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New Series
Besides commemorating the scholar Julius Wellhausen (1844–1918), the series of lectures aims to continue and publicise research in the fields he represented and their neighbouring philological-historical disciplines. In the course of his life, Julius Wellhausen conducted research in three fields: the Old Testament, the New Testament and ancient Arabia, or to put it another way: Judaism, Christianity and early Islam. The annual lectures, named after Wellhausen, are held by the Academy of Sciences and Humanities and the Georg-August-Universität Göttingen.
R. G. Kratz und R. Smend, Georg-August-Universität Göttingen.
Quranic philology, which is always called to bear witness in contemporary disputes about whether Islam is part of European cultural history, faces a challenging task. What is required is no less than a "political philology that is aware of its social involvement." But can philology even be political?
Current research has revealed that biblical prophecy was part of Ancient Near Eastern prophecy. The properties typical of Ancient Near Eastern and Eastern Mediterranean prophecy are clear to discern in the Old and even in the New Testament. This includes, for instance, the concept of the word of God, the writing down of prophecy and its political significance, the temple as the "spiritual home," gender inclusivity, and prophetic ecstasy.
This study examines Jewish Torah hermeneutics comparing the exegeses of Benno Jacob with Julius Wellhausen’s school of literary criticism. The presentation uses three exemplary thematic units: cult as symbolic language; the Torah as the “true practical gospel”; and Torah study as revelation.
This booklet is a fresh consideration of German-speaking scholarship on the Dead Sea Scrolls; it divides the scholarship into two phases corresponding with pre- and post 1989 Germany.
In the first phase the dominant place given to how the scrolls inform the context of Jesus is analyzed as one of several means through which the study of Judaism was revitalized in post-war Germany. Overall it is argued that the study of the Scrolls has been part of the broader German tradition of the study of antiquity, rather than simply a matter of Biblical Studies.
In addition the booklet stresses the many very fine German contributions to the provision of study resources, to the masterly techniques of manuscript reconstruction, to the analysis of the scrolls in relation to the New Testament and Early Judaism, and to the popularization of scholarship for a thirsty public. It concludes that German scholarship has had much that is distinctive in its study of the Dead Sea Scrolls.
The History of Ancient Israel (1) describes of available sources on the history of Israel; (2) classifies the epochs in the history of Israel; (3) defines determinant structures in the history of Israel; (4) examines the significance of the history of Israel.
In this fifth lecture of the Julius Wellhausen series, Hans Dieter Betz draws upon the Epistle to the Philippians to examine contentious questions about Paul's situation in Rome before his death. His answers emerge from a literary and historical analysis of the Philippians, in which the Apostle declares his fundamental beliefs in response to an inquiry by the Philippians (1,12). The study offers an overview of research work related to Paul's Epistle to the Philippians.
This lecture addresses the question of when and under what conditions the reception of Oriental traditions took place in ancient Greek culture. As a result of spectacular theories about the Oriental origins of Homer's epics, the question has once again become an issue of current interest, arousing controversial debate. Albrecht Dihle covers the relevant material step by step: from the Oriental loanwords used in Greek to the art-historical influences of the classical period, right up to the philosophical debates and the mystery cults of the later period. In doing so, his portrayal of the meeting and reciprocal exchange between the East and West in the course of ancient Greek history is at once both vivid and differentiated.
In one form or another, the Trisagion, “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory”, entered Jewish and Christian liturgy at an early stage from Isaiah’s account of his vision as recorded in Isaiah 6. Before that happened, however, it is likely that it went through a significant change of meaning from what the Old Testament prophet himself meant by it. Drawing on material that was familiar to him from the worship of the Jerusalem temple, he used it distinctly but characteristically to challenge his audience’s view that God would automatically protect them from their enemies. In other words, the saying had a threatening rather than an encouraging tone. In the course of the following centuries, however, as the book of Isaiah grew, new reflections on the saying were added in the later chapters, with the result that when the book came to be translated into Greek the translator was justified in rendering the saying in the way that has become familiar to us. The unusual retention of the Hebrew word “Sabaoth”, however, reminds us even today of the long path by which it has reached us from antiquity.