Benjamin Kilchör
STH Basel, Old Testament, Faculty Member
- Evangelische Theologische Faculteit, Leuven, Old Testament, Department Memberadd
- Torah/Pentateuch, Biblical Law, Biblical Archaeology, Hebrew Bible and Ancient Near East, Book of Ezekiel, Monotheism, and 31 moreBook of Deuteronomy, Cultic Centralization, Book of Exodus, Leviticus, Book of Numeri, Holiness Code, Covenant Code, G.K. Chesterton, Exodus, Deuteronomy, Hebrew Language, Inner-Biblical Exegesis, Old Testament, Biblical Studies, Composition of the Pentateuch, Legal History: Ancient Near East, Pentateuch, Book of Hosea, Pentateuchal Theory, Hebrew Bible/Old Testament, Judaism and Zoroastrianism, Theology, Decalogue, Jerusalem Temple and Its (High) Priesthood, Biblical Theology, The Origin of the Hebrew god Yahweh and the adoption of monotheism., Priests and Levites, Book of Genesis, Biblical Hebrew (Languages And Linguistics), Dead Sea Scrolls (Religion), and Dead Sea Scrolls(Book of Deuteronomy, Cultic Centralization, Book of Exodus, Leviticus, Book of Numeri, Holiness Code, Covenant Code, G.K. Chesterton, Exodus, Deuteronomy, Hebrew Language, Inner-Biblical Exegesis, Old Testament, Biblical Studies, Composition of the Pentateuch, Legal History: Ancient Near East, Pentateuch, Book of Hosea, Pentateuchal Theory, Hebrew Bible/Old Testament, Judaism and Zoroastrianism, Theology, Decalogue, Jerusalem Temple and Its (High) Priesthood, Biblical Theology, The Origin of the Hebrew god Yahweh and the adoption of monotheism., Priests and Levites, Book of Genesis, Biblical Hebrew (Languages And Linguistics), Dead Sea Scrolls (Religion), and Dead Sea Scrolls)edit
- Professor in Old Testament at STH Baseledit
Reviews: - ThRv 117 (07/2021): Anja Klein - BBR 31 (2021) 396-398: Daniel I. Block - RBL (12/2021): Carolin Neuber - BN 193 (2022) 105-107: Karin Schöpflin Awarded the Johann-Tobias-Beck-Preis 2021 Ezekiel 40-48 describes a... more
Reviews:
- ThRv 117 (07/2021): Anja Klein
- BBR 31 (2021) 396-398: Daniel I. Block
- RBL (12/2021): Carolin Neuber
- BN 193 (2022) 105-107: Karin Schöpflin
Awarded the Johann-Tobias-Beck-Preis 2021
Ezekiel 40-48 describes a future temple restored after the Babylonians destroyed it. Based on the tasks of the Priests and Levites, the study examines the meaning of the new temple concept and shows that the Ezekiel temple surpasses the Mosaic tabernacle.
- ThRv 117 (07/2021): Anja Klein
- BBR 31 (2021) 396-398: Daniel I. Block
- RBL (12/2021): Carolin Neuber
- BN 193 (2022) 105-107: Karin Schöpflin
Awarded the Johann-Tobias-Beck-Preis 2021
Ezekiel 40-48 describes a future temple restored after the Babylonians destroyed it. Based on the tasks of the Priests and Levites, the study examines the meaning of the new temple concept and shows that the Ezekiel temple surpasses the Mosaic tabernacle.
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Reviews: - ZRG 132 (2015) 538-540: Matthias Armgardt - ThLZ 141 (2016) 467-469: Siegbert Riecker - RBL (11/2016): Thomas Hieke; Pekka Pitkänen - ZAR 22 (2016) 300-304: Dominik Markl - ZAW 129 (2017) 157f.: Reinhard Achenbach - AUSS... more
Reviews:
- ZRG 132 (2015) 538-540: Matthias Armgardt
- ThLZ 141 (2016) 467-469: Siegbert Riecker
- RBL (11/2016): Thomas Hieke; Pekka Pitkänen
- ZAR 22 (2016) 300-304: Dominik Markl
- ZAW 129 (2017) 157f.: Reinhard Achenbach
- AUSS 55 (2017) 132-134: Kenneth Bergland
- JSOT 41 (2017) 118: Anselm C. Hagedorn
- BBR 27 (2017) 387-388: Daniel I. Block
- BiOr 74 (2017) 394-397: Nathan MacDonald
- OTE 30 (2017) 449-469: Esias E. Meyer (Review Article)
- AfeT Rezensionen (1/2019): Klaus Riebesehl
- EJT 29 (2020) 78f.: Benjamin Lange
- ZRG 132 (2015) 538-540: Matthias Armgardt
- ThLZ 141 (2016) 467-469: Siegbert Riecker
- RBL (11/2016): Thomas Hieke; Pekka Pitkänen
- ZAR 22 (2016) 300-304: Dominik Markl
- ZAW 129 (2017) 157f.: Reinhard Achenbach
- AUSS 55 (2017) 132-134: Kenneth Bergland
- JSOT 41 (2017) 118: Anselm C. Hagedorn
- BBR 27 (2017) 387-388: Daniel I. Block
- BiOr 74 (2017) 394-397: Nathan MacDonald
- OTE 30 (2017) 449-469: Esias E. Meyer (Review Article)
- AfeT Rezensionen (1/2019): Klaus Riebesehl
- EJT 29 (2020) 78f.: Benjamin Lange
Research Interests: Hebrew Bible, Biblical Studies, Old Testament, Intertextuality, Biblical Law, and 14 morePentateuchal Theory, Deuteronomy, Torah/Pentateuch, Numbers, Leviticus, Exodus, Book of Deuteronomy, Inner-Biblical Exegesis, Old Testament Exegesis, Holiness Code, Book of Exodus, Decalogue, Pentateuch Studies, and Hebrew Bible/Old Testament
Reviews: - bbs 1.2021: Benedikt Collinet - OTA 45 (2022): Marco Benini Die Herrlichkeit des HERRN ist das verbindende Thema der Vorlesungen, mit welchen die beiden Autoren ihre Ordentlichen Professuren an der universitären... more
