I'm sure a lot of us have this on pre-pub, but just a reminder that it ships in 2 days.. Dont miss out!
https://www.logos.com/product/30487/ivp-dictionary-of-the-old-testament-bundle-upgrade
I'm looking forward to this.
Could one you guys please help me understand the value of this dictionary?It seems the original bundle is well rated. If you have the original, could you please paste a couple of samples to illustrate? thanks!
Is there anything in particular that you would like to see?
Here is the entry for Manna in the Pentateuch:
MANNAManna (Heb: mān; LXX: man or manna), the breadlike food that God graciously provided the Israelites during their forty-year *wilderness wanderings, is discussed in two main narratives in the Pentateuch: Exodus 16 (Ex 16:15, 31–35) and Numbers 11 (Num 11:6–9). It is also mentioned in Deuteronomy 8:3, 16, as well as elsewhere in the OT (Josh 5:12; Neh 9:20; Ps 78:24). These latter references, however, as well as additional allusions (e.g., Ps 105:40; Wis 16:20–21), seem to be dependent on the Exodus and Numbers narratives. The attribution of the pentateuchal texts to the various *source-critical strata is highly debated (see Coppens; Malina; Maiberger 1983b; Ruprecht). 1. Etymology of the Word 2. Manna as Described in the Bible 3. Manna and the Natural Sciences 4. Manna as a Theological Substance 5. Manna in Later Literature1. Etymology of the WordThe etymology of mān is much disputed. An early tradition derives it from mnh, thereby meaning “gift,” but more recent linguistic work has opted for other Hebrew roots (e.g., myn, a verb meaning “to separate,” with the noun form thus indicating “separation, secretion”) or from cognates in other languages. Arabic mann might be especially important in this regard, since it is still used by indigenes to refer to the tamarisk “manna” of the Sinai Peninsula (see 3 below) and generally refers to something thin or fine (Maiberger, TDOT 8.392). (Hebrew daq has a similar connotation and is used of manna in Ex 16:14.) The question of Exodus 16:15 (mān hûʾ: “What is it?”; cf. mah-hûʾ later in the same verse) has been taken to be the folk etymology of mān, though some have treated it as a declaration (“It is manna!”; cf. Schult). A question makes better sense of the context, however, and mn is attested with interrogative sense elsewhere in Semitic (see HALOT 2.596–97; DNWSI 2.648; contra BDB, 577; Maiberger, TDOT 8.394).2. Manna as Described in the BibleIn the biblical texts, manna is variously described as a fine flaky substance left behind after dew (Ex 16:14), which fell with the dew at night (Num 11:9; cf. Ps 78:24) but melted in the sun (Ex 16:21); as bread (Ex 16:4, 8, 12, 15; cf. Deut 8:3) or grain (Ps 78:24); as something like coriander seed (Ex 16:31, Num 11:7); white (Ex 16:31) or the color of bdellium (Num 11:7; cf. Gen 2:12); and as tasting like wafers made with honey (Ex 16:31) or oil (Num 11:8).According to the texts, the Israelites were allowed to gather only enough manna for one day, but this proved sufficient. Anything kept until morning “bred worms” and spoiled (Ex 16:20; cf. Ceccherelli’s derivation from Akkadian mūnu, “worm, caterpillar” [also in Old Aramaic, DNWSI 2.647]). The Israelites could gather twice as much manna on the sixth day, in preparation for the *sabbath, as the manna was not to be found on that day (Ex 16:22–30). The miraculous provision of the manna was celebrated by keeping an omer of the substance in the ark (Ex 16:32–34). The Israelites are said to have eaten this “food” for forty years—the entirety of the wilderness sojourn—until they entered Canaan (Ex 16:32), when it ceased (Josh 5:12). Manna was either ground or beaten before it was boiled or baked and made into cakes (Ex 16:23; Num 11:8). Some traditions ascribe to the manna a p 561 wonderful taste (Wis 16:20–21), perhaps given its heavenly origin (Ps 78:24–25; cf. Ps 105:40; 2 Esdr 1:19), but others reflect the Israelites’ great distaste for it (Num 11:6; cf. Num 21:5).3. Manna and the Natural SciencesThe biblical description of manna is tantalizing: detailed enough that it has inevitably led scholars to attempt to identify it with the help of the natural sciences, opaque enough that the results of such investigations are equivocal. There are at least three major options.The older view is that manna was a species of lichen (Lecanora esculenta), no longer