Papers by Hendrik Koorevaar
Einleitung in das Alte Testament: Ein historisch-kanonischer Ansatz, Hilbrands, Walter / Hendrik J. Koorevaar (Hrsg.), Gießen: Brunnen Verlag, 2023
This paper is a contribtion for the authorship of the Psalms and the dating of the Psalter as a w... more This paper is a contribtion for the authorship of the Psalms and the dating of the Psalter as a whole
Einleitung in das Alte Testament: Ein historisch-kanonischer Ansatz, Hilbrands, Walter / Hendrik J. Koorevaar (Ed.), Gießen: Brunnen Verlag, 2023
This is a contribution for datung and authorship of the book of Joshua
Einleitung in das Alte Testament: Ein historisch-kanonischer Ansatz, Hilbrands, Walter / Hendrik J. Koorevaar (Hrsg.), , Gießen: Brunnen Verlag, 2023, 2023
This paper contributes to dating and authorship of the Book of Genesis.
Einleitung in das Alte Testament: Ein historisch-kanonischer Ansatz, Hilbrands, Walter / Hendrik J. Koorevaar (Ed), Gießen: Brunnen Verlag, , 2023
Dating and authorship of the books of Exodus, Leviticus, Numbers.
Off the Beaten Path: A Festschrift in Honor of Gie Vleugels, Jacobus Kok, Martin Webber (Eds., in collaboration with Jeremy Otten and Mark Paridaens), Beiträge zum Verstehen der Bibel 48, Zürich: LIT Verlag, 2021
Three formal phenomena in the book of Isaiah constitute its structure. (1) The headings in 1:1, 2... more Three formal phenomena in the book of Isaiah constitute its structure. (1) The headings in 1:1, 2:1, 13:1 introducing three main parts: 1, 2-12, 13-66. Isaiah 1 is Isaiah’s Vision about Jerusalem. Isaiah 2-12 is Isaiah’s Word about Jerusalem. Isaiah 13-66 is Isaiah’s Burden about Babylon (13:1). (2) The two historical narratives in chs. 7 and 36–39 standing in the centre of the second and third main part. They deal with the Davidic kings Ahaz and Hezekiah on one side, and the prophet of Isaiah with Yhwh on the other side. (3) The two similar-sounding theological postscripts in 48:22 and 57:21 causing the threefold division of the last part of the third main part. The central chs. 49-57 deal with redemption and salvation through Yhwh’s servant.
The books of Leviticus and Numbers, 2008
Heiko Wenzel (Editor), The Book of the Twelve - An Anthology of Prophetic Books or The Result of Complex Redactional Processes? , 2018
The Book of the Twelve Prophets as unified block was not created during the time
of the completio... more The Book of the Twelve Prophets as unified block was not created during the time
of the completion and closure of the Hebrew canon; rather it was a later selection
of twelve books inside the already existing canon of the Writing Prophets consisting out of fifteen books.
Each of the fifteen has the same (numerical) value, even if there are big size
differences between them. The difference between Major and Minor Prophets
based on a quantitative criterion is a hindrance rather than a contribution to
understanding the Fifteen as a whole.
The authoritative witness of the Talmud by Jeremiah – Ezekiel – Isaiah testifies
to the order of the three Major Prophets during the time of the closure of the
Prophet Canon. In the design of the Writing Prophets, Jeremiah received deliberately the function as head and beginning.
The book of Jonah as eighth of the Fifteen stands in the middle of the Prophet
Canon and is at the same time also the middle of the nine prophets before exile.
Koorevaar Hendrik J. / Mart-Jan Paul (eds.). The Earth and the Land: Studies about the Value of the Land of Israel in the Old Testament and Afterwards. Edition Israelogie 11. Berlin e.a.: Peter Lang, 2018
The Earth and the Land are investigated in the primeval history and in the history of the covenan... more The Earth and the Land are investigated in the primeval history and in the history of the covenant fathers. Subsequently, in relation to this, the following is researched: the relation between the garden of Eden, the land of Canaan and the entire earth; creation, election and eco-righteousness; the taking-up of Enoch; and the value of the funeral in the land of Canaan.