Reviews:
- bbs 1.2021: Benedikt Collinet
- OTA 45 (2022): Marco Benini
Die Herrlichkeit des HERRN ist das verbindende Thema der Vorlesungen, mit welchen die beiden Autoren ihre Ordentlichen Professuren an der universitären theologischen Hochschule STH Basel angetreten haben. Die alttestamentliche Vorlesung thematisiert das gemeinsame dreistufige Raumkonzept von Sinai und Stiftshütte. Der praktisch-theologische Beitrag reflektiert die Doxologie als Bindeglied der Liturgischen und der Charismatischen Bewegung. Mit wechselseitigen Responses wird das Gespräch zwischen dem Alten Testament und der Liturgiewissenschaft vertieft.
- bbs 1.2021: Benedikt Collinet
- OTA 45 (2022): Marco Benini
Die Herrlichkeit des HERRN ist das verbindende Thema der Vorlesungen, mit welchen die beiden Autoren ihre Ordentlichen Professuren an der universitären theologischen Hochschule STH Basel angetreten haben. Die alttestamentliche Vorlesung thematisiert das gemeinsame dreistufige Raumkonzept von Sinai und Stiftshütte. Der praktisch-theologische Beitrag reflektiert die Doxologie als Bindeglied der Liturgischen und der Charismatischen Bewegung. Mit wechselseitigen Responses wird das Gespräch zwischen dem Alten Testament und der Liturgiewissenschaft vertieft.
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"Then Moses Wrote This Torah" (Deut 31:9): The Relationship of Written and Oral Torah in Deuteronomy, in: Inscribe It in a Book. Scribal Practice, Cultural Memory, and the Making of the Hebrew Scriptures, ed. Johannes Unsok Ro/Benjamin D. Giffone, FAT II 139, Tübingen: Mohr Siebeck, 2023, 125-138more
Deuteronomy mainly presents itself as oral teaching. However, the writing down of Moses’ teaching in the final chapters turns oral Torah into written Torah. In the wake of R. Polzin and J.-P. Sonnet, the relationship between oral and... more
Deuteronomy mainly presents itself as oral teaching. However, the writing down of Moses’ teaching in the final chapters turns oral Torah into written Torah. In the wake of R. Polzin and J.-P. Sonnet, the relationship between oral and written Torah was mainly interpreted as two levels of communication, first, between Moses and Israel in the plains of Moab (oral) and, second, between the author of Deuteronomy/the Deuteronomistic History and its readers (written). Orality then remains in the past and only written words can be transported to the future. In this article, two other levels of communication shall be discussed: first, the lay people as Deuteronomy’s target audience (oral) and, second, the Levites as those who shall teach Deuteronomy to the lay people (written). With regard to these levels, oral teaching is not limited to the plot duration in the past while the writing down of the Torah has the aim to pass the oral teaching on to future generations. Rather, tradition should be passed on both orally and written: orally among the lay people and written among the experts.
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The title of this paper does not speak of "irony in Deuteronomy," as if Deuteronomy used irony here and there as a stylistic device, but of the "irony of Deuteronomy." This irony consists in the fact that Deuteronomy does not find the... more
The title of this paper does not speak of "irony in Deuteronomy," as if Deuteronomy used irony here and there as a stylistic device, but of the "irony of Deuteronomy." This irony consists in the fact that Deuteronomy does not find the "expected" conclusion, either on its own or as the conclusion of the Pentateuch: The arc from the promise of land in the book of Genesis to the taking of land is not completed; Deuteronomy, and with it the entire Pentateuch, ends not with the crossing of the Jordan but with the death of Moses.
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This exegetical contribution examines some selected Old Testament passages that directly or indirectly support or question the "unchangeability of God". It is argued that notions of the reliability and the moveability of God always arise... more
This exegetical contribution examines some selected Old Testament passages that directly or indirectly support or question the "unchangeability of God". It is argued that notions of the reliability and the moveability of God always arise within the context of the relationship between God and his people and that both notions emphasize the covenantal loyality of God. Nevertheless, this loyality of God is founded in the nature of God, which is expressed by his name and revealed in the context of the making of the covenant.
