This new edition of the standard work "The Englishman's Hebrew Concordance of the Old Testament" is an improved and corrected edition that features a new, larger format. Now coded to "Strong's," it is invaluable in Bible study for those who do not know Hebrew. A new index of out-of-sequence "Strong's" numbers allows the reader to quickly and easily locate any word by its "Strong's "number. The Hebrew and English indexes have been retained.

This Very Short Introduction explores the significance of the Koran both in the modern world and in traditional Muslim culture. Michael Cook provides a lucid and direct account of the Koran as codex, as scripture, as liturgy, and as the embodiment of truth, and examines its means of formation and dissemination. He also discusses issues of interpretation for certain key verses, demonstrating that fecundity of the text for readers throughout the world.

In a profound look at what it means for new generations to read and interpret ancient religious texts, rabbi and philosopher Marc-Alain Ouaknin offers a postmodern reading of the Talmud, one of the first of its kind. Combining traditional learning and contemporary thought, Ouaknin dovetails discussions of spirituality and religious practice with such concepts as deconstruction, intertextuality, undecidability, multiple voicing, and eroticism in the Talmud. On a broader level, he establishes a dialogue between Hebrew tradition and the social sciences, which draws, for example, on the works of Levinas, Blanchot, and Jabes as well as Derrida. "The Burnt Book" represents the innovative thinking that has come to be associated with a school of French Jewish studies, headed by Levinas and dedicated to new readings of traditional texts, which is fast gaining influence in the United States.

The Talmud, transcribed in 500 C.E., is shown to be a text that refrains from dogma and instead encourages the exploration of its meanings. A vast compilation of Jewish oral law, the Talmud also contains rabbinical commentaries that touch on everything from astronomy to household life. Examining its literary methods and internal logic, Ouaknin explains how this text allows readers to transcend its authority in that it invites them to interpret, discuss, and re-create their religious tradition. An in-depth treatment of selected texts from the oral law and commentary goes on to provide a model for secular study of the Talmud in light of contemporary philosophical issues.

Throughout the author emphasizes the self-effacing quality of a text whose worth can be measured by the insights that live on in the minds of its interpreters long after they have closed the book. He points out that the burning of the Talmud in anti-Judaic campaigns throughout history has, in fact, been an unwitting act of complicity with Talmudic philosophy and the practice of self-effacement. Ouaknin concludes his discussion with the story of the Hasidic master Rabbi Nahman of Bratslav, who himself burned his life achievement--a work known by his students as "the Burnt Book." This story leaves us with the question, should all books be destroyed in order to give birth to thought and renew meaning?"

Zohar, or "brilliant light," is the central text of Kabbalah. In Jewish mystical tradition, it is the meeting of midrash (storytelling that expands on events in the Bible) and myth. This selection offers original translations of eight of the most well developed narratives in the Zohar along with notes and detailed commentary. The tales deal with the themes of sin and repentance, death, exile, redemption, and resurrection. Most importantly, they are "stories," they are literature, and here they are finally analyzed as such. Using comparative information, Aryeh Wineman places the tales in their historical and etymological contexts. He cites a variety of theorists of myth, including Otto Rank, C. G. Jung, Mircea Eliade, and Joseph Campbell, all of whom sought to connect the motifs of the Zohar to universal motifs. He ties the stories to the tenets of Kabbalah, to one another, and to the world's universal symbols and meanings.

The 'Fusus al-Hikam' is acknowledged to be a summary statement of the sufi metaphysics of the 'Greatest Master', Ibn 'Arabi (d.1240). It is also recognised that the 'Fusus' is a work of great complexity both in its ideas and its style; and, over the centuries, numerous commentaries have been written on it. Each of the chapters of the 'Fusus' is dedicated to a Qur'anic prophet with whom a particular 'wisdom' is associated. In 'Sufi Metaphysics and Qur'anic Prophets: Ibn 'Arabi's Thought and Method in the "Fusus al-Hikam"', Ronald Nettler examines ten chapters from the 'Fusus' which exemplify the ideas, method and perspective of the entire work. Concentrating on a detailed analysis of the text, the author brings out the profound connection and integration of scripture and metaphysics in the world-view of Ibn 'Arabi. 'Sufi Metaphysics and Qur'anic Prophets' serves not only as an explication of Ibn 'Arabi's thought in the 'Fusus', but is also a great aid in the overall understanding of Ibn 'Arabi's thought.

