Liber Annuus

The release of Jehoiachin (2Kings 25:27-30), which is an act of mercy on the occasion of the ascension to the throne of the new king Evil-Merodach (562 B.C.E.), bears no hope for the future of the Davidic dynasty. The Dtr historian has judged him severely (cf. 2Kings 24:9), so has the Prophet Jeremiah (cf. Jer 28), and the author of Chronicles (cf. 2Chron 36). It seems, therefore, that some recent articles on 2Kings 25:27-30 devoted to reevaluate the release of king Jehoiachin are destined to be a failure. In some cases, the authors (J.D. Levenson, M.D. Goulder) propose to identify king Jehoiachin with the Suffering Servant of Is 52:13–53:12. King Jehoiachin cannot be an appropriate candidate to guarantee the ʻeverlasting promiseʼ made to the House of David in 2Sam 7 because, in the Prophetʼs view, the future belongs to the Remnant of Israel who, while in exile, has converted to the new plans of Yhwh. In conclusion, the information about the release of king Jehoiachin in 2Kings 25:27-30 was added by an anonymous hand to the Deuteronomistic History, but in the words of M. Noth, it adds nothing to the history itself.

This article is an attempt to investigate the theological vocabulary that is characteristic of the Psalms. Less than forty words have been chosen on a simple statistical basis because their frequency in the Psalter is relatively higher than in any other book of the Bible. The choice has also been made on a theological basis. Indeed, four semantic fields can be established: a) distress, b) prayer, c) relief, and d) praise. It seems that on the basis of these four semantic fields, the main lexicon of the Psalter can be arranged and its most important theological issues can be reached.

Following his article in LA 52 (2002) 29-102, the author analyzes the Book of Qohelet from the point of view of syntax, translation, and literary composition. A main result of his analysis is that the verb system of classical Hebrew is kept throughout the book and there is no evidence of a late date from this point of view. Further, the analysis of the verb syntax provides an essential key to the literary structure and the interpretation of the book. The complete Hebrew text with accompanying Italian translation is given in parallel columns according to the following literary composition: a frame, 1:1-11 // 12:8-14; the body with two main parts, each comprising five subsections: (I/1) 1:12–2:26 // (II/1) 7:15-29; (I/2) 3:1-22 // (II/2) 8:1-15; (I/3) 4:1-16 // (II/3) 8:16–9:10; (I/4) 4:17–5:19 // (II/4) 9:11–10:4; (I/5) 6:1-9 // (II/5) 10:5-19; and a central subsection, 11:7–12:7.

Within the book of Revelation, eschatology can be found in three narrative sequences, each having a different function. Rev 1–3 supports the exhortation for the churches to be faithful; Rev 6–16 answers the complaint about the lacking justice of God regarding those who shed their own blood for him; and Rev 20–22 sustains the prayer of the Bride who says: “Come, Lord Jesus”. The eschatological urgency and imminence which permeate the book of Revelation are rooted in Johnʼs desire to proclaim that the period of distress and suffering is about to reach an end and that the reward will not only overwhelm any waiting but is also close at hand. Thus John shows himself to be a great master of Christian life because he is a great master of eschatology.

Every attempt to vocalize the Aramaic Bible is a challenging task, but at the same time stimulating. In this article, the Syriac texts of Hosea is presented here fully vocalized according to the western system and with the indications of rukkökhö and quååöyö within the context itself. It is forseen, moreover, that the publication of the Syriac texts of the Minor Prophets will soon follow in the near future. This paper follows up on the Syriac text (Peshitto) of Amos and Jonah already published in the previous volume of Liber Annuus.

The article examines the tractates of Pirqe Abot and Abot de Rabbi Nathan with regard to the study of the Torah. Together with other Rabbinic literature, these texts present a lively and fascinating picture. Various types of master-disciple relationships emerge offering precise clarification on the existential and spiritual elements that animated the readers of the Torah. It was a continuous and passionate study conducted under the guidance of tested masters and companions of study; a study capable of permeating and modifying the ambience and style of life; a study centered on learning the Torah in order to live it. Whoever desires to encounter God in His Word knows that there is a price to pay: a life of sobriety, suffering accepted as opportunity, adopting a scale of values, and above all a great love for the Word, which manifests itself and grows in every choice in life and relationship. Man does not become wise suddenly; he must be created little by little and grow, in order to bring forth copious and recognizable fruit which inevitably returns to Him who sowed His Word with abundance. Thus “to propagate the Torah is to propagate life” (PA 2,8).

Judg 1:1–2:5, with its alternative account of the events surrounding Israelʼs entry into the land, constitutes the overture to the Book of Judges. This study offers a detailed examination of Josephusʼ version of the biblical segment in his Ant. 5.120-135. The study focuses particularly on two overarching questions: which text-form(s) of Judg 1:1–2:5 did Josephus utilize? And what rewriting techniques has he applied to the biblical material in developing his own distinctive rendition of this?

