This article discusses the MT of Isa 33,12 and argues that the verse line "the nations will be burned to lime (שִׂיד)" is difficult in its context and distorts the parallelism, describing the fall of the enemy of Judah with the help of plant-imagery. Although Am 2,1 is often mentioned in connection with Isa 33,12, closer analysis shows that there are differences between the two texts. It is suggested that the LXX should be followed here, which goes back to a Hebrew text reading שָׂדַי, "field", "(agricultural) land" instead of שִׂיד, "lime".

It is argued that the preposition in Prov 1:22b is employed as a dativus commodi, as opposed to earlier assumptions that it is a dativus ethicus. The employment of the preposition in Prov 1:22 as a dativus commodi in a construction with the verb, "to desire," implies an ironic criticism of the negative attitude of the "scoffers" towards Wisdom's call and of their revelling delight in their scoffing.

This article argues that Isa 29,15-24 is composed of five coherent segments. The early Isaianic word, 29,15+21, was reinterpreted in a new way by an exilic author in 29,16-17+20. The presupposed blindness of Yhwh serving as a motivation for an ungodly life by those addressed in 29,15, is reconsidered as the ideology of desperate people who deem the blindness of Yhwh explains the present desolate condition of Jerusalem. The former injustice in Isaiah's society (29,21) is reinterpreted as the injustice of the foreign tyrant against the people of Yhwh. Isa 29,18+24 (the blindness of the people) and 29,19+23d-e (the oppressed Yhwh-fearing people) elaborate on the same theme in a larger context and presuppose a similar situation and author as implied by 29,16-17+21, probably to be identified with Deutero-Isaiah. A final expansion of the text reassessing the seeing of Jacob and the reverence of Yhwh by his descendants can be discerned in 29,22-23c, which probably comes from the post-exilic period.

Dr. Péter Miklós tanár egyik utolsó megszólalása ez az interjú, olyannyira, hogy nyomtatásban már csak halála után jelent meg. Megrendítően tárul fel elbeszéléséből az 1956-os eseménysor Kolozsvárhoz köthető része, melyben ő maga is részt vett, és, ahogyan ő fogalmaz, néhány centi fekete szalagért kemény börtönt kellett szenvednie. A börtönévek hatása lelkészi pályafutására, emberi kapcsolataira és töretlen hitére - mind mind egy piciny szelete a velünk élő és ki nem beszélt velünk élő Történelemnek.

Nyelvtani és teológiai érvek szólnak az ellen, hogy a ברך nif‘al alakját szenvedő, mediális, vagy reflexív értelemben fordítsuk. A ברך nif‘al reciprok cselekvést fejez ki, mint több más ige esetében is. 1Móz 12,3b kontextusában ez azt jelenti, hogy Ábrahám által, azaz Ábrahám nevének említése által áldják majd egymást a különböző népek, közösségek tagjai. Ennek több példájával találkozunk az Ószövetségben, amelyek közül a legjelentősebb 1Móz 48,20.

The aim of this study is, on the one side, to inquire into the meaning of the expression in Deut. viii 3b. Because this expression appears only once in the Old Testament, this study investigates the genitival construction in Num. xxx 13; Deut. xxiii 24; Jer. xvii 16, and Ps. lxxxix 35, and the expression in Num. xxx 3; Judg. xi 36; Isa. xlv 23; and lv 11. One may conclude that these expressions bear signs of a juridical language, with the connotation of `self commitment'. Accordingly, in Deut. viii 3b denotes the self commitment of YHWH.