Dietrich, Walter (Ed.). The Books of Samuel: Stories - History - Reception History. Bibliotheca Ephemeridum Theologicarum Lovaniensium 284. Leuven: Peeters,, 2016
בן־שנה שאול במלכו ושתי שנים מלך על־ישראל
A year son was Saul when he became king and two years he... more בן־שנה שאול במלכו ושתי שנים מלך על־ישראל
A year son was Saul when he became king and two years he reigned over
Israel
This text is regarded as a stereotypical reign formula for the kings in
Israel and Judah in the books of Samuel, Kings and Chronicles. The first
part states the age of a person when he became king. The second part
states the number of years he reigned as king.
In 1Sam 13,1 the expression appears for the first time in the Hebrew
Bible. Problems:
1. בן־שנה is an accent unit, with a maqqēf between the two words, and
no number separates them. This is unique for this standard formula,
which usually is שנה [x] בן.
2. The period of Saul’s government is two years. Considering the many
actions of Saul in 1Sam 11–31 from the beginning of his kingship until
his death two years are too short.
As this article presents a new proposal. Future translations will
receive a new possibility. It is also a contribution for OT chronology:
How long did Saul reign?
Proposal of translation and understanding:
בן־שנה points to the time when Saul became an adult and שנים שתי
refers to this age times two.
Saul was בן־שנה = 20 years old, when he became king. Twenty years
of age marks the time when a man became adult. Saul reigned שתי
שנים, two times the adult age (בן־שנה), this is 2 × 20 = 40 years
“Steps for Dating the Books of the Pentateuch: a Literary and Historical Canonical Approach.” In: Paradigm Change in Pentateuchal Research. Tagung vom 16.–18. März 2017 an der STH Basel. Armgardt, Matthias & Benjamin Kilchör & Markus Zehnder (ed.). Beihefte zur Zeitschrift für Altorientalische un..., 2019
A historical-canonical approach: steps for dating:
1. Identifying and dating the last-mentioned e... more A historical-canonical approach: steps for dating:
1. Identifying and dating the last-mentioned event in the book.
2. Tracking down all direct or indirect indications or possible indications of the time of the author.
3. Identifying the country and the place where the book was written by its author.
4. Making a schematic presentation of all temporal remarks.
5. Trying to discover the ratio or necessity for the proposed date.
Zeitschrift für die Alttestamentliche Wissenschaft, 2010
According to the Torah Model of the Hebrew canon, some texts were added at the seams of the canon... more According to the Torah Model of the Hebrew canon, some texts were added at the seams of the canon blocks in order to bind the Prophets and the Ketuvim to the Torah. In this article, several weaknesses are shown in this model. The idea of added texts such as Dtn 34, Mal 3,22–24 (Torah of Moses) and Psalm 1 (Torah) presupposes an orchestrated intervention, but these texts are dated to different times. The Psalter appears at the beginning of the Ketuvim only in manuscripts in which the Megillot are grouped together, and this liturgical order did not originate until the Middle Ages. D'après le modèle de la Torah du canon hébraïque, quelques textes furent ajoutés aux »coutures« des blocs du canon pour rattacher les Prophètes et les ketûbîm à la Torah. Dans cet article, on tente de démontrer quelques faiblesses de ce modèle. Deux exemples: (a) l'idée des textes attachés – comme Dtn 34, Mal 3,22–24 (Torah de Moïse) et Ps 1 (Torah) – présuppose plutôt une intervention orchestrée, ma...
Old Testament Essays 33, 2020
The interpretation of bəjôm in Gen 2:4 as “when” in the sense of an unspecific period of time has... more The interpretation of bəjôm in Gen 2:4 as “when” in the sense of an unspecific period of time has often been used as an argument to defend an allegorical or figurative interpretation of the days of creation. A comparison with parallel grammatical constructions throughout the Pentateuch casts severe doubts on that idea, which are confirmed by a closer exegetical analysis of bəjôm in Gen 2:4b in its individual literary contexts (Gen 2:4a, 1:1, 2:5-3:24, especially the parallel narrative sequence following 5:1-2). Without “Systemzwang,” all arguments point to the natural understanding of bəjôm in Gen 2:4 as “in the day,” referring to a specific day, the first day of creation.
De opbouw van het boek Jozua. = The Structure of the Book of Joshua.
"Die Frage der Literaturgattung und der Historizität von Genesis 1-3. Teil 2: Was geschah im Gart... more "Die Frage der Literaturgattung und der Historizität von Genesis 1-3. Teil 2: Was geschah im Garten Eden?” In: Junker, Reinhard (Hg.). Genesis, Schöpfung und Evolution. Beiträge zur Auslegung und Bedeutung des ersten Buches der Bibel. Studium Integrale Theologie. Holzgerlingen: Hänssler Verlag, 2015, 20162, p. 129-149.
