Law and Justice in Jerusalem, Babylon and Hellas

Wissenschaftliche Untersuchungen zum Neuen Testament Herausgeber/Editor Jörg Frey (Zürich) Mitherausgeber/Associate Editors Markus Bockmuehl (Oxford) ∙ James A. Kelhoffer (Uppsala) Tobias Nicklas (Regensburg) ∙ Janet Spittler (Charlottesville, VA) J. Ross Wagner (Durham, NC) 475 Law and Justice in Jerusalem, Babylon and Hellas Studies on the Theology of the Septuagint Volume III Edited by Evangelia G. Dafni Mohr Siebeck Evangelia G. Dafni, born in 1969; Professor for Old Testament – Septuagint, Aristotle University of Thessaloniki, Greece, and Research Associate, Department of Old Testament and Hebrew Scriptures, Faculty of Theology and Religion, University of Pretoria, South Africa. orchid.org/0000-0002-2397-5164 ISBN 978-3-16-161042-4 / eISBN 978-3-16-161043-1 DOI 10.1628/978-3-16-161043-1 ISSN 0512-1604 / eISSN 2568-7476 (Wissenschaftliche Untersuchungen zum Neuen Testament) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available at https://dnb.dnb.de. © 2021 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproductions, translations and storage and processing in electronic systems. The book was typeset by Epline in Böblingen, printed on non-aging paper by Gulde Druck in Tübingen, and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. Christoph Elsas zum 75. Geburtstag Δικαίων δὲ ψυχαὶ ἐν χειρὶ θεοῦ, καὶ οὐ μὴ ἅψηται αὐτῶν βάσανος. (SapSal 3,1) Vorwort Mit dem vorliegenden Buch, welches den Namen „Recht und Gerechtigkeit in Jerusalem, Babylon und Hellas“ trägt, wird die Trilogie mit den Konferenzbeiträgen zur „Theologie der Septuaginta“ abgerundet. Wie die beiden vorausgehenden Bände ist auch dieser Band vom Grundbemühen gekennzeichnet, Experten, die sich in ihren engeren Forschungsbereichen verdient gemacht haben und deren methodische Reflexion auch in der Liebe zur Septuaginta wurzelt, freien Raum zu lassen, sich zum Triptychon „Vergangenheit – Gegenwart – Zukunft“ der Septuaginta zu äußern und den Weg zur größten Herausforderung, von der Konzeption einer „Theologie der Septuaginta“ zur ihrer Realisierung aus der Feder eines bewährten Autors, zu bahnen. Mein herzlichster Dank gilt allen verehrten Kollegen und Kolleginnen, die bei den Jahreskonferenzen (2014–2019) „Theologie der Septuaginta“ mitgewirkt haben. Diese Jahreskonferenzen wurden von der Forschungskommission der Aristoteles Universität, Thessaloniki sowie der Alexander von Humboldt Stiftung finanziell unterstützt. Besonders zu nennen sind: Dmitri Afinogenov (Moscow), Hans Ausloos (Louvain la Neuve), Nikolaos Avgelis (Thessaloniki), Gillian Mary Clare Bonney (Rome), Konstantin E. Bozinis (Thessaloniki), Evangelos Chrysos (Athens), †Mario Cimosa (Rome), Johann Cook (Stellenbosch), Helen Efthimiadis-Keith (AKΑ Keith-van Wyk, Pietermaritzburg), Hans Eideneier (Hamburg), Christoph Elsas (Marburg), Jaco Gericke (Potchefstroom), Reik Heckl (Leipzig), Regine Hunziker Rodewald (Strasbourg), Jan Joosten (Oxford), Nicholas A. E. Kalospyros (Athens), Martina Kepper (Marburg), Gideon Kotzé (Potchefstroom), Julia Krivoruchko (Cambridge), Ekaterina Matusova (Moscow und Tübingen), Martin Meiser (Saarland), Arie van der Kooij (Leiden), Peter Nagel (Stellenbosch), Eckart Otto (Munich), Dimitrios Nikitas (Thessaloniki), Martin Rösel (Rostock), Aaron Schart (Essen), Μichail Selesnev (Moscow), Gert J. Steyn (Pretoria und Ewersbach), Michael J. Thate (Princeton), Michael Tilly (Tübingen), Emanuel Tov (Jerusalem), Kristin de Troyer (Salzburg), Gerda de Villiers (Pretoria), Anssi Voitila (Joensuu), Kyle Young (Dublin), Markus Witte (Berlin). Zu Dank verpflichtet bin ich Herrn Dr. Henning Ziebritzki und den Herausgebern für die Bereitschaft, die Sub-Reihe „Studien zur Theologie der Septuaginta“ in den „Wissenschaftlichen Untersuchungen zum Neuen Testament I“ aufzunehmen. VIII Vorwort Zu danken habe ich auch Herrn Dr. Peter Nagel, Frau Barbara Hohmann, Frau Sandra Niemann und Herrn Tobias Stäbler für freundliche, unermüdliche sprachliche Manuskriptbetreuung und wertvolle Hinweise. Der Band ist Christoph Elsas zu seinem 75. Geburtstag gewidmet. 31. Dezember 2020 Evangelia G. Dafni Preface “Law and Justice in Jerusalem, Babylon and Hellas,” rounds off the trilogy with the conference contributions on “Theology of the Septuagint.” Like the two preceding volumes, this one is characterized by a fundamental effort to give experts, who have individually made merit in their particular research areas and whose methodical reflection is also rooted in their love for the Septuagint, free reign to express themselves on the triptych “Past – Present – Future” of the Septuagint and to pave the way to the greatest challenge from the conception of “Theology of the Septuagint” to its realization in a single-authored monograph. My heartfelt thanks go to all of my honored colleagues who contributed to the annual conferences on the “Theology of the Septuagint” (2014–2019) that were financially supported by the Research Commission of the Aristotle University of Thessaloniki and the Alexander von Humboldt Foundation, especially Dmitri Afinogevof (Moscow), Hans Ausloos (Louvain la Neuve), Nikolaos Avgelis (Thessaloniki), Gillian Mary Clare Bonney (Rome), Constantine A. Bozinis (Thessaloniki), Evangelos Chrysos (Athens), †Mario Cimosa (Rome), Johann Cook (Stellenbosch), Helen Efthimiadis-Keith (AKΑ Keith-van Wyk, Pietermaritzburg), Hans Eideneier (Hamburg), Christoph Elsas (Marburg), Jaco Gericke (Potchefstroom), Reik Heckl (Leipzig), Regine Hunziker Rodewald (Strasbourg), Jan Joosten (Oxford), Nicholas A. E. Kalospyros (Athens), Martina Kepper (Marburg), Gideon Kotzé (Potchefstroom), Julia Krivoruchko (Cambridge), Ekaterina Matusova (Moscow and Tübingen), Martin Meiser (Saarland), Arie van der Kooij (Leiden), Peter Nagel (Stellenbosch), Eckart Otto (Munich), Dimitrios Nikitas (Thessaloniki), Martin Rösel (Rostock), Aaron Schart (Essen), Μichail Selesnev (Moscow), Gert J. Steyn (Pretoria and Ewersbach), Michael J. Thate (Princeton), Michael Tilly (Tübingen), Emanuel Tov (Jerusalem), Kristin de Troyer (Salzburg), Gerda de Villiers (Pretoria), Anssi Voitila (Joensuu), Kyle Young (Dublin), Markus Witte (Berlin). I am indebted to Dr. Henning Ziebritzki and the editors for their willingness to include the sub-series “Studies on Theology of the Septuagint” in the series “Wissenschaftliche Untersuchungen zum Neuen Testament I.” I must also thank Dr. Peter Nagel, Ms. Barbara Hohman, Ms. Sandra Niemann and Mr. Tobias Stäbler for friendly, tireless linguistic manuscript support and valuable advice. X Preface The volume is dedicated to Christoph Elsas on the occasion of his 75th birthday. 31 December 2020 Evangelia G. Dafni Table of Contents Vorwort . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . VII Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . IX Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . XV Natural and Moral Evil Christoph Elsas Iranian and Greek dualistic concepts of physical and moral evil. Towards the religious historical background of the Septuagint-Theology . . . 3 Evangelia G. Dafni Das Böse und Gottes Gerechtigkeit im Alten Testament und in Euripides Hippolytos. Zur Klärung des kulturellen und sprachtheologischen Hintergrunds der Septuaginta . . . . . . . . . . . . . . . . . . . . . . 17 Mario Cimosa Philo of Alexandria: His exegesis of some aspects of sin and evil in the Septuagint version of the Book of Genesis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77 Gillian Mary Clare Bonney Sin and evil according to Philo of Alexandria. Some traces of his exegesis in Genesis in some Christian authors . . . . . . . . . . 97 Law and Justice Arie van der Kooij Law and righteousness in LXX Isaiah and other writings of the time . . . . . . . 115 Nicholas A. E. Kalospyros ὁδὸς ἀληθείας, τρίβος δικαιοσύνης. Introducing textual variant readings, contextual settings and translation techniques concerning justice-oriented terms in LXX-Isaiah . . . . . . . . . . . . . . 131 XII Table of Contents Martin Rösel Das Gesetz bei den Propheten. Zur Übersetzung der Gesetzesterminologie im griechischen Dodekapropheton . . . . . . . . . . . . . . . . 151 Christoph Elsas Septuagint’s understanding of Purim within the history of religion, law, and justice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165 Peter Nagel The δίκαιος concept in the “additions” to the Esther narrative – is there justice for Asthi and Esther? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179 Mario Cimosa Lex et religio in the Book of Job according to the Greek text . . . . . . . . . . . . . . 193 Gert J. Steyn Loving your neighbour (Lev 19:18) as a “royal law according to scripture …” (Jas 2:8) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205 Gillian Mary Clare Bonney The relationship between law and justice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219 Constantine A. Bozinis Greek justice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231 Jerusalem and Babylon Gillian Mary Clare Bonney Babylon and Jerusalem, Destruction or Resurrection. The idea of Babylon and Jerusalem in the interpretation of Saint Irenaeus in Adversus haereses V, 25 ff. . . . . . . . . . . . . . . . . . . . . . . . . . . . 