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While it has often been observed within the framework of classic source criticism that Genesis 1 and Exodus 25-40 are conceptually related in the Priestergrundschrift (Creation and Tabernacle), it is argued here that Genesis 2-3 is... more
While it has often been observed within the framework of classic source criticism that Genesis 1 and Exodus 25-40 are conceptually related in the Priestergrundschrift (Creation and Tabernacle), it is argued here that Genesis 2-3 is associated too with the priestly sanctuary concept and has parallels especially in Leviticus 9-10. In Genesis 2, Adam and Eve are appointed as priests in the Garden of Eden like Aaron and his sons in Leviticus 9. The death of Adab and Nabihu in Leviticus 10 mirrors the fall of Adam and Eve in Genesis 3. Since there are parallels both in conception and in language between Genesis 2-3 and P, it is argued that the distinction of P and non-P in Genesis 1-3 is questionable.
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Levirate obligation (from Lat. levir, “brother-in-law”) designates the duty of a man to marry the sonless widow of his deceased brother. The term levirate refers to the legal case in Deuteronomy 25:5–10, where the brother-in-law lived in... more
Levirate obligation (from Lat. levir, “brother-in-law”) designates the duty of a man to marry the sonless widow of his deceased brother. The term levirate refers to the legal case in Deuteronomy 25:5–10, where the brother-in-law lived in an undivided inheritance with the deceased husband of the widow. A son who is born as the result of a Levirate marriage should not be regarded as the son of his biological father, but as the son of the deceased who is entitled to inheritance, in order to then take over the inheritance of the deceased, which would otherwise remain with his brother. Two biblical narratives are related to Levirate: In Genesis 38, Judah intends to prevent a Levirate marriage between his daughter-in-law Tamar and his last living son, which leads Tamar to seduce Judah, her widowed father-in-law. In the book of Ruth, there is no levir left, and Ruth’s father-in-law has died. But Boas, a kinsman of the family, marries Ruth and buys the property of her former husband’s family, whereby the law of redemption (Hebr. go’el) from Leviticus 25:25–28 plays a role, so that this house will endure in Judah.
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Traditionally, the “altar law” of Exod 20:24–26 has been understood as a law in which God promises to appear in every place where the Israelites build altars. Deuteronomy 12 then has been interpreted as a polemic rejection of this “altar... more
Traditionally, the “altar law” of Exod 20:24–26 has been understood as a law in which God promises to appear in every place where the Israelites build altars. Deuteronomy 12 then has been interpreted as a polemic rejection of this “altar law,” mandating one single place of sacrifice. However, intertextual connections link the so-called altar law of Exod 20:24–26 to the concept of sacred versus profane territory, whereby sacred territory is sanctified by God’s presence. The holy territory of Mt. Sinai, delimited by a line (Exod 19:12), is transferred to the tabernacle as its transportable counterpart, when God enters the tabernacle (Exod 40:35). Such an interpretation also sheds different light on the relationship between Exod 20:24–26 and Deut 12.
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Starting from Paul’s statement on the presence of Christ in the Old Testament in 1 Kor 10,1–13 and the rejection of a Christological reading of the Old Testament by current historical critical research, this article asks in what sense the... more
Starting from Paul’s statement on the presence of Christ in the Old Testament in 1 Kor 10,1–13 and the rejection of a Christological reading of the Old Testament by current historical critical research, this article asks in what sense the historical event of God’s incarnation legitimates a reading of the Old Testament that goes beyond the authorial intention of the human author.
The issue is exemplarily discussed on the basis of the dispute on a Christological interpretation of Genesis 32,23–33 between Wilhelm Vischer and Gerhard von Rad. The essay ends with some hermeneutical thoughts on dealing responsibly with the presence of Christ in the Old Testament in exegetical work.
This pdf is a preview of the first two pages of the article.
The issue is exemplarily discussed on the basis of the dispute on a Christological interpretation of Genesis 32,23–33 between Wilhelm Vischer and Gerhard von Rad. The essay ends with some hermeneutical thoughts on dealing responsibly with the presence of Christ in the Old Testament in exegetical work.
This pdf is a preview of the first two pages of the article.
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In his review essay on my dissertation, Esias E. Meyer dedicates an important part to discussing the slave laws in the Pentateuch. A key role in his critique is played by his understanding of the term pater familias as "a man with a woman... more
In his review essay on my dissertation, Esias E. Meyer dedicates an important part to discussing the slave laws in the Pentateuch. A key role in his critique is played by his understanding of the term pater familias as "a man with a woman and children." This, however, is not how I used the term; rather, a pater familias is the head of an extended family with land possession. In this response, I show that landownership is the key to understanding the relationship between the slave laws of the Pentateuch.
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The identity of the foreigners in Ez 44,7.9 has bothered exegetes for a long time. Beginning with several texts in the book of Ezekiel (Ez 8; 16; 17, 23; 32) to which Ez 44,6-8 refers, an interpretation is proposed here, which regards the... more
The identity of the foreigners in Ez 44,7.9 has bothered exegetes for a long time. Beginning with several texts in the book of Ezekiel (Ez 8; 16; 17, 23; 32) to which Ez 44,6-8 refers, an interpretation is proposed here, which regards the foreigners as men, who, in the course of the anti-Babylonian coalition forged by Zedekiah, came to Jerusalem and profaned the temple. In the first place one should think of the priests of Pharaoh Psammetich II, who accompanied him in the year 592 BC on a procession to Palestine.
