For the past few decades a growing number of scholars have attempted to overthrow the traditional Wellhausian view that the so-called 'Yahwist' or 'J' source of the Pentateuch is the oldest of the four major sources. These scholars have argued that J was composed during the exilic or post-exilic periods of ancient Israel. Their arguments have focused on the literary, historiographic, and theological characteristics of 'J'. This book attempts to re-evaluate on linguistic grounds such efforts to place the Yahwist source in the exilic or post-exilic periods. The study employs the methodology developed most prominently by Avi Hurvitz for identifying characteristic features of post-exilic Hebrew ('Late Biblical Hebrew'). This divides the language of the Hebrew Bible into three main chronological stages: Archaic Biblical Hebrew (ABH), Standard Biblical Hebrew (SBH), and Late Biblical Hebrew (LBH). Wright examines 40 features of J for which useful comparisons can be made to LBH and finds no evidence of LBH in the entire Yahwist source. Therefore it is unlikely that J was composed during the post-exilic period. Moreover since Hurvitz has shown that the exilic period was a time of transition between SBH and LBH such that late features began to occur in exilic texts, the author concludes on linguistic grounds that J was most likely composed during the pre-exilic period of ancient Israel.

Siew seeks to examine the events that will unfold within the three-and-a-half years before the dawn of the kingdom of God on earth. He argues that John composed the textual unit of Revelation 11:1-14:5 as a coherent and unified literary unit structured in a macrochiasm. He pays special attention to the fusion of form and content and seeks to elucidate how the concentric and chiastic pattern informs the meaning of the literary units within 11:1-14:5, and proposes that the text of 11:1-14:5 is best analyzed using Hebraic literary conventions, devices, and compositional techniques such as chiasm, parallelism, parataxis, and structural parallelism. The macro-chiastic pattern provides the literary-structural framework for John to portray that the events of the last three-and-a-half years unfold on earth as a result of what transpires in heaven. Specifically, the war in heaven between Michael and the dragon has earthly ramifications. The outcome of the heavenly war where Satan is defeated and thrown out of heaven to earth results in the war on earth between the two beasts of Revelation 13 and the two witnesses of Revelation 11. The narrative of the war in heaven (12:7-12) is seen as the pivot of the macro-chiastic structure. Siew pays close attention to the time-period of the three-and-a-half years as a temporal and structural marker which functions to unite the various units in 11:1-14:5 into a coherent and integral whole. The events of the last days will be centred in Jerusalem. Volume 283 in the Journal for the Study of the New Testament Supplement series.

God doesn't demand hectic church programs and frenetic schedules; he only wants his people to know him more intimately, says top-selling author D. A. Carson. The apostle Paul found that spiritual closeness in his own fellowship with the Father. By following Paul's example, we can do the same. This book calls believers to reject superficiality and revolutionize their lives by embracing a God-guided approach to prayer. Previously published as A Call to Spiritual Reformation, this book has now been updated to connect more effectively with contemporary readers. A study guide, DVD, and leader's kit for the book are available through Lifeway and The Gospel Coalition.

How can we know today what was happening in the minds and hearts of Paul and the first Christians so long ago? By getting below the surface of Paul's theology, the consistent key elements of early Christian experience are revealed in a way that throws light on the meaning of powerful religious experiences and movements both in the past and today. Illuminating for those who have never read a word on Paul yet disturbing and provocative for biblical scholars, this book tackles the topic of the religious experience of Paul and the first Christians. Lacking authentic knowledge of Paul's liberating experience, generations of translators and interpreters have inevitably and sometimes clumsily obscured Paul's meaning. In this book, the scholarly accusation that Paul is incoherent is turned upside down to show how uncritically accepted ways of translating Paul mislead today's reader and introduce a mystifying complexity into scholarship on Paul. Taking the reader step-by-step through a painstaking restoration of the meaning of Paul's text, the colour and form of Paul's original vision are revealed.

The Gospel of Matthew is treasured as the Gospel of the Sermon on the Mount, and Jesus' teaching sets it apart from the other Gospels. It is precious to generation after generation of Christians because of its fusion of gospel and ethics, of faith and morality. This commentary proceeds unit by unit, rather than verse by verse, to emphasize what each passage of Matthew means to the author of the Gospel and to the modern church. Douglas Hare shows that the purpose of Matthew's writing is to convince Christians that a genuine faith in Christ must be demonstrated in daily obedience and that faith and ethics are two sides of the same coin. According to Hare, the turning point in Matthew is the narrative of Peter's confession and the subsequent passion announcement. His commentary stresses the close connection between the Great Commission, with which the Gospel closes, and the moral imperatives of the Sermon on the Mount.

The series Beihefte zur Zeitschrift fur die alttestamentliche Wissenschaft (BZAW) covers all areas of research into the Old Testament, focusing on the Hebrew Bible, its early and later forms in Ancient Judaism, as well as its branching into many neighboring cultures of the Ancient Near East and the Greco-Roman world.

