Wolfgang Schuette - Academia.edu (original) (raw)

books by Wolfgang Schuette

Orbis Biblicus et Orientalis, 2016

The historical conditions are examined under which the early prophetic literature preserved in th... more The historical conditions are examined under which the early prophetic literature preserved in the bible could arise. I understand all references to „Israel“ to point to former inhabitant of the Israelite Kingdom, who after 722 BCE took refuge as exiles in Judah, and their children and grandchildren too. I analyze the subsequent development of the biblical concept of „Israel“. The concept’s literary-historical starting-point is explained in terms of an „insider literature“ produced by the Israelite exiles living in post-722 Judah, whose anonymous audience can still be recognized in coherently preserved units of speech in the prophetic books of the Hebrew Bible.

Diese Dissertation analysiert alle direkten Anreden in der Hoseaschrift und entwirft das Bild, da... more Diese Dissertation analysiert alle direkten Anreden in der Hoseaschrift und entwirft das Bild, dass Worte Hoseas an seine Hörerschaft (Kultbedienstete des JHWH-Kultes in Israel) bewahrt und nach dem Untergang des Staates Israel in Juda in Teilschritten zur „Hoseaschrift“ weiterentwickelt wurde. Das Phantombild der anonymen Adressaten erlaubt es, die Kultbediensteten als Leviten zu identifizieren.

studies in manuscripts by Wolfgang Schuette

Social Groups behind Biblical Traditions (B. Hensel/B. Adamczewski/D. Noquet) (2023), 2023

Various indications show that the story of 2Sam 24/1Chr 21 with its individual motifs remained a ... more Various indications show that the story of 2Sam 24/1Chr 21 with its individual motifs remained a material for several centuries from the 2nd century BC onwards, which was continued quite differently in several strands of tradition. In this, the motif of a Jerusalem cult aetiology, at least for the versions of 2Sam 24, played a rather subordinate role compared to David’s royal action. For the Samaritan Abū l-Fatḥ, however, this aetiological motif had the greatest significance in the fundamental dispute about the correct orientation of the worship of God, towards Jerusalem or towards the Garizim. The legend that the Kitāb at Tārīḫ associates with the narrative of 2Sam 24 may – like this narrative itself – have its roots in the 2nd century BC and will also, like 2Sam 24 itself, have evolved in the following centuries.

F. Sedlmeier/H.U. Steymans, Bundestheologie bei Hosea? (BZAW 522), 345-368, 2022

Metaphern verwandtschaftlicher Beziehungen, ausgehend von "mein Volk" (עמי), durchziehen die theo... more Metaphern verwandtschaftlicher Beziehungen, ausgehend von "mein Volk" (עמי), durchziehen die theologische Kommunikation der Hoseaschrift. Die dtn. Begriffe "Tora" und "Bund" sind hingegen rar und textkritisch (Hos 8,12) und textgeschichtlich (Hos 8,1) erkennbar erst sehr spät dem masoretischen Text zugewachsen; Hos 4,6 zeigt "nur" Interpretationsschwierigkeiten. Durch minimale Texteingriffe wurde die hoseanische Vorstellung einer personalen Bindung von Gott und Volk an die frühjüdische Ordnungskategorie der Tora angebunden.

The emergence of the Torah in the run-up to the Hasmonean Revolt affected the tradition of the bi... more The emergence of the Torah in the run-up to the Hasmonean Revolt affected the tradition of the biblical and extra-biblical tradition. Changes in the termonology of "law(s), commandment(s), ordinances etc" are found in the Jewish tradition from the 2nd cent. BC onwards until as late as the 10th cent. CE.

Texts from the area of the Neviim shed light on changes and developments that can be observed reg... more Texts from the area of the Neviim shed light on changes and developments that can be observed regarding the concepts of Torah and Mitzvah in the Pentateuch. They indicate that with the emergence of the Torah, at least the concept of mitzvah underwent a redefinition.

