Journey Through the Old Testament” Deals in Depth with the Tbooks of Joshua and Judges, and the Two Books of Samuel and Kings

Children’s Preface

ust imagine you have the chance to really get back at one of your classmates. One whom Jnobody likes, who is a pain in the neck all the time, and who is often quite nasty to you. Finally, the long awaited opportunity arises. And you—don’t harm him because you suddenly realize that things cannot go on like this....

The story told on the colorful stained glass window on the opposite page is a bit similar. In front, you can see a king sleeping. His name is Saul. The man behind him is David. Saul is terribly jealous of David. He has already tried to kill David a few times. He does not stop pursuing him. Now, however, it is night and Saul is sleeping. David seizes this opportunity to sneak into his camp with his warrior Abishai. Saul’s spear, usually stuck in the ground by Saul’s head, is already in Abishai’s hand. He wants to stab Saul in the back with it. But, what a surprise—David calls out: “Don’t do him harm! I will leave it to God to decide what to do with Saul.” And instead, he cuts oﬀ a corner of Saul’s cloak in order to talk to Saul about it later....

Here we are in the midst of the Old/First Testament stories. Quite a lot happens in them. The “heroes” in them are far from being holy. They make huge mistakes. They are people like you and me. Nevertheless, God has called them to a special vocation. And they do the unexpected. As David does here. Then peace can begin to come into our world.

Like in Part I of our “Journey,” there will be commentaries below or beside the biblical texts for the adults and explanations alongside the pictures for you. I chose great works of art because they can help illustrate the mystery of the unfathomable God. In addition, you can learn a lot about art. Take your time looking at the pictures and reading the stories. Then they can begin to reveal their meaning to you. And you won’t stop marveling at them....

Enjoy the richness of our biblical stories and the splendor of the displayed works of art (start on p. 28)!

Suzanne E. Lier PS: You can find this story in the First Book of Samuel, chapters 24 and 26 (there are two different versions; our picture mingles both), in our book on pp. 289 ff.

7 An Explanatory Word to the Adults

he second part of the “Journey through the Old Testament” deals in depth with the TBooks of Joshua and Judges, and the two Books of Samuel and Kings. Only if we know what the Old/First Testament is about, will we develop a feeling for the deep rootedness of the New Testament in the Old Testament. Do we not all still harbor the conviction of the superiority of the New Testament in the deepest corner of our Christian hearts?

In these narratives, fascinating figures like the Kings David and Solomon appear on the scene. They have had an impact on our occidental history up until today and have found their impressive reflection in art, literature, and music. Not to know them any longer means not to understand a major part of our culture. Not to know them means, above all, not to know Jesus Christ who is introduced as the Messiah and the son of David and Abraham in the first sentence of the New Testament (Matthew 1:1). How can we understand Jesus without knowing what a Messiah is or who David and Abraham were? “What begins like this,” writes Old Testament scholar Frank Crüsemann (2011, 95), “cannot be understood by itself and does not want to be. It is a sequel where the beginning is presupposed and must be known.” The “Journey” in three parts is exactly about this beginning.

The engagement with the question of “violence” was important to me since it is a pivotal point of criticism for many people when discarding the Old Testament. Digressions and annotations will take up this group of themes. However, when choosing the texts I put an emphasis on the range of two topics dealing with “peace” and “women” without thereby can- celing out diﬃcult texts containing violence. Among them are narratives which are unjustly unknown, although they reveal important aspects of biblical thinking. In the end, we ﬁnd that it is impossible to speak of the Old Testament. Instead, what we have is a multitude of possible approaches and an abundance of aspects to the overall subject of God and Man.

Therefore, I hope that you, your children, and your grandchildren will have an inspiring, constructive, and at the same time entertaining time reading. And that there may be some precious moments in which you feel unexpectedly close to God.

Suzanne E. Lier

8 Contents

The Old Testament as a Mere Forerunner of the New?An Obstinate Stereotype under Scrutiny 14 Introduction to the Books Joshua through Kings – History or Story? 20

THE BOOK OF JOSHUA Introduction 26

Get Ready 28 – Do not be Terriﬁed 31 – Rahab and the Spies 32 The Red Rope 35 – Israel Crosses the Jordan 36 – The Twelve Stones of Remembrance 39 – Friend or Foe? 40 – The Trumpets of Jericho 43 – The Fall of Jericho 44 – The Gibeonite Deception 47 The Sun Stands Still 51 – The Allotment of Land in Shilo 55 – In God’s Hand 56 Joshua’s Farewell Address 59

The Book of Joshua in Debate 62

THE BOOK OF JUDGES Introduction 70

The Judge Deborah 72 – Deborah and Barak 75 – The Song of Deborah 76 – The Judge Gideon 78 – TheLORD is Peace 81 – Gideon Destroys the Altar to Baal 82 The Miracle of the Fleece 85 – Gideon Chooses His Warriors 86 – Gideon Defeats the Midianites 89 – Gideon Refuses to Become King 90 – Abimelech is Crowned King 93 – The Fable of the Trees 94 – The End of Abimelech 98 – The Judge Jephthah 101 – The Birth of the Judge Sam- son 105 – Samson Kills a Lion 109 – Something Sweet out of the Strong 110 – Samson’s Wedding Riddle 113 – Samson’s Vengeance on the Philistines 117 – Samson Triumphs with the Jawbone of a Donkey 118 – Samson Carries away the Gates of Gaza 121 – What is the Secret of Samson’s Strength? 122 – Delilah Reveals Samson’s Secret 125 – The Death of Samson 129 Picture Puzzle Joshua and Judges 132 Digression: The Roots of our Image of God in Religious History 134   

9 THE BOOKS OF SAMUEL Introduction 144

FIRST SAMUEL Deep Sorrow 147 – Hannah Pours out Her Soul 148 – The Child Belonging to God 151 Hannah’s Song of Praise 152 – Samuel Grows Up 155 – TheLORD Calls Samuel 156 – Your Sevant is Listening 159 The Philistines Capture the Ark 160 – The Return of the Ark 163 – Appoint a King! 164 – Saul Looks for His Father’s Donkeys 167 – Samuel Anoints Saul as King 168 – Saul Disobeys the Ban Decree 171 – TheLORD Rejects Saul as King 172 – Samuel Anoints David 175 – David Plays the Harp for Saul 178 – Giant Goliath 182 David knows His Own Mind 185 – Saul’s Armor Does not Suit David 186 – David and Goliath 189 – David and Jonathan 194 – Cheerful Celebration after David’s Victory 197 – Saul Tries to Kill David 198 – Michal Rescues David 201 – Jonathan in Great Danger 202 – A Moving Farewell 205 – David Pretends to be Insane 206 David Spares Saul’s Life 209 – Abigail Brings about Peace 213 – Nabal Becomes a Stone 217 Saul and the Medium at Endor 218 – Saul Takes His Life 222

SECOND SAMUEL David Hears of Saul’s Death 226 – David’s Lament for Saul and Jonathan 229 David Anointed Kind over Judah and Israel 230 – David Conquers Jerusalem 233 – The Ark Brought to Jerusalem 234 I Was Dancing before the LORD! 237

Digression: The Bible Moralisée An Alarming Example of Medieval Christian Hostility Towards Jews 238

I Shall Build You a House 244 – David and Mephibosheth 247 – Bathsheba at Her Bath 248 A Fatal Letter 252 – The Poor Man and His only Lamb 255 – You Are that Man! 256 – The Son of David and Bathsheba Dies 260 – Keep Quiet for Now! 263 – The Wise Woman of Tekoa 265 – Absalom’s Conspiracy 269 David Flees Jerusalem 273 – Who Has the better Counsel? 274 – Absalom’s Defeat and Death 277 David’s Great Grief 278 – The Wise Woman of Abel 281 – Rizpah Demonstrates Charity 282 David’s Song of Praise 285