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This paper argues that the primary referent of Ezek 44,6-14 is located in the former chapters of the book of Ezekiel (especially Ezekiel 8) rather than in historical events or biblical texts outside the book of Ezekiel. On this reading,... more
This paper argues that the primary referent of Ezek 44,6-14 is located in the former chapters of the book of Ezekiel (especially Ezekiel 8) rather than in historical events or biblical texts outside the book of Ezekiel. On this reading, Ezek 44,6-14 not only refers to Ezekiel 8 in a direct way, but it also takes into account the interpretations that Ezekiel 8 has received in Ezek 14,1-11 (the house of Israel went astray), Ezek 16,58-63 (the abominations broke God's covenant with Israel), and Ezek 23,38-42 (the defilement of the sanctuary has to do with foreigners).
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In this article it is argued that according to Ez 40:46b both, the priests mentioned in v45b and those mentioned in v46a are Zadokites (against the majority of interpreters who relate v46b to v46a only). Since the temple is not designated... more
In this article it is argued that according to Ez 40:46b both, the priests mentioned in v45b and those mentioned in v46a are Zadokites (against the majority of interpreters who relate v46b to v46a only). Since the temple is not designated as „sanctuary“ unless the Kabod of YHWH returns (Ez 43:1-12), the duty of the priests in 40:45b is called משׁמרת הבית, a term that is ascribed in Ez 44:14 to the Levites. However, while בית in 40:45 clearly refers to the temple building and thus is a suitable designation for the priestly duty, it refers to the whole temple area in 44:14.
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Review Article on: - Harald Samuel, Von Priestern zum Patriarchen. Levi und die Leviten im Alten Testament, BZAW 448, Berlin: de Gruyter, 2014. - Nathan MacDonald, Priestly Rule. Polemic and Biblical Interpretation in Ezekiel 44, BZAW... more
Review Article on:
- Harald Samuel, Von Priestern zum Patriarchen. Levi und die Leviten im Alten Testament, BZAW 448, Berlin: de Gruyter, 2014.
- Nathan MacDonald, Priestly Rule. Polemic and Biblical Interpretation in Ezekiel 44, BZAW 476, Berlin: de Gruyter, 2015.
See also my reviews on these books in Old Testament Essays.
- Harald Samuel, Von Priestern zum Patriarchen. Levi und die Leviten im Alten Testament, BZAW 448, Berlin: de Gruyter, 2014.
- Nathan MacDonald, Priestly Rule. Polemic and Biblical Interpretation in Ezekiel 44, BZAW 476, Berlin: de Gruyter, 2015.
See also my reviews on these books in Old Testament Essays.
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Although D is generally regarded as older than H, it has often been observed that H also seems to have affected D. While this impact of H on D usually has been explained as a late redaction of D, it is argued in this paper by a few... more
Although D is generally regarded as older than H, it has often been observed that H also seems to have affected D. While this impact of H on D usually has been explained as a late redaction of D, it is argued in this paper by a few examples based on my dissertation that the impact of H on D rather should be seen as an impact on an early stage of the redaction of D. This short paper, which was first presented at the IOSOT Conference in Stellenbosch, is expanded by a postscript with a brief response to some points of the discussion.
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It is opinion communis in contemporary exegesis of the Bible that historical consciousness is the main characteristic of the interpretation of the Bible today. In opposition to this opinion, the author argues that ideological... more
It is opinion communis in contemporary exegesis of the Bible that historical consciousness is the main characteristic of the interpretation of the Bible today. In opposition to this opinion, the author argues that ideological presuppositions of historical investigation in the Scriptures characterize Biblical exegesis. Kilchör starts his proof from the "etsi Deus non daretur" of Hugo Grotius („as if God would not exist“ 1625) and continues by explaining the importance of the famous criteria of analogy and correlation developed by Ernst Troeltsch (1900). He illustrates methodical atheism in six conflicting areas: 1. „Religious“ interpretation or revelation; 2. Descriptive or prescriptive exegesis; 3. Writing History of Religions or theology (Johann Philipp Gabler 1787); 4. Historical imagination or history; 5. Intention of the author or inspiration; 6. Reception history or preexistence of Christ. At the crossroads contemporary exegesis decided to speak about God, „as if he would not exist“.
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In this article, I argue that Deut 25:5-10 has precursors in Leviticus and Numbers. The subject of levirate marriage picks up the topic of dauthers' right to an inheritance (Num 27:1-11) and the related problem that when a dauther... more
In this article, I argue that Deut 25:5-10 has precursors in Leviticus and Numbers. The subject of levirate marriage picks up the topic of dauthers' right to an inheritance (Num 27:1-11) and the related problem that when a dauther marries, the inheritance of her father might transfer to another family (Num 36:6-12). Furthermore, within the Decalogue orientation of the Deuteronomic law, Deut 25:5-10 is related to Deut 5:21a and picks up the prohibition of Lev 20:21. While it is generally forbidden to take the wife of a brother because this would dishonor him, in the special case of Deut 25:5 it is even commanded to marry the wife of the brother to preserve his name.
