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This volume demonstrates the intricate literary structure and high poetic quality of the book of Nahum and represents a significant break-through in the study of Hebrew prosody with important implications for understanding the formation of the canon of the Hebrew Bible.
This volume represents a significant breakthrough in the study of Hebrew prosody with important implications for understanding the formation of the canon of the Hebrew Bible. Duane Christensen, a renowned biblical scholar, offers a detailed analysis of the Hebrew text of Nahum and demonstrates the intricate literary structure and high poetic quality of the work.
Nahum is a book about God’s justice and portrays God as strong, unyielding, and capable of great anger. This view of God’s nature stands in contrast to that found in Jonah, another book in the section of the Hebrew Bible known as the Book of the Twelve Prophets, which presents God as “compassionate, gracious … [and] abounding in steadfast love.” Christensen shows how Nahum and Jonah present complementary aspects of God’s nature, each essential for an understanding of the divine being. The commentary includes the most extensive bibliography published to date of works cited.
Admittedly, as the last book in the Old Testament, and a minor prophet at that, Malachi is often overlooked by Bible readers. Yet, Malachi's passionate proclamations and the significance of what he had to say to his people capture the attention of even the casual reader. The message of Malachi came at a time of cultural and religious rethinking for Israel (roughly 500 B.C.E), when God's people were scattered throughout the Near East, with most living in Mesopotamia under Persian rule. They could easily have disappeared from history had it not been for the prophetic call to repentance.
In his fresh new translation, notes, and comments on this brief prophetic book, Andrew E. Hill explains why we should pay attention to Malachi as God's spokesperson. Hill places the book in its historical context to interpret the original meaning, as well as offer the modern reader insights into what it has to say to us today. With a wonderful insert filled with photographs, line art, and maps, he provides all the necessary details for the reader to understand and appreciate Malachi.
With keen insight and lucid analysis, Adele Berlin brings the dramatic words of the great prophet Zaphaniah to life. Living under the tumultuous reign of King Josiah of Judah (640-609 BCE), Zephaniah predicted the final day of judgment when God would come to the fate of Israel and other nations. The book of Zephaniah is composed as a charged dialogue between God and the prophet. As their conversation unfolds, we learn of the doomed destiny which are indifferent to the Lord's power and of humans who have become too enthralled worldly riches. As piercing as any modern day social critic, Zephaniah proclaims salvation only for those who lead a life of simplicity, faith, and humility. The new translation by Adele Berlin, a literary as well as biblical scholar, celebrates the vivid and powerful language of this ancient poet. In staccato exclamations, elevated rhetoric, and a rich tapestry of metaphors and similes, Zephaniah paints a world beset by corruption, idolatry, and war. Berlin's contemporary commentary illuminates not only the beauty of Zephaniah's poetry, but also the political meaning behind his anguished verse For the biblical scholar, Berlin draws vital between Zephaniah's references and the rest of the Hebrew Bible. For general readers, Berlin's accessible Zephaniah is an invitation to explore the political and socially turbulent times of this ancient prophet's world.
“The Apocryphal book of I Maccabees (Volume 41 in the acclaimed Anchor Bible series) is an inspirational thriller.” With the help of God, the aged priest Mattathias and his sons--Judas Maccabaeus, Jonathan, and Simon--dramatically lead the Jews of Judaea first to victory and then to freedom against the formidable successors of Alexander the Great. Their struggles begin in guerilla warfare, responding to the terrible persecutions decreed by King Antiochus IV, and courageously accomplish their first great triumph--still celebrated in the festival of Hanukkah.
The Introduction to this volume considers not only I Maccabees, but also the parallel accounts found in II Maccabees and shows that the two authors of I & II Maccabees wrote with passionate conviction to teach two sharply opposed points of view. In some cases their convictions blinded them to the truth, but Professor Goldstein renders their teachings accessible to the modern reader and reconstructs what really happened, making valuable contributions to Greek and Roman as well as to Jewish history. Nineteen maps and diagrams set the scene of the dramatic struggle and the troubled times described in I Maccabees.
The book of Habakkuk (one of the twelve Minor Prophets) is an intensely personal testimony played out against a highly political backdrop. Writing as his land and his fellow Israelites were being invaded and plundered by the Chaldeans, Habakkuk questions God's actions with a passion equal to Job’s. Habakkuk wonders, how can a God who is just and compassionate allow his people to be slaughtered? In trying to punish the Israelites and right the wrongs of his people, why did God choose the savage, infinitely more wicked Chaldeans as his instrument? The puzzles Habakkuk contemplates will stir the hearts and minds of anyone who has ever wrestled with the evils of existence. Francis I. Andersen, a well-known authority on the Minor Prophets and acclaimed for his pioneering work in the study of biblical Hebrew, examines Habakkuk both as a work of sophisticated theological inquiry and as an artistic creation. The result is a book that illuminates the nuances of the text and brings to life the culture and values of the ancient Israelites through a compelling portrait of one the Bible's most fascinating and most elusive prophets.
These essays explore the role sacrificial metaphor has to play in theological interpretation of the death of Christ, and ask whether such a metaphor makes sense today. They make clear that the political and psychological connotations of sacrifical language have in modern times given rise to great unease, and examine, in particular, the Catholic tradition of the eucharistic sacrifice, a tradition which was vigorously challenged at the Reformation. Looking at the various controversies from a variety of perspectives, the contributions to the book have a pronounced ecumenical slant, and illuminate sacrifice at the major, formative moments in history, from Old Testament times to contemporary theology. As a whole the collection suggests that claims to an ecumenical consensus are premature; that sacrificial language in the Christian tradition is more complex than is often supposed; but that, finally, the role of sacrifice in Christian thought is still vital in coming to terms with Christianity in the modern world.
These essays explore the role sacrificial metaphor has to play in theological interpretation of the death of Christ, and ask whether such a metaphor makes sense today. They make clear that the political and psychological connotations of sacrifical language have in modern times given rise to great unease, and examine, in particular, the Catholic tradition of the eucharistic sacrifice, a tradition which was vigorously challenged at the Reformation. Looking at the various controversies from a variety of perspectives, the contributions to the book have a pronounced ecumenical slant, and illuminate sacrifice at the major, formative moments in history, from Old Testament times to contemporary theology. As a whole the collection suggests that claims to an ecumenical consensus are premature; that sacrificial language in the Christian tradition is more complex than is often supposed; but that, finally, the role of sacrifice in Christian thought is still vital in coming to terms with Christianity in the modern world.
This festschrift aims both to survey and advance research on the use of the Hebrew Scriptures within the Bible as a whole. An international team of scholars, chosen for their expertise as well as their association with Barnabas Lindars, cover between them the major divisions of the Old Testament and Intertestamental literature as well as the writings of the New Testament. The work thus makes a contribution to such areas of interest as midrash, apocalyptic, a developing understanding of canon, the nature of prophecy and fulfilment and the literary genres used by biblical writers. It should be of interest to a broad spectrum of students and scholars of theology as well as clergy.
This collection of texts on the Sublime provides the historical context for the foundation and discussion of one of the most important aesthetic debates of the Enlightenment. The significance of the Sublime in the eighteenth century ranged across a number of fields - literary criticism, empirical psychology, political economy, connoisseurship, landscape design and aesthetics, painting and the fine arts, and moral philosophy - and has continued to animate aesthetic and theoretical debates to this day. However, the unavailability of many of the crucial texts of the founding tradition has resulted in a conception of the Sublime often limited to the definitions of its most famous theorist Edmund Burke. Andrew Ashfield and Peter de Bolla's anthology, which includes an introduction and notes to each entry, offers students and scholars ready access to a much deeper and more complex tradition of writings on the Sublime, many of them never before printed in modern editions.
This book is a comprehensive survey of the history and, more particularly, of the thought of Antioch from the second to the eighth centuries of the Christian era. Dr Wallace-Hadrill traces the religious background of Antiochene Christianity and examines in detail aspects of its intellectual life: the exegesis of scripture, the interpretation of history, philosophy, and the doctrine of the nature of God as applied to an understanding of Christ and man's salvation. The community at Antioch stressed history and literalism, in self-conscious opposition to the tendency to allegorise that prevailed at Alexandria. While insisting on the divinity of Christ, they were equally adamant that no other doctrine should be allowed to compromise their central belief that Jesus was really human.
Revised and condensed from David Norton's acclaimed A History of the Bible as Literature, this book, first published in 2000, tells the story of English literary attitudes to the Bible. At first jeered at and mocked as English writing, then denigrated as having 'all the disadvantages of an old prose translation', the King James Bible somehow became 'unsurpassed in the entire range of literature'. How so startling a change happened and how it affected the making of modern translations such as the Revised Version and the New English Bible is at the heart of this exploration of a vast range of religious, literary and cultural ideas. Translators, writers such as Donne, Milton, Bunyan and the Romantics, reactionary Bishops and radical students all help to show the changes in religious ideas and in standards of language and literature that created our sense of the most important book in English.
Feminism finds its roots in the women's movements of 17th century Europe and the United States. Becoming more entrenched from the 1960s onwards, it includes today: 1) secular feminists; 2) radical or goddess feminists; 3) reformist or liberationist feminists; and 4) evangelical or biblical feminists (Cottrell 1992). Feminists' use of Scripture ranges from: 1) non-use (secular feminists); to 2) the rejection of Scripture as irredeemably patriarchal (radical feminists); to 3) a selective use of passages highlighting the positive contributions of women in Scripture (reformist) that can be used to advocate women's liberation from male oppression (liberationist); and 4) the comprehensive use of Scripture understood as teaching the full equality of women and men in both personhood and ecclesiastical and familial roles (evangelical or biblical feminists; M. E. Köstenberger 2008).
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In the 175 years since his death, Walter Scott has regularly been hailed as an influence by politicians. Amongst the poet-novelist's nineteenth-century political admirers, William Ewart Gladstone was possibly the most ardent, genuine, and significant. Scott's poems and novels were amongst the earliest texts Gladstone read; he read no works (in English), except the Bible, so consistently or completely over such a length of time. They offered him a plethora of inspirations, ideas, and language, which he imbibed and appropriated into his public and private lives. His concept of self, his Understanding of family, and his sense of home, were all forged and conducted within a Scottian frame of reference. Scott's life and works also crucially influenced Gladstone's political understanding of the Scottish nation and its people, and his conception of how lie could best serve their political interests. This article casts new light on an important and influential relationship in Gladstone's life, establishing that it was neither the superficial and recreational association some have described, nor simply a ploy of an astute politician. The article falls into three parts. The first elucidates how Gladstone's consumption of Scott's writings was seminal in the formation of his private identity, both individual and familial. The second explains how Gladstone's readings of Scott fitted into the specific and serious character of his other reading and knowledge-gathering, and the third shows how the details of Gladstone's response to Scott related to the broader intellectual and cultural context of his public life. By placing Gladstone within his Scottish context, this article shows how frequently and significantly his private and public worlds intersected.
A Study of the Evil Eye in rabbinic literature and its Roman context.
This ground-breaking commentary on The Revelation to John (the Apocalypse) reveals its far-reaching influence on society and culture, and its impact on the church through the ages. Explores the far-reaching influence of the Apocalypse on society and culture. Shows the book's impact on the Christian church through the ages. Looks at interpretations of the Apocalypse by theologians, ranging from Augustine to late twentieth century liberation theologians. Considers the book's effects on writers, artists, musicians, political figures, visionaries, and others, including Dante, Hildegard of Bingen, Milton, Newton, the English Civil war radicals, Turner, Blake, Handel, and Franz Schmidt. Provides access to material not readily available elsewhere. Will appeal to students and scholars across a wide range of disciplines, as well as to general readers. More information about this series is available from the Blackwell Bible Commentaries website at http://www.bbibcomm.net/.
Recent Works in the AreaPsychoanalysis and the BibleObjections to Freudian Literary TheoryAn Example of Psychology and the Bible: A Psychoanalytic PerspectiveConclusion