Picture Puzzle Samuel 286   

10 THE BOOKS OF KINGS Introduction 290

FIRST KINGS David in His Old Age 292 – The Intrigue 295 – Solomon Anointed King 296 – The Death of David 299 Solomon’s Prayer for Wisdom 303 – The Judgement of Solomon 304 – Solomon’s Wisdom and Wealth 308 Solomon Builds the Temple 312 – The Dedication of the Temple 316 – The Queen of Sheba Visits King Solomon 319 Solomon Turns From the LORD 323 – Rehoboam’s Folly 324 – The Kingdom Divided 327 – Jeroboam’s Golden Calves 328 – The Agony of Jeroboam’s Nameless Wife 331 – Elijah Announces a Great Drought 332 Elijah Fed by Ravens 335 – The Widow of Zarephath 336 – Elijah Raises the Widow’s Son 339 – Who is Your God? 340 – It is Enough Now 344 – TheLORD Appears to Elijah 348 – The Call of Elisha 351 Naboth’s Vineyard 352

SECOND KINGS Elijah Taken up to Heaven 356 – Elijsha’s First Miracles 360 – Elisha Raises the Shunammite’s Son 363 Death in the Pot 364 – Feeding of a Hundred 367 – Naaman Healed of Leprosy 368 – A Peaceful Meal for Foes 372 Salvation From Starvation in Samaria 375 – Elisha’s Last Miracle 376 – The Fall of Israel 379 – King Hezekiah 380 Jerusalem’s Miraculous Deliverance 384 – Hezekiah Prays For His Life 387 – Envoys From Babylon 388 King Josiah and the Book of the Law 391 – The Prophetess Huldah Interprets the Find 392 – Josiah Renews the Covenant 395 – Jerusalem Captured 396 – Zedekiah Reigns in Judah 399 – The Destruction of Jerusalem 400 Jehoiachin Released from Prison 403 – Cry for Justice 404

Picture Puzzle Kings 406   

11 Conclusion Violence in the First Testament – Is this the Biblical Meassage of Peace? 408

APPENDIX Tracing the First Testament in Museums and Churches 420 – Bibliography 422 – Picture Credits 425 Text credits 427 – Clues for the Picture Puzzles 428 – Acknowledgements 429

How the Journey Will Continue 430

12 1 Samuel 1:9–18

Hannah Pours out Her Soul

nce when they had finished eating and drinking in Shiloh, Hannah is a self-confident woman. She does not sim- OHannah stood up. Now Eli the priest was sitting on a chair by ply accept her fate, but takes the doorpost of the LORD’s temple. matters into her own hands. Her desperation is so im- mense that societal rules of cultic behavior do not apply In bitterness of soul Hannah wept much and prayed to the LORD. And any more. She prays silently, she made a vow, saying, “O LORD Almighty, if you will only look upon even though it was uncom- mon to do so, and arouses your servant’s misery and remember me, and not forget your servant the attention of Eli, the priest, who thinks she is drunk. His but give her a son, then I will give him to the LORD for all the days of suspicion was well grounded because at festive season his life, and no razor will ever be used on his head.” people would get drunk now and then. Hannah’s promise is daring: Will she manage to As she kept on praying to the LORD, Eli observed her mouth. Hannah submit the son she so deeply desires in his early infancy was praying in her heart, and her lips were moving but her voice was over to the temple? Her prom- not heard. Eli thought she was drunk and said to her, “How long will ise not to cut his hair and to wholly consecrate him to the you keep on getting drunk? Get rid of your wine.” “Not so, my lord,” LORD is a Nazirite vow, not ex- plicitly mentioned here (unlike Hannah replied, “I am a woman who is deeply troubled. I have not in the case of Samson, Jgs been drinking wine or beer; I was pouring out my soul to the LORD. 13; for notes on the Nazarite vow, see p. 106). Do not take your servant for a wicked woman; I have been praying here out of my great anguish and grief.” Eli answered, “Go in peace, and may the God of Israel grant you what you have asked of him.” She said, “May your servant find favor in your eyes.” Then she went her way and ate something, and her face was no longer downcast.

See how forceful Hannah looks here! With arms stretched upwards, eyes and mouth wide open, she reaches out to God. Her diagonal gesture transcends the given boundaries of the picture. It seems as if she is about to leap up. She hurls her sorrow towards heaven: by all means, see my grief! Give me a child! And what about the little boy at her knee? He could be the child God plans to give to Hannah. The bull to the right could foreshadow the sacriﬁce Hannah will later offer in the temple. The yellow spots of color often signify divine splendor in Chagall’s works. Samuel will become a very special child. A child close to God. However, the boy is cowering. He seems scared. Is he afraid of his mother’s fervor? Or, rather, is he worried about what awaits him in life?

Marc Chagall (1887–1985), Hannah Calls to the LORD. Colored Etching, 27.3 x 23.3 cm. BIBLE 58.

148 1 Samuel 1:19–28

The Child Belonging to God

arly the next morning they arose and worshiped before the LORD Eand then went back to their home at Ramah. Elkanah lay with Hannah his wife, and the LORD remembered her. So in the course of time Hannah conceived and gave birth to a son. She named him Samuel, saying, “Because I asked the LORD for him.”

After he was weaned, she took the boy with her, young as he was, along with a three-year-old bull, an ephah of ﬂour and a skin of This narrative could be trou- LORD bling to children, especially if wine, and brought him to the house of the at Shiloh. they are young. The fact that a mother simply gives away her three-year-old (in the Middle When they had slaughtered the bull, they brought the boy to Eli, and East, breast-feeding usually continued that long) calls for she said to him, “As surely as you live, my lord, I am the woman who an explanation. One could de- stood here beside you praying to the LORD. I prayed for this child, duce that Samuel was a very special child in close touch and the LORD has granted me what I asked of him. So now I give him with God from the beginning. LORD LORD Therefore, his real home was to the . For his whole life he will be given over to the .” at the temple. Here, he felt safe and sound, this is where he liked to be most of all. And he worshiped the LORD there.

An intimate scene. The gestures tell the story: Hannah points to her son with her right hand: Here he is. Her left hand points at herself. After all, I promised to bring him to the temple to dedicate him to God, did I not? Nevertheless, she looks worried. Hesitant. The separation is hard on her. Eli, on the other hand, radiates peace and consolation. All shall be well. His right hand rests on Samuel’s head, blessing him. With his left, Eli encloses Samuel’s little hand in loving protection. Young Samuel looks more conﬁdent than his mother, wholly immersed in that special moment. He trusts the priest. God is close to him. He senses that already. We do not need to be anxious: Eli will take good care of little Samuel, that is certain. Jan Victors (1620–1676), Hannah Delivers Samuel to Eli, 1645. Oil on canvas, 139 x 137.5 cm. Berlin, Staatliche Museen zu Berlin, Gemäldegalerie.