Research Interests: Legal History: Ancient Near East, Hebrew Bible, Biblical Studies, Old Testament, Intertextuality, and 13 moreBiblical Law, Pentateuchal Theory, Deuteronomy, Hebrew Bible and Ancient Near East, Torah/Pentateuch, Biblical Exegesis, Leviticus, Book of Deuteronomy, Inner-Biblical Exegesis, Pentateuch Studies, Hebrew Bible/Old Testament, Composition of the Pentateuch, and Levirate
In a former issue of Biblische Notizen I argued that בכל המקום (Ex 20,24b) rather should be understood in a totalizing ("in the entire place") than in a distributive ("in every place") way. Jan Joosten answered in a recent contribution... more
In a former issue of Biblische Notizen I argued that בכל המקום (Ex 20,24b) rather should be understood in a totalizing ("in the entire place") than in a distributive ("in every place") way. Jan Joosten answered in a recent contribution that due to syntactical reasons the distributive translation is in fact required. In the first part of this article I reassess his arguments and try to show that the syntax does not allow a clear decision. In the second part I argue that both the context in the book of Exodus and the probably oldest reception of Ex 20,24b in Dtn 12 point to a totalizing understanding.
Research Interests: Hebrew Language, Hebrew Bible, Biblical Studies, Old Testament, Ancient Hebrew, and 13 moreBiblical Law, Pentateuchal Theory, Biblical Hebrew (Languages And Linguistics), Torah/Pentateuch, Biblical Exegesis, Exodus, Sacred Space, Old Testament Exegesis, Pentateuch, Book of Exodus, Cultic Centralization, Covenant Code, and Hebrew Bible/Old Testament
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Egyptian pśỉ, Akkadian bašālu and Hebrew bšl can mean “to boil” or “be / become ripe”. While according to Stefan Bojowald this is an example of a semantic development that took place at the same time in different places independently, I... more
Egyptian pśỉ, Akkadian bašālu and Hebrew bšl can mean “to boil” or “be / become ripe”. While according to Stefan Bojowald this is an example of a semantic development that took place at the same time in different places independently, I prefer as explanation the different verbal forms the verbs is used. In this article, I raise some questions regarding the explanation of Bojowald.
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Several studies that deal with the making of the Pentateuch leave the legal texts completely aside in their investigation. If the laws are considered at all, they are treated often within a framework that already presupposes their... more
Several studies that deal with the making of the Pentateuch leave the legal texts completely aside in their investigation. If the laws are considered at all, they are treated often within a framework that already presupposes their relative chronological order. In this article I make a case for an approach that I call a "literary" one. The idea is first to compare all the laws concerning a certain topic on the level of language, not content, and to check in a synopsis whether a younger law combines older laws. This can be done not only for a single topic, but also for a sequence of topics. In two examples this approach is demonstrated: First, for a single topic, by means of the Passover legislation; secondly, for a sequence of topics, by means of some social laws. In both cases P/H turns out to be prior to D. The advantage of this approach is to bring the discussion to a level more objective and to avoid arguments that are almost always reversible.
Research Interests: Legal History: Ancient Near East, Hebrew Bible, Biblical Studies, Old Testament, Intertextuality, and 19 moreLiterary Approaches to Biblical Studies, Biblical Law, Pentateuchal Theory, Deuteronomy, Torah/Pentateuch, Biblical Exegesis, Leviticus, Exodus, Book of Deuteronomy, Inner-Biblical Exegesis, Old Testament Exegesis, Passover, Pentateuch, Holiness Code, Book of Exodus, Covenant Code, Pentateuch Studies, Hebrew Bible/Old Testament, and Composition of the Pentateuch(Literary Approaches to Biblical Studies, Biblical Law, Pentateuchal Theory, Deuteronomy, Torah/Pentateuch, Biblical Exegesis, Leviticus, Exodus, Book of Deuteronomy, Inner-Biblical Exegesis, Old Testament Exegesis, Passover, Pentateuch, Holiness Code, Book of Exodus, Covenant Code, Pentateuch Studies, Hebrew Bible/Old Testament, and Composition of the Pentateuch)
(Literary Approaches to Biblical Studies, Biblical Law, Pentateuchal Theory, Deuteronomy, Torah/Pentateuch, Biblical Exegesis, Leviticus, Exodus, Book of Deuteronomy, Inner-Biblical Exegesis, Old Testament Exegesis, Passover, Pentateuch, Holiness Code, Book of Exodus, Covenant Code, Pentateuch Studies, Hebrew Bible/Old Testament, and Composition of the Pentateuch)
With the beginning of the historical-critical study of the Old Testament, the biblical picture of the origin and development of Passover and Mazzot was not taken for granted anymore. Since there are a lot of biblical texts concerning this... more
With the beginning of the historical-critical study of the Old Testament, the biblical picture of the origin and development of Passover and Mazzot was not taken for granted anymore. Since there are a lot of biblical texts concerning this topic, however, the options to explain the history of Passover and Mazzot are legion. Starting with George and Wellhausen, this article attempts to outline the history of research on Passover and Mazzot up to now. Some thoughts on the current state of research complete the paper.
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An examination of the use of the verb בשׁל shows that the translation of the Piel as specificially "boil" is inadequate. Instead, the basic meaning of the verb designates the more general idea of the preparation of food for eating.