SJOT, 2021

Textual and archaeological evidence documents the rise of Torah in the 2. cent. BCE. Greek Ben Si... more Textual and archaeological evidence documents the rise of Torah in the 2. cent. BCE. Greek Ben Sira explicitly refers to the Mosaic Torah. However, in Hebrew Ben Sira, Torah seems not to characterise Deuteronomy or the Five Books of Moses. Its preferred term is the "commandment (of Moses)", a term often attested as a suppressed varia lectio in old biblical manuscripts. Even qumranic texts refer to God's "commandment" given to Israel in early Persian times. This raises questions concerning the theory of the formation of the literary Torah in the Persian era. - - - Textfunde und archäologische Artefakte dokumentieren die kulturelle Verbreitung der mosaischen Torah in Palästina seit dem 2. Jh. v.Chr. Doch während der Prolog des griechischen Ben Sira sich ausdrücklich auf die Torah bezieht, scheint hebräisch Ben Sira "Torah" als Bezeichnung weder für das Deuteronomium noch für die Fünf Bücher Mose zu kennen. Sein bevorzugter Begriff ist das "Gebot (des Mose)." Dieser Ausdruck ist auch mehrfach als varia lectio in alten Handschriften bezeugt und reicht ausweislich qumranischer Zeugnisse weiter zurück als die "Torah (des Mose)." Daraus ergeben sich Anfragen an die Theorie einer perserzeitlichen Formation der Torah.

The oldest presentation of the story of Jehu, extinguishing the worship of Baal (2 Kön 10,23-28),... more The oldest presentation of the story of Jehu, extinguishing the worship of Baal (2 Kön 10,23-28), is extant in Palimpsestus Vindobonensis (L 115). Contrary to former analyses of J. Trebolle Barrera, L 115 does not represent a doublet of Old Greek and kaige-tradition.

The 1-2Kings Göttingen LXX work-group is criticised for not making Old Latin ms. L 115 2Kings 17,... more The 1-2Kings Göttingen LXX work-group is criticised for not making Old Latin ms. L 115 2Kings 17,2-6 the basis of the Old Greek. Evidently the unconventional textual tradition of l 115 2Kings 10; 13 and 17 represents Old Greek. In a manner the Hebrew Vorlage of L 115 can be characterised as an "early deuteronomistic" text of 3rd cent. BCE which is older than all known Greek textual tradition.

How much evidence produces textual history of 1Samuel – 2Kings to understand what the chairmen ca... more How much evidence produces textual history of 1Samuel – 2Kings to understand what the chairmen called „the striking inconsistent application of Deuteronomy’s law“? Before we start with literary criticism evidence given by biblical manuscripts and biblical quotations in patristic commentaries is worth to be considered.
The use of „tora/nomos/lex“ differs in the textual tradition of Samuel-Kings. The lecture marks off the masoretic imagination of „tora“ from greek testimony. The oldest Septuagint tradition of „nomos“ raises the question, what kind of system of legal provisions once existed. This issue is aggravated by the Old Latin testimony of „lex“ and legal terminology. Our textual tradition permits to suppose that today’s Deuteronomy did not yet received its dignity when 1-2Sam and 1-2Kings were composed.

L 115 (Palimpsestus Vindobonensis) is a latin translation of antiochene bible tradition (Sam-King... more L 115 (Palimpsestus Vindobonensis) is a latin translation of antiochene bible tradition (Sam-Kings). Sometimes the text preserved deviate from all other biblical tradition. Almost all text critical studies attest L 115 to represent our oldest text tradition. Exegetically L 115 should be classified an „early deuteronomistic“ text. Once E. Tov proposed that the greek antiochene tradition is composed of two layers. It will be discussed, whether L 115 represents this first layer of the antiochene text.

A history of chapter division in Hosea. The diachronic analysis examines qumranic and masoretic b... more A history of chapter division in Hosea. The diachronic analysis examines qumranic and masoretic bible mss., Greek and Latin bible mss., printed bibles and scholarly commentaries from Middle Ages until now.

Historical punctuation of LXX manuscripts is neglected by editors and translaters of LXX texts. E... more Historical punctuation of LXX manuscripts is neglected by editors and translaters of LXX texts. Examples by manuscripts and editions are given to initiate a more intensive study of „additions“ (punctuation marks, chapter numbering) in LXX manuscripts to produce a better understanding of the historical reading tradition.