150 151 1 Samuel 16:14–23

David Plays the Harp for Saul The contrast between King Saul and David could not ow the Spirit of the LORD had left Saul, and the LORD sent be greater. Sinister and Na tormenting spirit that filled him with depression and fear. sullen, yet sad at the same Some of Saul’s servants said to him, “A tormenting spirit from God time, King Saul is looking is troubling you. Let us find a good musician to play the harp when- into an indeterminate void. ever the tormenting spirit troubles you. He will play soothing music, The prevailing black color of and you will soon be well again.” “All right,” Saul said. “Find me his face underlines his grim someone who plays well, and bring him here.” One of the servants mood. His face is broad, as said to Saul, “One of Jesse’s sons from Bethlehem is a talented harp is his whole torso. His head player. Not only that—he is a brave warrior, a man of war, and has is drawn back with no neck good judgment. He is also a fine-looking young man, and the LORD to be seen. With his right is with him.” chunky hand he is tightly grasping a black spear. The So Saul sent messengers to Jesse to say, “Send me your son David, the red color of his cloak and shepherd.” Jesse responded by sending David to Saul, along with a crown remind us that he is young goat, a donkey loaded with bread, and a wineskin full of wine. king. Yet, he is a king who So David went to Saul and began serving him. Saul loved David very anticipates that his end is much, and David became his armor bearer. Then Saul sent word to near. How different, by con- Jesse asking, “Please let David remain in my service, for I am very trast, David is! In blessed pleased with him.” trust with eyes closed he is leaning against Saul’s chest. And whenever the tormenting spirit from God troubled Saul, David His right hand is not holding would play the harp. Then Saul would feel better, and the torment- a spear, but rather is playing ing spirit would go away. a lyre. It must be heavenly music! His face and body are illuminated by bright col- The authors ascribe the origin of Saul’s “tormenting spirit” to the LORD. As an almighty sovereign being, God was made responsi- ors. Do you think David will ble for any cause, even the evil ones. manage to soothe Saul with his music?

Otto Dix (1891–1969), David and Saul, 1958. Pastel, 48.7 × 45.7 cm. Hemmenhofen at Lake Constance, private collection.

178 1 Kings 19:1–6

It is Enough

hab told Jezebel all that Elijah had done, and how he had killed “It is Enough” is the title of a moving aria from an oratorio Aall the prophets with the sword. Then Jezebel sent a messenger entitled Elijah by Felix Men- to Elijah, saying, “So may the gods do to me, and more also, if I do delssohn Bartholdy (1809– 1847). Here, pious Obadiah not make your life like the life of one of them by this time tomor- plays an important minor role as the voice of Elijah; he calls row.” on the people to repent and convinces Elijah to flee from Ahab and Jezebel. Mendels- Then he was afraid; he got up and fled for his life, and cameto sohn adds facets to the figure of Obadiah not present in the Beer-sheba, which belongs to Judah; he left his servant there. But he biblical account. In the Bible, Obadiah is steward of Ahab’s himself went a day’s journey into the wilderness, and came and sat palace and yet a faithful fol- down under a solitary broom tree. He asked that he might die: “It is lower of Elijah. When Jezebel kills off the prophets of the enough; now, O Lord, take away my life, for I am no better than my LORD, Obadiah takes a hundred prophets and hides them ancestors.” Then he lay down under the broom tree and fell asleep. in caves. Thus, he saves their lives. Shortly before the con- test on Mount Carmel is about Suddenly an angel touched him and said to him, “Get up and eat.” to take place, Obadiah meets Elijah whom Ahab is looking He looked, and there at his head was a cake baked on hot stones, and for everywhere. By order of a jar of water. He ate and drank, and lay down again. Elijah, he returns to Ahab to tell him that he found Elijah. This costs Obadiah a lot of courage because Ahab will kill him if Elijah vanishes in the meantime. However, he trusts in Elijah and finally Ahab and Elijah meet again after years of severe drought (see narra- What a contrast! Elijah had fought like a lion for God on Mount Carmel. But now he is utterly tive above, pp. 340 ff.). desperate and he wants only to die. No, it is too difficult to be a prophet. Jezebel pursues him relentlessly. How should he manage? Then, suddenly, there is a voice: “Get up and eat!” I am there. I will strengthen you. Yes, life will go on. It applies to us, too. This story wants to encourage us not to surrender in greatest trouble. A consoling angel can touch you like Elijah. And you will get up and sense: I am not alone. There is someone who is going with me.

Dieric Bouts (1410/20–1475), Altarpiece of the Holy Sacrament: The Dream of Elijah, 1464–67. Oil on panel, 88 x 71 cm. Leuven (Belgium), St. Peter, Treasure Chamber.

344 Digression

The Roots of our Image of God in Religious History

A faith, we have to say, worthy of its name must be both COURAGEOUS and BRAVE! What of a faith which fears solid facts, avoids research! If we truly believe in God who revealed himself in history, we must not tell the Most High how events should be (…). If we have to change our perception of God’s ways in history because we are taught so by solid facts, well then, we simply must relearn! Hermann Gunkel, 1903 (cited after Berges 2013, 11; translation by Steven Lundström 2013, 160)

The following essay is based primarily on Berges 2013 and 2015, in the penultimate part about the female aspects on Keel 2008, in the last section on Janowski 2013.

ur deity did not come down from heaven to earth as a huge present for mankind, Oone day. Rather, YHWH (here otherwise called LORD), the God of Israel and the three monotheistic world religions, gradually emerged in close connection to the gods of the ancient Near Eastern environment, as the history of religion has shown. Thus, He closely developed His distinctive complex proﬁle in the course of centuries. Our current image of God was basically shaped by the highly diverse characteristics, responsibilities and functions of the individual gods of YHWH’s surroundings. YHWH absorbed them gradually from the end of the Late Bronze Age (around 1200 BC) to the ﬁnal establishment of exclusive monothe- ism (only one God exists, and that is YHWH, there are no other gods, see Bauks 2011) in the 6th century BC. In spite of the many roles YHWH assumed, He was never part of a pantheon (a set of gods), but rather remained a solitary deity.

The place of origin of our deity is Southern Palestine. Egyptian sources speak of “Shasu nomads” who ﬁrst worshiped a YHWH deity in the 14th/13th century BC. There is good reason to assume that they moved around in the territory of Seïr, a mountain range in the South of Palestine, the eventual Edom. YHWH’s origin from the South (“the One of Sinai”)

134 sounds in the Song of Deborah (Jgs 5:4-5) and is also mentioned in other texts (Ps 68:9; Dt 33:2; Hb 3:3), which are among the oldest of the Bible.

The Southern Palestinian Storm and Weather God

hat kind of deity was YHWH originally? In His beginnings, YHWH was a storm and Wweather god accompanying and protecting the nomads on their way. It was part of His proﬁle to abide in a dark cloud (1 Kgs 8:12) and sometimes, to ride on them like in a chariot (Ps 104:3). When he was invoked, he could get active and come with roar, thunder- storm and earthquake. Then rain would pour out. However, it could also be that He would not answer. He could rescue and step in speciﬁcally for the group that happened to invoke him. YHWH was a kind of local god.

In an etymological explanation of God’s name YHWH (originating in northwest Arabia) the “meteorological” side of God still shines through. The name probably means: “He blows, rides through the air, dips/falls” (derived from the root-verb hawa). The Biblical folk-etymological reading of YHWH as “I am who I am” (Ex 3:14) is the result of posterior theological reﬂection. It interprets the name from its root haya (“He is” or “being”) and thus retains in the name Israel’s past experience and future hope that YHWH, the God of Israel, is always present.

Transformation to a City God and Dynasty God

ow did things go on? Around the middle of the 10th century BC the city of Jerusalem Hbecame the center of politics through David’s conquest and Solomon’s subsequent building of the temple. Jerusalem (Hebrew Yerushalayim) does not mean “City of Peace”, as folk etymology has it. Rather, it means “foundation by the god Shalim” who was worshiped as a sun deity in Jerusalem. The temple was built facing East-West and not North-South, as one would have expected from Jerusalem’s natural topography.

YHWH, the storm and weather god, adopts substantial characteristics and competences of this sun deity. The function of the sun deity is the preservation of law and order. It is transferred to

135 the king as guardian of “law and justice”. Every day, God rises like the sun to impose law. Like the sun, He dispels the dark of the world. The image of God as “sun of justice” has its origin here. Thus, the prophet Zephaniah says (Zep 3:5): “But theLORD in her midst is righteous, He does no wrong; Morning by morning He dispenses his justice, as unfailing as the light.”