This contribution reproduces the inaugural lecture of the “Giornata di studio” organized by the SBF for the 14th centenary of the death of Gregory the Great. It underlines the person and message of the great Pope. Quotations from the writings of Gregory found in sources of the Franciscan traditions and in the documents of the Vatican II are briefly presented. The contribution also brings to light Gregoryʼs attitude towards the Jews, which was substantially respectful.

After having recalled several bio-bibliographical notes on Gregory the Great, the author then points out the spiritual dimension of Gregoryʼs biblical exegesis. The key to all of Gregoryʼs exegetical works is the importance of the compunction of heart within the context of an imminent eschatology. The fruit of this compunction is the removal of the “veil” of reading the Scriptures that permits the contemplation or vision of God. It also opens a prophetic gift which enables the exegete to read history and to interpret it as “salvation history”. Both subjective and objective elements come into play in the dynamics of exegesis, always under the inspiration of the Holy Spirit. Exegesis has as its only goal the inclination to and formation of the love of God. All this, Gregory thought, comes under the common denominator of the Sacred Books whose reading produces a judgement which will bring either entry into or exclusion from the eternal beatitude.

The life of Gregory the Great was marked by three forms of suffering: 1) physical illness; 2) political and pastoral activities that drew Gregory away from the tranquility of prayer that he so dearly wanted; and 3) daily contact with the sufferings of the people resulting from years of war and devastation. In each of these sufferings, Gregory found a reason for thanksgiving and for spiritual growth. In illness he saw a welcome reminder from God and an encouragement to understand the sufferings of others. In the excessive activities required from his ministry, he saw an occasion to balance it with the practice of daily prayer, in order to grow in the exercise of patience, obedience to God and others. In the dramatic situation that surrounded him, Gregory saw not only a reminder from God and an encouragement to solidarity with those who suffered, but also an appeal to understand more profoundly the faith in God, which continuously sustains a positive outlook even in the midst of tragedy. The condition for these aforesaid discoveries of good in evil was the constant research of love, which overcomes darkness even at its thickest point.

Several letters written by Pope Gregory deal with people and problems of Palestine and Sinai, in particular with reference to the monastic life in Jerusalem and to pilgrims and pilgrimage to the Holy Sites. Pope Gregory sends offerings for the pilgrim hostels in Jerusalem and Sinai, and in two occasions deals with the disputes existing among Amos the Patriarch of Jerusalem and the Superior of the monastery of the Nea Church. Scholars have already discussed these topics, but only recently I. Shahid has pointed out the possibility of identifying Alamundaros, the personage referred to in the letter to Innocentio Praefecto Praetorio Africae (X,16): De Anamundaro autem quae scripsistis fecimus, sed voluntatem utinam sequatur effectus, quia quantum ad nos pertinet, afflictis intercessionis nostrae solacium non negamus. Anamundarus could be al-Munthir/Alamundarus, the king of the Christian Arab Confederation of the Beni Ghassan sent to exile in Sicily by Emperor Mauritius. A recent discovery of a Greek inscription in Jerash with the name of Marianos, Bishop of Arabia, to whom Pope Gregory writes another letter (XI, 20: Gregorius Mariano episcopo Arabia) permits the historical identification already proposed by P.-L. Gatier. The precise year for the VIth indiction given in the inscription can be either 572, 587 or 602—only two years before the death of the Pope.

A recent excavation in the village of Tamra in Eastern Galilee, Israel, has uncovered a church. Four building phases could be discerned. The church was erected in the Byzantine period and continued to function as such in the Umayyad and Abbasid periods until it was abandoned. A dated inscription was discovered on the mosaic pavement of the church of the Umayyad period. The date is apparently reckoned by the era of Hegira to the year 725 AD. The present paper deals especially with the decipherment and interpretation of this inscription.

The article analyzes the motifs on the mosaic pavement of Beth Hashitta, in comparison with motifs on Samaritan lamps, and shows a close connection between the mosaic and the lamps. A common ideological background and common regional roots can be identified between the mosaic and the Samaritan lamps. The article endeavours to indicate meanings to some of the motifs that appear on the pavement and on the lamps.

Examining the book named Descriptio Terre Sancte of Giovanni di Fedanzola from Perugia, Italy, – one of the most interesting accounts of pilgrimage to the Holy Land – this article tries to present the sources on which the book is based and thereby to uncover the authorʼs approach to the Sacred Scripture, his goal and interests. First, all quotations from the Old Testament and the New Testament – whether explicitly and literally or implicitly and allusively – are identified. What follows next is an analysis of the quotations of the Auctoritates, such as the Fathers of the Church (Bede the Venerable, Georgius Nicomadiensis, and St. Jerome), the important authors of the antiquity (Flavius Joseph, Walafridus Strabus, Rabbi Shelomoh Ben Ysahaq, who is known as Rashi), and the contemporary authors or those immediately preceding Fedanzola (Nicolaus of Lyre and Peter Comestor). Furthermore, some Jewish traditions included in this book as well as the authorʼs special relationship to two other pilgrims (Martin Sanudo and Burchard of Mount Sion), are also taken into consideration.