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Wolff und den christologischen Zugang W. So vermag auch die heilsgeschichtliche Kon- zeption zum Verstehen des Alten Testaments nichts beizutragen. De Gruyter, , S. Die Abkoppelung vieler Untersuchungen von je- der Art von Relevanzfrage, ja selbst vom gesunden Menschenverstand, das andere; sie wird vielfach gar nicht mehr als erstaunlich empfunden. Diese sei je- denfalls besser in der Lage, die bleibende Relevanz der biblischen Texte zu verdeutlichen, als es bei der historisch orientierten, akademischen, angeblich interesselosen Exegese der Fall sei.

Jedoch bleiben die dort aufgebrochenen Fra- gen nach dem Ort von Offenbarung in einem konsequent historisch-genetisch und damit immanent-kausal gedachten Weltbild nach wie vor offen. Diese Frage ist traditionell verneint worden, und das nicht ohne Grund. Gerade die form- und gattungsgeschichtlichen Beobachtungen haben gezeigt, dass alle Texte einem sozialen Milieu zuzuordnen sind.

Die Leugnung des Holocaust gilt heute weithin als unmoralisch. Das wichtigste Organ dieses Horrorstaates ist das Wahrheitsministerium. Deshalb werden auch alle alten Ausgaben der Parteizeitung laufend redaktionell angepasst und nachgedruckt, die vorigen Ausgaben werden vernichtet. Jede Ideologie hat ihre eigene Geschichtsschreibung, die ihren ideologischen Wahrheitsanspruch und ihr politische Handeln legiti- mieren soll. Daran wird sichtbar, dass Historie alles andere als wert- neutral ist.

Die Tatsache, dass wir etwa im Wenn dich nun dein Sohn morgen fragen wird: Ja, die Wahrnehmung der Historie in der biblischen Historiographie wird von dem Aspekt des Handelns Gottes geradezu gesteuert. Horst Marquart und Ulrich Parzany, Hg. Berichte und Impulse vom II. Es hat sich ferner gezeigt, dass historische Wahrnehmung keineswegs wertneutral ist. Sie hat einen weichenstellenden Einfluss auf die Relevanz von Texten.

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Dieses Programm als verfehlt anzusehen, darf nicht be- deuten, die historischen Fragen gar nicht mehr zu stellen. Sie stellt sich vielmehr als eine doppelte. Einerseits muss die bisherige historistische Exegese ideologiekritisch hinterfragt wer- den. Auch wenn dies nicht der Schwerpunkt der Forschung sein kann, ist diese Aufarbeitung doch unverzichtbar. Der besondere rhetorische Charakter der biblischen Texte und die Art ihrer Historiographie sind dabei zu erfassen.

Dies entwertet sie jedoch nicht als historische Quellen. Dass eine solche biblische Historie ihrerseits theologisch bestimmt ist, ist unausweichlich. Es gilt, die hin- ter der angeblichen Interesselosigkeit dieser Methodik liegende Agenda be- wusst zu machen und die daraus entstandenen Geschichtsneuschreibungen durch bessere zu ersetzen, die sowohl dem literarischen Anspruch der Texte gerecht werden wie auch den Erkenntnissen der neueren historischen For- schung. Nicht im Gegeneinander, sondern im Miteinander einer historischen und einer literarischen Betrachtungsweise wird Exegese den Texten angemes- sen und fruchtbar sein.

Abstract The question of history in Old Testament exegesis and theology has troubled the exegetes since the beginnings of the historical paradigm in the time of en- lightenment. Therefore, some of the post-modern literary approaches try to 48 Vgl. Klement avoid the historical questions altogether. However, the fact has to be recorded that the historical dimension of the Biblical texts cannot be ignored without damage. The relevance of a historical narrative is connected deeply to its effec- tive historicity. Regarding the question of identity and legitimacy of a political constellation, the understanding of its history plays an important role.

Our un- derstanding of Israel as well as of the God of Israel is rooted in history. The re- construction of the biblical history according to Wellhausen is as little inno- cent as, for example, the model of history proposed by Karl Marx. We need to reassess the implicit ideology of the historical-critical constructions of history and to develop new models of history taking into account the historical, liter- ary and theological character of the biblical sources.

Its first ad- dressees are depicted as a people that have experienced an unexpected and dramatic liberation from Egyptian slavery in their early youth and now, one generation later, are going to transcend the river Jordan in order to take the land west of the river. The listeners are admonished to adhere to the LORD and his covenant when they cross the river and settle in the land.


