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• W2034357263 abstract "Hebrew Studies 32 (1991) 151 Reviews links as the Akkadian-Aramaic, but sees that they do have interpretative value-use in one language illuminating another. Here Khan is perhaps too cautious and constrained by the limits of the thesis. Accepting the psychological explanation and comparisons with nonSemitic languages, one may still ask if the constructions are more frequent in Semitic than elsewhere and used in a greater variety of circumstances, a question which could not be answered without much more research. The subjective impression gained from reading texts is that it could well be Yes! The pronominal suffix system may be thought to make it easy for Semitic languages to clarify the position of the extraposed element without over-loading the sentence. The presence of extraposition in Old Akkadian could still be a calque on Sumerian, but it deserves notice (see I. J. Gelb, B. Kienast, Das altakkadischen Konigsinschriften des drillen lahrtausends v. Chr. [Stuttgart, 1990], Naram-Sin 1. 3.08-35 etc.), and it may be added that the construction is known in Egyptian, too (Sir Alan Gardiner, Egyptian Grammar, §149). The phenomena studied in this book are particularly at home in the Semitic languages and may be considered integral to the family. By collecting and analyzing them, Geoffrey Khan has provided Semitists with a store of material for more extensive research and has given important guidance on ways of handling and evaluating syntactical elements. A. R. Millard University of Liverpool Liverpool L69 3BX THE DWELLING OF GOD: THE TABERNACLE IN THE OLD TESTAMENT, INTERNATIONAL JEWISH LITERATURE, AND THE NEW TESTAMENT. By Craig R. Koester. CBQ Monograph Series 22. Pp. x + 228. Washington, D.C.: Catholic Biblical Association, 1989. Paper, $9.00. This study of the tabernacle is derived from a doctoral dissertation completed at Union Theological Seminary under Dr. Raymond E. Brown. While the title suggests a comprehensive study, Koester indicates clearly in the preface that the main focus is on the role of the tabernacle in the NT. This is confirmed by the allocation of space in the work. The section on the tabernacle in the OT comprises sixteen pages, that on the intertestamental Hebrew Studies 32 (1991) 152 Reviews period fifty-two pages, and that on the NT one hundred seven pages. Helpful concluding summaries appear at the end of each chapter, and a brief chapter concludes the study. The discussion of the tabernacle in the OT begins with Pentateuchal references. The oldest fonn of the tradition (E, J, or JE) refers to the tent of meeting (Exod 33:7-11) located outside the camp rather than at its center. The tabernacle proper (of the Sinai theophany) is described in Exod 25-31 and 35-40. This tent-sanctuary served three functions (p. 7): as the place of divine revelation, as the place of sacrifices for atonement, and as the dwelling place of God. This material was the literary creation of the priestly writer (P) during the exile or early postexilic period and in anticipation of the restoration of the temple cult in Jerusalem. Other references to the tabernacle relate to the Deuteronomic History and to the Psalms and Ezekiel. With the appearance of the LXX, new, symbolic ways of interpreting the tabernacle opened which were pregnant with possibilities for both intertestamental and NT writers. Authors of Jewish literature from 200 B.C. to A.D. 150 employed views of the tabernacle present in the OT and novel ideas. Explored by our author were Tobit and Sirach, where tabernacle imagery conveys a vision of renewal for God's people (p. 26). Some of the Dead Sea Scrolls are examined. They do not use the expressions tent or tabernacle for the sanctuary in the wilderness but refer to a temple. The Thanksgiving Hymns are an exception; tabernacle there is a poetic expression for divine protection . Other literature of the period, from Enoch to Josephus, is surveyed and the conclusion is that the tabernacle was understood in diverse ways in the period.... It could represent hope for restoration and renewal in Israel, or a stabilizing connection with the past in times of tunnoil and transition, or a symbol to foster unity in Israel. Early Christians would draw on..." @default.
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• W2034357263 date "1991-01-01" @default.
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• W2034357263 title "<i>The Dwelling of God: The Tabernacle in the Old Testament, International Jewish Literature, and the New Testament</i> (review)" @default.
• W2034357263 doi "https://doi.org/10.1353/hbr.1991.0024" @default.
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