249 Martin Meiser Exodus 22:27(28)LXX in Ancient Jewish and Christian literature . . . . . . . . . . 265 Kyle Young Coping with code-switching between Jerusalem and Babylon: Hebrew and Aramaic in OG and Theodotian Daniel and 1 and 2 Esdras . . . 281 Helen Efthimiadis-Keith Theologising rape. The rape of Dinah/Jerusalem and Holofernes/‘A ssyria’ in Judith’s prayer . . 305 Table of Contents XIII Kristin De Troyer How a story from Susa was interpreted in the Greek world . . . . . . . . . . . . . . . 319 Arie van der Kooij Jerusalem and Babylon in the Old Greek of Isaiah . . . . . . . . . . . . . . . . . . . . . . . 335 Nicholas A. E. Kalospyros The negative town. Semasiological wordplays and wordings towards the theological polarity of Babylon in LXX Isaiah 13 and 14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 355 Gideon R. Kotzé The Lord’s positively hostile actions against Jerusalem in LXX Lamentations 2:5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 377 Jaco Gericke Jerusalem (Alexandria) and Babylon (Athens). ΕΠΙΣΤΟΛΗ ΙΕΡΕΜΙΟΥ and ancient “philosophical theology” . . . . . . . . . . . 393 Evangelia G. Dafni LXX-Jesaja 25,8, LXX-Jeremia 28(51),34.44 und ihr ugaritischer Hintergrund (KTU2 1.5 I 5f.=32–35). Osmose- oder Diffusionsprozesse im Alten Orient und Alten Testament? . . 409 Summaries . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 425 List of Contributors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 435 Index of Biblical References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 437 Index of Authors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 451 Abbreviations AASF ABG AGJU Annales Academiae Scientiarum Fennicae Arbeiten zur Bibel und ihrer Geschichte Arbeiten zur Geschichte des antiken Judentums und des Urchristentums AJP The American Journal of Philology ALW Archiv für Liturgiewissenschaft Amsterdam Arch. Stud. Amsterdam Archaeological Studies AnBib Analecta Biblica AnBib Diss Analecta Biblica Dissertationes AncB Anchor Bible ANRW Aufstieg und Niedergang der römischen Welt AOAT Alter Orient und Altes Testament ARG Archiv für Religionsgeschichte ATA Alttestamentliche Abhandlungen ΑΤD Das Alte Testament Deutsch ATD.A Das Alte Testament Deutsch. Apokryphen ATS Arbeiten zu Text und Sprache im Alten Testament AugStud Augustinian Studies BBB Bonner Biblische Beiträge BdA Bible d’Alexandrie BDB The Brown-Driver-Briggs Hebrew and English Lexicon BETL Bibliotheca ephemeridum theologicarum Lovaniensium BHS Biblia Hebraica Stuttgartensia BHQ Biblia Hebraica Quinta BI Biblical Interpretation Bib Biblica BICS Bulletin of the Institute of Classical Studies of the University of London BI S Biblical Interpretation Series BIOSCS Bulletin of the International Organization for Septuagint and Cognate Studies BiOr Biblica et Orientalia BK Biblischer Kommentar BThS Biblisch-Theologische Studien BWANT Beiträge zur Wissenschaft vom Alten und Neuen Testament BZAR Beihefte zur Zeitschrift für Altorientalische und Biblische Rechtsgeschichte BZAW Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft XVI CAL CAP CB CBET CBOT CBQ CBQ MS CCSL CD CEJL Classica et Or CM COT CPh CPJ CSEL CSLI DCLS DK DSD EBC EKK EKL ESV EÜ EvT FAT FC FOTL FRLANT FzB GAT GCS Ges17 Gö HALOT HB HBM HCOT Abbreviations Comprehensive Aramaic Lexicon Project A. E. Cowley (ed. and transl.), Aramaic Papyri from the fifth century B. C., Oxford 1923. The Classical Bulletin Contributions to Biblical Exegesis and Theology Coniectanae Biblica. Old Testament Series Catholic Biblical Quarterly Catholic Biblical Quarterly. Monograph Series Corpus Christianorum, Series Latina Codex Damascus Commentary on Early Jewish Literature Classica et Orientalia Cuneiform Monographs Commentary of the Old Testament Classical Philology V. A. Tcherikover, A. Fuks & M. Stern (eds.), Corpus Papyrorum Judaicarum, 3. vols., London 1957, Cambridge, MA 1960 & 1964. Corpus Scriptorum Ecclesiasticorum Latinorum Center for the Study of Language and Information Deuterocanonical and Cognate Literature Studies H. Diels & W. Kranz (eds.), Die Fragmente der Vorsokratiker, 3 Vols., Berlin 61951–1952. Dead Sea Discoveries The Expositor’s Bible Commentary Evangelisch-katholischer Kommentar Evangelisches Kirchenlexikon English Standard Version Einheitsübersetzung Evangelische Theologie Forschungen zum Alten Testament Fontes Christiani The Forms of the Old Testament Literature Forschungen zur Religion und Literatur des Alten und Neuen Testaments Forschung zur Bibel Grundrisse zum Alten Testament Die griechischen christlichen Schriftsteller W. Gesenius, Hebräisches und Aramäisches Handwörterbuch über das Alte Testament, bearbeitet von F. Buhl, unveränderter Neudruck der 1915 erschienenen 17. Auflage, Berlin – Göttingen – Heidelberg 1962. Göttingen Septuaginta Vetus Testamentum Graecum (VTG) auctoritate Academiae Litterarum Gottingensis editum Hebrew and Aramaic Lexicon of the Old Testament Hebrew Bible Hebrew Bible Monographs Historical Commentary on the Old Testament Abbreviations HdO HrwG HS HSM HSMP HThKAT HThKNT HTS HUCA HZ IE ICC ICS IOSCS IVP JAJSup JANES JAOS JAJSup JBL JBS JBSCE JBTh JCP JEOL JETS JFA JHS JNSL JSB JSem JSJ JSJSup JSNL JSOT JSOT SS JSPseud JSS JThS JTT JQR KJV KT KTU LCL XVII Handbuch der Orientalistik Handbuch religionswissenschaftlicher Grundbegriffe Hebrew Studies Harvard Semitic Monographs Harvard Semitic Museum Publications Herders Theologischer Kommentar zum Alten Testament Herders theologischer Kommentar zum Neuen Testament Hervormde Teologiese Studies / Theological Studies Hebrew Union College Annual Historische Zeitschrift Indo-European International Critical Commentary Illinois Classical Studies International Organization for Septuagint and Cognate Studies InterVarsity Press Journal of Ancient Judaism. Supplements The Journal of the Ancient Near Eastern Society of Columbia University Journal of the American Oriental Society Journal of Ancient Judaism. Supplements Journal of Biblical Literature Jerusalem Biblical Studies Jewish and Biblical Studies in Central Europe Jahrbuch für biblische Theologie Jewish and Christian Perspectives Jaarbericht Ex Oriente Lux Journal of the Evangelical Theological Seminary Journal of the Fantastic in the Arts Journal of Hebrew Scriptures Journal of Northwest Semitic Languages Jewish Study Bible Journal for Semitics Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Periods Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Periods. Supplements Journal of Northwest Semitic Languages Journal for the Study of the Old Testament Journal for the Study of the Old Testament Supplement Series Journal for the Study of the Pseudepigrapha Journal of Semitic Studies Journal of Theological Studies Journal of Translation and Textlinguistics Jewish Quarterly Review King James Version Kröner Taschenbücher Keilschrifttexte aus Ugarit Loeb Classical Library XVIII LHB/OTS LSTS LU LXX LXX.D LXX.E LXX.H LXXSA MethTheorStudRelig MVEOL MJS MSU MT NAC NASB NEB AT NeoT NET NETS NF NICOT NIGNTC NKJV NovT NovTSup NRSV NRT NTT OBC OBO OBT OG OJA OLA OLZ Or NS OTE OTL OTS PBSR PG PhB PL PMLA QD RAC Abbreviations Library of the Hebrew Bible/Old Testament Studies The Library of Second Temple Studies Lutherübersetzung (1984) Septuaginta Septuaginta Deutsch Septuaginta Deutsch: Erläuterungen und Kommentare Handbuch zur Septuaginta / Handbook of the Septuagint Association for the Study of the Septuagint in South Africa Method & Theory in the Study of Religion Mededelingen en Verhandelingen Ex Oriente Lux Münsteraner judaistische Studien Mittelungen des Septuaginta-Unternehmens Masoretischer Text/Masoretic Text The New American Commentary New American Standard Bible Die Neue Echter Bibel: Kommentar zum Alten Testament Neotestamentica New English Translation New English Translation of the Septuagint Neue Folge The New International Commentary on the Old Testament The New International Greek Testament Commentary New King James Version Novum Testamentum Novum Testamentum Supplementum New Revised Standard Version Nouvelle revue théologique Norsk teologisk Tidsskrift Orientalia Biblica et Christiana Orbis biblicus et orientalis Overtures to Biblical Theology Old Greek Oxford Journal of Archaeology Orientalia Lovaniensia Analect Orientalistische Literaturzeitung Orientalia New Series Old Testament Essays Old Testament Library Oudtestamentische Studiën – Old Testament Studies Papers of the British School at Rome Patrologiae cursus completes: Series graeca, edited by J.-P. Migne, 162 Vols., Paris 1857–1886. Philosophische Bibliothek Patrologiae cursus completus. Series latina, edited by J.