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Deuterono- my depicts a very unambiguous picture of its first addressees and their geo- graphical environment and experiential and spiritual background. However, most scholars today find this portrayal to be purely fictitious. In their eyes, certain parts of Deuteronomy evidently betray an exilic agenda. Deuteronomy contains some obvious references to the events in BC, and therefore the final redaction and adaptation of the book must be sought in the late exilic or the early postexilic period.

Deuteronomy, for instance, lets Moses predict the sure deportation of all Israel to the nations in case of apostasy 4: The Mosaic threat that the people in dispersion would be strongly tempted to full religious assimilation 4: These parts of Deuteronomy are most surely from the exile, according to the great majority of scholars. The British scholar Ronald E. Clements might be cited as an example: The threat voiced in [4: Das ist ihre Welt. Braulik, Deuteronomium ,17, NEB. JSOT Press, , p. Olson, Deuteronomy and the Death of Moses: Westminster John Knox, , p. These are some of the strongest argu- ments voiced for a late dating of the book as such.

It appears that the mere mention in Deuteronomy of dispersion among the nations and a possible re- turn is taken as an obvious reference to the Babylonian exile. However, the fact that Deuteronomy depicts the exile in very general terms only, and that the book totally lacks any reference to the specific circumstances about the Baby- lonian exile — that is, the obliteration of the city that God had chosen for his name, and the plundering and destruction of his temple — indicates that the Babylonian interpretation of the texts may not be the most obvious one.

The Problem of Perspective s If the God of Deuteronomy is able to reveal to his prophets what the future will bring to his people — due to their special relationship of revelation with him cf. Mose und Society of Biblical Literature, , p. Conservative scholars have never felt such arguments for a late dating of the final version of Deuteronomy to be very compelling. Will the application of prevalent historical methodology and reasoning not force any historical minded scholar to conclude that Deuteronomy has gone through a theological updating due to certain burning issues in the exilic communities?

From a sociological and a theological point of view, the repeated Neo- Babylonian deportations in , , and BC and the exile itself certainly was a most traumatic experience, both for those deported and for those who stayed behind. Deuteronomy does not at all employ the usual Old Testament exile terminology, and its vision of the exile conditions sometimes differ rather much from how the later parts of the He- brew Bible describes the state of affairs of the exiled community. The exile will take place swiftly after the offence. What this means is stated in negative terms in the following sentence: The covenant people will not get a long life in the land they have been given: The swift judgment entails that Israel soon will perish13 from its land.

In the words of Helmer Ringgren: See the discussion in Kenneth J. See Turner, Death of Deaths, p. Sometimes Deuteronomy phrases this understanding in other terms. It is only in Deuteronomy and in Jos. Outside Deuteronomy and the Book of Joshua, the idea is absent. The historical sections of the Old Testament and the prophets unanimously stress the fact that God did not evoke his judgment swiftly, but hesitated because of his love of his wayward people. Only in the end — after much forbearance — did he let his people experience the completion of the Mosaic warnings cf. The exile in BC did not come swiftly upon the people after their breaking the covenant.

From the OT it appears that a widespread conception prevailed among the first generation of the Babylonian exile that there was a great inter- val between offence and punishment. The prophet Ezekiel quotes the same phrase among his countrymen in the exile Ez. The generation experiencing the traumatic events in the beginning of the 6th century BC, whether in Judah Lam. In the 3rd century BC, the idea of a swift exile did not seem obvious.

However, he simply makes the assertion that 4: Yet, the verse does not give the slightest indication of this. Nielsen is able to reach his conclusion only by reading 4: The term used for the destruction is the same as in 4: The judgment on the apostate Israelites came immediately. Moses also refers the audience to the apostasy at Horeb 9: The immediacy of the 21 E.

Centrum voor Bijbelonderzook, , p. In his comparison of Deut. However, he does not comment on the significance of this peculiar trait. The person transgressing the laws of the king will personally be struck by the judgment of the gods; it will not come true in later generations. A quick perusal through the 1st millennium Neo-Assyrian vassal treaties shows to all appearance that this phenomenon has not been inherited and uti- lized in the 1st millennium curse list traditions. It runs against the Deuteronomistic inter- pretation of the exile found in the Book of Kings and in passages like Neh.

Helsinki University Press, Needles to say, this requires a scholar with expertise in Assyrian language and Neo-Assyrian treaty conventions to validate or refute this assumption. Terms in Deuteronomy for Going into Exile When reading Deuteronomy as a document redacted with an exiled Judean population in Babylon in mind, we would expect Deut. It is, however, a dis- turbing fact that Deuteronomy applies a rather different set of terms when it comes to phrases for going into captivity or forcing a people into captivity.

