly a UNISA initiative because the Department of Old Testament at UNISA founded a journal, <i>Old Testament Essays</i>, in 1983 and the name was considered more appropriate than <i>OTWSA/OTSSA</i>. Although the UNISA <i>Old Testament Essays</i> was successful its scope was too limited and after long discussions it nevertheless became the official name of the OTSSA's journal in 1987. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a2.pdf <UL><LI><b>Author:</b> Burden, Jasper </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 469-472</LI> <LI><b>Abstract:</b> The <i>Old Testament Society of South Africa (OTSSA)</i> was initiated by Professor A. H. van Zyl, the first general secretary in December 1957, which means we will celebrate by the end of this year 55 years of its existence. I hope it is not preposterous to compare our society with the happy and wise old man of Ps 1: <i>"He is like a tree planted beside a watercourse, which yields its fruit in season and its leaf never whithers: in all that he does he prospers"</i> (Ps 1:3). The papers delivered at the congresses held between 1957 and 1986 were published in separate congress volumes, sometimes combining the papers of two consecutive congresses. These volumes were edited by Andries H. van Zyl and Wouter C. van Wyk, except for the one of 1981 that was edited by Ferdinand E. Deist and James-Alfred Loader and the one of 1986 by Jasper J. Burden. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a3.pdf <UL><LI><b>Author:</b> Botha, Phil </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 473-474</LI> <LI><b>Abstract:</b> During my tenure as the general editor of <i>Old Testament Essays</i> from 1996 to 2007, a concerted effort was made to speed up the process of publishing articles in the field of Old Testament studies. A substantial number of submissions each year were received only after the completion of the annual conference of the Old Testament Society in South Africa, which usually took place during September. Papers that were read at the conference and were submitted for publication were generally processed and published in the last edition of that year. This policy had the effect that it increased the number of submissions for publication. The average number of articles per issue rose from eight in 1996 to 16 in 2007. This means that the size of the issues doubled during those years. The quicker the articles could be processed, the more submissions were received, especially also from overseas contributors who were sometimes desperately looking for a journal which did not have a waiting period of two or three years. It unfortunately also had an effect on the production costs and postage. Since page fees were required from South African authors who were connected to South African universities, and these could be increased, the rise in production costs could be absorbed. The overall effect was that more articles from the U.S.A., Europe, and the rest of Africa could eventually be published, a fact that also increased the subscriptions. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a4.pdf <UL><LI><b>Author:</b> Snyman, Gerrie </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 475-480</LI> <LI><b>Abstract:</b> Old Testament Essays aims to publish research on the Old Testament and related fields. Although its authors are primarily South African researchers, the journal received the last few years more and more contributions from scholars residing not only in the United States of America and Europe, but also in several African countries. In 2008/9 25% of the articles came from non-South African Old Testament scholars. In 2010/11 that figure rose to 33%. The 25^th volume (2012) of Old Testament Essays, which is celebrated in this issue, continues with this trend. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a5.pdf <UL><LI><b>Author:</b> Berges, Ulrich </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 481-499</LI> <LI><b>Abstract:</b> In the current debates about the relationship of state and religion, the symbol of the cross has not been able to keep out of the headlines. On a political, legal as well as cultural level there continue to be disputes that cannot be resolved by merely referring to the Christian tradition. On the contrary: the controversial discussions challenge not only the Christian Churches, but also academic theology with its various disciplines. From the perspective of OT scholarship, and based on Isa 53,3 an aspect is to be identified which has hitherto not been taken sufficiently into account when clarifying the values surrounding the cross.