Kodex Venetus ist der älteste Kodex mit ursprünglichen Satzzeichen. Vergleiche mit sekundären Sat... more Kodex Venetus ist der älteste Kodex mit ursprünglichen Satzzeichen. Vergleiche mit sekundären Satzzeichen in älteren LXX-Kodizes (B, A, S) werden angestellt. Die Geschichte der griechischen Kapitelteilungen von LXX-Manuskripten wird erstmals, wenn auch nur in Ansätzen, dargestellt.

Punctuation marks of old septuagint manuscripts offer valuable clues to the length of greek sente... more Punctuation marks of old septuagint manuscripts offer valuable clues to the length of greek sentences for exegetical and patristic studies. Studies can correct decisions in punctuation of modern septuagint and patristic editions.

studies in exegesis by Wolfgang Schuette

Antiguo Oriente, 2021

In deepening the question "Were there Israelites in Judaean Exile", the history of the origin of ... more In deepening the question "Were there Israelites in Judaean Exile", the history of the origin of the gentilicium "Jew" is examined. The gentilicium Jew as well as the historically differentiating terms Judahite and Judaean refer back historically to inhabitants of the Judah region. An analysis of biblical texts reveals three stages in which the name Israel first penetrated Judaean society through Israelites, reshaped the Judahite community and finally shaped the image of Jews who saw themselves exclusively as Israelites, the "biblical Israel".

Antiguo Oriente , 2018

In historical terms, there is evidence of an early political use of the name “Israel” (14th–9th c... more In historical terms, there is evidence of an early political use of the name “Israel” (14th–9th centuries BC) and a much later religious use of it (3rd/2nd centuries BC); in the time in between, its predominant designation was “Samaria(ns).” Biblical and non-biblical evidence supports the notion that Israelites/Samarians settled in Judah as refugees after 721 BC, and therefore the impulse for the emergence of the biblical Israel can be located in the 8th century BC. - CONTINUED with "Why Jews can also be called Israelites" AntOr 19 (2021)

According to the Masoretic text of 2Kg 17,4, Hoshea of Israel approached "So, King of Egypt", for... more According to the Masoretic text of 2Kg 17,4, Hoshea of Israel approached "So, King of Egypt", for help against the Assyrians. The older (Antiochian) textual tradition (ANT) has him instead seek help from "Adramelech, the Ethiopian who lived in Egypt!. The present contribution attempts to show that the individual refered to here is Piye / Piankhi of the 25th Kushitic dynasty. The name "Adramelech" would be a contraction of a possible Kushitic title ADRA ("Lord") and MELEK ("King"). 2Kg 17,4 (ANT) would thus provide evidence that Piye / Piankhi conquered Egypt before 722/21 BCE.

The Old Latin Ms. L 115 is considered in this article as representing the oldest (pre-exilic) for... more The Old Latin Ms. L 115 is considered in this article as representing the oldest (pre-exilic) form of 1-2Kings and this for reasons based on its content. In this version, 2Kings 17 takes a critical stand with respect to the religious situation of the Israelites in the land of Judah where they had fled after the fall of Samaria in 722 BCE.

To be a „prophet“ became a new designation in the late 7th cent. BCE, re-interpreting words of Ho... more To be a „prophet“ became a new designation in the late 7th cent. BCE, re-interpreting words of Hosea, Micah, Isaiah and Amos. In the prophetical books false prophets are judean, good prophets are israelite in mosaic tradition, competing in this time of political crisis for the right political decisions. (EABS conference Leuven 2016; an extract from „Israels Exil in Juda“ OBO 279)

Orbis Biblicus et Orientalis, 2016

Social Groups behind Biblical Traditions (B. Hensel/B. Adamczewski/D. Noquet) (2023), 2023

F. Sedlmeier/H.U. Steymans, Bundestheologie bei Hosea? (BZAW 522), 345-368, 2022

SJOT, 2021

Antiguo Oriente, 2021

Antiguo Oriente , 2018

Mi 1-3 (without 2,12f); 6,1-7,7 can be understood as a literary product of the beginning of the 7... more Mi 1-3 (without 2,12f); 6,1-7,7 can be understood as a literary product of the beginning of the 7th cent. BCE. Tradents of the book of Hosea-Amos from the Kingdom of Israel, who lived as refugees in Judah combined words of their countryman Micah with their own religious ideas.
Reprinted in "Israels Exil in Juda" (OBO 279), Fribourg 2016 (look at "books")

