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Quartalschrift Vol. 54

dc.contributor.authorReim, Edmund C.
dc.contributor.authorMeyer, J. P.
dc.contributor.authorSchaadt, John P.
dc.contributor.authorLawrenz, Carl J.
dc.contributor.authorLillegard, George O.
dc.contributor.authorEckert, Otto J.
dc.contributor.authorReim, Norbert
dc.contributor.authorMittelstaedt, Theodore
dc.contributor.authorYlvisaker, Sigurd C.
dc.contributor.authorHoenecke, Gerald O.
dc.contributor.authorPieper, Francis
dc.contributor.authorSchaller, Egbert
dc.contributor.authorNitz, Henry C.
dc.contributor.authorFranzmann, Werner H.
dc.contributor.authorStern, Theodore F.
dc.contributor.authorVogel, Heinrich J.
dc.date.accessioned2023-05-04T19:02:42Z
dc.date.available2023-05-04T19:02:42Z
dc.date.issued1957
dc.identifier.urihttp://essays.wisluthsem.org:8080/xmlui/handle/123456789/7324
dc.description.abstractS. C. Ylvisaker examines linguistic and interpretive challenges in select Old Testament texts, emphasizing the need for rigorous philological analysis and historical context. He critiques the popular etymology of “Babel” (Gen. 11:9), arguing that its Babylonian origin—Babili, meaning “gate of God”—better reflects the theological significance of divine intervention. In Psalm 2:12, he contends that bar is not a variant of Hebrew ben (“son”) but an Aramaic term, related to Babylonian maru. He also reevaluates Karmel, proposing its origin in the Aramaic karb:lah (“rooster’s comb”), based on the mountain’s shape, rather than the traditional “garden of God” interpretation. Throughout, Ylvisaker stresses the importance of understanding ancient languages and rhetorical devices to avoid misinterpretation and uncover deeper theological meaning. —Summary generated by Microsoft Copilot (GPT-4)
dc.language.isoen_USen_US
dc.publisherNorthwestern Publishing Houseen_US
dc.titleQuartalschrift Vol. 54en_US


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