The prophet Amos seems to be the first one who refers to deportation by using this term. In two instances, the verb is used about forbidden sexual relations It forms part of the 34 2 Kings Proceedings, University of Pretoria, , p. Even the joy of watching a new generation grow up will prove futile. In Jeremiah, this phrase has been moderated slightly. Gordon McConville and J. Sheffield Academic, , p. It is hardly possible that exilic authors and communities would have had any idea of typical Hebrew phraseology before the time of the prophets.

Turner notes that an argument from silence is dubious. It can hardly be as- cribed to the randomness of occurrence. However, if Deuteronomy is early, this inexplicable tension evaporates into the air. Duke University, , p. It is difficult to explain why and how the presumed Deuteronomistic redactors of Deuteronomy in the late Babylonian exile should have avoided the very terms that everyone inside and outside their theological circle used. Moses inserts the particular warning that also when Israel has been dispersed to the nations and is struggling to create and maintain a new existence among the foreign peoples, the tribulations will continue, and they will become in- creasingly worse.

The exile is seen as a reversal of all covenant blessings. What was the very reason for being uprooted and forced into exile that is idolatry , will become a total punish- ment in the dispersion. In their hardship v. Israel has had a direct experience of the living God, his pres- ence, and his power to save from all earthly powers; cf. It must be admitted, however, that Dan. How does this portrayal of the religious environment for Israel in exile fit with the religious realities in the Babylonian exile, as they are known from the Biblical texts and from the archaeological record as to the Jewish presence in Babylonia and Persia?

It seems to me that the Books of Jeremiah and Ezekiel do not give any hint of an increasing worship of foreign gods or idols. Ezekiel certainly criticizes the idolatry among his fellow countrymen Ez. The relatively few known Babylonian texts that disclose Jewish activity in Babylonia by referring to Hebrew personal names suggest that some in the Jewish community still gave their children Hebrew theophoric names.

The notion of an ever in- creasing idolatry in the dispersion rather suggests a setting of pre-exilic cove- nant warnings. Due to the immediate context, the threat in v. Slavery as a circumscription of a vulnerable life in exile is not pictured in Deuteronomy.

Instead they will become slaves of empty idols in the exile 4: Ancient Kingdom or Late Invention? Their social position will be worse than that of slaves, since no one would buy them and thus provide for their food and shelter. Deuteronomy proclaims that their situation in Egypt will be- come even more helpless and at risk than when they were slaves under Pha- raoh! On the other hand, it is evident that the Babylonian exile was understood as slavery under the foreign monarch cf.

Their overall situation was still understood as slavery in the land they had been given by God, even if they did not suffer from military campaigns against their cities and they had been given a certain self-governance. This postexilic understanding of the exile is also reflected in the Old Testament Pseudepi- graphica. Often the Pseudepigraphica refer to the exile in terms of slavery un- der the political powers. In this respect also, Deu- teronomy does not seem to reflect an exilic experience. Conclusion Seen from the perspective of the implied audience of the Babylonian exile, Deut.

Its exile terminology seems to correspond to similar phraseology and notions in the 2nd millen- nium BC. As a consequence of this, the strong curses in Deut. Does that not conflict with the princi- ple stated in Deut. First, we may note that the author of Lamentations who struggled to find a theological meaning behind the terrible incidents in Jerusalem in BC ap- parently did not see any problem here. The fulfillment of what he decreed in times of old was a sure sign of his credibility and veracity. John is given a revelation from Jesus Christ of what will soon take place: However, looking through the lenses of history, God showed much forbearance and tried to call his people back to himself through many blessings, through political and environmental hard- ships and through numerous prophetic messengers.

Only after many genera- tions of abortive calling back did he fulfill his decree of destruction and disper- sal. He certainly does not want the destruc- tion of his people which he has redeemed in his love. He hesitated as to the fi- nal abolition of the covenant because he was still looking for the possible re- turn of his people to him.

Abstract According to the great majority of scholars today, Deut. A close-reading of these pas- sages rather supports a pre-prophetic setting of the book. Yee, Composition and tradition in the book of Hosea, Atlanda: Butzon, ; Susanne Rudnig-Zelt, Hosastudien: Jan Christian Gertz, Hg. Da sich aber Ungereimtheiten ergeben, 4 Donald B. Ehud Ben Zvi u. Society of Biblical Literatu- re, , S. Labor et Fides, , S. Hos 6, ist dtr 6,7: Neukirchener Verlag, , S. Pentiuc, McCominskey, Nissinen ,13 vor allem wegen der exilischen oder nachexilischen Datierung der Adamstradition.