indigenous to Sinai, that grows on rocks and produces fructifications light enough to be carried by the wind. However, these “rains” (cf. Ex 16:4; Ps 78:24) are rare, typically happen in the daytime, and are small in quantity. A second perspective connects manna with the gum resin produced by flowering trees, either Alhagi maurorum (Sinai manna) or Fraxinus ornus (flowering ash). The third option is by far the most popular, namely, to connect manna with Tamarix gallica mannifera (the tamarisk tree; this identification is as early as Josephus and Pliny). Previously, scholars held that manna was an exudation from this tree, perhaps caused by punctures made in the bark by small insects. It is now known, however, that the substance is not a product of the trees, but is the excretion of two closely related species of scale insects: Trabutina mannipara Ehrenberg and Najococcus serpentinus Green. The excretions are excess carbohydrates extracted from the tree sap that the insect does not need. Rapid evaporation in the desert air causes the drops to solidify into solids (no larger than a pea) that turn a whitish, yellowish or brownish color (Bodenheimer; Maiberger 1983b, 8.392–93). This substance is produced for a relatively short period of time: anywhere from three to ten weeks, usually in May–June, the quantity dependent on the yearly rainfall.Obviously, there are a number of correlations between the third option and the biblical account, but even it is not comprehensive. This has led B. Golden to conclude that biblical manna involved all of the above substances, because the biblical descriptions of its physical properties and means of preparation are not applicable to only one. Be that as it may, perhaps the most significant result of this research is the confirmation that the biblical numbers for the population of Israelites in the Exodus are hyperbolic (see Historical Criticism), as the naturally occurring “manna”—whether lichen, tree exudation or insect excretion—would hardly support a large group. Thus, one should conclude that either the numbers are hyperbolic or that the giving of the manna occurred but once or a limited number of times (see Coppens; Malina). Nevertheless, these scientific approaches have also functioned in a reductionistic fashion, making the miraculous deliverance (in timing if not in origin) of this food to Israel nothing more than a natural and commonly occurring biological process. Of course, it may very well be that, but the biblical text makes of manna much more; indeed, it uses manna to make several significant theological points.4. Manna as a Theological SubstanceParamount among these theological points is that manna came from God (note Neh 9:20: “your manna”). God gave Israel this food and did so for a reason: to humble and test them (Deut 8:3, 16); to teach them that they must rely on God for life (Deut 8:3); and to see if they would keep God’s instruction (Ex 16:4), especially concerning the sabbath (Ex 16:22–30). In the Exodus and Numbers narratives manna is associated with the complaining of the people in the wilderness. Yet despite the complaints, the manna was graciously and miraculously provided—in the right amount, at the right time and for the duration of the wandering. So, while Israel learned it must depend on God in this experience, it also learned that their God was dependable. The memorial of this experience—the jar of manna in the ark and the narratives in Scripture—reminded Israel to continue to trust Yahweh in future times of trouble. It may also have provided an impetus to care for the needy (Brueggemann) as the omer of manna gathered was enough for each who gathered; there was no shortage (Ex 16:18; cf. 2 Cor 8:1–15). So clearly, no matter the testing involved, God gave Israel manna “in the end to do you good” (Deut 8:16).5. Manna in Later LiteratureThe theological points found in the OT texts are developed further in later materials, including the Apocrypha, the Dead Sea Scrolls, pseudepigraphal writings, Josephus, Philo, the midrashim, the targumim, rabbinic documents (e.g., b. Yoma 75b) and the NT (Jn 6:31, 49; Heb 9:4; Rev 2:17; cf. 1 Cor 10:2–4). Typically there are p 562 both similarities (some quite marked) and differences in the ways these materials pick up on the OT manna traditions (see further Borgen; Dumoulin; Kugel; Malina; Meyer, 4.462–66; Vermes).