<br/>Prior to this, several examples taken from the social debate will serve to illustrate to what an extent the Christian theology is challenged by it. The function of theological scholarship is, after all, not only or primarily to provide ecclesiastical self-reassurance, but also to inject the values of its own religious tradition into the free social discourse, and thus, in the sense of Habermas, to discursively fluidise them - not to dilute them! </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a6.pdf <UL><LI><b>Author:</b> Farisani, Elelwani </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 500-517</LI> <LI><b>Abstract:</b> The paper raises fairly significant questions about how we teach biblical languages (in this case Hebrew) to African students or in African theological schools. First, it examines Pulido's seven key concepts on the teaching and learning of Biblical Hebrew. Second, it looks at the role of vernacular languages in African Theological scholarship. Third, it focuses on both morphological and syntactical correspondences between Hebrew and African languages. And, finally, it spells out the significance of using African Indigenous Languages in the teaching and learning of Biblical Hebrew. </LI><LI><b>Abstract:</b> I&#x1E3D;i bammbiri &#x1E3D;i &#x1E71;ahisa mbudziso dza ndeme nga ha uri ri gudisa hani matshudeni a Afrika kana kha zwikolo zwa vhurereli zwa Afrika nyambo dza Bivhilini kana dza tshibivhili (afha ndi Tshihevheru.). Tsha u thoma, &#x1E3D;i sedzulusa mihumbulo ya ndeme ya sumbe ya Vho Pulido kha u gudisa na u guda Tshihevheru tsha Bivhilini. Tsha vhuvhili, &#x1E3D;i dovha hafhu &#x1E3D;a kwama kana u amba nga ha mushumo wa nyambo dza vhadzulapo kha Ngudo dza Vhurereli ha Afrika. Tsha vhuraru, &#x1E3D;i sedzesa kha vhushaka ha mofo&#x1E3D;odzhi na sinthekisi vhukati ha Tshihevheru na nyambo dza Afrika. Tsha u fhedza, &#x1E3D;i bvisela khagala ndeme ya u shumisa Nyambo Dzapo dza Afrika kha u gudisa na u guda Tshihevheru tsha Bivhilini. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a7.pdf <UL><LI><b>Author:</b> Gericke, Jaco </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 518-533</LI> <LI><b>Abstract:</b> In recent decades, OT scholarship has witnessed the emergence of undercurrents of what may be called a fourth paradigm. In contrast to the three familiar faith-based "paradigms," this one is essentially atheistic. Scholars working in the fourth paradigm do not believe that the Bible is the Word of God, God's Word in human speech, or human words about God. On this view, the texts are just human words and have no transcendental signified. In addition, a plurality of atheistic approaches to the text is operative within the varieties of atheism that can be distinguished. Ultimately though, this paradigm too has its pros and cons, both of which have implications with regard to future prospects for local atheist OT scholars. This article aims to present only a brief, personal, and introductory take on a controversial subject. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a8.pdf <UL><LI><b>Author:</b> Giffone, Benjamin D. </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 534-558</LI> <LI><b>Abstract:</b> Certain poetic features of Lamentations contribute to an ongoing preservative / cohesive function in faith communities. In form and content the reader / audience is confronted with completeness - a nation's complete destruction, the complete range of human emotion - and with incompleteness - a fragmented people, broken institutions, unanswered theological questions. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a9.pdf <UL><LI><b>Author:</b> Le Roux, Magdel </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 559-582</LI> <LI><b>Abstract:</b> In Africa we are confronted daily with a society that has lost its moral fibre, resulting in seemingly endless problems in the educational sector. Universities have the special task of promoting the humanities and applying social values and the social relevance in their teaching, which should lead to effective learning and an improvement in the quality of learning. Neither the written text (Hebrew Bible) nor the archaeological discoveries have provided us with sufficient information on certain Israelite practices and customs. Africa has traditions that need to be respected. A study of oral traditions may provide a supplementary, or perhaps alternate, view. A comparative study between Lemba and proto-Israelite customs and beliefs indicates that there is yet another group whose customs and rituals correspond to a great extent with those of the proto-Israelites. It is comparison in aid of cross-cultural interpretation, as is now forcefully stated in more recent studies in religion. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a10.pdf <UL><LI><b>Author:</b> Loader, James Alfred </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 583-597</LI> <LI><b>Abstract:</b> In the OT "remembering" often denotes the experience of reliving special events of the past and thereby making them virtually present. Several texts are advanced in an argument that, where remembering is aided by an external sign or symbol, its function is not necessarily limited to the prevention of forgetting but also to stimulate constructive mental action. It is proposed to interpret this with the help of the thesis of "prosthetic memory" put forward by Alison Landsberg for the visual arts. The visual aid does not only prevent knowledge of the past to fade away, but positively stimulates new interpretive action. It is shown that this nuance is combined with the idea of education where prosthetic memory occurs in the OT. It is proposed that the purpose of these prostheses to memory is the pertinent interpretation of Torah and educational instructions as well as their translation into acts appropriate to new contexts. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a11.pdf <UL><LI><b>Author:</b> Masenya, Madipoane Ramantswana, Hulisani </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 598-637</LI> <LI><b>Abstract:</b> Prior argues that the book of Ecclesiastes "... presumes such a lively and competitive economic environment, full of risk, a somewhat arbitrary, rapidly changing world, where the new-rich of today could easily become the new-poor of tomorrow." Indeed, the world portrayed by the book of Ecclesiastes, can be described as the world in flux, solid yet fragile, conscious of the plight of the poor yet detached, elite yet insufficient, pessimistic yet not without hope, politically aware yet resistant. Such contradictions are embedded in the work whose author / editors set(s) great store by the notion of "vanity of vanities."In the African Qoheleths' view, life is characterised by a chasing after the wind. Innovation and change seem to be resisted as "...there is nothing new under the sun"(Eccl 1:9b). In this article, the expression, "the nothingness of anything new under the sun" is used as a hermeneutical lens to cast a contextual glance at the history of (some) research carried out by South African (SA) OT scholars over the past eighteen years. To limit the scope of the article, the Qoheleths focus on the research articles published in the prestigious scholarly journal Old Testament Essays (OTE) during the period 1994 - 2010. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a12.pdf <UL><LI><b>Author:</b> Simango, Daniel </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 638-656</LI> <LI><b>Abstract:</b> The purpose of this article is to define the image of God in Gen 1 : 26-27 in light of Gen 1-11. Does Gen 1-11 define or imply a definition of the image and likeness of God? The biblical-theological (or canonical-chronological) approach will be used which looks at how the idea of God-likeness (Gen 1 : 26-27) is seen in Gen 2-11. The article argues that the image of God is both moral and relational in perspective : it involves a moral likeness to God and a relationship between God and humans like that between parent and child. This is such an important topic because South Africa is experiencing a state of moral decay. The statement of human kind's creation in the "image of God" clearly constitutes an important and positive affirmation about human's original place in the created order. Various NT passages such as Col 3 : 10 and Eph 4 : 24 also emphasise this theme as the goal of the Gospel. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a13.pdf <UL><LI><b>Author:</b> Snyman, Gerrie </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 657-684</LI> <LI><b>Abstract:</b> This essay enquires into the problem of mimesis when dealing with the biblical text : imitating the text as well as imitating the tools with which the text is read. Using the Book of Esther as illustration material, it looks into mimesis within the story of Esther itself as well as mimetic actions based on the story. The focus then shifts to a particular Western and African feminist / womanist discourse on mimesis and the biblical text masking particularities. The discussion proceeds to highlight one particularity that needs to be discussed, namely the issue of textuality, a theme with rich potential in the Book of Esther. The author ponders the following question : If the notions of text and writing are so deeply embedded in Western thinking, is it not time to start thinking in terms of different rationalities when African hermeneutics is contrasted with Western hermeneutics? The last section of the essay looks into this possibility but only in a preliminary way in an effort to move the debate between African hermeneutics and Western hermeneutics a bit further. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a14.pdf <UL><LI><b>Author:</b> Steiner, Till Magnus </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 685-704</LI> <LI><b>Abstract:</b> Psalm 48 consists of two layers, a basic pre-exilic layer (vv. 2-7, 9, 13-14a, 15) and a redactional exilic layer (vv. 8, 10-12, 14b). Analyzed with the heuristic categories of spatial theory by H. Lefebvre (perceived space, conceived space and lived space), it can be shown, how the pre-exilic text's praise of the impregnability of Jerusalem as city of God has been revised. This revision changes the perceived space, which the text is based on, into a narrated space, thus preserving trust in God and belief in Jerusalem as the City of God even in the face of destruction and exile. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a15.pdf <UL><LI><b>Author:</b> Wagner-Tsukamoto, Sigmund </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 705-736</LI> <LI><b>Abstract:</b> The article identifies economic structures for the paradise story which Buchanan's constitutional economics termed "natural distribution states" and escalating prisoner's dilemma (PD) games. I constructed game matrices for God's and Adam & Eve's decisions to respect or not to respect the rights of the other party. For Adam and Eve, the matrices specify decisions regarding theft from the "divine" trees. For God, punishment options in reaction to Adam and Eve's theft are paid special attention to. As regards how storytelling was set up at the outset of the OT, the article shows that the paradise story avoided a "game over" scenario in which Adam and Eve either were killed or were elevated to become gods themselves. In as much as a natural distribution state (even a PD outcome) prevailed as a result of these paradise interactions, I argue that this heuristically set up further storytelling about fairer social contracting between God and humans in the OT. </LI></UL> 2013-03-20T14:23:55Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a16.pdf <UL><LI><b>Author:</b> Weber, Beat </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 737-760</LI> <LI><b>Abstract:</b> Schniedewinds Monographie &#132;Word of God in Transition&#147; konstatiert, ausgehend von der Chronik mit Blick auf die B&#252;cher Samuel und K&#246;nige, eine Transformation &#132;From Prophet to Exegete in the Second Temple Period&#147;. Die vorliegende Studie &#252;berpr&#252;ft die These flankierend an &#132;Asaph - Texten&#147;, die vom Psalter bis zur Chronik reichen. Dazu werden vier Textbereiche abgegrenzt (Asaph-Psalmen, &#132;deuteroasaphitische&#147; Psalmen im Bereich Ps 90-106* sowie Partien von Esra-Nehemia und Chronika). Umfang, Gehalt und Art der Gottesreden werden untersucht und Aussagen &#252;ber Prophetie (auszugsweise) mit einbezogen. Als Ergebnis zeigt sich ein asaphitisches Kontinuum prophetischen Redens, das ohne einen &#252;ber l&#228;ngere Zeit hinweg agierenden Tr&#228;gerkreis kaum denkbar ist. Zugleich wird deutlich, wie sich die Gottesrede im Laufe der Zeit graduell von genuiner Kultprophetie zu prophetischer Schriftauslegung verschob. Schniedewinds These kann im Grundsatz best&#228;tigt und aufgrund der Ausweitung der Textbasis zugleich erh&#228;rtet werden. </LI><LI><b>Abstract:</b> The monograph by Schniedewind, "Word of God in Transition,"compares the books of Samuel and Kings with Chronicles and proposes that the office of Prophet was changed into that of Exegete in the Second Temple Period. This article tests the hypothesis using "Asaph - texts" found in the Psalter and Chronicles. Four corpora of texts are demarcated: Asaph-psalms; "deutero-Asaphite" psalms in the group Pss 90-106*, and sections of Ezra-Nehemiah and Chronicles. The divine oracles are investigated in terms of their extent, quality, and nature and pronouncements on prophecy are also included. The result is that an Asaphite continuum of prophetic speech is identified which could not have existed without the involvement of a circle of trandents over a long time. At the same time it becomes clear how the divine oracles were transformed into genuine cultic prophecy over time, and from that to prophetic exegesis of Scripture. Schniedewind's