Uploads
Papers by Hendrik Koorevaar
of the completion and closure of the Hebrew canon; rather it was a later selection
of twelve books inside the already existing canon of the Writing Prophets consisting out of fifteen books.
Each of the fifteen has the same (numerical) value, even if there are big size
differences between them. The difference between Major and Minor Prophets
based on a quantitative criterion is a hindrance rather than a contribution to
understanding the Fifteen as a whole.
The authoritative witness of the Talmud by Jeremiah – Ezekiel – Isaiah testifies
to the order of the three Major Prophets during the time of the closure of the
Prophet Canon. In the design of the Writing Prophets, Jeremiah received deliberately the function as head and beginning.
The book of Jonah as eighth of the Fifteen stands in the middle of the Prophet
Canon and is at the same time also the middle of the nine prophets before exile.
A year son was Saul when he became king and two years he reigned over
Israel
This text is regarded as a stereotypical reign formula for the kings in
Israel and Judah in the books of Samuel, Kings and Chronicles. The first
part states the age of a person when he became king. The second part
states the number of years he reigned as king.
In 1Sam 13,1 the expression appears for the first time in the Hebrew
Bible. Problems:
1. בן־שנה is an accent unit, with a maqqēf between the two words, and
no number separates them. This is unique for this standard formula,
which usually is שנה [x] בן.
2. The period of Saul’s government is two years. Considering the many
actions of Saul in 1Sam 11–31 from the beginning of his kingship until
his death two years are too short.
As this article presents a new proposal. Future translations will
receive a new possibility. It is also a contribution for OT chronology:
How long did Saul reign?
Proposal of translation and understanding:
בן־שנה points to the time when Saul became an adult and שנים שתי
refers to this age times two.
Saul was בן־שנה = 20 years old, when he became king. Twenty years
of age marks the time when a man became adult. Saul reigned שתי
שנים, two times the adult age (בן־שנה), this is 2 × 20 = 40 years
1. Identifying and dating the last-mentioned event in the book.
2. Tracking down all direct or indirect indications or possible indications of the time of the author.
3. Identifying the country and the place where the book was written by its author.
4. Making a schematic presentation of all temporal remarks.
5. Trying to discover the ratio or necessity for the proposed date.
of the completion and closure of the Hebrew canon; rather it was a later selection
of twelve books inside the already existing canon of the Writing Prophets consisting out of fifteen books.
Each of the fifteen has the same (numerical) value, even if there are big size
differences between them. The difference between Major and Minor Prophets
based on a quantitative criterion is a hindrance rather than a contribution to
understanding the Fifteen as a whole.
The authoritative witness of the Talmud by Jeremiah – Ezekiel – Isaiah testifies
to the order of the three Major Prophets during the time of the closure of the
Prophet Canon. In the design of the Writing Prophets, Jeremiah received deliberately the function as head and beginning.
The book of Jonah as eighth of the Fifteen stands in the middle of the Prophet
Canon and is at the same time also the middle of the nine prophets before exile.
A year son was Saul when he became king and two years he reigned over
Israel
This text is regarded as a stereotypical reign formula for the kings in
Israel and Judah in the books of Samuel, Kings and Chronicles. The first
part states the age of a person when he became king. The second part
states the number of years he reigned as king.
In 1Sam 13,1 the expression appears for the first time in the Hebrew
Bible. Problems:
1. בן־שנה is an accent unit, with a maqqēf between the two words, and
no number separates them. This is unique for this standard formula,
which usually is שנה [x] בן.
2. The period of Saul’s government is two years. Considering the many
actions of Saul in 1Sam 11–31 from the beginning of his kingship until
his death two years are too short.
As this article presents a new proposal. Future translations will
receive a new possibility. It is also a contribution for OT chronology:
How long did Saul reign?
Proposal of translation and understanding:
בן־שנה points to the time when Saul became an adult and שנים שתי
refers to this age times two.
Saul was בן־שנה = 20 years old, when he became king. Twenty years
of age marks the time when a man became adult. Saul reigned שתי
שנים, two times the adult age (בן־שנה), this is 2 × 20 = 40 years
1. Identifying and dating the last-mentioned event in the book.
2. Tracking down all direct or indirect indications or possible indications of the time of the author.
3. Identifying the country and the place where the book was written by its author.
4. Making a schematic presentation of all temporal remarks.
5. Trying to discover the ratio or necessity for the proposed date.