-P. Migne, 221 Vols., Paris 1841–1865. Publications of the Modern Language Association of America Questiones Disputatae Reallexikon für Antike und Christentum Abbreviations RB RE RHR RGG RIMAP RINAP RivBi RThP RUB SANER SBL SBL AIL SBL DS SBL SCS SBL SS SBL WAW SC SCS SEÅ SEC SGLG SJOT SOFS STAC STDJ STL SVigChr SVF SVTG SVTP TCT TDNT TDOT THAT THB ThSt ThW ThZ ThWAT XIX Revue Biblique Paulys Realencyclopädie der classischen Altertumswissenschaft Revue de l’Histoire des Religions Religion in Geschichte und Gegenwart The Royal Inscriptions of Mesopotamia Assyrian Periods The Royal Inscriptions of the Neo-Assyrian Period Rivista Biblica Revue de theologie et de philosophie Reclams Universal-Bibliothek Studies in Ancient Near Eastern Records Society of Biblical Literature Society of Biblical Literature Ancient Israel and Its Literature Society of Biblical Literature Dissertation Series Society of Biblical Literature. Septuagint and Cognate Studies Society of Biblical Literature Symposium Series Society of Biblical Literature Writings from the Ancient World Sources Chrétiennes Septuagint and Cognate Studies Svensk Exegetisk Årsbok Semitica et classica Studia Graeca et Latina Gothoburgensia Scandinavian Journal of the Old Testament Symbolae Osloenses, Fasciculus Suppletus Studien und Texte zu Antike und Christentum Studies on the Text of the Desert of Judah Studia theologica Lundensia Supplements to Vigiliae Christianae Stoicorum Veterum Fragmenta Septuaginta. Vetus Testamentum Graecum Studia in Veteris Testamenti Pseudepigrapha Textual Criticism and the Translator Theological Dictionary of the New Testament, edited by G. Kittel & G. Friedrich, translated by G. W. Bromiley et al., 10 Vols., Grand Rapids, MI 1964–1976. Theological Dictionary of the Old Testament, edited by G. J. Botterweck, H. Ringgren, Η.-J. Fabry & H. Gzella, 16 Vols., Grand Rapids, MI 1974–2021. Theologisches Handwörterbuch zum Alten Testament, edited by E. Jenni & C. Westermann, 2 Vols, München 1971–1973. Textual History of the Bible Theologische Studien Theologische Wissenschaft Theologische Zeitschrift (Basel) Theologisches Wörterbuch zum Alten Testament, herausgegeben von G. J. Botterweck und H. Ringgren, 10 Bde., Stuttgart u. a. 1973–2000. XX ThWNT TST TU TUAT UTB VoxLat VT VTG VTSup VWGTh WBC WdF WMANT WUNT W&W ZABR ZAW ZDMG Abbreviations Theologisches Wörterbuch zum Neuen Testament, edited by G. Kittel & ‎G. Friedrich, 9 Bd. und Supplement, Stuttgart 1933–1973. Toronto Studies in Religion Texte und Untersuchungen zur Geschichte der altchristlichen Literatur Texte aus der Umwelt des Alten Testaments Universitätstaschenbücher Vox Latina Vetus Testamentum Göttingen Septuaginta Vetus Testamentum Graecum auctoritate Academiae Litterarum Gottingensis editum Supplements to Vetus Testamentum Veröffentlichungen der Wissenschaftlichen Gesellschaft für Theologie Word Biblical Commentary Wege der Forschung Wissenschaftliche Monographien zum Alten und Neuen Testament Wissenschaftliche Untersuchungen zum Neuen Testament Word & World Zeitschrift für altorientalische und biblische Rechtsgeschichte Zeitschrift für die Alttestamentliche Wissenschaft Zeitschrift der Deutschen Morgenländischen Gesellschaft Natural and Moral Evil Iranian and Greek dualistic concepts of physical and moral evil Towards the religious historical background of the Septuagint-Theology Christoph Elsas In Israel’s monotheism, God’s justice gets a double face: on the one side, the “law” is concerned about the purity of God’s people, and in this respect about particular exclusiveness. Οn the other side, there is a cosmic universal orientation in the prophetic announcement and in the apocalyptic hope – that the God of the people will reveal himself as the God of the world in powerful judgement (Isa 41:1–4), with king Cyrus of Iran as his instrument.1 In Zoroastrianism as the religion of the Iranian Empire, the divine world order, called asha/arta, is completely an outflow of the order of Ahura Mazda’s creation, and realized by this Wise Lord exclusively according goodness and justice. It is the special character of this basic order that is in a dualistic contrast to the Lie (druj), being the world order created by the devil (Ahriman). This means that every experience of suffering goes back, if not to the “damaging works” (vinas) of humans, then to the penetration of Ahriman’s evil world order into the good creation, or to human “partisanship for Ahriman” (ahrimanakih).2 1. Western European categories of dualism It was the specialist in Middle Eastern and oriental studies, Thomas Hyde, who in his History of the Religion of Ancient Persia, published in Latin in 1700 at Oxford, coined the term “dualism” for its characteristic juxtaposition of opposite forces, “good” and “evil.” From that Persian Zoroastrianism, the term “dualism” 1 O. Kaiser, Der Gott des Alten Testaments 3: Jahwes Gerechtigkeit, Wesen und Wirken (UTB 2392), Göttingen 2003, 376. 2 H.‑J. Klimkeit, “Der leidende Gerechte in der Religionsgeschichte. Ein Beitrag zur problemorientierten ‘Religionsphänomenologie,’” in: H. Zinser (ed.), Religionswissenschaft. Eine Einführung, Berlin 1988, 164–184, esp. 169 and 175 f. 4 Christoph Elsas was also applied to the Iranian Gnostic Manichaeism and further on to Christian Gnostic heresies.3 In a more general way in Western Europe today, an attempt is made to understand dualism against the background of psychosocial conditions leading persons to believe in demonic forces and the devil. Sometimes such a belief in demonic forces results in problematic rituals of exorcism. A possible counterpart is the conviction that, for example, God in Christ is looking after the inner realities which lead to possession and obsession, putting an end to the dualistic fight. In secular terminology this means a dialogical deconstruction of the construction to be possessed by evil influences which are an interpretation of dissociative disorder.4 Socially, a dualistic worldview may legitimize cultural demonization. This worldview may generally darken the possibilities you can find in plurality with the many possibilities of peace being relational, open in terms of content and in that respect, unconditional for the subject.5 So far, Manichean in political discourse had become a negative term for the most radical dualism that readers understood recent journalistic characterizations of George W. Bush as a Manichean president.6 Bush was referring – not to conform to the great churches – to a special evangelical interpretation of the Bible when he was calling upon the Western world for his “Crusade” against the “Axis of Evil.”7 It is necessary, however, to differentiate between several dualisms to accept some as useful and indispensable, and to criticize others on principle. So ethics takes for granted the dual of “good” in the sense of “useful” – “just” and “responsible” – and “bad” in the sense of “non-good.” On the other side, gender differences are an example of anthropological dualistic thinking, which will be appropriate to deconstruct.8 One might want to add the construct character of the saint – witch opposition. The case put foreward by Jean d’Arc shows the 3 G. G. Stroumsa, “Dualismus I. Religionswissenschaftlich,” RGG4 2 (1999) 1004 f. R. Sommer, “‘Jesus ist Sieger!’ Dämonenaustreibung und Krankenheilung aus evangelischer Sicht,” in: C. Schwöbel (ed.), Gott – Götter – Götzen, XIV. Europäischer Kongress für Theologie, Leipzig 2013, 866–879. 5 W. Dietrich¸ Variationen über die vielen Frieden, Vol. 1: Deutungen, Wiesbaden 2008, 123. 6 W. Sundermann, “What has come down to us from Manichaeism?” in: A. Lange, E. M. Meyers, B. H. Reynolds III and R. Styers (eds.), Light Against Darkness: Dualism in Ancient Mediterranean Religion and the Contemporary World, Göttingen 2011, 229. 7 Y. Ariel, “You must choose! The Prince of Peace or the Prince of Darkness: Evangelical Beliefs and American Dualism at the Turn of the Twenty-first Century,” in: Lange, Meyers, Reynolds III and Styers (eds.), Light Against Darkness, 316; introduction of the editors, 16. 8 H. Kuhlmann, “Dualismen im Verhältnis von Gott und dem Bösen – eine gendertheologische Frage?” in: H. Kuhlmann and S. Schäfer-Bossert (eds.), Hat das Böse ein Geschlecht? Theologische und religionswissenschatliche Verhältnisbestimmungen, Stuttgart 2006, 31–42. 4 Iranian and Greek dualistic concepts of physical and moral evil 5 ambivalence to interpret the same unusual behavior as works by God, or to the contrary, by the devil.9 Peace and conflict studies can refer to the dangers, if a definition of peace – which is first interpreted in an undualistic energetic way as a relatively satisfying life – gets a binary fighting either-or of justice and injustice.10 But ideas of two antagonistic principles forming the basis of existence is important for the reflection of existential experiences (e. g. individual inability and suffering as well as social irrationalities affecting a group of people).11 In comparative religion, Ugo Bianchi defines “dualism” in religion “as a doctrine that posits the existence of two fundamental causal principles underlying the existence (or, as in the case of the Indian notion of mãyã as opposed to ãtman, the painful appearance of existence) of the world. In addition, dualistic doctrines, worldviews, or myths represent the basic components of the world and of man as participating in the ontological opposition and disparity of value.”12 According to this definition, we speak of an ethical dualism in the strict sense only, if “good” and “evil” are understood as antithetical ontological principles, as in Zoroastrianism and Manichaeism. Moreover, that dualism of Zoroaster can be classified as radical and cosmic, but the dualism of Mani as radical and anticosmic. 