The book of Hosea was composed a short time after the Assyrian conquest of Israel and by a group ... more The book of Hosea was composed a short time after the Assyrian conquest of Israel and by a group of Israelites that had fled to Judah. The kernel of the book comes from a series of critical statements about cultic personnel and Israel’s society. The book integrated later reflections on national guilt and tried to infuse religious hope to the Israelite refugees in Judah. (With a correction/supplement published again in „Israels Exil in Juda“).
Reprinted with an addendum on a later addition of Hos 12-14 in "Israels Exil in Juda" (OBO 279), Fribourg 2016 (look at "books")

(EABS conference Leipzig 2013) An english summary of the literary history of the books of Hosea ... more (EABS conference Leipzig 2013) An english summary of the literary history of the books of Hosea and Amos, composed by israelite refugees in Judah after 722 BCE, published in Biblica 95 (2014) and Biblica 93 (2012).

2Kön gibt Israel Hoffnung in der neuerlichen Exilsnot nach 597/586 v.Chr.: diese Zeit ist eine ze... more 2Kön gibt Israel Hoffnung in der neuerlichen Exilsnot nach 597/586 v.Chr.: diese Zeit ist eine zeitlich begrenzte Strafe. Die Schriftpropheten müssen in 2Kön schweigen, weil ihr differenzierter Schulddiskurs leicht Anlass gäbe, eine Verwerfung ganz Israels zu begründen.

The oracles of Amos were brought from the Kingdom of Israel to Judah after the fall of Samaria in... more The oracles of Amos were brought from the Kingdom of Israel to Judah after the fall of Samaria in 720 BCE and were written there. We think that the Israelites in “exile” in Judah were hoping for a restoration at that time. The Book of Amos can be interpreted in this context: it explains the feelings of Israelite refugees in Judah (Amos 1‒2), the responsibility of the Israelite elite for the disaster (Amos 3‒6), the reason why the people bear the consequences of the catastrophe (Amos 7), and why there is hope for the refugees in Judah, but not for the exiles in Assyria (Amos 8‒9).
Reprinted in "Israels Exil in Juda" (OBO 279), Fribourg 2016 (look at "books")

For the composition of the oracles against the nations (Am 1,3–2,16) one historical background ca... more For the composition of the oracles against the nations (Am 1,3–2,16) one historical background can be described. The disaster of the end of Israel 720 BCE was taken into consideration by Israelites living in a Judaean exile. Sorrow about Israelites deported to Edom, perhaps for working in copper mines, is connected with the threat of violence from neighbouring countries who kept some autonomy under the Assyrian reign. The oracles of Judah and Israel tell about religious and social problems in the Judaean exile as seen by the Israelite heirs of Amos’ and Hosea’s prophecies.
Reprinted in "Israels Exil in Juda" (OBO 279), Fribourg 2016

Bibelreport (Deutsche Bibelgesellschaft), 2012

Der textliche Umfang der ältesten Hosea-Überlieferung ist umstritten. Auch das wenige, das wir au... more Der textliche Umfang der ältesten Hosea-Überlieferung ist umstritten. Auch das wenige, das wir aus dem Text über Hosea selbst erfahren, ist bestenfalls aus mündlicher Tradition in die biblische Überlieferung eingeflossen. So muss die Hoseaschrift selbst zu uns sprechen.

Die schriftprophetische Literatur lässt erkennen, wie sich der biblische Begriff »Israel« nach Un... more Die schriftprophetische Literatur lässt erkennen, wie sich der biblische Begriff »Israel« nach Untergang des gleichnamigen Staates 720 v.Chr. von einer landsmannschaftlichen Bezeichnung der Israeliten in Juda ab Deuterojesaja zu einer die Judäer einschließenden religiösen Bezeichnung wandelte. Ausgelöst wurde dieser Prozess durch israelitische Flüchtlinge, welche die Entwicklung Judas nach 720 v.Chr. kulturell, politisch und demographisch maßgeblich beeinflussten und die judäische Gesellschaft schließlich überformten. Die josianischen Reformen markieren die staatliche Anerkennung israelitischer Exilstheologie in Juda, deren Anfänge in Hos, Am und Mi gegeben sind.
Wiederabdruck in "Israels Exil in Juda" (OBO 279), Fribourg 2016

Die von MT genannten „Söhne Alwas“ meinen eine bekannte edomitische Gruppe (Gen 36,40; 1Chr 1,51)... more Die von MT genannten „Söhne Alwas“ meinen eine bekannte edomitische Gruppe (Gen 36,40; 1Chr 1,51). Die Lesart ist LXX („Söhne der Ungerechtigkeit“) vorziehen und bezieht sich auf regionale Ereignisse des 8. Jh. v.Chr.