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Most commentators have seen the relationship between the first petition of the Lord’s prayer („Hallowed be thy name“) and Ez 36,23. The aim of this article is to show that the relationship between the Lord’s prayer and Ez 36 is not... more
Most commentators have seen the relationship between the first petition of the Lord’s prayer („Hallowed be thy name“) and Ez 36,23. The aim of this article is to show that the relationship between the Lord’s prayer and Ez 36 is not limited to this single petition. Rather, the basic frame of the Lord’s prayer runs parallel to that of Ez 36,17–36 with three main parts: The hallowing of the Name of the Lord (Ez 36,16–23), the plea for the daily bread (Ez 36,29–30) and the plea for forgiveness of sin (Ez 36,31.33). Therefore, the Lord’s prayer is according to Ez 36 a petition for the coming of the new covenant. The whole prayer is a plea for the Holy Spirit, as explained by Jesus in Lk 11,5–13, consistent with Ez 36,26–27. Jesus teaches his disciples to pray with the promises of scripture within a covenant-theological frame.
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בכל–המקום (Ex 20,24b) should not be translated as "in every place" but as "in the whole place". Evidence for this interpretation is the linguistic fact that כל + determiner is usually translated as "whole." Furthermore, the immediate... more
בכל–המקום (Ex 20,24b) should not be translated as "in every place" but as "in the whole place". Evidence for this interpretation is the linguistic fact that כל + determiner is usually translated as "whole." Furthermore, the immediate context suggests that מקום refers the holy mountain of Sinai, which has been specially demarcated. As a whole, Ex 20,24-26 is to be read as an instruction to Moses, which is then implemented by him in Ex 24. It is concluded that redaction-critical attempts to ascribe the current form of Ex 20,24-26 to a Deuteronomic redactor are based on circular reasoning.
Research Interests: Hebrew Language, Hebrew Bible, Biblical Studies, Old Testament, Ancient Hebrew, and 13 moreBiblical Law, Pentateuchal Theory, Biblical Hebrew (Languages And Linguistics), Torah/Pentateuch, Biblical Exegesis, Exodus, Sacred Space, Old Testament Exegesis, Pentateuch, Book of Exodus, Cultic Centralization, Covenant Code, and Hebrew Bible/Old Testament
A synoptic examination of the laws concerning the liberation of slaves in Ex 21:2-11, Lev 25:39-46 and Dtn 15:12-18 which considers the relationship of all three texts to each other seems to suggest that the law in Dtn combines the other... more
A synoptic examination of the laws concerning the liberation of slaves in Ex 21:2-11, Lev 25:39-46 and Dtn 15:12-18 which considers the relationship of all three texts to each other seems to suggest that the law in Dtn combines the other two texts. This is supported by the observation of A. Schenker that the stipulations in Lev 25:39-46 and Ex 21:3-4 are complementary. The earlier arguments for a dependency of Lev 25 on Dtn 15—critically evaluated in the version of Stackert here—are no longer sustainable. It seems that Dtn 15:12-18 is an attempt to transfer the complementary stipulations of Ex 21:2-11 and Lev 25:39-46 into a consistent rule doing justice to both laws. The hermeneutical key is social protection.
Research Interests: Legal History: Ancient Near East, Hebrew Bible, History of Slavery, Biblical Studies, Old Testament, and 14 moreBiblical Law, Pentateuchal Theory, Deuteronomy, Torah/Pentateuch, Biblical Exegesis, Leviticus, Exodus, Book of Deuteronomy, Inner-Biblical Exegesis, Old Testament Exegesis, Pentateuch, Holiness Code, Book of Exodus, and Hebrew Bible/Old Testament
An exact comparison between the starting and closing announcement-formulae both in Ex-Lev-Num and Dtn shows a remarkable parallelism (Ex 21:1 // Dtn 4:44; Lev 26,46 // Dtn 12:1; Lev 27:34 and Num 36:13 // Dtn 28:69). The parallelism can... more
An exact comparison between the starting and closing announcement-formulae both in Ex-Lev-Num and Dtn shows a remarkable parallelism (Ex 21:1 // Dtn 4:44; Lev 26,46 // Dtn 12:1; Lev 27:34 and Num 36:13 // Dtn 28:69). The parallelism can also be found in the different terms for "law" used in these texts. Following these parallelisms, Deuteronomy presents itself as exposition of the Sinai-Tora by Moses, as introduced in Dtn 1:5. The way Moses expounds and promulgates the Tora probably wants to serve as model for the prophetic office.
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It seems that Matthew has built a clear and straightforward speech of Jesus by changing the order of disparate sayings in Mark 7,6-8 and 9-13. But if the order of Matthew is the original one, then the speech of Mark appears no longer as... more
It seems that Matthew has built a clear and straightforward speech of Jesus by changing the order of disparate sayings in Mark 7,6-8 and 9-13. But if the order of Matthew is the original one, then the speech of Mark appears no longer as out of disparate sayings but as a well-planned change of the order of Matthew. Moreover, the double wording in Mark 7,8-9 can be explained as result of this change and also the label of Isaiah 29,13 as εντολη in Mark 7,8.