thesis was thus both confirmed and substantiated by increasing the scope of the investigation. </LI></UL> 2013-03-20T14:23:56Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a17.pdf <UL><LI><b>Author:</b> Wessels, Wilhelm J. </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 761-776</LI> <LI><b>Abstract:</b> Jeremiah 23 : 9-40 is a collection of oracles that negatively reflect on the actions of prophets in Judah. This cycle on the prophets consists of the following oracles : 23 : 9-15; 16-22; 23-24; 25-32 and 33-40. The section of interest for this article is 23 : 33-40, the final oracle in the cycle. The key issue in this passage is the expression <i>ma&#347;&#347;&#257;' YHWH</i> which occurs no less than seven times. Of significance are the different translations English versions of the Bible offer, namely "the burden of YHWH" and "the message of YHWH." It is the aim of this article to investigate the meaning of this expression in terms of the wordplay implied in its use, but also in terms of its inclusion in the collection of oracles concerning the prophets which contributes to the interpretation of this expression. Besides paying attention to the structure of the passage, the noticeable use of negative verbs and nouns will also be a point of discussion. Within the literary context created by this collection of oracles on the prophets composed in the Jeremiah tradition, this final passage (23 : 33-40) seems to express the culmination of frustration with the prophets and the people of Judah. The cycle commences by condemning the adulterous conduct of the prophets, followed by criticism of their flawed theology. Further criticism comprised the fact that they acted as prophets without divine sanction, as well as their dubious modes of receiving their messages (dreams). In the final passage the criticism climaxes in the rejection of the prophets in particular for disobeying a direct order from YHWH not to say <i>ma&#347;&#347;&#257;' YHWH</i>. The prophets have gravely overstepped their boundaries by doing so, with dire consequences for them, the city and the people of Judah. </LI></UL> 2013-03-20T14:23:56Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a18.pdf <UL><LI><b>Author:</b> Wunch, Hans-Georg </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 777-806</LI> <LI><b>Abstract:</b> Genesis 38 is often viewed as a disruption of the Joseph story, which for some unknown reason found its way into that narrative. This article shows that the placement of Gen 38 is intentional, with many connections to the surrounding chapters. These connections are made through the repetition of words as well as through the repetition of motifs. They connect Gen 38 not only to Gen 37 and 39, but also to Gen 47 and 48. Together with the preceding chapter, Gen 38 builds a double exposition for the following chapters. The question behind these chapters is: which of the sons of Jacob will take over the right of primogeniture and step into the line of blessing coming down from Abraham? Will it be Judah, next in the line after his brothers Ruben, Simeon and Levi, who for various reasons lost their right of primogeniture, or Joseph, the firstborn of Rachel? In this respect, Gen 38 shows how Judah began to transform from a very egocentric person, willing to sell his brother Joseph into slavery, into someone willing to become a slave in the place of his brother Benjamin. This transformation qualifies Judah to become the leader amongst his brothers, while Joseph would receive the double portion as his right of being the firstborn. This article shows the manifold connections between ch. 38 and the surrounding chapters and makes clear how the transformation of Judah begins. </LI></UL> 2013-03-20T14:23:56Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a19.pdf <UL><LI><b>Author:</b> Stenschke, Christoph </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 807-810</LI> <LI><b>Abstract:</b> Die 161 farbigen Haupt- und 44 Nebenkarten erm&#246;glichen eine in dieser Breite, Differenzierung und Erschlie&#223;ungsintensit&#228;t neuartige kartographische Darstellung der Antike vom 3. Jahrtausend v. Chr. bis ins 16. Jh. n. Chr. Ein besonderer Schwerpunkt sind die Hochkulturen des Alten Orients, da somit ,,V&#246;lker, Reiche und Epochen ins Licht r&#252;cken, die wieder st&#228;rker in den Fokus der Alten Geschichte gelangt sind. Zugleich soll damit der Blick f&#252;r die Voraussetzungen der Entstehung der klassischen Antike (als ehemaliger Randkultur der orientalischen Reiche) und die kontinuierlichen Wechselwirkungen zwischen Osten und Westen gesch&#228;rft werden" (Vorwort). </LI></UL> 