Rabbi Jose bar Hanina um n. Jacob Neusner, Hosea in Talmud and mid- rash: University Press of America, , S. Holy Cross Orthodox Press, , S. MacIntosh, Hosea, , S. The Minor Prophets, Vol. Jan Christian Gertz u. Wir bleiben in 6,7a also bei der Deutung auf den ersten Menschen Adam. Wilhelm Fink, , S. Wenn heute jemand sagt: Auf diese Weise wird auch die Adamsgeschichte in Israel bekannt ge- wesen sein. Sie war ebenfalls Teil einer israelitischen Heiligen Schrift, die ihr kulturelles und sakrales Basisdokument darstellte. University Press, , S. Else Kragelund Holt, Prophesying the Past: Academic Press, , S.

Argumenta e silentio sind bekanntlich schwach! Beim Weiterlesen in Hos 6,7ff. In 6,8 wird erstmals ein Ort ge- nannt: Daniel Boyerin et al. Jews and other differences, Stan- ford: An der Grenze zu Kanaan wird er von seinem Onkel Laban aufge- halten. Dieser klagt ihn an: Hosea stellt es darum an den Anfang seiner Aussage. Das ist der Effekt sol- cher Kurzanspielungen! Nielsen Shechem, , und Coote erwo- gen, ist kaum zu entscheiden. Theodor von Mopsuestia um n.

Biblical Institute Press, , S. Das erleichtert den Rezipienten seiner Prophetie das Erkennen der angespielten Geschichte. Hosea verwendet diese Episode, wie die vorangehenden, als Schuldaufweis. Auch inhaltlich gleicht sie ihnen: Im folgenden Vers fasst er sie nochmals zusammen. Diese Zusammenfassung entspricht den Anspielungen von 6, genau.

Darum wird mit ihr der Beginn der Hurerei, d. Hos 2 , im Nordreich Ephra- im bezeichnet. Gegen die Aus- grenzung: Auch Juda bereitete dir eine Ernte. Die Trennung von 6,11a und b hat sich zu Recht durchgesetzt. Der Leser wird dann sofort auf die bekannteste Frau Judas kommen, auf Tamar, und so die entsprechende Geschichte assoziieren: Tamar bediente sich einer List, indem sie sich als Hure verkleidete — und Juda schlief mit ihr!

Das ist aller- dings ein mit 6, kongruentes Thema! Liturgical Press, , S. Was ist denn mit der Ernte gemeint, die Juda ihr bereitet hat? Auf Hos 6,11a angewandt ergibt sich folgende Deutung: Genau so geschah es: Tamar gebar ihm gleich Zwillinge Gen 38,27! Auch sonst benutzt Hosea das Stilmittel der unver- mittelten direkten Anrede zur Hervorhebung der angesprochenen Person en: Wie in den vorangehenden Anspielungen von 6,, so steht auch in 6,11a eine Frau im Zentrum.

In 6,a sitzen aber nicht in erster Linie die Frauen auf der Anklagebank — keiner ihrer Namen wird genannt! Ben Zvi, Writings, , S. Ar- nold in seinem Genesiskommentar Coote und Keith W. Whitelam die An- sicht, dass eine ideologische Basis am Anfang der Formierung eines Volkes ste- hen muss. Siehe auch Leuenberger, Segen, S. Siehe auch Brueggemann, Ge- nesis, S. Friedhelm Harten- stein u. Harvard University Press, , S. That is, it is possible that the overall structures of the Biblical books could have been transmitted over long periods of time without major changes.

So schreibt Gerhard von Rad: Sie geben Mose als Autor an. Kai- ser, , S. Davies, Scribes and Scrolls: The Canonization of the Hebrew Scriptures, Louisville: Er datiert die Verschriftung dieser Mosekonzeption al- lerdings in persische Zeit. This text receives the following interpretation: They had to be known in the same fixed and therefore written form by his people as by himself. The Old Testament testifies that Moses was the first who wrote down such basic documents, so it is quite possible that he included these basic stories as well in them.

Hosea knew Moses as one of the founders 84 Cf. Konrad Schmid, Literaturgeschichte des Alten Testaments: Introduction The theology of the Old Testament as conceived by the honoree, together with Professor Paul,1 starts from the idea that the Book of Genesis is the basis of everything and that the whole message of the Old Testament is developed from that starting point. Indeed, in later revelation God will never run counter to earlier revelation.