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Research Interests: Near Eastern Archaeology, Theology, Hebrew Bible, Biblical Studies, Biblical Archaeology, and 8 moreIsraelite Religion, Hebrew Bible and Ancient Near East, History of the Religion of Israel, ancient Israelite religion, Biblical History, Israelite history and religion, Hebrew Bible/Old Testament, and Religionsgeschichte Israel
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Das mosaische Gesetz ist im Pentateuch nicht als in sich geschlossener Gesetzeskodex formuliert, sondern als eine wachsende Sammlung von Rechtssätzen, die schliesslich auch noch im Deuteronomium um eine Gesetzesauslegung aus dem Munde... more
Das mosaische Gesetz ist im Pentateuch nicht als in sich geschlossener Gesetzeskodex formuliert, sondern als eine wachsende Sammlung von Rechtssätzen, die schliesslich auch noch im Deuteronomium um eine Gesetzesauslegung aus dem Munde Moses ergänzt wird. Die dekalogische Grundnorm "Du sollst nicht töten" erfährt darin eine kasuistische Ausdifferenzierung, gerade auch was die Unterscheidung von absichtlichem und unabsichtlichen Töten betrifft. Die dafür wichtigsten Texte finden sich in Exodus 21,12-14, Numeri 35 und Deuteronomium 19,1-13. Als vorantike Texte sind sie nicht nur aufschlussreich für das Verständnis der Rechtsentwicklung, sondern implizieren auch einiges für das Verständnis der Gerichtspraxis und der weltanschaulichen Voraussetzungen des Rechtes im alten Israel.
Überblick über die Ringvorlesung:
https://www.jura.uni-hamburg.de/forschung/institute-forschungsstellen-und-zentren/cisal/lectures-and-courses/lecture-series.html
Überblick über die Ringvorlesung:
https://www.jura.uni-hamburg.de/forschung/institute-forschungsstellen-und-zentren/cisal/lectures-and-courses/lecture-series.html
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In biblical times the materials on which was written was expensive and writing space was limited. In this short paper I discuss a couple of examples where one biblical text refers to another biblical text by quoting just the beginnung and... more
In biblical times the materials on which was written was expensive and writing space was limited. In this short paper I discuss a couple of examples where one biblical text refers to another biblical text by quoting just the beginnung and ending of the quoted text, implying that the audience is aware of the full text.
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A simplified chart with the most relevant languages of Old Testament contexts.
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Benjamin Kilchör und Stefan Schweyer wirkten in den letzten Jahren bereits als Assistenz-Professoren und Fachbereichsleiter für Altes Testament bzw. Praktische Theologie an der STH Basel. Beide haben in der Zwischenzeit die... more
Benjamin Kilchör und Stefan Schweyer wirkten in den letzten Jahren bereits als Assistenz-Professoren und Fachbereichsleiter für Altes Testament bzw. Praktische Theologie an der STH Basel. Beide haben in der Zwischenzeit die Voraussetzungen für die Beförderung zum Ordentlichen Professor erfüllt und sind nun befördert worden. Aus diesem schönen Anlass werden sie nun ihre öffentlichen Antrittsvorlesungen halten, die repräsentative Einblicke in ihre Forschungsarbeit und ihre künftigen Vorhaben geben. Im Anschluss wird ein Apero-Riche serviert. Wir freuen uns, Sie dazu herzlich an die STH Basel einladen zu dürfen. Anmeldung und Informationen unter sthbasel.ch/antrittsvorlesung
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Was bedeutet das Alte Testament für uns Christen? Was hat die Geschichte, die dort berichtet ist, mit unserem Glauben zu tun? Anhand des Apostolischen Glaubensbekenntnisses, das die zentralen Inhalte des christlichen Glaubens... more
Was bedeutet das Alte Testament für uns Christen? Was hat die Geschichte, die dort berichtet ist, mit unserem Glauben zu tun? Anhand des Apostolischen Glaubensbekenntnisses, das die zentralen Inhalte
des christlichen Glaubens formuliert, zeigt Benjamin Kilchör, dass das Alte Testament nicht nur eine Heranführung und Verstehenshilfe für das Neue Testament ist, sondern dass beide eine untrennbare Einheit bilden. In der Bibel Alten und Neuen Testaments offenbart sich Gott als Vater, Sohn und Heiliger Geist und schafft eine Gemeinschaft der Heiligen, wirkt Vergebung der Sünden und schenkt das ewige Leben. Die großen Linien ziehen sich durch die ganze Bibel.
"Dieses Buch ist eigentlich eine Biblische Theologie im Taschenformat. Es führt anhand des Glaubensbekenntnisses vom Garten Eden bis zum himmlischen Jerusalem – spannend zu lesen vom Anfang bis zum Ende, kompakt, aber gut verständlich und überaus informativ."
Pfrn. Prof. Dr. Hanna Stettler, Tübingen/Flaach ZH
Rezensionen:
- Hanna Stettler: theologische beiträge 55 (2024) 142-143
- Harald Seubert: Diakrisis 01/2024
- Ron Kubsch: https://www.evangelium21.net/media/4231/das-alte-testament-vom-glaubensbekenntnis-her-verstehen
des christlichen Glaubens formuliert, zeigt Benjamin Kilchör, dass das Alte Testament nicht nur eine Heranführung und Verstehenshilfe für das Neue Testament ist, sondern dass beide eine untrennbare Einheit bilden. In der Bibel Alten und Neuen Testaments offenbart sich Gott als Vater, Sohn und Heiliger Geist und schafft eine Gemeinschaft der Heiligen, wirkt Vergebung der Sünden und schenkt das ewige Leben. Die großen Linien ziehen sich durch die ganze Bibel.