Besides that, another important feature is added to the image of God in the course of YHWH’s “solarization”: The life-giving and regenerative power of the sun. Like the god of sun, YHWH now guarantees the protection and continuity of the dynasty. With the help of this power, the royal house can keep on reigning from generation to generation in straight succession.

Canaanite Enhancement of YHWH’s Proﬁle by El and Baal

new, important inﬂuence comes from the tribes in middle and northern Palestine Aaround 1000 BC: It is the deity El, the supreme God of the Canaanite and Ugarit religion. YHWH now absorbs pivotal traits of El. Though El can be a generic term denoting “deity“ in general, there are convincing signs suggesting to assume that El had been the God of the patriarchs Abraham, Isaac and Jacob. YHWH adopts the feature of sitting enthroned in heaven in El’s divine assembly amidst the divine beings (Ps 82:1; Jb 1-2 et al.), understood as sons/children of El. This does not mean thatYHWH resides far away in heaven without being near to the people. Rather, He is quite devoted to them.

YHWH acquired from El also the title “father” (Is 63:16; 64:7; Jer 3:4.19 et al.) and the trait of the blessing god who is compassionate and gracious (Ex 34:6; Jon 4:2 et al.). At the end of this development YHWH climbs to the position of the highest god, the god of all gods, and thus is heir to the father god El: “For you, O LORD, are the Most High over all the earth; you are exalted far above all gods” (Ps 97:9).

In the premonarchic and earliest monarchy a dynamic, combative element is added by YHWH’s aﬃnity to the Canaanite-Phoenician deity Baal, a storm and weather god. Whereas there is no polemic against El in the First Testament, battering Baal is the hostile god per se (cf. 1 Kgs 18:20-40, Elijah’s battle against Baal on Mount Carmel).

136 Female Aspects of the Solitary Deity YHWH

HWH did not only assimilate many features from gods but also from goddesses which, Yhowever, are a bit more concealed. This will be shown by two examples. Hathor, the Mother Goddess

n the second Biblical story of creation the creator God takes a male and female part when Icreating man. This narrative relates how God forms man from the dust of the ground like a potter and then breathes the breath of life into man. It is modelled on Egyptian prototypes. Egyptian illustrations of the creation of the king always show both a male and female deity involved. The male god Khnum, commonly depicted with a ram’s head, potters the human body. The goddess Hathor, who is represented as a cow goddess with horns and personiﬁes love of life and sensuous delight, adds the breath of life. What was originally accomplished by two gods, is now managed by one deity alone.

The Goddess of Childbirth

t least three deities are involved in a Mesopotamian ﬂood narrative underlying the AGenesis ﬂood narrative. The supreme god Enlil decides to destroy disagreeable humankind by a deluge. Ea, the god of wisdom, urges him to distinguish between the good and bad. The goddess of childbirth wants to rescue all humans she has born without exception. However, she is unsuccessful with her request. Thus, she vows after the deluge that things will never come so far again.

Since YHWH assumes the roles of all three deities in the biblical ﬂood narrative, an inconse- quence is the result: First, He regrets having created humankind from the beginning on and decides to destroy them all. Then, however, he promises never to destroy the world again by sending a ﬂood, even though people remain evil. The inconsistency of YHWH could be explained psychologically with His ability to learn. In the context of the history of religion it is the result of a concentration on one God only who combines the roles of three gods in Him. YHWH plays all roles, also the one of the goddess of childbirth.

137 The maternal voice of compassion and grace is an important element in the image of God. Thus, the LORD says in the Book of Isaiah (66:13): “As a mother comforts her child, so will I comfort you”. In Hebrew, the terms rachum/rachamim (to be gracious/grace) and rechem (womb) are closely related. If there is talk of the gracious God, a maternal note is sounded in- evitably. Furthermore, God can appear metaphorically as a midwife, as for example in Psalm 22:10: “From birth I was cast upon you; from my mother’s womb you have been my God”. God as a midwife: Who would still want to hold that the image of God is purely male!

Asherah as wife of YHWH?

he answer to the question whether YHWH had a female partner or not, could alter our Tprevious image of God substantially. A spectacular ﬁnd was made in the year 1975 when an Israeli archaeologist decided to start excavations at a remote site located in the Sinai desert. The site is called Kuntillet Ajrud, dating from the 8th century BC. There he and his colleagues found a sensational inscription on a large storage jar. It was a blessing formula reading: “I bless you in the name of YHWH and Asherah”.

Had Asherah not been the partner of Baal, YHWH’s rival? Biblical texts and archaeological ﬁnds prove that an image of Asherah stood in the temple temporarily and was then removed under King Josiah 622 BC. in conjunction with all of the women serving her (2 Kgs 23:4). Was YHWH once “married”? Or was Asherah only a symbolic representation of blessing, perhaps in the form of a Holy Tree standing next to YHWH?

Excavations revealed more than one thousand figures of a female deity with accented breasts. It is assumed that one of these figures stood in at least every second household in Judah and Jerusalem in the 8th/7th century BC. More and more archaeologists suppose that these exca- vated figures are depictions of Asherah and that she was YHWH’s partner. It might well be that they were given to young women at their wedding to bring blessing on their womanhood (Keel 2008, 15, 36).

138 Lady Wisdom

n extended post-exilic continuation of the eliminated Asherah is the figure of personi- Afied Wisdom (Hebrew chokmah, Greek sophia). She appears in the Proverbs (1-9) and in the Book of Sirach (24). Like Asherah, she can also be a tree (Prv 3:18; Sir 14:26-15:3; 24:16-19). Her characteristic feature is to interfere in political affairs. By her “kings reign and rulers make laws that are just” (Prv 8:15). She resembles the ancient Egyptian Maat goddess standing behind the king and counseling him wisely. Maat was the goddess of cosmic order and personified worldly intelligence, wisdom, justice and harmony.

However, Lady Wisdom does not only appear as a serious adviser but also as a ﬁgure enhanc- ing life at the moment of creation. When God “marked out the foundations of the earth, I was the craftsman at his side. I was ﬁlled with delight day after day, rejoicing always in his presence, rejoicing in his whole world and delighting in mankind” (Prv 8:29b-31). God’s Wisdom is playing with us! An amazing picture! And it is a She, not a He!

The knowledge of God’s direct closeness to a female counterpart personifying love of life (therein Lady Wisdom resembles the Hathor goddess) could help modify our image of God which is predominantly masculine. A God who is thought to be monotheistic, necessarily has to embody male and female aspects. Only such a deity could have created man in His own image, male and female, as the ﬁrst story of creation relates (Gn 1:26ﬀ.).

YHWH – a complex God

n summary, it can be said that YHWH, the God of the Old and New Testaments, has Iabsorbed an abundance of inﬂuences in the course of His formation. They have made Him a rich and complex ﬁgure. Being a monotheistic God, He covers all aspects of life, also the negative ones. Nothing remains unknown to Him, nothing unfamiliar. Everything is transferred to Him, even the creation of darkness (Is 45:6b-7).