That is only a few days after the completion of the work on the walls 2 X This short time can explain why the official inauguration will be delayed until Neh. The chapters simply succeed each other in their chronological order. In the Bible, the narrative order does not always follow the historical order, but when such a rearrangement occurs, it is always marked. At this point a rearrangement is often presumed, but it is not required.

It is surprising that Ezra — along with Nehemiah — plays an important role again, though he has not been mentioned since Ezr. Lorein there are not as many peculiarities as in the typical Nehemiah parts. We assume that Ezra left Jerusalem in , and that Nehemiah, as governor, was mainly involved in material and political business, and that now the time has arrived to focus on the contents. Of course you can cut out the name Ezra from the text and reconstruct history, but there are no textual grounds for this. Just as the people assembled on the first day of the seventh month in because of the sacrificial service Ezr.

In the following verses the program is explained in more detail. The initia- tive to read the Law came from the people, Ezra has apparently chosen the right passages and the Levites succeed in clarifying them for everyone: Expository preaching first leads to sorrow and then to great joy and social activity. The basis of this development is understanding Neh. The audience is more limited this time and this service has more the character of a Bible study than a ser- mon.

Van Gorcum, , p. Once again, the people are present in great number, apparently on their own initiative. After the festive period, there is now room for other emotions, which were already present earlier in 8: On this date 24 Tishri the Caraites hold a fast because of the murdering of Gedaliah 2 Kings On the other hand it is noted that the Day of Reconciliation — a great day of abasement Lev.

Throntveit, Ezra-Nehemiah, Interpretation, Louisville: Klement for initiating the investigation. Ska points to some objections to that hypothesis: They are reading for about three hours and repenting for another three hours in total, possibly al- ternated in smaller units of time. Now that there is once again a much bigger group, the Levites are called upon again. Even when everyone is involved, op- portunities remain for people who have particularly focused on understanding God and His Word.

The prayer starts in 9: Hindy Najman, Seconding Sinai. Competences consist of a concatenation of knowledge, insight, abilities and attitudes, but knowledge lies at the basis. Fensham, Ezra and Nehemiah, p. This is a reaction against polytheism as well as indifference, no matter how difficult that might be in our society. Then God is acknowledged as Creator and Sustainer. The Jews have a strong historical awareness, which we share with them: The text of 9: The Sabbath may receive such a prominent place here because this became the most important external sign in the Exile, since the sacrificial service was not possible then.

Seven times it is said here that God gave a teaching. God gives, again in 9: Lang, , will be useful. Der Text in seiner Endgestalt. Lorein not helped much: But God is a merciful and compassionate God: He does not desert His people 9: The New Testament, however, uses the expression of Isa. Then the downfall of the Northern and Southern Empire is briefly mentioned. Obviously this is a big jump; however, it is not a history course, but a confession of faith, which does not mention all phases of history, but only those that are important in the given circumstances.

Every confession of faith, in every generation, is defined by the Scriptures and by circumstances. Reflections on Daniel Sanders; Biblical Interpretation 28, Leiden: Wegner, Presence, Power and Promise. Schoors, personal communication, 18 IX Fat soil contains much clay, which better holds the water and in that way is more fertile than meagre soil with much sand. One has to keep in mind, however, that a quite important de- velopment has occurred between the Samaritans of the times of Ezra and Nehemiah and the Samaritans we meet in the New Testament.

In the same vein, two translations are possible, especially for 9: And its great harvest is for the kings whom You have placed over us in spite of our sins; and they rule over our bodies and our livestock according to their good will, but we are in great need. Brown, The Message of Nehemiah.

It is forgiven people who are most sincere in worship, most devoted in service and most effective in witness. Oeming actually proposes p. Look, we are your servants on it. And it multiplies its fruit for the kings that you legitimately placed over us because of the sins of our fathers.

They reign over our bodies and over our livestock with benevolent care. Yet we are now in great distress because we once again are close to rejecting your Torah. Lorein distress and not truly free. Most Jews could write at least their name. For understanding the self-cursing in We assume this has to do with the religious notion: Apparently the risk of bad 31 Hetty Lalleman, Celebrating the Law? Pater- noster, , p. Lalleman-de Winkel, Jeremiah in Prophetic Tradition.

Then my argument that it deals with something else would be false. Maintain- ing the possibility to pass on the religious convictions to the next generation is the foremost reason. We need to realize that at the present time in which ecu- menism claims a large territory, the statement that religious considerations are involved and not racist convictions, does not simplify the case. Our atti- tude, in spite of social pressure, should be clear: In no marriages are nullified as opposed to Ezr.

