This multivolume work is still proving to be as fundamental to Old Testament studies as its companion set, the Kittel-Friedrich Theological Dictionary of the New Testament, has been to New Testament studies. Beginning with father, and continuing through the alphabet, the TDOT volumes present in-depth discussions of the key Hebrew and Aramaic words in the Old Testament. Leading scholars of various religious traditions (including Roman Catholic, Lutheran, Reformed, Anglican, Greek Orthodox, and Jewish) and from many parts of the world (Denmark, France, Germany, Great Britain, Greece, Israel, Italy, the Netherlands, Norway, Sweden, Switzerland, and the United States) have been carefully selected for each article by editors Botterweck, Ringgren, and Fabry and their consultants, George W. Anderson, Henri Cazelles, David Noel Freedman, Shemaryahu Talmon, and Gerhard Wallis. The intention of the writers is to concentrate on meaning, starting from the more general, everyday senses and building to an understanding of theologically significant concepts. To avoid artificially restricting the focus of the articles, TDOT considers under each keyword the larger groups of words that are related linguistically or semantically. The lexical work includes detailed surveys of a word s occurrences, not only in biblical material but also in other ancient Near Eastern writings. Sumerian, Akkadian, Egyptian, Ethiopic, Ugaritic, and Northwest Semitic sources are surveyed, among others, as well as the Qumran texts and the Septuagint; and in cultures where no cognate word exists, the authors often consider cognate ideas. TDOT s emphasis, though, is on Hebrew terminology and on biblical usage. The contributors employ philology as well as form-critical and traditio-historical methods, with the aim of understanding the religious statements in the Old Testament. Extensive bibliographical information adds to the value of this reference work. This English edition attempts to serve the needs of Old Testament students without the linguistic background of more advanced scholars; it does so, however, without sacrificing the needs of the latter. Ancient scripts (Hebrew, Greek, etc.) are regularly transliterated in a readable way, and meanings of foreign words are given in many cases where the meanings might be obvious to advanced scholars. Where the Hebrew text versification differs from that of English Bibles, the English verse appears in parentheses. Such features will help all earnest students of the Bible to avail themselves of the manifold theological insights contained in this monumental work.

The "magical power of the spoken word" is a topic that often comes up in a discussion of biblical blessings and curses. What is the source of social and linguistic power behind these blessings and curses? Many theologians would agree that God can and does bless, but does God also curse? If so, what does that mean to the biblical theology of the Old Testament and the Christian church? Anderson's The Blessing and the Curse applies speech act theory as one way to understand the performative function of blessings and curses. The concept of speech acts provides a method of recognizing the potent social power of language to accomplish certain ends, without drawing a hard line of distinction between word-magic and religion. Even though the chief concepts and practices of blessings and curses are deeply rooted in the broad cultural environment of the ancient Near East, tracing specific trajectories of Old Testament blessings and curses as theological themes conveys broad, inescapable implications for the biblical narrative and the Christian church.

The occurrence of treaties throughout the Ancient Near East has been investigated on a number of occasions, generally in order to resolve certain questions arising in the biblical field. As a result of that focus, the existence of a similar institution in a number of different cultures has not been treated as a problem in itself. Generally the existence of treaties throughout the area has been taken for granted, or a simple borrowing model has been used to explain how similar forms came to be used in different cultures. Why forms were similar across the area has not been probed. This work investigates treaty occurrences in different cultures and finds that the forms used correlate with ways of maintaining political control both internally and over vassals. Related concepts are projected in official accounts of history. Thus one can roughly distinguish threats based on power from persuasion based on benevolence and historical precedent, though various combinations of these two occur. There is a likely further connection of the means chosen to the degree of centralisation of power within the society. Underlying the local traditions is a common tradition which has to be dated to the pre-literate period. Biblical covenants fit within this pattern. The cultures treated are Mesopotamia, the Hittites, Egypt, Syrian centres and Israel.

The practice of cursing remains a significant aspect of life in many African countries. This book addresses this practice with the seriousness it deserves, arguing that Christ is the ultimate curse remover. Dr. Elkanah K. Cheboi examines the meaning and implications of the Pauline statement in Galatians that “Christ became a curse for us.” Drawing from biblical passages referencing judicial curses, and the widespread practice of cursing and blessing within the Ancient Near East and Greco-Roman world, he investigates how the crucified and cursed Christ provides the ultimate solution to the power and dominion of curses. Demonstrating the insufficiencies of curse remedies, both in the ancient world and the modern African context, this study offers christological insight into the implications of Christ’s death not simply for human sin but also human curses. Dr. Cheboi specifically examines parallels between the New Testament context and Kenya’s Marakwet culture, where curses are still deeply feared as life-threatening and generational. Offering powerful insight into aspects of contemporary African culture not always fully understood, this book integrates biblical scholarship with practical application and is an excellent resource for pastors, missionaries, and theologians alike.

Arguing for the realistic dimension of the biblical claim that God acts in history, this volume provides a new interpretation of Isaiah's prophetic commission in Isa 6:9-10 and of the psalmist's change of mood in Psalms 3, 6, and 7.

J. David Pleins presents a sociological study of the Hebrew Bible, seeking to uncover its social vision by examining biblical statements about social ethics. He does this within the framework provided by Israel's social institutions, the social locations of its actors, and the historical struggles for power and survival that are reflected in the transmission of the texts.

Most studies on violence in the Hebrew Bible focus on the question of how modern readers should approach the problem. But they fail to ask how the Hebrew Bible thinks about that problem in the first place. In this work, Matthew J. Lynch examines four key ways that writers of the Hebrew Bible conceptualize and critique acts of violence: violence as an ecological problem; violence as a moral problem; violence as a judicial problem; violence as a purity problem. These four 'grammars of violence' help us interpret crucial biblical texts where violence plays a lead role, like Genesis 4-9. Lynch's volume also offers readers ways to examine cultural continuity and the distinctiveness of biblical conceptions of violence.