139 Bibliography

The following list cites all books and essays which I In addition, I have used the following Bible software Lexikon der christlichen Ikonographie (LCI), Special have used to write this book. I wanted to be sure you program for exegesis and Bible study, and the Bible Edition 1990, Engelbert Kirschbaum SJ (ed.) et al., can trace all the information, influences, and points of commentaries from mainly four books: Freiburg i.Br. view I have put forward. BibleWorks 6. Software for Biblical Exegesis and Re- Lexikon christlicher Kunst. Themen, Gestalten, Symbo- 1. Bible Translations search. 2 CD-ROMs, Deutsche Bibelgesellschaft, le, 1980, in Verbindung mit der Lexikonredaktion There are basically two primary approaches to transla- Stuttgart 2006. des Verlages Herder erarbeitet von Jutta Seibert, tions: Those which present a word-for-word translation The Jewish Study Bible, TANAKH Translation, ed. by Freiburg i.Br. (a more literal translation) and those which primarily Adele Berlin and Marc Zvi Brettler, Oxford 2004 (this Wörterbuch der christlichen Ikonographie, 9th edition translate thought-for-thought (a freer translation); translation is the most widely read Jewish translation 2005, by Sachs, Hannelore / Badstübner, Ernst / many translations combine both approaches. My for contemporary English-speaking Jews). Neumann, Helga, Regensburg. choice entails examples of both. The different Bible Stuttgarter Altes Testament (AT). Einheitsübersetzung 3. Further Publications translations will be introduced according to their se- mit Kommentar und Lexikon, Erich Zenger (ed.), a) Introductions quence in my book. The year in the bracket indicates Stuttgart, 4th edition 2010. Dietrich, Walter / Mathys, Hans-Peter / Römer, Tho- the edition used. ter Linden, Nico, The story goes...The stories of mas / Smend, Rudolf, 2014, Die Entstehung des Al- 1. New American Standard Bible (NASB, 1995) Judges and Kings (translated by John Bowden from ten Testaments, Stuttgart. This translation, completed in 1971, is highly respec- the Dutch), London 2000. Zenger, Erich et al., 2008, Einleitung in das Alte Tes- ted as the most literal English translation of the Bib- tament (Kohlhammer Studienbücher Theologie), 7th le. It strictly adheres to the original languages, and Weth, Irmgard, 2014, Neukirchener Bibel. Das Alte edition, Stuttgart. is therefore very literal in vocabulary and word order Testament neu erzählt und kommentiert von Irmgard Weth, Neukirchen-Vluyn. b) Theological Studies: reflecting the grammar of the original. Nevertheless, it Ballhorn, Egbert, 2011, Israel am Jordan: Narrative seeks to use contemporary English where possible and A vivid example of a medieval illustration of a major Topographie im Buch Josua (Bonner biblische Bei- is more readable than the King James Version. It is very part of the First Testament is given in the manuscript träge), Göttingen. useful for Bible study. of the Wenzel Bible (ca. 1400) which is available in a Baumann, Gerlinde, 2006, Gottesbilder der Gewalt im 2. New International Version (NIV, 1984) scaled down edition of the facsimile in eight volumes: Alten Testament verstehen, Darmstadt. First published in 1978, this ecumenical, completely Appuhn, Horst (commentary), Kramer, Manfred (intro- Berges, Ulrich, 1989, Die Verwerfung Sauls. Eine the- original translation was strongly influenced by the King duction), 2001, Wenzelsbibel. König Wenzels Pracht- matische Untersuchung (Forschung zur Bibel 61), James tradition. An international, trans-denominational handschrift der deutschen Bibel, (according to the Würzburg. group of scholars were determined to start from scratch original in the Österreichische Nationalbibliothek -, 2010a, Jesaja. Der Prophet und das Buch, Leipzig. with the best available manuscripts in the original Vienna Cod. 2759), Dortmund. -, 2010b, Heiligung des Krieges und Heiligung der languages. The NIV seeks to provide the best possible Children’s Bibles and Youth Bibles Krieger. Zur Sakralisierung des Krieges in der Prophe- blend of transparency to the original documents and There is a great number of Children’s Bibles on the Ger- tie Israels, in: Dahmen, Ulrich / Schnocks, Johannes comprehension of the original meaning in every verse. It man market with different standards and aspirations (eds.), 2010, Juda und Jerusalem in der Seleukiden- offers a balance between a more literal and a freer (cf.: Frey, Astrid et al., 2002, Mit der Bibel groß werden. zeit, Göttingen, 43–57. translation; many consider it a highly accurate and Kinderbibeln im Vergleich, Bonn, or other manuals for -, 2010c, „Wie können wir singen das Lied JHWHs auf smooth-reading version of the Bible in modern English. Children’s Bibles). I have only listed those Children’s dem Boden der Fremde?“ (Ps 137:4). Zum Span- The NIV soon became the best-selling English version, a and Youth Bibles which have helped me because of nungsfeld von Gewalt und Gotteslob, in: Schiffner, position it still holds. Its latest update was in 2011. their illustrations, or have been mentioned in my text. Kerstin / Leibold, Steffen et al. (eds.), Fragen wider 3. New Living Translation (NLT, 2007) die Antworten, FS Jürgen Ebach, Gütersloh 2010, Frisch, Hermann-Josef, 2004, Die Bibel. Das Buch fürs 356–368. The translators of the NLT from various theological Leben, Düsseldorf. backgrounds and denominations set out to create a -, 2013, Die dunklen Seiten des guten Gottes. Zu Am- Heller, Hans, Biesenbach, Hans, 1999, Die Nacht biguitäten im Gottesbild JHWHs aus religions- und clear translation while remaining faithful to the ancient leuchtet wie der Tag. Bibel für junge Leute, Frankfurt. texts. As a result, this translation is indeed very rea- theologiegeschichtlicher Perspektive, Paderborn. Kretschmer, Hildegard, 2003, Wie Noah die Tiere ge- -, Summer Term 2013, Theologiegeschichte des Alten dable and useful combining precise scholarship with rettet hat. Berühmte Maler erzählen die Bibel, contemporary idiom. Testaments (Lecture Notes), Bonn. Munich. -, Winter Term 2013/14, Messianische Texte im Alten 4. New Revised Standard Version (NRSV, 1989) Oberthür, Rainer, 2004, Die Bibel für Kinder und alle Testament (Lecture Notes), Bonn. This is an update of the highly regarded Revised Stan- im Haus, Munich. -, Winter Term 2014/15, Schöpfung in den Psalmen dard Version (RSV) of 1952. Its goal was to preserve Zink, Jörg, 2004, Die Kinderbibel. Der Morgen weiß (Lecture Notes), Bonn. the best of the older versions while incorporating mo- mehr als der Abend, Stuttgart. -, Summer Term 2015, Die dunklen Seiten Gottes dern English. The NRSV is published by the National Steiger, Ivan, 1989, Ivan Steiger sieht die Bibel, (Lecture Notes), Bonn. Council of Churches. It is a translation by Bible scho- Stuttgart. -, Winter Term 2015/16, Das Königtum Gottes im Alten lars from many denominations; it received the endor- Steinwede, Dietrich, 1982, Kommt und seht die Taten Testament (Lecture Notes), Bonn. sement of over thirty Protestant churches, the Ame- Gottes. Die Bibel in Auswahl nacherzählt von Dietrich -, 2016, Die Aktualität des Alten Testaments, lecture, rican and Canadian Catholic bishops and the Greek Steinwede. Mit Bildern aus dem ersten Jahrtausend Bonn, June 2, 2016. Orthodox Church. The language of the NRSV has much christlicher Kunst, Göttingen. Bauks, Michaela, 2011, Keyword: Monotheismus (AT), of the archaic language eliminated and uses gender- 2. Encyclopedia in: www.wibilex.de. inclusive pronouns. a) Theological Encyclopedia Baumann, Gerlinde, 2006, Gottesbilder der Gewalt im 5. English Standard Version (ESV, 2001) Das wissenschaftliche Bibellexikon im Internet Alten Testament verstehen, Darmstadt. The ESV is a new literal translation developed by an (www.wibilex.de). Bieberstein, Klaus, 2008, Erfunden oder wahr? Wie international translation team of 95 outstanding evan- Lexikon für Theologie und Kirche (LThK), 1st edition, Israel zu seinem Land kam, in: Welt und Umwelt der gelical Bible scholars and teachers representing nearly Freiburg i.Br. 1957–1965 and 3rd edition, Freiburg Bibel 3/2008. 20 denominations. Their goal was to combine faithful- 1993–2001. Braulik, Georg, 2008, Theorien über das Deuterono- ness to the text and accuracy with literary excellence mistische Geschichtswerk (DtrG) im Wandel der For- and beauty. It is a very readable translation and has b) Art Encyclopedia schung, in: Zenger, Erich et al., Einleitung in das Alte become quite popular. Grove Art Online (www.oxfordartonline.com). Testament, Stuttgart, 191–202.