This book provides the reader a uniquely comprehensive and exegetical study of "eternal covenant."A perusal of Old Testament covenant studies shows that Berit Olam lacks significant scholarly attention. This is surprising since even a quick glance at the eighteen instances shows that though the phrase occurs relatively infrequently it resides within very important passages in the Old Testament, and is connected to some of the most prominent figures of the Old Testament story. Moreover, when Berit Olam is addressed in scholarship it is generally conceived as an unbreakable, unilateral promise. But is this an accurate assessment of Berit Olam? What is an eternal covenant? How does an eternal covenant work? What are the relationships between the respective eternal covenants? What ideas of the text are we referring to when talk about an eternal covenant?This book answers these sorts of questions involving eternal covenant in the Bible by beginning with an exegetical study of Berit Olam in the Pentateuch.Over the last 30 years this pioneering series has established an unrivalled reputation for cutting-edge international scholarship in Biblical Studies and has attracted leading authors and editors in the field. The series takes many original and creative approaches to its subjects, including innovative work from historical and theological perspectives, social-scientific and literary theory, and more recent developments in cultural studies and reception history.

Translated by Allan W. MahnkeA pioneering history of Old Testament law from its scarcely discernable origins in the pre-monarchical period to the canonisation of the Pentateuch.Praise for THE TORAH'Crusemann and Houtman has enormously enriched the field; it will attract the serious attention of scholars for many years to come.' B. S. Jackson, University of Manchester, Journal of Semitic Studies>

Is historical criticism of the New Testament dead? In this telling collection of eight new studies on John's Gospel, the author of the acclaimed Understanding the Fourth Gospel argues that this is very far from the case. Challenging the assumptions of methodologies that ignore the historical context in which the Gospel was composed, Ashton offers a spirited defense of historical criticism and provides practical demonstrations of the many new insights that it can still yield.
The first two chapters treat in greater depth two key themes (the Prologue of John and the Jews) which appeared in the author's earlier work. A third chapter supplements and corrects this larger work. The rest of the book explores further facets of the Gospel, and at the same time exposes some of the serious theoretical weaknesses in much recent writing on the Gospel.

This monograph presents a fresh and detailed treatment of the problems posed by the Nehemiah-Memoir. Starting from the pre-critical interpretations of Ezra-Neh, the study demonstrates that the use of the first-person does not suffice as a criterion for distinguishing between the verba Neemiae and the additions of later authors. The earliest edition of the Memoir isconfined to a building report, which was expanded as early generations of readers developed the implications of Nehemiah's accomplishments for the consolidation and centralization of Judah. The expansions occasioned in turn the composition of the history of the "Restoration" in Ezra-Neh.

A study of the growth of Joshua and Judges illustrates how the theme of divine anger has been used differently, according to different historical and social settings. In the deuteronomistic texts the main reason for God's anger is idolatry, which symbolizes a totally negative attitude to everything that God has done or given to the Israelites. This theology of anger is deeply bound to experiences of national catastrophes or threats of crises, and reflects the theological enigma of the exile. A century later, post-deuteronomistic theology gives a wholly different view: the anger of God becomes an instrument of the power struggles between the Israelite parties, or is used for protecting existing leadership.

The series Beihefte zur Zeitschrift fur die alttestamentliche Wissenschaft (BZAW) covers all areas of research into the Old Testament, focusing on the Hebrew Bible, its early and later forms in Ancient Judaism, as well as its branching into many neighboring cultures of the Ancient Near East and the Greco-Roman world.

This volume of the New Testament Library offers a thorough and careful commentary on the complicated book of Hebrews, showing its meaning within the context of ancient culture and the theological development of the early church. Written by one of the leading New Testament scholars of the present generation, this commentary offers remarkable insights into the Hellenistic, Roman, and Jewish contexts of the book of Hebrews.

The New Testament Library offers authoritative commentary on every book and major aspect of the New Testament, as well as classic volumes of scholarship. The commentaries in this series provide fresh translations based on the best available ancient manuscripts, offer critical portrayals of the historical world in which the books were created, pay careful attention to their literary design, and present a theologically perceptive exposition of the text.

Hebrew Biblical narratives are notoriously sparing in their portrayal of character, leaving much to the reader. Here a number of scholars assume the identities of some familiar biblical characters, and use the clues in the text, their own exegetical skills and knowledge of the biblical world, and their readerly imagination to fill in the gaps of the biblical text. In doing so, they remove the point of view of biblical narratives from the narrator to one of the characters, allowing the ideology of the text to be affirmed, adjusted or challenged. Contributors to this volume include Francis Landy, Athalya Brenner, Yairah Amit, John Goldingay, Jonathan Magonet, Hugh Pyper, and Philip Davies, and the biblical characters include Rahab, Isaiah, Gomer, Eve, Delilah, Joseph, Jeremiah and Haman.

There is no easy answer to the meaning of life--even when you believe in God. The book of Ecclesiastes seeks to answer the question: "What do people gain from all their labors at which they toil under the sun?" The book's central character is Qoheleth, who wants to understand the meaning of life as far as he possibly can with the tools of his own empirical observation and reason. He struggles to reconcile the beautiful world that we love and enjoy with the baffling world of injustice, suffering, and death. Qoheleth circles around an abyss of nihilism and pessimism. He lives with unanswered questions. Yet he remains a believer. Old Testament scholar Christopher J. H. Wright invites you to join Qoheleth on a journey through wisdom literature from centuries ago, because the message of Ecclesiastes can be strangely reassuring as we put our faith to the test in today's post-modern era. There will be disorienting twists and turns and the occasional complete impasse as complex topics are discussed, like: The meaning of life Mysteries of time and injustice Ambiguities of work, politics, worship, and wealth Hearing the Message of Ecclesiastes won't answer your questions about the meaning of life, but it will ultimately help you live in the tension of God's gifts in Genesis 1-2 and the fallen world of Genesis 3--and still go on trusting in the sovereign goodness of God.