Clines wrote an article about the use of Scripture in this chapter. I do not think that is where the solution to the problem lies. Where there could be no ob- scurity in a fully Jewish society if there was nobody selling, nobody could buy , it is present now: The believers at the time of Nehemiah are determined not to do so This agreement carried on in the history of Judaism and the Sabbath 35 H. Winter, Seek the Welfare of the City. Lorein rules have only become stricter. In the Old Testament itself Isa. While the Sabbath celebration is largely a religious event on the family or individual level, the Sabbath year Maybe originally different seven year cycles existed for the soil and for loans, for the soil perhaps even different per parcel.

Then it would be clear why no application is mentioned in the Bible. For loans there was probably only an exemption of interest or a suspension of the repayment cf. Nehemiah has only received an allowance for the re- building Neh. On the other hand, taxes were very high in the Persian time, so that people were easily tempted to cut down on Temple expenses cf.

The amount seems lower than in Ex. Clines considers this an institutio- nalizing of what was originally meant to be a onetime fee. Here a practical arrangement is made to carry out an existing principle. In Qumran, the bringing of the wood is arranged on specific days, probably somewhere between the Festival of New Oil situated fourteen weeks later than Pentecost and the Feast of Tabernacles see 4Q RPc fr. Sidnie White Crawford and C. The biggest group was involved with the supplying of wood on 15 Av; other groups supplied on 1 Nisan, 20 Tammuz, 5, 7, 10 and 20 Av, 20 Elul en 1 Tevet.

For agriculture no specific amount was estab- lished Ex. If we consider all the elements, we have dough of barley. The translation of the second term is un- clear: The arrangement of this verse cor- responds with Num. The verses 38ba are about tithes, not firstlings. The arrangement seems a lot more practical than in Deut. If so, then we are dealing with a practical arrange- ment that replaces an earlier arrangement. What is collected for the Levites is examined by someone of a different stature: The Levites receive more than the priest, they are also more numerous.

They too have to pay a tenth of their income. Any- one who would say that the sacrificial service has been replaced by a study of the Scriptures, on the basis of the comparison between Neh. The initiative to read Scripture comes from the people 8: Reed Business Information Ltd. Vintage UK Vintage Classics. Child Christopher and Goldilind the Fair.

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Dos Kelbl Dona, Dona 2. Unter daine vaise shtern 4. Down a Country Lane 5. Pishku u sharey tsedek 8.


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Shtiler, shtiler, lomir shwaygn 9. Quatre romances sans paroles Shlof mayn kind, mayn kroyn Vi azoy s'iz nit git tsu geyn Mayn rue plats Baym Rebns sude 7. Long live nigun Der Rebbe Elimeylekh Der hoyfzinger fun Varshever geto Firen di mekhutonim aheym 4: Dem ganefs yiches 3: Finf un tsvantsiger 2: Rustemul ca la listeava 1: El mole rahamim 5: Rozhinkes mit mandlen 2: Der shtiler bulgar suite 3: Zogt der rebbe 3: Yiddish folk song 1: Di fartraibung vun dem Moshiach 2: Le Dovyd mizmoyr 3: Wen der rebbe 2: Lomir Ale Zingen 2.

May Ko Mashma Lon 3. Dos Yidishe Lid 4. Zamd Un Shtern 7. A Khazendl Oyf Shabes 8. A Zemerel A Song 4: A Medley of 25 Yiddish Folk Songs 8: Gebeit A Plea 4: Das Pastuchel A Sheppard 4: Hazanim Oif Probe Cantors on Audition 4: Di Alte Kashe A3. Papir Iz Dokh Vays B1. Ki lekakh toiv 4. Riboino shel oilom 6. Khazn af shabes 8. Retsei adoishem elokeinu 9. Fraitik af der nakht Lomir ale zingen a zemrl Am Isroel khai N a ] A1.

Asur Lekaleyl Swearing Prohibited A2. Mul Har Sinai Facing Mt. Amol iz Geven a Yid 4: Levine mit zayn Flying Machine 4: Three Wisemen Suite 5: Paint It Black 8. Borsht demo version 3: New Russian Sher ft. The Beauty of 17 3: Iber Berg Un Iber Toln ft. Amol Iz Geven A Mayse ft. Yosel Samuel Steinberg B.