422 Buchholz, René, 2015, „…eine andere Geschichte von Frankemölle, Hubert, 2009, Das jüdische Neue Tes- Otto, Eckart, 1999, Das Deuteronomium: politische Gott“? Zur Bedeutung des Alten Testaments aus fun- tament und der christliche Glaube. Grundlagenwis- Theologie und Rechtsreform in Juda und Assyrien, Berlin. damentaltheologischer Sicht, lecture, Bonn, August sen für den jüdisch-christlichen Dialog, Stuttgart. Päpstliche Bibelkommission, 14.05.2001, Verlautba- 26, 2015. Frevel, Christian, 2008, Grundriss der Geschichte Isra- rungen des Apostolischen Stuhls 152, Das jüdische -, 2015, Die „Mosaische Unterscheidung“ und ihr els, in: Zenger, Erich et al., Einleitung in das Alte Tes- Volk und seine Heilige Schrift in der christlichen Bi- Preis. Zu Jan Assmanns Unbehagen im biblischen tament, Stuttgart, 587–717. bel, in: >http://www.dbk.de/fileadmin/redaktion/ Monotheismus, lecture, Koblenz, November 30, Gaß, Erasmus, 2013, Gewalt gegen Feinde im Land- veroeffentlichungen/verlautbarungen/VE_152.pdf 2015. nahmekontext am Beispiel der Adonibezeq-Episode, < (July 18, 2016). Bukowski, Sylvia et al., 2014, brochure Der Jude als in: Fischer, Irmtraud (ed.), Macht – Gewalt – Krieg Paganini, Simon / Giercke-Ungermann, Annett, 2013, Verräter. Antijüdische Polemik und christliche Kunst. im Alten Testament. Gesellschaftliche Problematik Keyword: Zion/Zionstheologie, in: www.wibilex.de. Eine Arbeitshilfe zum Wittenberger „Reformationsal- und das Problem ihrer Repräsentation, Freiburg, Remy, Patricia, Die weise Frau von Tekoa. Drei Genera- tar“ von Lucas Cranach dem Älteren im Kontext des 107–170. tionen – zwei Landessprachen – eine Geschichte. christlich-jüdischen Verhältnisses, Evangelische Kir- Grän, Sigfried OFM, 2008, Biblische Gestalten. Le- Ein Beitrag des Evangelischen Frauenbundes der che im Rheinland, Düsseldorf. bensbilder aus dem Alten Testament, Vienna. Schweiz (EFS) zum Jahr der Bibel (2003) und zur De- Butting, Klara / Minnaard, Gerard / Nauerth, Thomas Görg, Manfred, 1995, Der un-heile Gott. Die Bibel im kade zur Überwindung von Gewalt (2001-2010), in: / Reiser, Christian, 2000, Träume einer gewaltfreien Bann der Gewalt, Düsseldorf. >http://www.efs.ch/fileadmin/efs/Publikationen/ Welt. Bibel – Koran – praktische Schritte, Wittingen. Hentschel, Georg, 1984, 1 Könige (NEB AT 10), Würz- Standpunkte/Standpunkt_Die_weise_Frau_von_ Crüsemann, Frank, 2009, Von der Bedeutung des Na- burg. Tekoa.pdf < (July 18, 2016). mens Gottes für den christlichen Glauben. Eine Pre- -, 1985, 2 Könige (NEB AT 11), Würzburg. Schrottroff, Luise / Wacker, Marie-Theres (eds.), 2007, digt über Ex 20,1–7, in: Oeming, Manfred / Boës, -, 2003, Die weise Frau von Tekoa (2 Sam 14:1–24), Kompendium Feministische Bibelauslegung. Spe- Walter (eds.), 2009, Alttestamentliche Wissen- in: Fischer, Irmtraud / Rapp, Ursula / Schiller, Jo- cial Edition, Gütersloh. schaft und kirchliche Praxis. Festschrift Jürgen Keg- hannes, 2003, Auf den Spuren der schriftgelehrten Schwienhorst-Schönberger, Ludger, 1990, Das Bun- ler, Beiträge zum Verstehen der Bibel, vol. 18, Berlin, Weisen. Festschrift für Johannes Marböck, Berlin / desbuch (Ex 20, 22–23, 33), Berlin. 331–336. New York, 63–75. -, 2012, Josua 6 und die Gewalt, in: Noort, Ed (ed.), -, 2011, Das Alte Testament als Wahrheitsraum des -, 2008a, Das Buch Josua, in: Zenger, Erich et al., Ein- The Book of Joshua, Leuven, 433–471. Neuen. Die neue Sicht der christlichen Bibel, Mu- leitung in das Alte Testament, Stuttgart, 203–212. Silber, Ursula, 2010, Das Eingeklammerte beten wir nich. -, 2008b, Das Buch der Richter, in: ebd., 213–221. nicht mit?! Zur Problematik der „Feindpsalmen“ in Dietrich, Walter / Link, Christian, 1995, Die dunklen Janowski, Bernd, 2013, Ein Gott, der straft und tötet? der christlichen Rezeption, lecture on the occasion of Seiten Gottes. Willkür und Gewalt, Neukirchen- Zwölf Fragen zum Gottesbild des Alten Testaments, the 42th International Jewish-Christian Bible Week Vluyn. Neukirchen-Vluyn. (July 25–August 1, 2010), held in Haus Ohrbeck. -, 2000, Die dunklen Seiten Gottes. Vol. 2: Allmacht Keel, Othmar / Uehlinger, Christoph, 1995, Göttin- Schroer, Silvia, 1987, In Israel gab es Bilder. Nach- und Ohnmacht, Neukirchen-Vluyn. nen, Götter und Gottessymbole. Neue Erkenntnisse richten von darstellender Kunst im Alten Testament, Dietrich, Walter / Naumann, Thomas, 1995, Die Sa- zur Religionsgeschichte Kanaans und Israels auf- Göttingen. muelbücher, Darmstadt. grund bislang unerschlossener ikonographischer