"Dieses Buch ist eigentlich eine Biblische Theologie im Taschenformat. Es führt anhand des Glaubensbekenntnisses vom Garten Eden bis zum himmlischen Jerusalem – spannend zu lesen vom Anfang bis zum Ende, kompakt, aber gut verständlich und überaus informativ."
Pfrn. Prof. Dr. Hanna Stettler, Tübingen/Flaach ZH
Rezensionen:
- Hanna Stettler: theologische beiträge 55 (2024) 142-143
- Harald Seubert: Diakrisis 01/2024
- Ron Kubsch: https://www.evangelium21.net/media/4231/das-alte-testament-vom-glaubensbekenntnis-her-verstehen
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Am Anfang des Hesekielbuches wird so ausführlich wie sonst nirgendwo in der Bibel die Herrlichkeit Gottes beschrieben. Diese Herrlichkeit erscheint fernab von Jerusalem auf einem Thronwagen in Babylon am Kebarfluss und beruft den Priester... more
Am Anfang des Hesekielbuches wird so ausführlich wie sonst nirgendwo in der Bibel die Herrlichkeit Gottes beschrieben. Diese Herrlichkeit erscheint fernab von Jerusalem auf einem Thronwagen in Babylon am Kebarfluss und beruft den Priester Hesekiel, der dort in der Verbannung ist, zum Propheten für Israel. Hesekiel muss harte Worte des Gerichts verkünden, doch bevor er sie verkündet, muss er sie am eigenen Leib nachvollziehen.
In elf Predigten führt dieses Büchlein durch die ersten sieben Kapitel des Hesekielbuches, wo die Herrlichkeit Gottes dem Sohn Adams Gottes Geist einhaucht und seine Worte zur Speise gibt, damit der Prophet ausgerüstet ist, um mit einer schockierenden Botschaft einer widerspenstigen Hörerschaft entgegenzutreten.
In elf Predigten führt dieses Büchlein durch die ersten sieben Kapitel des Hesekielbuches, wo die Herrlichkeit Gottes dem Sohn Adams Gottes Geist einhaucht und seine Worte zur Speise gibt, damit der Prophet ausgerüstet ist, um mit einer schockierenden Botschaft einer widerspenstigen Hörerschaft entgegenzutreten.
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Der Heilige Geist kam an Pfingsten – und dann? Und davor? Vorliegendes Buch will die Engführungen christlicher Predigt über den Heiligen Geist weiten. Diese fünf Beiträge des Alttestamentlers Benjamin Kilchör waren ursprünglich als... more
Der Heilige Geist kam an Pfingsten – und dann? Und davor? Vorliegendes Buch will die Engführungen christlicher Predigt über den Heiligen Geist weiten. Diese fünf Beiträge des Alttestamentlers Benjamin Kilchör waren ursprünglich als Vorträge und Predigten konzipiert. In ihnen betont er die in der Heiligen Schrift sowohl Alten wie Neuen Testaments bezeugte Wirksamkeit des Heiligen Geistes – von Anbeginn der Schöpfung.
Die Lehre vom Heiligen Geist geht also nicht von Pfingsten oder den Geistesgaben aus. Der Autor fragt danach, was das heute für die Gemeinde Jesu, für jeden einzelnen Christen, bedeutet. Das Buch ist eine Zusammenschau von Lehre und Leben – so wie christlicher Glaube nie nur Theorie sein kann
Die Lehre vom Heiligen Geist geht also nicht von Pfingsten oder den Geistesgaben aus. Der Autor fragt danach, was das heute für die Gemeinde Jesu, für jeden einzelnen Christen, bedeutet. Das Buch ist eine Zusammenschau von Lehre und Leben – so wie christlicher Glaube nie nur Theorie sein kann
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Im 1.Korintherbrief beschreibt Paulus das Abendmahl als "Gemeinschaft des Leibes" Christi, in den man durch den Heiligen Geist hineingetauft wird. Die fünf Predigten gehen anhand von Texten des 1.Korintherbriefes der grundlegenden... more
Im 1.Korintherbrief beschreibt Paulus das Abendmahl als "Gemeinschaft des Leibes" Christi, in den man durch den Heiligen Geist hineingetauft wird. Die fünf Predigten gehen anhand von Texten des 1.Korintherbriefes der grundlegenden Bedeutung des Abendmahls für den christlichen Glauben nach. Im Abendmahl wird die Gemeinde zum Leib Christi gestaltet. So entfaltet Paulus nicht nur das persönliche Glaubensleben und die Ethik des Einzelnen vom Abendmahl her, sondern auch den Gemeindebau. Dadurch, dass Christus seinen Leib und sein Blut der Gemeinde im Abendmahl schenkt, bekommt die Gemeinde nicht nur Anteil an seinem Sterben, sondern auch an seiner Auferstehung. Die Theologie des "Leibes Christi", die im Abendmahl gründet, findet so ihr Ziel und ihre Bestimmung in der Hoffnung auf die Auferstehung des Leibes am jüngsten Tag.