Wie lang leibt mein? Bai Mir Bistu Scheyn 4: Mayn Rue Plats 3: Di Mizinke Oysgegebn 2: Az Der Rebe 5: A Glezele Yash 3: A Sheyn Shtikele 3: Vander Ikh Mir Lustig 2: Di Alte Kashe 5: Shvarts Bistu Shvarts 1: Rumeynien Trink Melodye 2: S'dremlen Feygl Af Di Tsvaygn 4: Ver Hot Aza Yingele? Oj Mayn Khaverte 3: Funnel of Love 2: Oy mayn khaverte 3: Leg dayn kop 3: Oy, a Nacht a sheyne 2: Sheyn bin ich, sheyn 2: Ver der ershter vet lachn 2: Shtil, di Nacht iz oysgeshternt 3: Farvos iz der Himl Geven nechtn loyter?

Oyf dem Zamd fun Negev 3: A Mame's Nign 3: Oy, dortn, dortn ibern Vaserl 2: Noch a Glezele Tey 2: Szolf majn fejgele 5: A jingele a mejdele 4: Lejg dajn kop 2: Wer zingt es dort? Fregt di welt an alte kasze 2: Sztejt in Feld a bejmele 3: Der Yid In Macedonia 4: An Ungernisher Cholem 3: Der Shtiler Bulgar 2: Dem Rebens Tanz 3: Fin Der Shtib 3: Wedding Song and Freylechs 3: Old Greek Tune 3: Tuchman's Mating Call 2: Oy Gewald A Ganef 3: March Of The Morons 2: The Thief Song 4: An Assholee and a Good One: Love Lays Low 3: Mipney Ma Psoy 6: What Does It Mean?

Coal Black Smith 4: Sher, or wedding dance, from Russian collection, date unknown. This waltz is a "gass niggun", a melody played by the band as they accompanied the family home after the wedding or sheva brochos. A slow chassidic dance, attributed to the Tolner chazzan Reb Yossele. Two "fraylachs," fast dance niggunim.

The first was transcribed from a clarinettist in Belaia Tserkov. The second is also attributed to Reb Yossele Tolner. The second is a "khosidl," a slow dance in chassidic style. This old-style hora was transcribed in Kovele in This expansive "tish nigun" was transcribed from a chazzan in Olek, Volensk in A lively nigun from before Kegn gold fun zun Ukraine B. A-a lyu lyu A3. In a shtelele Pityepoy A4. Vi azoy s'iz night A6. Henich's Vayb, ot azoy neyt a shnayder A7.

Hob ich mir a shpan A8. A redele iz di gore velt A9. A shadchen darf A Vos vilsi mutter hobn A Indroysn iz fintster A Fun groys dasad A Ich lig unter grattes A Az Moshi-ach vet kumen B6. Zog mir mein shevster B7. Di mashines klapn B9. In blat gelezen B Zayt mir gezint B Forn forstu fun mir avek B Five weddingtunes on a fiddle B Kinderlech Kinderlekh Kleyninke B6.

Der kranker shnayder B. Ikh benk nokh der East Side fin amul 5: A malekh veyn 4: Peysakh in Portugal 3: Di bitere khasene 3: Tsomo lekho nafshi 3: Man in a hat 7: Shpiel klezmer shpiel Elstein-Jacobs-Lillian B. A meidele vi du A. A heimisher bulgar A. Dem Monastrishter Rebns Khosidl 4: Dem Rebns Nign 5: Haben Yakir Li A3. I have a dream B3. When we meet B4. Sidor Belarsky in Jewish Melodies: Hof un Gloib BB. Du Fregst Mich BB. Mein shtetele Belz A2. Ich un di velt A3. Dos elnte kind A2. Dem rebns nisim Cudy Rabina 8. Der Khusid In Pariz 4: Khsidishe Nigunim, 2ter Teyl 3: Nokh Der Havdoleh 3: A Meydl Like A Tsimmes 3: Lomir Ale In Eyne 2.

Yoshke Fort Avek 5. Mein Shtetele Belz 8. Icik Khot Shoin Khassene Gekhat Dos Lid Fun Besarabye 4: Freyen Zikh Iz Gut 3: Az Du Vest Batsoln, Bruder A Yidishe Doyne 5: Shlitelekh Mit Glekelekh 1: Bay Dem Shtetl 3: Zise Troymen - Sweet Dreams 3: Oy, Du, Volekh - Volekh 4: Tsigaynerishe Khasene - Gypsy Wedding 3: A Pastekhl - The Little Shepherd 4: Wunderweg - Wondrous way 6: Di Varshever Shtern - Warsaw Stars 4: Khsidim tants Dance of the Chassidim 2: Avrom tate Abraham, Papa 3: Milkhome gemish War medley 8: Rumeynishe khosidl Romanian Tune 4: Kadsheynu Sanctify Us 3: Tfile far a tsebrokhener velt Prayer for a Broken World 2: Hineni Here I am 6: The Chassidic Kaddish 3: Khevre nit gezorgt Friends, Don't Worry 3: Dos Tsigayner The Gypsy 4: Shpil-zhe mir a lidele in yidish Play me a song in Yiddish 5: Boiberiker nigunim Medley of Boiberiker Tunes 9: Meshiekhs tsayt The Time of the Messiah 7: A glezele lekhayim Let's Raise a Glass 2: Tants gemish Dance Medley Yismekhu They Shall Rejoice 4: Hora Gemish Hora Medley 8: Adir Hu Glorious is G-d 3: Terkisher Gemish Terkisher Medley 7: Redt Yidish Speak Yiddish 4: Tants Gemish Dance Medley Menukho V'Simkho Rest and Gladness 5: Lomir Zich Iberbeten B5.