Tanner, Andreas, 2008, Keyword: Amalek/Amalekiter, Dietrich, Walter / Mayordomo, Moisés, 2005, Gewalt Quellen, Quaestiones Disputatae 134, Freiburg. in: www.wibilex.de. und Gewaltüberwindung in der Bibel, Zürich. Keel, Othmar, 1984, Die Bibel mischt sich ein. Pre- Trutwin, Werner, 2016, Acht Gebote für Muslime und Dietrich, Walter, 2006, David. Der Herrscher mit der digten und „Worte zum Sonntag“, Zürich / Einsiedeln Christen, in: Christ in der Gegenwart 29/2016 (July Harfe, Leipzig. / Köln. 17, 2016), Freiburg. -, 2007, Keyword: Bann/Banngut, in: www.wibilex.de. -, 2008, Gott weiblich. Eine verborgene Seite des bibli- Waschke, Ernst-Joachim, 2002, Keyword: Messias/ -, 2012, Die Samuelbücher im deuteronomistischen schen Gottes, Gütersloh. Messianismus, in: RGG (4th edition) 5, 1143–1146. Geschichtswerk. Studien zu den Überlieferungen des Kermani, Navid, 2015, Ungläubiges Staunen. Über Waschke, Ernst-Joachim, 2006, Keyword: Messias Alten Testaments II, Stuttgart. das Christentum, München. (AT), in www.wibilex.de. Döhling, Jan-Dirk, 2009, Der bewegliche Gott. Eine Klink, Johanna, 1978, Der kleine Mensch und das Werlitz, Jürgen, 2006, Keyword: Königsbücher, in: Untersuchung des Motivs der Reue Gottes in der He- große Buch. Ist die Bibel ein Buch für Kinder?, Düs- www.wibilex.de. bräischen Bibel, Herders Biblische Studien, vol. 61, seldorf. Zenger, Erich, 1994, Ein Gott der Rache? Feindpsal- Freiburg. Lundström, Steven, 2013, Chaos and Creation. Her- men verstehen, Freiburg. Don Bosco Mondo e.V., October 2015, Vom Unglück, mann Gunkel between Establishing the “History of -, 2004 (original edition 1991), Das Erste Testament. ein indisches Mädchen zu sein. Wieder Opfer sexueller Religions School”, Acknowledging Assyriology and Die jüdische Bibel und die Christen, Düsseldorf. Gewalt in Indien, leaflet, Bonn. Defending the Faith, in: Scurlock, JoAnn and Beal, -, 2008, Die Bücher der Geschichte. Eigenart und Be- Ebach, Jürgen, 2005, Zur Wiedergabe des Gottesna- Richard H. (eds.), Creation and Chaos: A Reconside- deutung der Geschichtserzählungen Israels, in: Zen- mens in einer Bibelübersetzung oder: Welche „Lö- ration of Hermann Gunkel’s Chaoskampf Hypothesis, ger, Erich et al., Einleitung in das Alte Testament, sungen“ es für ein unlösbares Problem geben könn- Winona Lake (Indiana), 147–171. Stuttgart, 188–190. te, in: Kuhlmann, Helga (ed.), Die Bibel – übersetzt Lohfink, Norbert, 1997, Landeroberung und Heimkehr. Zentralkomitee der deutschen Katholiken (ZdK) (ed.), in gerechte Sprache? Grundlagen einer neuen Über- Hermeneutisches zum heutigen Umgang mit dem 2016, Keine Gewalt im Namen Gottes. Christen setzung, Gütersloh, 150–158. Josuabuch, in JBT 12, 3–24. und Muslime als Anwälte für den Frieden, Bonn, in: Fabry, Heinz-Josef, Winter Term 2008/09 and Summer Michel, Andreas, 2014, Gewalt bei der Landnahme http://www.zdk.de/veroeffentlichungen/erklaerun- Term 2009, Geschichte Israels I und II / Einleitung in Israels. Eine historisch-kritische Auslegung von Deu- gen/detail/Keine-Gewalt-im-Namen-Gottes-Chris- das Alte Testament (Lecture Notes), Bonn. teronomium 7,1–6, in: Mohagheghi, Hamideh / von ten-und-Muslime-als-Anwaelte-fuer-den-Frieden- -, 2015, Glaube, der froh macht. Kurzimpulse für Gebet Stosch, Klaus (eds.), Gewalt in den Heiligen Schrif- 234E/ (August 28, 2016). und Gottesdienst, Freiburg. ten von Islam und Christentum, Paderborn, 33–50. c) Biblical Art Fischer, Irmtraud, 1995, Gottesstreiterinnen. Biblische Müller, Reinhard, 2013, Keyword: Psalmen, in: Anzelewsky, Fedja (introduction), 1970, Toggenburg Erzählungen über die Anfänge Israels, Stuttgart. www.wibilex.de. Weltchronik. Vierundzwanzig farbige Miniaturen aus -, 2002, Gotteskünderinnen. Zu einer geschlechter- Nauerth, Thomas, 2003, Kinderfriedensbibel? An- einer Chronik vom Jahr 1411, Aachen. fairen Deutung des Phänomens der Prophetie und merkungen zur Frage der Auswahl biblischer Texte, Appuhn, Horst, (afterword and commentary), 1981, der Prophetinnen in der Hebräischen Bibel, Stutt- in: Klöpper, Diana / Schiffner, Kerstin / Taschner, Jo- Heilsspiegel. Die Bilder des mittelalterlichen Erbau- gart. hannes (eds.), Kinderbibeln – Bibeln für die nächste ungsbuches „Speculum humanae salvationis“ (ma- -, 2006, Gotteslehrerinnen. Weise Frauen und Frau Generation? Eine Entscheidungshilfe für alle, die mit nuscript 2505 of the Hessische Landes- und Hoch- Weisheit im Alten Testament, Stuttgart. Kindern Bibel lesen, Stuttgart, 44–65. schulbibliothek), Dortmund.

423 Butzkamm, Aloys, 2001, Christliche Ikonographie. 2010, exhibition catalogue Franz Marc. Paul Klee. Dia- Pée, Herbert, 1971, Johann Heinrich Schönfeld. Die Zum Verstehen mittelalterlicher Kunst, 2nd edition, log in Bildern, Franz Marc Museum, June 27 - October Gemälde, Berlin. Paderborn. 3, 2010, Michael Baumgartner / Cathrin Klingsöhr- Oehninger, Robert Heinrich, 2005, Die Bibeltür am Falkenau, Karsten, 1999, Die Concordantz Alt vnd Leroy / Katja Schneider (eds.), Wädenswil. Grossmünster in Zürich, Zürich. News Testament. Ein Hauptwerk biblischer Typologie 2011, exhibition catalogue Kupfergrün, Zinnober & Co. Röhrig, Floridus, 2004, Der Verduner Altar, Kloster- des 16. Jahrhunderts illustriert von Augustin Hirsch- Der Stuttgarter Psalter, Württembergische Landesbi- neuburg. vogel, Regensburg. bliothek, April 9 - May 21, 2011, Trost, Vera / Pataki- Romanelli, Giandomenico, 1995, The Scuola Grande Haussherr, Reiner (commentary) / Storck, Hans-Wal- Hundt, Andrea / Huhsmann, Enke (eds.), Stuttgart. di San Rocco, Milan. ter (translation of the French Bible texts), 1992, 2014, exhibition catalogue Die Gumbertusbibel. Gol- Rotermund, Hans-Martin, 1969, Rembrandts Hand- Bible Moralisée. Codex Vindobonensis 2554 der Ös- dene Bilderpracht der Romanik, Germanisches Nati- zeichnungen und Radierungen zur Bibel, Berlin. terreichischen Nationalbibliothek. Glanzlichter der onalmuseum Nürnberg, May 1 - July 27, 2014, Paw- Stolzenwald, Susanna, 1991, Artemisia Gentileschi. Buchkunst Band 2, Graz. lik, Anna / Ferrari, Michele C. (eds.), Nürnberg. Bindung und Befreiung in Leben und Werk einer Ma- Lange, Günter, 1988, Kunst zur Bibel. 32 Bildinterpre- Brandmüller, Nicole, 2007, Die trauernden Juden im lerin, Stuttgart / Zürich. tationen, Munich. Exil – Ein Thema der Europäischen Malerei im 19. und Tümpel, Christian (with the help of Astrid Tümpel), -, 2002, Bilder zum Glauben. Christliche Kunst sehen 20. Jahrhundert, Nürnberg, dissertation, >http://d- 1970, Rembrandt legt die Bibel aus. Zeichnungen und verstehen, Munich. nb.info/991329643/34< (July 18, 2016). und Radierungen aus dem Kupferstichkabinett der Neumüller, Willibrord O.S.B. (commentary), 1997, Breicha, Otto (ed.), 1996, Marc Chagall. Die Bibel. 105 Staatlichen Museen Preußischer Kulturbesitz, Ber- Speculum Humanae Salvationis. Codex Cremifa- Radierungen zum Alten Testament. Von der Erschaf- lin. nensis 243 des Benediktinerstiftes Kremsmünster, fung des Menschen bis zur Berufung des Hesekiel, Schlink, Wilhelm, 1996, Ein Bild ist kein Tatsachenbe- Glanzlichter der Buchkunst Band 7, Graz. mit einer Einbegleitung von Otto Breicha, Salzburg. richt. Le Bruns Akademierede von 1667 über Pous- Schmied, Wieland, 2007, Von der Schöpfung zur Apo- Buck, Stephanie, 1999, Hans Holbein, in: Reihe Meis- sins „Mannawunder“, Freiburg. kalypse. Bilder zum Alten Testament und zur Offen- ter der deutschen Kunst, Cologne. Seifert, Hans (text) / Müller-Cassel, Erich (photogra- barung, Stuttgart. Chevalier, Denys, 1975, Klee, Berlin / Darmstadt / phy), 1958, Das Chorgestühl im Ulmer Münster, Kö- Thomas, Marcel (introduction and commentary) / De- Vienna. nigstein im Taunus. bains, Sabine (translation), 1985, Der Psalter Lud- Goldmann, Christoph, 2004, Das Gelb auf Davids Wescher, Paul, 1931, Beschreibendes Verzeichnis der wigs des Heiligen. Wiedergabe der 78 ganzseitigen Harfe. Kolorierte Radierungen zur Bibel von Marc Miniaturen – Handschriften und Einzelblätter – des Miniaturen des Manuscrit Latin 10525 aus der Bibli- Chagall mit meditativen Texten von Christoph Gold- Kupferstichkabinetts der staatlichen Museen Berlin, othèque nationale in Paris, Graz. mann, Stuttgart. Leipzig. DVD-ROMs: Gordenker, Emilie E.S. / Noble, Petria, 2013, Rembrandt’s “Saul and David“ at the Mauritshuis: e) Treatise on Painting and Art Histories Die Bibel in der Kunst. Gemälde, Zeichnungen, Grafi- Alberti, Leon Battista, 1435, On Painting, translated ken, 2004, The Yorck Project, Berlin. A Progress Report, in: >http://www.jhna.org/index. php/past-issues/volume-5-issue-2-2013/205- with introduction and notes by John R. Spencer, 40.000 Meisterwerke. Malerei, Zeichnung, Grafik, 1966, New Haven. 2008, zeno.org, Berlin. rembrandts-saul-and-david-at-the-mauritshuis-a- progress-report < (July 18, 2016). Gombrich, E.H., 2015 (16th revised edition), Die Ge- d) Individual Catalogues (in chronological order), Ar- Haag, Herbert / Kirchberger, Joe H. / Sölle, Dorothee schichte der Kunst, London / New York. tists, Works of Art et al., 2004, Große Frauen der Bibel in Bild und Text, Janson, H.W., 1977 (second edition), History of Art. A 1983, exhibition catalogue Georges Rouault, Josef- Ostfildern. Survey of the Major Visual Arts from the Dawn of His- Haubrich-Kunsthalle Cologne, March 11 - May 8, Hemmes, Fridolin (ed.), 1986, Und wenn ich falle… tory to the Present Day, New York. 1983, Siegfried Gohr (concept and directorship), Begegnung mit Werken des Bildhauers Toni Zenz, Schmidt, Georg, 2012 (21st edition), Kleine Geschich- Cologne. Freiburg / Basel / Vienna. te der Modernen Malerei von Daumier bis Chagall. 1988, exhibition catalogue Zeichnungen Hans Hol- Imdahl, Max, 1988, Giotto. Arenafresken. Ikonogra- Zehn Radio-Vorträge mit zehn mehrfarbigen Bildern, beins d. J. aus der Sammlung I.M. Königin Elizabeth phie, Ikonologie, Ikonik, Munich. Basel. II. in Windsor Castle und aus der Öffentlichen Kunst- Kokoschka, Oskar, 1970, Lithographien zu Saul und sammlung Basel, Kunstmuseum Basel, June 12 - David, Luzern / Frankfurt. September 4, 1988 (ed. Christian Müller), Basel. Lauer, Rolf, 2006, Der Schrein der Heiligen Drei Kö- 1995, exhibition catalogue Albert Weisgerber, Histori- nige. Mit Fotografien von Reinhard Matz und Axel sches Museum der Pfalz Speyer, December 17, 1995 Schenk, Cologne. - March 24, 1996, Meinrad Maria Grewenig (ed.), Löffler, Fritz, 1987, Otto Dix. Bilder zur Bibel und zu Le- Speyer. genden, zu Vergänglichkeit und Tod, Stuttgart / Zü- 1998, exhibition catalogue Retrospektive Angelika rich. Kauffmann, Kunstmuseum Düsseldorf, November Noll, Thomas, 1994, >Der große Sämann<. Zur Sinn- 15, 1998 - January 24, 1999, Bettina Baumgärtel bildlichkeit in der Kunst von Vincent van Gogh, (ed.), Ostfildern. Worms. 2005, exhibition catalogue Rembrandt im Kontrast. -, 1996, Vincent van Gogh. Fischerboote am Strand. Der Segen Jakobs, Gemäldegalerie Alte Meister, Eine Kunst-Monographie, Frankfurt. Schloss Wilhelmshöhe, Kassel, November 3, 2005 -, 2006, Die Landschaftsmalerei von Caspar David - February 5, 2006, Gregor J. M. Weber (author), Friedrich, Munich / Berlin. Kassel / Munich. -, 2008, Die Zahl Sieben in der christlichen Kunst, in: 2006, exhibition catalogue Pieter Lastman. In Rem- Offprint from Göttinger Jahrbuch vol. 54, Göttingen, brandts Schatten?, Hamburger Kunsthalle, April 13 73–113. - July 30, 2006, Martina Sitt (ed.), Hamburg. -, 2011, Die allegorische Landschaft bei Caspar David 2008, exhibition catalogue Albert Weisgerber 1878– Friedrich. Möglichkeiten und Grenzen der Interpre- 1915. Wege der Lebensfreude. Wege der Lebenskla- tation, Offprint from Wallraf-Richartz-Jahrbuch vol. ge, Museum Georg Schäfer, Schweinfurt, November LXXII, 281–296. 23, 2008 - March 8, 2009, Schweinfurt.

424 VERLAG Bibel & Kunst

“The book is aimed at children and their parents, with the intention of rectifying Christian neglect of the Pentateuch, and respecting the reality of God’s revelation to the Jews in the “First Testament” and being sensitive to Jewish understanding of those scriptures.”

Church Times, London - The world’s leading Anglican newspaper PART I Journey Through the Old Testament  Hardcover with ribbon, 384 pages 212 color illustrations “It is a pedagogical feast of learning which captures all ages at all stages.” Printed and published in Germany Community radio, Midlothian, Scotland (Ruth E. Aird) Price: 29,90 Euro

ISBN 978–3–9815308–1–0  (English edition) “This family storybook with masterpieces of art will introduce children to the Old Testament’s beauty, while ISBN 978–3–9815308–0–3 (German edition) reminding adults of its cultural wisdom and its profound testimonies.”

Part I of the “Journey” can be purchased The Catholic Herald, London through our online shop:  www.bibleandart-publishinghouse.com