Passover is listed under Festivals and Feasts in the Pentateuch but I'm sure there are also more references:
3.7. Passover, Feast of Passover (pesaḥ, ḥag pesaḥ). The common name of Israel’s spring festival was drawn etymologically and historically from the events of the departure from Egypt, specifically called a ḥag only in Exodus 34:25 and Ezekiel 45:21. Whether in biblical times this p 304 feast was considered a pilgrimage feast or not, its later identification and even merger with the Feast of Unleavened Bread is not in question. The Hebrew name of the feast, pesaḥ, is a noun derived from the verb pāsaḥ and can refer to both the feast itself (Ex 12:48) and the lamb sacrificed at the feast (Ex 12:21). The verb, commonly translated “to pass over,” probably in the sense of “hovering to protect” rather than “passing by,” occurs only four times in the Hebrew Bible, unless one relates it to an equally rare verb of identical spelling meaning “to limp” (2 Sam 4:4; 1 Kings 18:21, 26).
Thanks Bruce, that was helpful.
Glad to help Sleiman!
There is still time to get in on this.
Nothing on my end.
This has been shipped?
Just downloaded. But sorry, I don't know what a logores link is . . .
Hello all. This has been shipped? If positive can anyone share the logores link for the table of content of the 2 volumes? Thanks, Martin.
Yes but the TOC is kinda weak..
logores:dictotprophivp
Contents
Preface
How to Use This Dictionary
Abbreviations
Transliterations
List of Contributors
Dictionary Articles
Scripture Index
Subject Index
Articles Index
logosres:dictotwpwivp
Just downloaded mine too.
Copy location as: URL
Got it, thanks!
Would some of you who purchased this upgrade comment on it. I don't like having an incomplete set ... However, I don't spend the majority of study time in the Prophets and Poetry section. Thanks in Advance.
Dictionary of the Old Testament: Wisdom, Poetry & Writings"> After determining which books would be included in this volume, it was necessary to choose what topics would be given article-length treatment. As with previous volumes, each biblical book gets a long article. But a new feature of this volume is that for each book there is also an article focused on its ancient Near Eastern background and on its history of interpretation. Major characters are also the subject of longer treatment as well as the most significant theological themes. Different methods of study are described and then applied to the text. While this list does not capture all the different types of articles in this dictionary, special mention should be made of those articles that cover the literary qualities of the Psalms, Wisdom and Writings. All told, the topics were chosen to give full coverage to the important tools, concepts and content needed for the study and interpretation of these books.
After determining which books would be included in this volume, it was necessary to choose what topics would be given article-length treatment. As with previous volumes, each biblical book gets a long article. But a new feature of this volume is that for each book there is also an article focused on its ancient Near Eastern background and on its history of interpretation. Major characters are also the subject of longer treatment as well as the most significant theological themes. Different methods of study are described and then applied to the text. While this list does not capture all the different types of articles in this dictionary, special mention should be made of those articles that cover the literary qualities of the Psalms, Wisdom and Writings. All told, the topics were chosen to give full coverage to the important tools, concepts and content needed for the study and interpretation of these books.
The whole ancient Near Eastern thing is illuminating for some, irrelevant or even misleading for others, but it does feature in the entries.
You might not get many strong opinions here because few have occasion to read the dictionaries from cover to cover. Perhaps it's best if you dive into an online preview (e.g. here) and look at it yourself.
I have it, I use it, I like it, but as the previous commenter pointed out, I only reference specific articles as they come up vs. reading front to back.
The IVP Level 3 is more bang for your buck in terms of what you get relative to price, but these are certainly solid additions, so if you like the IVP Level 3 collection, which I assume you have, I think you'd find these useful also.
so if you like the IVP Level 3 collection, which I assume you have, I think you'd find these useful also.