2. The eschatological monotheistic tendency of dualism in Iranian tradition The Iranians reached the Mediterranean region with their Achaemenid Empire in the 6th century BCE. The message of the Iranian prophet Zoroaster that there is only one god – with his companions – to be venerated, Ahura Mazda, seems to have seized upon a basic distinction in Old Iranian religion between truth and falsehood. He developed it into a dualistic cosmology. Good and evil supernatural powers are conceptualized in the frame of a particular society or group defining their functions as useful or harmful. This definition depends on historical developments.13 In the conflicts of Iranian society before the Achaemenid Empire, Zoroaster’s starting point was the worship of Ahura Mazda, “the Wise Lord.” Ahura Mazda knew in his wisdom that if he became Creator and fashion9 A. Berlis, “Historische Konstruktionen der Bösen,” in: Kuhlmann and Schäfer-Bossert (eds.), Hat das Böse ein Geschlecht? 140–150, here 143. 10 Dietrich, Variationen, 214. 11 H. G. Kippenberg, “Dualismus,” EKL3 I (1986) 948–950. 12 U. Bianchi, “Dualism,” RE 4 (1987) 506–512, here 506; cf. idem, “Il dualismo come categoria storico-religiosa,” in: idem, Selected Essays on Gnosticism, Dualism and Mysteriosophy, Leiden 1978, 49–62. 13 C. Colpe, “Geister (Dämonen), d. Iran,” RAC IX (1976) 585–599, here 586, 590. 6 Christoph Elsas ed this world, then the Hostile Spirit, Angra Mainyu, would attack it, because it was good.14 With Zoroaster’s own words we hear in Yasna 30:5 of the Avestan collection: “Of these two spirits the evil one preferred to do evil, the good was chosen by the good spirit.” In this process of choice, the until then most divine Daevas became synonymous with idols as well as with devils and confounded with demons as known from the pagan background. Therefore, religious practice involved the greater bountiful beneficent powers against the lesser harmful evil ones, and also sought to appease the latter.15 But as Yasht 3:17 and 19:96 of the Avestan collection state: “Drug (Falseness, Lie) will disappear … shall not be able to destroy the corporeal world of Asha (Order, Truth)” and “Truth will triumph over Bad Lie, over the obscure one from whom all darkness comes.”16 But even in the present time, the good Ahurian principles and concepts represent cosmic powers pervading both the spiritual (menok) and the material (getik) worlds. Therefore, asha, or “truth”, denotes its realization as a moral quality of Ahura Mazda, his truthful worshippers, and also its materialisation in the good things of the world, called “material truth” (astvat ashem). So the picture of the end of this material world drawn by Zoroaster is purely monotheistic in restoring paradise on earth and securing Ahura Mazda’s rule forever. But becoming a physical separation of good and evil, the dualistic picture of world’s present time opposes the corresponding Daevic concepts such as Falsehood (Druj), Evil Spirit (Angra Mainyu) or Wrath (Aeshma). That is Zoroaster’s cosmogonic dualism. In the Zoroastrian tradition of the Achaemenid Empire, especially Young Avestan Yasna 57:17 = Yasht 13:76, we also have references to the two spirits as setting in place their “creations.” Here, evil takes the form of pollution by various kinds of dead matter like blood and corpses, which must be cleansed following strict rituals. The Light shining in the material world and the darkness are created by God, according to Zoroaster’s ninth Gatha in Yasna 44:5. But in the Videvdat (old: Vendidad) – “Law against the Demons,” another Zoroastrian tradition of Achaemenid era – there is on the one side, a “good,” paradisiac light, and on the other side, a “bad” light, both shining in this created world, with “bad” light in need of purification.17 For the world of thought, like Ahura Mazda’s creation of the world of corporeal existence, was subsequently infiltrated by evil. This does not mean that spirit is necessarily good and body necessarily bad. In this Iranian concept of primarily not physical, but moral evil, the domain of the prophet and his pious adherents is 14 M. Boyce, Zoroastrians. Their Religious Beliefs and Practices, London 1979, 20 f. M. Boyce, A History of Zoroastrianism, Vol 1: The Early Period (HdO 1.8.1), Leiden 1989, 85–88. 16 P. F. M. Fontaine, The Light and the Dark, Vol. 4: Dualism in the Ancient Middle East, Amsterdam 1989, 286–295. 17 C. Colpe, Iranier – Aramäer – Hebräer – Hellenen: Iranische Religionen und ihre Westbeziehungen. Einzelstudien und Versuch einer Zusammenschau (WUNT 154), Tübingen 2003, 82, 93. 15 Iranian and Greek dualistic concepts of physical and moral evil 7 good in this world, combined with the opposition between “life” and “death.” In the prophet’s opinion, a living body is good, but after death it becomes a corpse. As a corpse the body is bad, the property of the devil, and profaning everything that comes in contact with it.18 Polluted, even the elements are ambivalent, and the evil powers (e. g. water) have to be fought by the heroes and in daily life by support of the Zoroastrian cult (e. g. by invoking the goddess of water, Anahita, as a power to achieve).19 From that fear, the Median Magi, becoming the Zoroastrian priests, develop a comprehensive dualistic concept of pure and impure.20 A gradual transformation occurred from the dynamic asymmetry of ethics in the Gathas to the rigid cosmic dualism first visible in the Videvdat. That meant a growing importance of physical purity and the preoccupation with purification rites: Ahura Mazda created the spiritual and material worlds completely pure, but the afflictions produced by Angra Mainyu were believed to pollute the creation. As a result, matter is said to be in a state of mixture (gumezishn) of good and evil. According to the 9th century Bundahishn (Book of Primal Creation 3:23 f.) Ahura Mazda taught all humankind: “Which seems more useful to you, that I should create you into corporeal form, so that incarnate you will battle the Lie and vanquish it, and that I should resurrect you perfect and immortal in the end, and re-create you in corporeal form … without enemies forever.”21 That struggle between good and evil, purity and pollution, and life and death is fundamentally a spiritual conflict. According to the medieval tradition (Denkard 383,22 ff.), the attack of the “evil spirit” through impurity in the material world “is upon an individual’s essence, which is the soul, and upon the soul’s weapon and garment: the body.”22 In offering the hope of heaven to everyone who would follow him and seek righteousness, Zoroaster was diverting from an aristocratic and priestly tradition which consigned all lesser mortals to a subterranean life after death. Moreover, for the first time in history, he threatened the mighty with hell and ultimate extinction if they acted unjustly.23 Zoroastrians believe a dying person’s soul (urvan) leaves the body and sets out on a journey into the world of thought, accompanied by the person’s vision-soul (daena). Besides the Fravashi, the ancestor spirits in the air, the vision-soul helps the person’s soul “see” in the 18 Fontaine, Light, 295 f.; H. Koch, “Leben, Tod und Jenseitsvorstellungen in Iran,” in: C. Elsas (ed.), Sterben, Tod und Trauer in den Religionen und Kulturen der Welt, Vol. 1: Gemeinsamkeiten und Besonderheiten in Theorie und Praxis, Berlin, 32010, 169–187. 19 A. Piras, “Serse e la flagellazione dell’Ellesponto,” in: A. Panaino and A. Piras (eds.), Studi Iranici Ravennati, Milano 2011, 118–133. 20 Colpe, Iranier, 528; J. K. Choksy, Purity and Pollution in Zoroastrianism. Triumph over Evil, Austin, ΤΧ 1989. 21 Choksy, Purity, 3–5. 22 Choksy, Purity, 126. 23 Fontaine, Light, 30; cf. M. Stausberg, “Hell in Zoroastrian History,” Numen 56 (2009) 217–253. 8 Christoph Elsas world of thought, but also represents the totality of the person’s thoughts, words and deeds – good and evil – in corporeal life. These are weighed on a balance and then the soul will pass the bridge to the Best Existence in the light of paradise, or fall down into the Worst Existence of hell.24 According to tradition (Bundahishn 14,30 f.), at the end of the ongoing battle on earth, Zoroastrian eschatology expects the final savior to separate the righteous individuals from the evil ones. Each Zoroastrian sinner, having already suffered in hell after death, will be purified by means of an ordeal with molten metal and be granted immortality of body and soul by consuming an mythical elixir. Hell will then be sealed shut with molten metal, saving the spiritual and corporeal worlds forever.25 Truth, justice, practice of the prescribed ritual behavior, and attendance at the Zoroastrian feasts belong to an ethical life. But matrimony and descendants also belong to this in spite of the many rules for purity. The male priests represent purity, while women, until 19th century, have been perceived as more susceptible to evil through their sexuality, menstruation, and birth. Also until 19th century, there were practices entailing bloody animal sacrifices to ward off evil influences – otherwise regarded as belonging to the “evil spirit.”26 But in the philosophical discourse found in the 9th century’s Zoroastrian treatise Skand‑ Gumanik Vizar, there is a clear distinction for Zoroastrian dualism: males and females, though they have separate functions, are of one essence because in their common humanity they are substantially the same. But the “Lie” representing the principle of evil – first moral and then also physical – is not merely functionally different from “wisdom,” the “good,” but is substantially opposite, incompatible, antagonistic, and destructive.27 According to the ethnological studies of Mary Douglas, purity and pollution in a religious system are usually not based on physical cleanliness, but on ritual purity and the loss of this purity through transgressions. Reflections on pollution involve a reflection on the relation of order to disorder, being to nonbeing, form to formlessness, and life to death. If pollution is severe enough, it usually is equated with moral disorder caused by the forces of evil.28 Because an act of pollution breaks the relationship with the divine, and furthers the cause of evil, it becomes a sin. According to Zoroastrian belief, in the cosmic struggle 24 P. O. Skjaervo, “Zoroastrian Dualism,” in: Lange, Meyers, Reynolds III and Styers (eds.), Light against Darkness, 55–89, here 74; Boyce, Zoroastrians, 117–119. 25 Choksy, Purity, 130 f. 26 M. Stausberg, Die Religion Zarathushtras: Geschichte – Gegenwart – Rituale, Vol. 1, Stuttgart 2002, 841. 27 J. W. Boyd and R. G. Williams, “Nature and Problem of Evil in Zoroastrianism: Some Theological, Philosophical and Ritual Perspectives,” in: J. K. Choksy and J. Dubeansky (eds.), Gifts to a Magus. Indo-Iranian Studies Honoring Firoze Kotwal (TST 23), New York 2013, 77–97, here 83. 28 Choksy, Purity, XXIV. Iranian and Greek dualistic concepts of physical and moral evil 9 between good and evil in the material world, purity and purification can be used to negate impurity and defilement. Zoroastrian rites of purification do not serve to expiate personal sins, but rather function as a means of ensuring personal and communal purity.29 Truthful worshippers have to seek the presence of the “fire of victory” in the fire temples, understood as epiphanies of the “Lord of Wisdom,” and exemplifies the cosmic principle of “righteousness” that counters the darkness of the abode of “Lie.” The officiating priests invoke the entire Avestan Yasna and perform the ritual actions as material exemplification of aspects of the invisible spiritual order which are conceived as weapons of purification against the “evil one.” In this time of cosmic mixture (gumezishn) of good and bad powers, the reality of evil in both the material (getik) and spiritual (menok) worlds affords such rituals in the morning hours each and every day. The fire commands one’s attention to its animating movement and light, the metal implements used in the ritual reflect points of light. The pure wood burning in the fire emits a good scent, and the ringing of the haoma mortar with pestle produces a bell-like rhythmic sound – with symbolic blows against Ahriman’s forces in all directions.30 3. Imperialistic dualism and religious anti-imperialistic dualism in Mesopotamia, Iran, Israel Regarding the Babylonian Empire the first sentences of Codex Hammurabi proclaimed against moral evil: “At that time (the great Sumerian gods) Anum and Illil for the prosperty of the people called me by my name Hammurabi, the reverent god-fearing prince, to make justice to appear in the land, to destroy the evil and the wicked that the strong may not oppose the week, to rise indeed like (the sungod) Shamash over the darkheaded folk to give light to the land.”31 In the neighbouring Old Hittite Empire of Anatolia, the king by victory in Syria was equal to the Pharao and could proclaim: “The goddess, my lady, always held me by the hand; and since I was a divinely favoured man, and walked in the favour of the gods, I never committed the evil deeds of mankind.” This dualistic attitude, with regard to the king’s subjects, was strenthened by an elaborate ritual, for the king, as the intermediary between god and humankind, which had to be pure, as shown by Mary Douglas’ ethnological studies.32 Zoroaster’s Gatha in Yasna 44 on the creative powers of the Godhead in fathering justice and right thought, ordering heaven and earth and forming light and darkness seems to be adapted to the biblical version in Isaiah 40 and 45 of Cyrus’ 29 30 31 32 Choksy, Purity, XXVII. Boyd and Williams, “Nature,” 81 f., 89 f. Cf. Fontaine, Light, 204 f., 209–215. Cf. Fontaine, Light, 220 f., 235. 10 Christoph Elsas new Iranian kingdom. Israel’s god was angry with his people because of their past covenant misdeeds and therefore gave them over to the neo-Babylonians as punishment. The neo-Babylonians, however, went too far, and Israel’s god became angry with them, hence, appointed a just ruler to punish them and set the Israelites free. Such new interpretation of the dualism of the universal state will be an argument for the Zoroastian religion of Cyrus and his followers, as well as the Achaemenid Darius the Great placed at the head of four inscriptions: “A great god is the Wise Lord, who created this earth, who created that sky, who created mankind, who created happiness for mankind, who made Darius king: one king over many, one commander over many.” Unity and harmony were essential to the “happiness” God created for mankind. This original state of perfection got lost. Other inscriptions are telling, how “the Lie” (drauga, Old Persian for druj) – source of all confusion, conflict, and evil – entered existence, shattered unity, and spread rapidly in the years before Darius became king. But the Wise Lord made Darius king in response to this crisis, charging him to restore tranquillity, harmony, and happiness by overcoming the Lie.33 Therefore, in his Behistun Inscription (IV:62–65) Darius declares to live according to “Truth” (arta, Old Persian for asha): “Ahura Mazda bore me aid, and the other gods who are … Neither to the weak nor to the powerful I did wrong.” There could be no tolerance for further oppositon of Lie against Truth, as shown by the so called Daivadana Inscription (Persepolis H, 35–41) of Darius’ son Xerxes who followed the Zoroastrian demonisation of the Daevas for his politics, degradating the divinities of rebellious people to demons and destroyed a sanctuary of the “Bad Gods” (daiva, Old Persian for daeva).34 Zoroaster’s very original concept of an end of history was embodied in the doctrine of the Three times – Creation, Mixture and Separation. The sacerdotal Median Magi had also become familiar with Babylonian speculations about history being divided in cycles of time. Contrasting them with Zarathustra’s teachings, they developed, it seems, in the late Achaemenid period. Zurvanism interpreting Zurvan, Eternal Time, as father of the twins in Zarathustra’s famous Gathic verse Y 30.3, the good twin spirit, the Beneficient Spenta Mainyu, now identified with Ahura Mazda himself in opposition to the bad spirit, Angra Mainyu.35 Another interpretation of the twin myth is discussed for Iranian influences on dualism in the Jewish community of Qumran near Jerusalem. According to the Treatise on the Two Spirits (1QS III 13–IV 26) in the Qumran Library, evil is not the beginning of creation but is only secondary to mankind. The two spirits appear only after man has been set to rule over the world. But the psychological 33 B. Lincoln, “The One and the Many in Iranian Creation Myths: Rethinking ‘Nostalgia for Paradise,’” ARG 13 (2011) 15–30, here 17 f. 34 Boyce, Ζoroastrians, 54–65. 35 Boyce, Ζoroastrians, 67–70; cf. Skjaervo, Zoroastrian Dualism, 67–70. Index of Biblical References Old Testament Genesis 1 1:6 1:11 1:12 1:21 1:22 1:26 1:26 f. 1:28 1:28 f. 1:29 1–2 1–3 1–11 2 2:7 2:8–14 2:9 2:15 2:15–17 2:16 f. 2:16–17 2:17 2:18 2:18 ff. 2:18–20 2:19 2:19 f. 2:20 2:20 ff. 2:21 2:21 ff. 2:21–24 2:23 2:23 ff. 29 254 224 224 29 45 50 28 28 f., 45, 46 63 46, 224 226 29, 59 32 26, 223 f. 27 f., 43, 71, 103 f. 223 31, 44, 52, 81, 104 27 f., 30 31, 52 18, 36, 41, 46 25, 27, 30 29, 418 36 f. 27 28 28 28 28 f., 44 42 25 45 28 28, 31, 108 63 2:24 2:25 2–3 3 3:1 3:1 ff. 3:1–5 3:1–15 3:1–18 3:2 3:3 3:4 3:5 3:6 3:7 3:7 f. 3:10 3:12 3:13 3:13–15 3:14 3:14 f. 3:15 3:16 ff. 3:16 3:16–17 3:16–19 3:17 3:17 f. 3:17–19 3:19 3:20 3:21–24 46, 252 31 f., 34, 39 17–76, 420, 425 26, 31, 42, 46, 54, 57 f., 64 f., 67–70, 72, 75 f., 375, 416 f. 25 f., 30, 34, 42, 56, 68, 71 29 50 42 81 104, 224 54, 224 418 50, 61 31, 39 31 f. 39 67 45 42, 64 65 43, 49, 420 17, 29, 36, 71 29, 44–46, 50, 70, 76, 83, 108, 420 48 45, 46, 48, 55 46 17 29, 46, 47, 50 36 48 34, 50, 71 29, 44 83 438 3:22 3–4 4 4:1 4:2 4:1–16 4:2–4 4:8–15 4:9–15 4:10 4:11 4:11 ff. 4:12 4:14 4:23–24 5:2 5:4 5:5 5:19 5:19 ff. 5:29 6:1–4 6:2 6:4 6:5 6:5 f. 6:5–7 6:7 7:22 9:2–6 9:20 10:8 10:8 ff. 10:10 11 11:1 11:1–9 11:1–10 11:1–12:5 11:2 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:27 Old Testament 49 48, 72 29, 46, 108 44 94 85 85 86 173 47 29 36 48 48 89 84 88 46 46 88 46 89, 94 91, 276 f. 251 34, 36 31 91 36 28 49 85 252 429 349 349 253, 256 253, 256 f., 374 f. 255 374 253, 256 374 f. 254, 375 254, 374 254 254 f. 254 f. 255 257 15:6 15:10 15:18 18:25 19:15 19:30–38 20:11 23:7 24:53 31:27 34 34:1 34:2 34:4 34:7 34:6–19 34:13 34:14–17 34:15 34:18–24 34:25–26 34:27–28 34:27–29 34:28 34:30 34:31 35:8–10 34–41 37:35 42:23 42:38 44:29 49:5–6 49:33 212 86 225 173 153 26 193, 195 140 292 259 308 f., 311, 430 308 f. 308 308 309, 313 308 308 308 278 309 309 f. 310 310 310 309 309 308 300 47 281 47 47 33 85 Exodus 1:9 2:24 6:5 7:1 18:21 19:5 19:6 20:5 20:12–16 20:17 20:27(28) 21:13 266 47 47 276 193, 195 266 266 66 210 210 265–279, 430 22–24, 37 439 Index of Biblical References 22 22:8 25:29 26:4 26:10 29:33 31:3 33:13 33:20 37:16 266–268, 270, 273, 276–278 122, 266, 276 294 253 253 295 124 116 55 294 Leviticus 11:5 14:41 14:42 14:45 16:21 17:11 18:21 19 19:11 19:13 19:13–18 19:15 19:16 19:17 19:18 19:18b–19 19:19 19:34 20:11 20:14 22:13 266 27 27 27 153 87 266 206 f., 217 208 208 217 208 208 209 205–218, 428 217 217 205, 208–210 52, 63 153 295 Numeri 4:7 13:33 18:4 22:23 24:2 294 91 295 84 226 Deuteronomium 1:25 224 5:4 226 6:4 f. 279 7:1–5 269 7:6 266 8:12 10:17 12:1–3 14:2 17:14 f. 17:14–20 17:19 21:5 22:28–29 23:4 26:18 28 28:24 28:49 31:11–12 32:9 32:39 34 34:10 93 276 f. 274 266 266 266 117 161 316 26 266 36 27 281 117 274 364 155 157 Josua 1:7 1:8 24:14 155 117, 155 274 Judges 2:18 6:25–31 6:28 47 270 278 Ruth 4:13 46 1 Samuel (1 Kingdoms) 1:9 323 4:13 323 2:8 323 5:5 254 5:6 254 5:11 254 7:10 254 11 26 11:1 25 14:20 254 16:14 66 19:20 226 19:23 226 440 Old Testament 2 Samuel (2 Kingdoms) 13:12–19 316 1 Kings (3 Kingdoms) 8:35 254 9:23 300 9:24 300 15:12 270 17:1 157 22 32 2 Kings (4 Kingdoms) 2:1–15 51 10:27 270 18:19–37 281 18–19 418 19:4 418 19:18 418 19:22 418 1 Chronicles 19:1–2 Tobit/Tobias 2:5 3:10 5 ff. 7:17 47 47 47 Judith 1:1–7:32 9:2 9:2–4 9:2–14 9:3 9:4 9:4–6 9:9 9:9–10 9:10 9:13 10:1–16:25 10:4 13:3–10 308 309 f., 312 f. 305, 308 305–317 310, 312 f. 310–312 313 312 312 312 312 308 313 308 Esther 1 1:1 1:2 1:5 1:8 1:9 1:12 1:13 1:15 1:16 1:16–20 1:19 1:20 1:22 2:3 2:5 2:8 2:9 2:11 2:12 2:13 2:13–15 2:14 2:19 2:21 324, 329 319, 323, 327 320, 323, 328 320–322, 327–329 183, 188, 328 320, 328 188 183 183, 189 f. 190, 323 189 183, 217 183, 323 323 320 f., 323, 327 f. 320, 326 f. 320, 327 320 f., 327 f. 321, 328 321 321, 328 321 321 322 f., 329 322 f., 329 25 2 Chronicles 17:6 21:3 32:23 270 292 292 1 Esdras 2:6–25 2:15(MT 4:6) 3–4 8:23 8:23–24 8:24 289–304 297 288 216 217 216 2 Esdras 1:4–11 4:6–7 4:7 4:8–24 289–304 289–304 284 289–304 Nehemiah 3:25 6:1 9:5 13:23–24 321 28 292 281 441 Index of Biblical References 3 3:1 3:2 3:3 3:8 3:8 f. 3:9–13 3:10 3:13 3:15 4:1 4:1–2 4:1–8 4:2 4:4 4:5 4:6 4:8 4:11 4:13 4:16 4:17 5:1 5:1–2 5:2 5:9 5:10 5:13 5:14 6 6:4 6:4–5 6:5 6:9 6:10 6:10 f. 6:11 6:12 6:13 7 7:7 7:8 7:9 7:9–10 8:1 8:7 8:7–8 8:11 165, 327 323 189, 322 f., 329 322 f., 329 167, 183 165 186 176 319 320, 325, 327 f. 186, 322, 327, 329 f. 186 174 322, 329 322 322 322, 329 f. 187, 189, 320 322 321, 328 183, 320 186 321–325, 328, 331 322, 324, 326, 331 f. 322, 325 322, 324 321 322 321 324 321 f., 328 322 322 323, 327, 329 f. 322 176 323, 327, 329 f. 322, 324 177 324 322 322 321 321 321 319 189 176, 183, 328 8:14 8:15 8:16 8:17 9:1 9:2 9:4 9:6 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:18 9:19 9:20 ff. 9:20–32 9:22 9:28 9:30 10:1 A A:1d A:2 A:3 A:4a A:6 A:8 A:10 A:11 A:12 A:12–17 A:16 B:4 B:4 f. B:5 B:13 C C:1–10 C:1–11 C:5 C:6 C:7 C:8 C:12 C:12–13 320, 328 320, 324 176 177 175 324 321, 328 320, 328 176 320 320, 327 f. 320 320, 328 176, 320 176 327 176 176 176 176 322 319 324 186 185 328 f. 327 185 180 f., 184 180 f., 184 184 185, 187 329 185 329 183 f., 327 178 183 f., 327 327 189 185 187 186 186 186 187 187 186 442 Old Testament C:12–30 C:13 C:14 C:15 C:17 C:18 C:23 C:29–30 E E:4 E:6 E:8 E:13 E:15 E:15 f. 185 186 187 188 180, 186 f. 181, 185, 188 188 188 327 189 188 188 189, 327 180–184, 188 178 1 Maccabees 1:22 1:54 3:46–48 6:7 6:8 f. 6:13 294 311 118 311 47 47 2 Maccabees 7:15 23 Job 1:1 1:3 1:5 1:7 1:8 1:9 1–2 2:3 2:6 2:8 2:9 3:3 ff. 3:6–9 3:18 3:24 4:9 5:12 6:14 7:11 8 193, 195 73, 195 22, 74 71 193 193, 195, 198 32, 68 193 43 195 74,194 73 73 292 47 195 33, 36 196 199 197 9:11–18 13:3–4 13:18–24 14:17 15:4 15:19 16:7–14 18:25 19:23 20:15 21:7 23:2 26:4 26:13 27:3 28 28:28 31:40c 32:8 33:4 34:27 36:19 37:24 39:7 39:27 40:25–41 40:25b 42:5 199 199 199 22 199 295 199 199 194 339 339 47 28 195 28, 226 195 193–196, 202 199 28 28 194 22, 24 199 292 195 422 422 201 Psalms 1 1:1–2 5:5 8:3–5 11(12):5 30(31):11 35(36):16 37(38):10 37(38):17–20 49(50) 49(50):1 51(52):12 61(62):11 70(71) 72(73):12 78(79):11 81(82):1 81(82):6 33 32 153 202 47 47 338 47 47 277 276 f. 226 339 173 339 47 266, 276 f., 430 266, 276 f., 430 443 Index of Biblical References 88(89):15 101(102):5 101(102):21 102(103):21 103(104):13 106(107) 114:8 118(119):39 118(119):13 143 47 47 32 224 105 278 41 116 Proverbs 1:7 1:23 1–9 3:34 9:13–18 10:1 10:10 10:22 11:13 14:13 14:27 15:13 16:16 16:29 24:12 25:20 31:6 195, 202 28 63 212 42 47 47 47 28 47 196 47 196 153 28 47 47 Ecclesiastes 12:7 44 Sapientia Salomonis 1:4 227 1:6 227 1:13 48 1–2 32 2:2 f. 27 2:2–3 27 2:24 416, 418 6:12 227 6:17 227 6:22 227 7:7 227 7:12 227 7:15 227 7:21 227 7:28 227 8:7 8:9 10:7 11:12 261 47 105, 227 47 Sirah 1:7 2:23 4:12 5:15 7:7 7:23 9:17 12:9 14:1 15:11 15:16 17:1–14 17:1–15 22:4 24:4–7 24:23 25–26 25:17–26:23 30:21 30:23 36:13 37:2 38:18 38:20 38:23 49:6 50:15 226 227 259 227 227 227 227 47 47 227 227 128 128 47 129 129 227 63 47 47 341 47 47 47 226 341 294 Hosea 4:4 4:8 4:14 4:15 5:1 5:2 5:5 5:8 5:11 5:14 6:5 6:9 7:12 161 163 161 154 160 155 163 154 160 364 160 162 155 444 Old Testament 7:13 8:1 8:12 9:7 9:11 10:5 10:8 10:13 12:1 12:8 12:13 13:14 162 162 f., 427 158 161 46 154 49 163 163 163 157 161, 418 Amos 1:5 3:1 3:7 3:10 4:4 4:5 5:1 5:7 6:2 8:5 154 155 155 163 162 159, 427 155 160 349 163 Micah 3 3:7 f. 3:10 3:11 3:14 4 4:5 6:10 6:10 f. 6:11 6:12 7:2 7:4 7:9 7:18 f. 154 155 163 118 161 154, 422 154 162 162 161 163 161 161 161 163 Joel 3:1 4:14 4:19 4:21 227 161 161, 163 161 Obadiah 21 162 Jonah 1:14 3:8 4:1 161 163 47 Nahum 1:2 1:9 3:1 162 162 163 Habakkuk 1:2 1:3 1:4 1:12 1:13 2:3 f. 2:8 2:12 2:17 3:13 3:17 163 163 163, 427 160 163 173 163 163 163, 374 162 105, 224 Zephaniah 1:9 2:7 3:4 3:5 3:8 3:11 3:15 163 162 162 163 160 162 159 Zechariah 1:6 3:4 5:8 6:12 10:3 12:10 12:11 13:5 14:14 155 162 162 253 162 227 373 226 155 Malachi 1:4 162 Index of Biblical References 2:13 2:16 2:17 3:15 3:18 3:19 3:19–24(4:1–6) 3:19(4:1) 3:20(4:2) 3:21(4:3) 3:22(4:4) 3:24(4:6) 3:22–24 Isaiah 1:5 1:7 1:14 1:17 1:21–26 1:21 1:26 1:23 1:25 1:26 2 2:2–4 2:3 2:3–4 4:4 5:1–7 5:13 5:15–16 5:22–23 5:23 6:3–5 6:5 8:1–16 8:15 8:16 8:17 8:20 9:6 10 10:5 10:5 ff. 10:5–15 47 163 160 162 162 162 156 156 157 157, 162 157, 159 158 f. 155 47 343 340 116, 136 123 125 124 f., 336 f. 123 123 124 422 336 127 127, 129 226 138 338 138 138 140 344 336 117 122 115–117, 122, 125, 129, 426 336 115, 118, 129, 426 125 349–352, 414 418 352 344 10:5–19 10:8 10:8–9 10:9 10:12–13 10:13–19 10:24 10:30–31 11:1 11:2 11:2–5 11:4 11:5 11:11 11:16 11:23 13 13–27 13:1 13:1–14:27 13:2–16 13:3 13:4 13:5 13:6 13:8 13:9 13:9–13 13:11 13:14 13:17 13:19 13:20 13:20–21 13:20–22 13:22 13–14 13–23 14 14:1–2 14:1–3 14:2 14:3–4 14:4 14:4–23 14:6 14:9 14:9–10 445 342, 351 f. 345, 352 349 341, 350 351 375 347 375 375 124, 195 124 226 125, 142 341 347 374 342, 353, 355–376, 431 365 341, 365 362–364, 372, 374 365 364 364, 373 361, 365 361 360 259 369 f. 371 361 335, 365 341 f., 365 352 375 361 370 335 372 353, 355–376, 414, 431 360, 365 365 365 360 341, 364 361 365, 371 365 369 446 14:12–14 14:13 14:13–14 14:15 14:19 14:13–14 14:13–15 14:15 14:19 14:19–20 14:20 14:21 14:21–22 14:22 14:23 14:27 14:28 14:28–32 14:21 15:1 16:5 16:10 16:14 18:4 19:18 19:18–19 21 21:1–10 21:2 21:9 22 22:1–11 22:8 22:13 22:15–25 22:23 23 24:1 24:1–3 24:4 24:5 24:5–6 24:6 24:8 24:10 24:10–12 24:12 24:16 Old Testament 356, 375 374 371, 374 f. 361 361 364 361 364 360, 375 364 29 374 374 f. 371, 374 341 364 118 360 116 118 125, 143 259 338 339 338 347 335, 342, 353 362, 372 335 341 348 362 339 259, 261 348 138 347 343 411 f. 343 115, 120 f., 127 f., 426 119 f., 125, 129 36, 120 120, 343 343 342 343 115, 122, 125, 129, 138 f. 24:17–18 24:21–23 24:22 24:23 24–26 24–27 25:1 25:2 25:4 25:5 25:6 25:6 f. 25:6–8 25:7 25:8 26:1 26:2–3 26:5 26:9 362 411 f. 422 336, 413 343 372, 411, 413, 415, 423 36 342–344, 352 343 338, 343 416 f., 419, 422 413 411 f., 416, 419 418 409–423, 433 340, 342–344, 352 145, 147 342 f. 116, 120 f., 125, 127, 129, 418 26:9b–10 120 26:10 116, 259 26:13 413 26:14 411 f. 26:18–19 411 f. 26:21 413 27:1 29, 410 f., 413 f. 27:12–13 411 f. 28:11 281 28:16 422 28:20 116 29:1 340 29:5 338 29:7 338 29:8 338 29:11 116 f. 30:5–6 118 30:6 339 30:32 118 31:3 118 31:9 122, 258 31:9–32:11–14 429 32:1 258 32:9 339 32:13–14 338 f. 32:18 339 33:5 336 33:6 115, 121, 125, 129, 426 447 Index of Biblical References 33:20 35:10 36–37 37 37:3 37:16 37:20 37:22 37:25 38:16 38:19 39 39:1 39:3 39:6 39:7 40:22 40:29 40–55 41:1–4 42:1 42:2 42:8 42:21 43:9 43:13 43:14 43:26 44:3 44:6–20 44:9–20 45:8 45:19 46:13 47 47:1 47:8 47:10 47:14 48:2 48:11 48:14 49:21–23 51:3 51:11 52:1 52:7 124, 339 f. 47, 259, 261 348, 351, 418 345 418 336, 345, 352 345, 352 418 358 28 145 375 341 341 341 341 119 47 335, 342, 345 f., 352 f., 431 3, 169 140 336 344 f., 352 139 140, 143 364 341 140 227 275 271, 274 173 144 144 314, 344, 353 341 344 f., 352 344 f., 352 118 340 344 f., 352 341 337 259, 261 47, 259, 261 336, 340 336 54:11–14 55:11 56:2 58:1 59:3–4 59:12 60:5 60:7 60:14 60:15 60:18 61:6 64:2 64:10 65:18–22 66:20 258 118 160 153 144 160 338 f. 125 336 119 124, 339 f. 339 116 340 258 f. 340 Jeremiah 2 4:11 4:31 5:15 10:11 21 24:3 LXX 28(51) 28(51):7 f. 28(51):33 28(51):35 28(51):34, 44 28(51):36 f. 28(51):39–40 28(51):44–57 28(51):57 31:10–14 36(29):1–23 51:33(45:3) 105 226 47 281 274 f., 277 105 41 415, 419, 423 419 421 421 409–423, 433 421 419 421 419 429 394 47 Lamentations 2 2:2 2:5 2:8 2:16 2:20 379, 390, 432 380 377–391, 432 380 380, 388 f. 300 Baruch 4:36–5:9 260 f. 448 New Testament Epistle of Jeremia sub-title 393 ff. 1–72 393–407, 432 3 395 3–4 405 f. 59–61 403 72 406 Ezekiel 10:4 11:19 13:13 14:10 18:2 24:17 28 29 29:3 31 32 32:2 28:15 32:2 38:39 46:24 261 227 28 160 66 47 414 414 422 414 414 422 160 29 373 300 Daniel 1 1:11 1:16 1–2 1:8–2:4a 1–3 2:4b–16 2:8 2:11 3:18 4–6 4:13 4:14 4:18 4:23 4:27 6:8 6:12 6:15 7:25 7–12 11 298 300 300 288 289–304 288 289–304 299 291 116 288 291 291 291 291 291, 335, 342, 352 217 217 217 121 288 350, 352 New Testament Matthew 5:17 5:28 5:39–41 5:43 5:44 6:13 13:1–23 13:24–30 19:19 22:21 22:34 22:35 22:39 23:35 Mark 4:3–9 100 63 272 208 f., 428 210 41 229 14 208–211, 428 275, 279 211 211 208 f., 211, 428 87 229 7:15 12:28 12:28–34 12:31 12:33 23:2–3a 100 211 211 207–212, 217, 428 208–210, 428 275 Luke 8:4–15 10:25 10:27 10:29 18:20 22:19 229 211 208 f., 211, 428 211 211 229 John 1:1 1:9 263 263 449 Index of Biblical References 1:11 1:14 1:18 6:27 18:23 19:19–20 263 263 263 229 273 282 Acts 2:2 2:41 6:9 8:9–13 14:11 23:3 23:5 254 226 226 101, 250 278 271 271–275 Romans 1:17 3:21–22 3:25–26 7:1–7 8:3–4 8:22 8:23 10:2 10:3 11:17 11:17–24 12:14 12:21 13:1–2 13:1–7 13:8 13:9 13:10 16:25 226 226 226 226 227 48 227 105 226 105, 229 f. 227, 429 273 272 226 275, 279 212 208 f., 211 f., 263, 428 212 f. 100 1 Corinthians 1:17–21 2:5–8 4:12 4:12 f. 6:10 7:31 8:5 14:10 227 227 272 275 273 262 273, 276 f. 282 2 Corinthians 3:13 101 Galatians 1:26 4:25 5:13 5:14 5:15 5:19–21 5:22 103 261 212 208 f., 211, 213, 428 212 228 229 Ephesians 1:8–17 3:10 227 227 Colossians 3:6 101 1 Timothy 2:1–4 275 Hebrews 11:4 12:24 87 87 James 2 2:5 2:8 2:9 2:10 2:11 2:12 2:23 4:6 216 214 205, 208 f., 212–214, 428 213 213 213 213 212 212 Apocalypsis 2:7 7:9 12:9 14:8 17:2 17:12–14 18:2 18:10 20:2 20:11–12 21:9–22:5 84 271 32 335 373 262 257 335 32 261 374 450 Old Testament Pseudepigrapha Old Testament Pseudepigrapha III, 318 III, 580 III, 600 III, 686 III, 720 III, 768 III, 599 f. III, 685-687 III, 718-720 III, 755-758 351 127 127 127 128 127 127 f. 128 127, 129 127 Odes Salomonis 4:17 105, 224 Jubilees 50 129 Sibilline Oracles III 124, 127, 426 III, 99–104 349 III, 99–161 349 III, 108–158a 349 III, 158b–161 349 III, 234–246 124 f. III, 256 127 III, 256 f. 125 III, 276 127 III, 303 351 III, 303–313 351 f. III, 314–318 351 Letter of Aristeas 128-169 215 168-169 126 173-186 215 187-300 215 207 216 208 216 209 216 4 Maccabees 1:1 1:7 6:31 7:16 13:1 11:12 18:2 18:7–8 18:8 24 24 24 24 24 22 f. 24 42, 65, 71 42 Pseudo-Phocilides 229 f. 126 Index of Authors Adams, S. 394 Aeschylus 220, 268 Aesopus 65 Agbenuti, H. 107 Alberts, R. 389 Albrektson, B. 385, 389 Alexander, E. S. 222 Alexander, P. S. 13–15 Alexander Abonoteichus 272 Allam, S. 171 Ambrosius 276 Ambrosiaster 273, 275 f. Amesz, J. G. 359 Anaximander 237 Anderson, T. J. 244 André, G. 161 Andreas of Caesarea 275 Androutsos, C. 20 Ansorge, D. 171 f. Antiphon 240 Appelt, O. 20; 35 Arethas of Caesarea 275 Ariel, Y. 4 Aristobulos 126 Aristocritus 401 Aristophanes 241 f., 268 Αristotle 21 f., 219 f., 246 Arnaldez, R. 81, 95 Arndt, W. 214 Arndt, W. F. 137 Assan-Dhôte, I. 378, 385 Assmann, J. 165, 169, 171, 173 Athanasius Alexandrinus 277 Augustinus 273, 276, 355 Ausloss, H. 151 Austin, J. L. 148 Axelos, K. 237 Baer, D. A. 134, 337, 369 Bahrani, Z. 373 Baltzer, K. 385 Barker, E. 244 Barr, J. 147, 287, 377, 396 Barrett, W. S. 17, 51 Barstad, H. M. 390 Barta, H. 167 f., 171 Barta, P. 401 Barton, J. 346, 394 Bauckham, R. 206 Bauer, W. 137 Baur, W. 214 Beard, M. 373 Beck, J. A. 136 Becker, J. 195 Becking, B. 360, 390 Beda Venerabilis 272, 275, 278 Behr, J. 264 Beinhauer-Köhler, B. 167 Bellen, H. 355 Bellis, A. O. 375 Benedict XVI 203 Berg, S. 128 f. Bergamini, G. 356 Berger, K. 14 Berges, U. F. 148 Berlin, A. 361, 369 Berlis, A. 5 Berquist, J. L. 147 Bertram, G. 196 Besnier, M.-F. 358 Betz, H. D. 206 Beuken, W. A. M. 141 Beys, K. 54 Bianchi, U. 5, 13, 15 Bickerman, E. J. 266 Biguzzi, G. 374 452 Index of Authors Bird, M. 288 Birnbaum, E. 98 Blank, S. H. 136 Blenkinsopp, J. 142 Blue, J. R. 214 f. Boase, E. 306 f., 391, Boccaccini, G. 221 Bocher, O. 374 Bodéüs, R. 402 Bohmbach, K. G. 142 Boiy, T. 350 Bonney, G. M. C. 81, 98–111, 194, 197, 200, 219–230, 249–264, 426, 428 f. Bons, E. 154, 157 f., 161 Bordt, M. 401 Borger, R. 382 Boyce, M. 6, 10 Boyd, J. W. 8 f. Bowling, A. C. 135 f. Bozinis, C. A. 168, 231–246, 429 Bratsiotis, N. P. 419 Bratsiotis, P. J. 133 Brenton, L. C. 137 Briggs, C. A. 208 Brooke, G. 351 Brown, F. 208 Brown, W. P. 138 Bruggemann, W. 132, 138, 359, 365 Büchner, D. 266 Büllesbach, C. 395 Buitenwerf, P. R. 127 f., 351 Burkert, W. 13, 358 Burnet, J. 398 Burns, A. 330 f. Bury, J. B. 235 f. Buth, R. 304 Butting, K. 175–177 Cadell, H. 159 Caird, E. 398 Caird, G. B. 142 Calabi, F. 94 f., 99 Cañas Reíllo, J. M. 378, 386 Cancik-Kirschbaum, E. 166, 357 Caragounis, C. C. 215 Carasik, M. 294 Carston, R. 147 f. Casevitz, M. 155 Castagloni, F. 330 Cazelles, H. 182 Chalmers, A. 364 Charles, R. H. 207, 267 Childs, B. S. 135 Chilton, B. D. 132 Chou, A. 362 Ciccarese, M. P. 373 Cicero 228 Cimosa, M. 77–95, 193–20, 425, 428 Clemens Alexandrinus 102 f. Clemens Romanus 250 Clements, R. E. 361 Clifford, R. J. 144 Clines, D. J. A. 196 Choksy, J. K. 7 f. Cobet, J. 355 Cogan, M. 365 Cohen, A. D. 180 Cohen, M. E. 361 Collins, J. J. 127, 129, 350 Colpe, C. 5–7 Cook, E. 287 Cook, J. 151 Cook, J. G. 271–274 Cooper, J. 400 Cotterell, P. 146 Couey, J. B. 138, 143 Cowley, A. E. 142 Cross, R. C. 243–245 Crouch, C. 381 Crüsemann, F. 141, 169 Curd, P. 398 Cyprianus 273 Cyrillus Alexandrinus 274 f., 277 Dafni, E. G. 17–76, 154, 159, 401, 409–423, 425, 433 Dalley, S. 358 Dandamaev, M. A. 335 Danker, F. W. 137 Davids, P. H. 207, 214, 217 Davis, B. 307 Davis Bledsoe, A. M. 288 Day, J. 373 Day, L. 182 De Angelo Cunha, W. 119 f., 122, 139, 145, 340, 343 Index of Authors Debel, H. 366 Dedering, S. 389 De Jong, M. J. 138, 148 Delitzsch, F. 375, 409 Dempster, S. G. 359, 372 Den Hertog, C. 267 De Romilly, J. 233, 236, 240–242 Derrida, J. 146 De Sousa, R. F. 132 De Souza Nogueira, P. A. 374 De Troyer, K. 182, 319–334, 368, 431 De Waard, J. 132, 285, 287 Dekker, J. 115 Didymus 107 f. Diels, H. 398 Dietrich, W. 4 f., 169, 173, 409, 414 Dihle, A. 167 f. Di Lella, A. A. 128 Dines, J. 154 f., 159 Diodorus Siculus 357 f. Diodorus of Tarsus 276 Diogenes Leartius 236, 246, 269 Dix, G. H. 356 Dobbs-Allsopp, F. W. 360, 379, 389 Dodd, C. H. 246 Dogniez, B. C. 153–155 Dogniez, C. 378 Dommershausen, W. 174, 177 Donner, J. J. 17 Doresse, J. 100, 249 Douglas, A. P. 117 Douglas, M. 9 Driver, S. R. 208 Duhaine, J. 350 Dunn, J. D. G. 206, 208 Du Rand, J. A. 374 Ebener, D. 17 Edmonds, J. M. 235 Efthimiadis-Keith, H. 305–317, 430 Ego, B. 175 f., 311 Elliger, K. 140 Elsas, C. VII, IX, XI, XII, 3–16, 165–178, 425, 427 Engels, D. 355 Enslin, M. S. 310 Erikson, K. T. 305 f. Erlandsson, S. 372 453 Euhemerus 404 Euripides 17–76, 220 Eusebius 98 f., 102 f., 256, 258, 270, 276 f. Euthymius Zigabenus 275, 278 Everson, A. J. 132, 365 Eynikel, E. 136, 386 Ezrahi, S. D. 360 Fabry, H.-F. 162 Falcon, A. 403 Falk, Z. W. 132 Fassberg, S. E. 304 Feder, F. 386 Feldman, L. H. 269 f. Feldmeier, R. 355 Filastrius of Brescia 276, 278 Filoramo, G. 100, 250 Fischer, J. 145, 369 Fischer, R. 356 Fishbane, M. 350, 356 Fitzmyer, J. A. 135 Flaig, E. 168 Flannery, K. 398, 402 Fontaine, P. F. M. 6 f., 9–15 François, R. 393 Frechette, C. G. 306 f., 314 f. Freudental, J. 396 Fried, L. S. 288 Friedli, R. 170 Frilingos, C. 374 Fuhs, H. F. 195 Gallagher, E. L. 366 Garstad, B. 357 Gehler, M. 356 Gelston, A. 283 Genadius 275 Gentry, P. J. 386 Georgios Gemistos Plethon 18 f. Gera, D. L. 309 f., 313 Gericke, J. 393–407, 419, 432 Gers-Uphaus, C. 277 Gingrich, F. W. 137 Glancy, J. A. 374 Glenny, W. E. 153, 155, 158, 161, 283 f., 287 Glotz, G. 232 Görg, M. 266 454 Görgemanns, H. 245 Goldman, S. 181 Gooding, D. W. 140 f. Goodman, M. 221 Goshen-Gottstein, M. H. 365 Gosse, B. 364 Grabbe, L. L. 390 Granofsky, R. 305 f., 308 Graupner, A. 170 Gravett, S. 386 Gravett, S. L. 141 Grayson, A. K. 382 Green, P. 331, 333 f. Greenstein, E. L. 379 Gregorius Magnus 276 Gregorius I. Romanus 273, 276 Greifenhagen, F. V. 142 Grech, P. 100 Grig, L. 356 Grogan, G. W. 375 Gruetter, N. 155 Grundmann, W. 36 Guthrie, W. K. C. 239, 241 Hagedorn, A. C. 168 Hagner, D. A. 206 f. Hamborg, G. R. 137 Hanhart, R. 216, 281, 290, 319, 378 Hanson, P. D. 356 Harder, G. 36 Harkins, A. K. 315 Harl, M. 80 f., 87, 155, 160 Hartin, P. J. 214 Hassler, M. A. 373, 375 Hauser, S. R. 357 Hauspie, K. 136, 386 Haußig, H.-M. 166 f. Havelock, E. A. 236–238 Hays, R. B. 373 Heiser, M. S. 207, 213, 216 Henderson, J. 373 Henkelman, W. F. M. 358 Heraclitus 237 Herman, J. 305, 307 Herodotus 358 Herzog, Z. 359 Hesiod 219 f., 233 Heskett, R. 366 Index of Authors Hieronymus 97, 99, 107, 118, 276, 338 Hill, R. C. 277 Hillers, D. 361 Hillers, D. R. 379 Hippias 240 Hippolytus 100, 250 Hirschberger, G. 305, 307 Hirsch-Luipold, R. 378, 386 Hock, A. 374 Höffe, O. 168 Hoffman, Y. 132 Homer 220, 231 Horbury, W. 271 Horrowitz, M. J. 308, 314 Horton, F. L. 14 Hosch, H. E. 131 f. Hose, M. 36, 51 Houston, W. J. 132 Howard, G. E. 153 Hrobon, B. 137 Huey, F. B. 181 Hyde, T. 3 Hyginus 44 Hylander, I. 132 Inglebert, H. 355 Ipsen, A. 373 Irenaeus 100–107, 111, 227–230, 249–264 Irons, C. L. 141, 146, 179 f. Isidorus of Sevilla 2785 Iustinus 100 f., 250 Jacobs, J. W. 360 Jaeger, W. 232–234, 236, 238, 398 Janowski, B. 168 f., 171 Janzen, J. G. 421 Jauhiainen, M. 373 Jeremias, J. 389 Joannes Chrysostomus 272, 275–278 Joannes Damescenus 274 f. Jobes, K. H. 212 Johnson, D. G. 139 Jonas, H. 249 Jones, H. S. 386 Joosten, J. 154 f., 157 f., 161, 282 f., 286 f., 367 Josephus 221–223, 226, 255, 268–271 Joüon, P. 290 Index of Authors Kaiser, O. 3, 169 f., 173, 396 Kakridis, J. T. 242 Kalfas, V. 237, 242, 245 Kalospyros, N. A. E. 131–149, 355–376, 426, 431 Kaminka, A. 154 Kannicht, R. 17 Karrer, M. 396 Keel, O. 380, 386, 388 Keener, C. S. 207, 214 Keil, C. F. 375 Kelly, J. R. 372 Kessler, R. 167, 170, 173 Kessler, S. 154, 157 f., 161 Kim, H. C. P. 132 Kim, Y.-B. 171 Kimborough, M. L. 396 Kirk, G. S. 237 f., 401 Kjägaard, M. S. 368 Klein, G. L. 364 Klein, K. M. 356 Klimkeit, H.-J. 3, 166, 168–172 Knight, T. E. 149 Knox, B. M. W. 17, 51 Koch, H. 7 Koch, K. 171, 173 Koenen, K. 380 Koenig, J. 116 f. Koester, C. R. 373 Koller, A. 181, 184, 188 Kondi, I. D. 330 Kossmann, R. 182 Kotzé, G. R. 377–391, 432 Krašovec, J. 132, 138, 141 Krapinger, G. 21 Kruger, P. A. 385 Krystal, H. 306 Kranz, W. 398 Kratz, R. G. 395 Krautz, H.-W. 19 Küster, W. 17 Kuhlmann, H. 4 Kuhrt, A. 167, 358 Kulzer, A. 374 Labahn, M. 267, 378 Laberge, L. 121 f. Lactantius 357 Laks, A. 398 Lambert, W. G. 356, 388 Lange, A. 208 Langin-Hooper, S. M. 358 Larson, M. L. 285 Latacz, J. 18, 36, 53, 60, 75 Le Boulluec, A. 98, 118, 266 Lee, J. A. L. 134, 146 Lee, J. K. 356 Leichty, E. 382 f. Le Moigne, P. 118, 369 Lemmelijn, B. 366 Lemos, T. M. 314 Leonhardt-Balzer, J. 11 Lesher, J. 399 Lesky, A. 36, 51, 53 Lévêque, J. 199 Lewis, J. 235 f. Liddell, H. G. 312, 386 Lieberman, S. 367 Liess, K. 173 Lincoln, B. 10 Lind, M. C. 140 Lipschits, O. 390 Liverani, M. 381 Loader, J. A. 372 Long, A. 404 Longacre, R. 135 f. Longenecker, R. N. 206 Linssen, M. J. H. 358 Loretz, O. 172, 409, 414 Luciani, D. 88 Lucianus Samosatensis 272 Lust, J. 136, 367, 386 Lycophron 239 Lyons, J. 361 Lyotard, J.-F. 368 Macarius Magnes 274 Machinist, P. 384 Magezi, V. 307 Maier, C. M. 378, 386 Manda, C. 307 Mansfeld, J. 404 Marcus, D. 296 Marcus, R. 269 Martin, M. 402 Martin, R. P. 207, 214 455 456 Index of Authors Maul, S. M. 172, 381, 384 McCarter Jr., P. K. 11 McGinnis, J. D. A. 358 McGrath, A. E. 140 McKirahan, R. 238 McLay, T. 281, 288, 293, 295 Meiggs, R. 235 f. Meinhold, A. 156, 158, 181 Meiser, M. 265–279, 420 Melton, L. D. 373 Middlemas, J. 390 Mikalson, J. D. 398, 401 f. Millar, F. 331, 333 Miller, G. D. 372 Miller, P. L. 12 f. Miller, T. 180, 182, 188 Miscall, P. D. 361 f. Moatti-Fine, J. 378, 385 Moberly, R. W. L. 138 Momigliano, A. 98 Monsengwo Pasinya, L. 153 Moore, C. A. 182, 310, 313 Moore, S. D. 374 Morgan, C. W. 214 Morrison, J. S. 240 f. Most, G. 398 Most, G. W. 234 Motyer, J. A. 206, 365, 374 f. Muddimana, J. 394 Müller, M. 157, 160, 271 Munnich, O. 281 Muraoka, T. 36, 133, 135 f., 140, 154, 160, 290, 369, 386 Murrey, A. T. 231 f. Mussner, F. 214 Musurillo, H. 274 Nagel, G. 195 Nagel, P. 174, 179–191, 427 Nestle, W. 240 Neumann, H. 166 Neumann, J. H. 202 Neusner, J. 110, 249 Ngunga, 131 Nicephorus Blemmydes 277 Niehr, H. 141, 390 Nielen, H. 165, 175 Nikiprowetzky, V. 81, 99 Nikita–Koltsiou, A. 232 Nilsson, M. 231 f. Nolland, J. 207 North, J. A. 272 Notarius, T. 364 Notley, R. S. 304 Novak, M. 350 Novotny, J. 382 O’Brien, M. J. 240 O’Connell, R. H. 138, 356 Oelsner, J. 357, 361 Oeming, M. 170 Olariu, D. 288 Olofsson, S. 153 Olley, J. W. 115, 121, 123, 140, 337 f. Olympiodorus 275 Origen 101, 250, 273, 277 Orlinsky, H. M. 367 Osborne, G. R. 212 Oswalt, J. 141, 149 Oswalt, J. N. 365, 375 Ottley, R. R. 118, 133, 145 Otto, E. 167, 171–173 Ovid 44 Parker, S. B. 388 Parmenides 238 Parrot, A. 356 Passoni Dell’Acqua, A. 195 Patmore, H. M. 288 Penner, K. 207, 213, 216 Pentiuc, E. J. 100 Pidoux, G. 132 Pietersma, A. 265, 285, 396 Pindar 219 Pippin, T. 373 Piras, A. 7 Pitard, W. T. 388 Pfeiffer, G. 172 Philo Alexandrinus 77–95, 97–111, 222–227, 229, 251, 253 f., 261, 268 f. Photius 276 f. Pindar 219 Pinker, A. 381, 384 Platon 13, 17–76, 93, 100, 220 f., 224, 228 f., 239, 241–246, 251, 268 f., 402 Pleshe, Z. 15 Index of Authors Plinius junior 272 Plinius senior 228, 269 Pola, T. 155, 267 Polaski, D. 132 Polaski, D. C. 141 Polybius 341 Pongratz-Leisten, B. 381 f. Poser, R. 306 Prijs, L. 153 Primasius of Hadrumetum 275 Procopé, J. F. 400 Procopius of Gaza 275, 277 Protagoras 239 Ps.-Clementine 274 Ps.-Oecumenius Tricaeus 272, 278 Ps.-Polychronios 275 Pythagoras 12 Quack, J. F. 171 Quey, R. L. 359, 365, 372–374 Quinn, J. D. 135 Quintilianus 263 Quintus Smyrnaeus 44 Raabe, P. R. 361 Rabanus Maurus 275 Radice, R. 80 Rahlfs, A. 281, 308, 377, 385 Raven, J. E. 237 f., 401 Reale, G. 94 Reimer, H. 170 Renkema, J. 380 Resseguie, J. L. 373 Reumann, J. 135 Reventlow, H. 132 Reynolds, E. E. 374 Ricoeur, P. 360, 393 Rissi, M. 374 Römer, T. 389 Rösel, M. 151–164, 266, 427 Rollinger, R. 358 Rosenthal, F. 298 Rossing, B. R. 373 Rowe, G. O. 369 Rudolph, W. 385 Rufinus 107 Runia, D. T. 106 457 Sæbø, M. 319 Saint-Amour, P. K. 364 Sals, U. 374 Salters, R. B. 383 Sanmartín, J. 409 Sandmel, S. 78, 133, 372 Sandevoir, P. 266 Sawyer, J. F. A. 133 Schäfer, R. 380 Schaper, J. 266 Schart, A. 154, 159 Schedtler, J. J. 373 Schilling, O. 132 Schleiermacher, F. E. D. 38 Schmid, K. 377, 389 f. Schmidt, D. 364 Schmidt, W. H. 389, 410 Schmitt, H.-C. 169 Schmitt, H. H. 341 Schmitt, R. 167 Schmitz, B. 267 Schmitz, W. 167 Schmoll, H. 159 Schoer, S. 386 Schorch, S. 386 Schorn, U. 157, 160 Schroeder, C. O. 135 Schüle, A. 36 Schulte, L. R. 315 Schwartz, D. R. 268 Schweitzer, S. J. 367 Scott, R. 312, 386 Searle, J. R. 148 Sedley, D. 404 Seeligmann, I. L. 115, 117, 121, 133, 152, 154, 337, 340, 349, 367 f. Segal, E. 181 Seidman, N. 367 Seifrid, M. A. 147 Seitz, G. 159 Seitz, C. R. 361 Seleznev, M. 266 Sesboué, B. 106, 264 Shaked, S. 11 Sharp, C. J. 372, 422 Sharples, R. W. 404 Sheppard, G. T. 360 Shorey, P. 243 458 Siegert, F. 268, 271 Silva, M. 137, 364 Simon-Shoshan, M. 367 Sinclair, T. A. 231, 233, 236 Skehan, P. W. 128 Skjaervo, P. O. 8, 10 Smend, R. 368 Smith-Christopher, D. L. 360 Smith, M. S. 388 Smith, P. A. 146 Soisalon-Soininen, I. 366 Sollamo, R. 134 Solmsen, F. 401 Solon 234 Sommer, R. 4 Sophocles 268 Sperber, D. 147 Spieckermann, H. 170 Statius 44 Stausberg, M. 7 Stec, D. M. 277 Steussy, M. J. 358 Steyn, G. J. 205–218, 271, 428 Stipp, H.-J. 421 Stoebe, H. J. 36 Stone, E. C. 359 Strabo 358 Strauss-Clay, J. 234 Stroumsa, G. G. 4 Stulman, L. 308 Sundermann, W. 4, 11 Sundermeier, T. 165 Sweeney, M. A. 132 Swete, H. B. 281, 304, 378, 385 Tacitus 269 Tadmor, H. 382 Talmon, S. 361, 371, 374 f. Talsir, Z. 292 Tate, W. R. 135 Tattam, H. 386 Teeter, A. 350 Tertullianus 228, 279, 355 Thackeray, H. St. J. 270 Theodorus 404 Theodoretus Cyrensis 275–277, 279 Theophilactus 272 f., 275 Thiede, C. P. 355 Index of Authors Thiessen, M. 309 f. Thomas, H. A. 379 Thür, G. 167 Thucydides 242 Tigay, J. H. 347 Tipvarakankoon, W. 373 Tov, E. 146, 175, 282–285, 299, 366, 368, 385 Tröger, K.-W. 11 Tromp, N. J. 361 Troxel, R. L. 115–117, 133 f., 139, 347, 349, 367–369 Tull, K. 394 Ueberschaer, F. 378 Ulpianus 269 Ulrich, E. C. 366 f. Van Buren, E. D. 374 Vanderhooft, D. S. 365 Van der Horst, P. W. 126 Van der Kooij, A. 115–129, 131 f., 149, 155, 158, 335–353, 367, 426, 431 Van der Louw, T. A. W. 137, 337, 366, 369 Van der Meer, M. N. 121 ff., 358 Van der Vorm-Croughs, M. 133 f., 146, 369–371 Van der Spek, R. J. 357 Van Henten, J. W. 124 Van Oort, J. 355 Van Tilborg, S. 368 Veikos, T. 237 f. Vlaardingerbroek, M. 358 Vlastos, G. K. 233, 236, 401 Vogels, W. 199 Vorster, W. S. 368 Vox, M. V. 182 Vriezen, T. C. 137 Wacker, M.-T. 175–178 Wagner, J. R. 115, 117, 337, 346 Wahl, H. M. 175, 181 Walter, D. M. 389 Wartelle, A. 100, 102, 135 Wasserstein, A. 367 Wasserstein, D. J. 367 Weber, E. 266 Weber, M. 359 Index of Authors Weinfeld, M. 132 Weigold, M. 208 Weipert, M. 148 Welker, M. 168 f., 171 Wendland, E. R. 131 Wenthe, D. 295 Wevers, J. W. 210, 265 f. Whedbee, J. W. 115 White Craford, S. 180 Whitley, C. F. 142 f. Wick, P. 374 Wieger, M. 81, 194, 196 Wiesehöfer, J. 172, 358 Wilcke, C. 166 Wilckens, U. 246 Wildberger, H. 143, 342, 359 Wilkins, L. L. 379 Williams, R. G. 8 f. Williamson, H. G. M. 345 f., 368 Wilson, D. 147 f. Winkler, H. 373 Winter, I. J. 386 Wiseman, D. J. 359 Witte, M. 170, 173 459 Wong, D. 401 Wooden, G. 281 Woozley, A. D. 243–245 Wright, B. 126 Wright, B. G. 265, 396 Würthwein, E. 385 Wyatt, N. 413 Wycherley, R. E. 334 Xenophon 239, 268 Yamada, S. 382 Young, K. 281–304, 430 Youngblood, K. J. 378 Zeitlin, S. 310 Zeller, E. 240 Zenger, E. 173 Ziegler, J. 121 f., 133, 154, 162, 281, 364, 367, 369, 377, 380, 385 Zimmermann, B. 17 Zimmern, H. 180, 373 Zografidis, G. 237, 245