Unterschiedlich zeigen MT Hos 2,8.18; 9,10; 10,9 und LXX Hos 2,20 eine direkte Anrede der Lesersc... more Unterschiedlich zeigen MT Hos 2,8.18; 9,10; 10,9 und LXX Hos 2,20 eine direkte Anrede der Leserschaft, MT mit hörerkritischem, LXX mit einem hoffnungsweisenden Inhalt, der auf eine frühjüdisches Milieu in Juda-Israel bzw. in der Diaspora zielt.

Hos 6,3 ist wie 4QXIIg (4Q82) Hos 10,12 als qal-Form von yrh „benetzen“ (und nicht als hiphil) zu... more Hos 6,3 ist wie 4QXIIg (4Q82) Hos 10,12 als qal-Form von yrh „benetzen“ (und nicht als hiphil) zu identifizieren.

kmrym sind lange Zeit fest im Kult Israels verankert gewesen. Die abwertende Übersetzung "Götzenp... more kmrym sind lange Zeit fest im Kult Israels verankert gewesen. Die abwertende Übersetzung "Götzenpriester" wird den historischen Verhältnissen nach Hos 10,5 nicht gerecht.

Aus mythologischen Vorstellungen entliehen bezeichnet ḥzb in Hos 6,5 ein „handwerkliches“ göttlic... more Aus mythologischen Vorstellungen entliehen bezeichnet ḥzb in Hos 6,5 ein „handwerkliches“ göttliches Tun an seinem Volk mit tödlichen Konsequenzen, wie das parallele Verb hrg unterstreicht.

„Ephraim“ ist in der Hebrew Bible in allen eindeutig bestimmbaren Fällen stets maskulin und so al... more „Ephraim“ ist in der Hebrew Bible in allen eindeutig bestimmbaren Fällen stets maskulin und so als Stammesbezeichnung zu bestimmen. Eine feminine Bestimmung im zweideutigen Fall Hos 5,9 ist nicht beweisbar (jedoch Ges17: „auch f. d. Land u. zwar gew. f. Jes 7,2. Hos 5,9“; Ges18: „als Gebietsbez. meist F. E. wird zur Wüste werden Hos 5,9.) und exegetisch irreführend. Hos 5,9 is maskulin zu übersetzen: „Ephraim, zum Entsetzen wirst du (2. sg. mask.) am Tag des Gerichts“.

With my latest essay "miṣwah or tôrah? Ben Sira and the Emergence of the Torah in the 2nd Century... more With my latest essay "miṣwah or tôrah? Ben Sira and the Emergence of the Torah in the 2nd Century B.C.E." I only seem to leave behind the guiding theme of my past essays. In two pages, I would like to give an outline of the broad line to which all the essays collected on academia are subordinated.

Palimpsestus Vindobonensis (L 115) tradiert weithin die älteste Texttradition der Königebücher. D... more Palimpsestus Vindobonensis (L 115) tradiert weithin die älteste Texttradition der Königebücher. Das Manuskript bricht aber mitten in seiner eigenwilligen Tradition von 2Könige 17 ab. Vieles spricht textgeschichtlich und literarkritisch dafür, dass die Königebücher mit 2Könige 17 endeten, obwohl L 115 vermutlich einen eigenen, bis zum Ende des Staates Juda reichenden Abschluss der Königebücher kannte. Die Abwägungen sind mit den textgeschichtlichen Grundlagen versehen.
Elektronische Fassung vom 25.6.2019.

This Latin-Greek/Greek-Latin vocabulary or dictionary of the Old Latin Ms. L 115 has been made fo... more This Latin-Greek/Greek-Latin vocabulary or dictionary of the Old Latin Ms. L 115 has been made for private studies. It may be useful for further studies in the text history of the Old Latin textual tradition and of 1-2Samuel/1-2Kings.