Tsum Besern Morgn - NV 4. Di goldene pawe A4. A lidele oyf yiddish A6. Moyshele mayn fraynd B1. Di kleyne mentshelech fun shtetl a. Tsen Brider Ten Brothers 2. Regendl Little Rain 4. Yidishe Maykholim Jewish Food Hora Zvi ben Josef B. Svalava Kozatshok Ukraine 4: Mermelshteyn's Nign Slovakia 6: Stoliner Shers Parts 1 and 2 Belarus 4: Meyen Nign Germany 2: Bughici's Khosedl Romania 7: Kalarasher Bulgar Moldava 8: Ben Avrameni Romania 9: Who Did It - Itzik Feffer 3: Red Army - Itzik Feffer 3: Young Forces Grow 5: On the Slope - Leyb Kvitko 3: Hirsh Lekert - 4: Girls Sewing at the Machines - Itzik Feffer 3: A Stone on a Stone - Itzik Feffer 3: Among the Highest - Izi Kharik 2: City of the Future - M.

Village Pain - Yankev Fridman 2: My YouthIzi Kharik 3: This Will Be 2: Not to Worry - Peretz Markish 6: A Well - Itzik Feffer 2: Od Lo Ahavti Dai A2. Shalom Lach Eretz Nehedert A3. Prieda Mshnot Haneurim A4. Tni Yadech Li A5. Ani Zocher Otach A6. Dem Milners Trern 2: Ver Vet Blaybn 3: Az Nisht Keyn Emune 5: Hof un Gleyb - Hope and Faith 1: Maylid - Song of May 2: Barikadn - Barricades 2: Yidn Shmidn - Jewish Blacksmiths 2: Mayn Tsavoe - My testament 3: Vilne - Vilna 5: Hulyet, Hulyet, Beyze Vintn! Arbeter-Froyen - Working women 2: Mayn rueplats - My resting place 4: Shnel loyfn di reder - The wheels turn fast 1: Di Tsukunkt - The Future 2: Yugnt-Himen - Youth Anthem 2: Di Shvue - The Oath 2: Shomea Kol Bichyos A4.

Moron Di Vishmayo A6. V'tiher Rabbi Yishmuel B2. Ribono Shel Olom B5. Di grine kusine A2. Oj, dortn, dortn A4. Schtil, di nacht is ojsgeschternt A5. Lomir sich iberbetn A7. Huljet, huljet, kinderlech B2. Dem milners trern B3. Sog nischt kejnmol B4. Amar adonaj lejaakow 4: Enosch kechozir jomow 3: Schir hama' alot 5: Reproduced from phono cylinders recorderd in , Vol. Song of the End of Saturday. Performer, data and place of recording are unknown []. Akhashverosh-shpil fragment Ahashverosh-shpil Recitative. Kale bazetsn Kale Bazetsn. Fragment of Traditional Wedding - Zalman Kaplan voice, clarinet.

Place of performance unknown. Where Do You Go? Performer, place and data of recording are unknown []. Durney, durney Marko Stupid, Stupid Marko. Lakhen ko omar Song for 9-Aba - Ehiel Lerner. Two children's count verses: A rod un a ran, Lokshn Ila zakatyla - Children. Performer unknown child's voice. Tsvey shvesterlekh Two Sisters - Sonja Leibman.

Bobrovy Kut Kherson region. Az di baleboste geyt arayn When the Hostess Enters. Children of 4 to 10 years old. Bila Tserkva Kyiv region. Nign Chant - Performer and the place of recording are unknown. Gabe, vos vil der rebe? Gabe, what want rebe? Rhymes to the rite of sitting-down the bride 1: The old zhok 1: A lid mit verter[betler-lid]. Ot azoy neyt a shnayder. How tailor embroider 0: