SUMMARIES
Herodotus: Father of biblical history
J.W. Wesselius
The structure of the Biblical History (also called Primary History) of the books Genesis – 2 Kings can
be shown to have been derived from the work of the Greek historian Herodotus of Halicarnassus
(about 490-430 BC). The author or redactor of the Biblical History apparently wanted his work both to
emulate his Histories and to be contrasted with it. The genealogy of the Persian kings underlying
Herodotus’ work is copied in the biblical description of the family of the Patriarchs, with an especial
close likeness between Xerxes leading this tremendous army from Asia to Europe across the
Hellespont in order to conquer Greece, and Moses bringing the Israelites from Egypt to Asia through
the Red Sea in order to conquer the Promised Land. All this has far-reaching consequences for our
view of the origin and structure of the Biblical History.
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First-born and King. Genesis 38 as an integrating part of the Joseph cycle
K.A. Deurloo
Genesis 38 is usually considered to be “without connection to its context”. The Joseph stories stand
“isolated in every way” (Brueggemann). Yet, Joseph being explicitly named under the heading “The
Begettings of Jacob” (37:2) surprises the reader. Because of incest (36:22; 49:3,4), Rubes has indeed
been excluded from his position as firstborn but since the primary theme of the cycle concerns
kingship (37: 508), one wonders why there is no mention of Judah (cf. Ps. 78:67f.; Matth. 1:2).
It looks as if Judah in Genesis 38 – a chapter connected with the context by several key words and
motives – is also disqualified because of incest. In his case, however, the offence is not deliberate and
that is why he can be rehabilitated (43:9; 44:16-34). In Gen 49:8ff. he receives honours appropriate to
a king.
Joseph, although not explicitly mentioned as such, functions as firstborn. By his father’s donation of a
‘double portion’ to his sons (Gen. 48), he is implicitly designated as the firstborn. Without Joseph,
who saved the House of Jacob, there is no future for Judah. Without the saving activity of the
‘firstborn’ Farizim community (Sichem), there is no future for the kingship of ‘Judah’, the Jerusalem
community. The commentary in 1 Chron. 5:1f. underlines the interplay of the theme of Firstborn and
King which makes Genesis 38 an essential part of the last cycle of the Book of Genesis.
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Letters to the exiles. The literary and theological function of Jeremiah 29
K.A.D. Smelik
The article starts with a discussion of the question whether or not Jeremiah 29 contains fragments of
an original letter by the prophet. After a division of the text into four prophesies, the verbal forms in
the chapter and their grammatical subjects are considered, especially the actions of the LORD. On the
basis of this analysis, three images of God appear from this text. Only the last one proves to be valid.
Subsequently, the relation of chapter 29 with the context is considered. Special attention is paid to
verse 7 which can easily be misinterpreted. The author ends by arguing that the book of Jeremiah
should be approached not as a compilation but as a composition with a structure especially developed
to convey a complicated message.
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Hosea 4:1-3: Reversal of creation?
N.A. Schuman
It is rather generally assumed that Hos. 4:1-3 should be understood as a classic example of the socalled “prophetic lawsuit”. JHWH has a rîb with the inhabitants of the land, according to vs 1. Then, in
vs 2, we should find the “Scheltwort”, i.e. the charge which JHWH as prosecutor brings against his
people. Consequently vs 3 should contain the final condemnation of JHWH as judge. The “reversal of
creation” (so Deroche) is also a direct divine punishment. In reality, after linguistic, literary and
exegetical analysis of Hos. 4:1-3, the passage seems to be not so evidently an judicial one. We better
take it as a quarrel of JHWH with the inhabitants of the land about the question what really is
happening: the drying up of all living creatures. Finally, the dispute intends to be a summon to
repentance and to a change of attitude.
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The date of the song of Deborah (Judges 5)
B.J. Diebner
In this article, the author is questioning the general opinion that the Song Deborah is the oldest part of
the Hebrew Bible. He points to late features in the text, especially in the names. He suggests a
connection with historical events in the Hasmonaean period.
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Reconsidering the Tel Dan inscription
K.A.D. Smelik
Since two new fragments of the Tel Dan inscription have been published, it is necessary to reconsider
the extant text. The meaning of ‫ ביתדוד‬seems to be clear now: it is not the name of a sanctuary but of a
country, to wit: Judah. New problems, however, are created by two fragmentary names in lines 7-8: if
we read them as Jehoram and Ahaziah, the text is referring to king Hazael of Damascus. In the
inscription, the Aramean king is claiming to have killed these to kings. According to 2 Kings 9,
however, it was Jehu who murdered them, fulfilling the word of the LORD. The most important aspect
of the text is the ideology of the author which can be compared with biblical views, for instance, the
role of the God of Israel as the redeemer of his people.