By Dirk J. Human, Gert Jacobus Steyn

The reception of early Jewish/Israelite texts in early Christianity offers worthy insights into the hermeneutics of historical authors and experiences during this regard are important for an knowing in their theology/ies. through focusing really at the reception of the Psalms during the hand of the unknown writer of Hebrews, previous testomony and New testomony students mix forces during this assortment to figure out the shifts in interpretation of the Psalms that came about in the course of the procedures of (re)interpretation in the paintings of a selected early Christian author.

By paying cautious realization to the unique reading(s) of the textual content models applied in addition to to the way during which these texts have been embedded in a later literary context by means of the writer of Hebrews, they supply a window into the trajectories of the Psalm traditions. A contextual contribution illustrates the versification of the Psalms in a modern African language, Afrikaans, to demonstrate how the Psalms' reception is still a vibrant recreation in present times.

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Extra resources for Psalms and Hebrews: Studies in Reception

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By gaining insight into the suffering of God, we are able to interpret the books of Jeremiah and Isaiah in the theological horizon of the book of Hosea and vice versa. The authors of Ps 8 intended to bridge the gap between the almighty God and human experience of evil by means of a dialectical anthropology of the natural weakness and meta-empirically given strength of humankind. This, however, was no ¿nal solution as long as God’s freedom was limited by humankind’s evil actions. Not only anthropology but also its underlying theology had to become dialectical.

Schen,” in Tora in der Hebräischen Bibel. Studien zur Redaktionsgeschichte und synchronen Logik diachroner Transformationen (ed. Reinhard Achenbach, Martin Arneth and Eckart Otto; Beihefte zur Zeitschrift für Altorientalische und Biblische Rechtsgeschichte 7; Wiesbaden: Harrassowitz, 2007), 122–33. For the post-P origin of Gen 2–3, cf. now also Martin Arneth, “Durch Adams Fall ist ganz verderbt…” Studien zur Entstehung der alttestamentlichen Urgeschichte (FRLANT 217; Göttingen: Vandenhoeck & Ruprecht, 2007), 97–147.

In cultures without Santa, other mythical gift bearers generate similar family crises. One mother I know cheerfully admitted that the whole story was hokum and forfeited her children’s trust for the rest of her life. A father of my acquaintance tried to stress the poetic truth of the tale and faced an embarrassing interrogation about his hocus-pocus with the Santa suits, Christmas stockings and half-eaten mince pies. ” “So, it’s not true,” his little boy replied. ” The little boy and girl * I would like to take this opportunity to thank Professor Dirk Human of the Department of Old Testament Studies at the University of Pretoria for inviting me to participate in the ProPsalm seminar of 2006 and for the opportunity to contribute to this publication.

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