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Hebrew Studies 31 (1990) 116 Reviews vision represents the effective counter-foil to such "monopolistic centers of domination." To the extent that such theological and social conflict is reflected in the tradition, it is still inaccurate to characterize this dispute as one between covenantal and non-covenantal views of reality. The Davidic and Jerusalem traditions are as covenantal in character as the Sinaitic (cf. 2 Sam 7). The dispute seems rather to be over competing notions of covenantal reality itself. Furthermore, to construe the preexilic sociological reality behind the ideological as a struggle for power between the ruling elite and the marginalized seems to over-simplify. The tradition remembers a struggle within the ruling elite of Jerusalem over national policy. If community conflicts in the exilic and postexilic periods are discerned in the tradition as well, then the sociological character of the power conflict(s) becomes even more complex. Modem notions of class struggle seem anachronistic in relation to the sociological realities reflected in the tradition. These remarks are not intended to disparage this very enjoyable commentary. Rather, these problematic features of the exegesis mediate contemporary developments in the interpretation of Israelite prophecy in an accessible, non-technical manner. This, along with the many other excellent insights, makes this a very useful study as a basic text in an undergraduate course on Jeremiah as well as for use in a graduate seminar debating the hermeneutical and theological problems of integrating diachronic and synchronic, extrinsic and intrinsic approaches to the biblical text. A. R. Pete Diamond Carpinteria, CA 93013 IT IS WRITTEN: SCRIPTURE CITING SCRIPTURE. ESSAYS IN HONOUR OF BARNABAS LINDARS, SSF. D. A. Carson and H. O. M. Williamson, eds. Pp. xx + 381. Cambridge: Cambridge University, 1988. Cloth. The present volume is a collection of essays honoring Professor Lindars as he approaches retirement from the Rylands Chair of Biblical Criticism and Exegesis in Manchester University. In keeping with the broad scope of Professor Lindars' own work, which has spanned both OT and NT and Hebrew Studies 31 (1990) 117 Reviews points in between, the essays cover intra-biblical exegesis in the Hebrew Bible, the so-called intertestamentalliterature, and the use of the OT in the NT. With one exception all of the contributors are Christian scholars, and with four exceptions all teach or have taught in British universities. The title leads us to expect treatment of the topic of intra-biblical exegesis along the lines of Fishbane's recent and programmatically important Biblical Interpretation in Ancient Israel (Oxford, 1985). This, however, is not exactly what we fmd, and not only because of the inclusion of a section entitled "Between the Testaments." Several of the essays in the OT section deal with development and reworking of themes rather than instances of "Scripture citing Scripture"-as, for example, in Day's treatment of the legal material in prophetic books, Anderson on the historical traditions in Psalms, and Clements' discussion of the creation theme in the wisdom books. The last section, "The Old Testament in the New Testament," which takes us in an orderly fashion through the books from Matthew to Revelation , raises issues of a general hermeneutical nature generally subsumed under the rubric "the relation between the testaments" rather than the issue of intra-biblical exegesis as such. We are, however, alerted to this problem of focus in Howard Marshall's introductory piece, which also takes issue with some aspects of Lindars' well-known New Testament Apologetic published back in 1961. The first of the OT essays, that of H. G. M. Williamson on the historical books, concentrates on references to law in Chronicles and Ezra-Nehemiah; the relation between Chronicles and Samuel-Kings; and citations of prophetic texts in the levitical sermons in Chronicles, which texts are now regarded as authoritative though not on a par with the laws. John Day on prophecy deals inter alia with allusions to law in the prophetic books, a subject of dispute since Wellhausen, but fmds time to discuss a few specific texts, principally Amos 2:8, referring to Exod 22:25-27, and the disputed allusions to the decalog in Hos 4:2 and Jer 7:9 on which he declines to adjudicate. A...

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Additional Information

ISSN
2158-1681
Print ISSN
0146-4094
Pages
pp. 116-119
Launched on MUSE
2011-10-05
Open Access
No
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