2013-03-20T14:23:56Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a20.pdf <UL><LI><b>Author:</b> Stenschke, Christoph </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 810-811</LI> <LI><b>Abstract:</b> Zu den wesentlichen Inhalten, die im christlichen Religionsunterricht (aber auch im gemeindlichen ,,Bibelunterricht") vermittelt werden sollen, geh&#246;rt die Bibel. Mit ihrer historischen, literarischen und theologischen Vielfalt stellt sie Religionsp&#228;dagogen und Katecheten vor Herausforderungen. Zudem ist ihre Bedeutung und Autorit&#228;t zumindest im staatlichen Religionsunterricht nicht mehr selbstredend. </LI></UL> 2013-03-20T14:23:56Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a21.pdf <UL><LI><b>Author:</b> Stenschke, Christoph </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 811-817</LI> <LI><b>Abstract:</b> The present books comprise Volumes I and II of an ambitious and prestigious new project. During the production and publication of the 36-volume <i>Theologische Realenzyklop&#228;die</i> (Gerhardt M&#252;ller <i>et al.</i>, eds., Berlin: W. de Gruyter, 1976-2007), the need for a new biblical encyclopedia emerged clearly. However, it also became clear that such a project would have to be different from the single or multiple Bible dictionaries of the past in order to serve the present and the future: "... an encyclopedia documenting not only the origins and development but also the vast influence and broad reception of the Jewish and Christian Bibles, including all their figures, themes, and motifs, would be an innovative and groundbreaking contribution to biblical scholarship" (vii). After a decade of careful planning, the result of this insight and process is the <i>Encyclopedia of the Bible and Its Reception (EBR)</i>. </LI></UL> 2013-03-20T14:23:56Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a22.pdf <UL><LI><b>Author:</b> Kilchor, Benjamin </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 817-820</LI> <LI><b>Abstract:</b> Der Kern dieser Monographie von Shimon Gesundheit geht zur&#252;ck auf seine Dissertation an der Hebrew University im Jahre 1990 unter Prof. Alexander Rof&#233; und Prof. Moshe Greenberg. </LI></UL> 2013-03-20T14:23:56Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a23.pdf <UL><LI><b>Author:</b> Linington, Silvia </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 820-826</LI> <LI><b>Abstract:</b> In the limited space available for a review of a book of this size, only the briefest of comments can be made. This book consists of four parts containing twenty-five articles by twenty-eight authors. Most of the articles are written in English, but there are five French contributions. All articles are preceded by a French (in the case of English articles) or English (in the case of French articles) abstract. Very useful are the indexes at the end of the book, and the photographic plates at the end are a valuable inclusion. Although the subtitle of the book implies that it contains articles by Canadian scholars, there are several contributions from non-Canadian scholars. </LI></UL> 2013-03-20T14:23:56Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a24.pdf <UL><LI><b>Author:</b> W'Ehusha, Lubunga </LI><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 826-828</LI> <LI><b>Abstract:</b> Duvall and Hays offer to students and general readers a textbook that can help them grasp the unifying thread - the Great Story - that holds the Bible as a whole together. They have divided the biblical story into thirteen parts making a total of twenty chapters as some parts, mainly in the New Testament, are developed in more than one chapter. Chapters are entitled in a simple way using "C" sounds to make it easier for the readers to memorize. (1) <i>Creation and Crisis</i>, (2) <i>Covenant</i>, (3) <i>Calling Out</i>, (4) <i>Commandments</i>, (5) <i>Conquest and Canaanization</i>, (6) <i>Creation of the Kingdom</i>, (7) <i>Communion and Common Sense</i>, (8) <i>Crumbling of the Kingdom</i>, (9) <i>Captivity and Coming Home</i>, (10) <i>Interlude</i>, (11-15) <i>Christ</i>, (16-19) <i>Church</i> and (20) <i>Consummation</i>. These chapters are designed to cover all major subdivisions of the Biblical story. </LI></UL> 2013-03-20T14:23:56Z http://reference.sabinet.co.za/webx/access/electronic_journals/oldtest/oldtest_v25_n3_a25.pdf <UL><LI><b>Vol 25 Issue 3</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 828-830</LI> <LI><b>Abstract:</b> Nuwe boeke vir resensie in <i>Old Testament Essays</i> / New books for review in <i>Old Testament Essays</i> </LI></UL> 2013-03-20T14:23:56Z