In "Freedom, Equality and Justice in Islam," M H Kamali presents the reader with an analysis of the three concepts of freedom, equality and justice from an Islamic point of view and their manifestations in the religious, social, legal and political fields. The author discusses the evidence to be found for these concepts in the Qur'an and Sunna, and reviews the interpretations of the earlier schools of law. The work also looks at more recent contributions by Muslim jurists who have advanced fresh interpretations of freedom, equality and justice in the light of the changing realities of contemporary Muslim societies. "Freedom, Equality and Justice in Islam" is part of a series dedicated to the fundamental rights and liberties in Islam and should be read in conjunction with "The Dignity of Man: An Islamic Perspective" and "Freedom of Expression in Islam."

"The Dignity of Man: An Islamic Perspective" provides the most detailed study to date on the subject of the dignity of man from the perspective of Islam. M H Kamali sets out the proclamations on human dignity found in the Qur'an and then discusses topics pertaining to or resulting from human dignity: the physical and spiritual nobility of man; God's love for humanity; the sanctity of life; and the necessity for freedom, equality and accountability. Finally, the author examines the measures that the "Shariah" has taken to protect human dignity and to promote it in social interaction. The discussion is here presented in the light of the debate on the universality of human rights as enshrined in the Universal Declaration of Human Rights. This book goes a long way towards exploring an alternative to Western concepts of human rights. "The Dignity of Man: An Islamic Perspective" is part of a series of studies on fundamental rights and liberties in Islam and should be read with its companion volumes of "Freedom,"" Equality and Justice in Islam," and "Freedom of Expression in Islam,"

"Web of Life" weaves its suggestive interpretation of Jewish culture in the Palestine of late antiquity on the warp of a singular, breathtakingly tragic, and sublime rabbinic text, "Lamentations Rabbah." The textual analyses that form the core of the book are informed by a range of theoretical paradigms rarely brought to bear on rabbinic literature: structural analysis of mythologies and folktales, performative approaches to textual production, feminist theory, psychoanalytical analysis of culture, cultural criticism, and folk narrative genre analysis.
The concept of context as the hermeneutic basis for literary interpretation reactivates the written text and subverts the hierarchical structures with which it has been traditionally identified. This book reinterprets rabbinic culture as an arena of multiple dialogues that traverse traditional concepts of identity regarding gender, nation, religion, and territory. The author's approach is permeated by the idea that scholarly writing about ancient texts is invigorated by an existential hermeneutic rooted in the universality of human experience. She thus resorts to personal experience as an idiom of communication between author and reader and between human beings of our time and of the past. This research acknowledges the overlap of poetic and analytical language as well as the language of analysis and everyday life.
In eliciting folk narrative discourses inside the rabbinic text, the book challenges traditional views about the social basis that engendered these texts. It suggests the subversive potential of the constitutive texts of Jewish culture from late antiquity to the present by pointing out the inherent multi-vocality of the text, adding to the conventionally acknowledged synagogue and academy the home, the marketplace, and other private and public socializing institutions.

The study of classical Jewish texts is flourishing in day schools and adult education, synagogues and summer camps, universities and yeshivot. But serious inquiry into the practices and purposes of such study is far rarer. In this book, a diverse collection of empirical and conceptual studies illuminates particular aspects of the teaching of Bible and rabbinic literature to, and the learning of, children and adults. In addition to providing specific insights into the pedagogy of Jewish texts, these studies serve as models of what the disciplined study of pedagogy can look like. The book will be of interest to teachers of Jewish texts in all contexts, and will be particularly valuable for the professional development of Jewish educators.

In the 19th century, many Christians throughout the western world expected the fulfilment of Jesus's promise to return. The widespread expectation culminated in "The Great Disappointment" of 1844. This is a verse-by-verse exploration of Jesus's greatest prophetic sermon, the Olivet Discourse, an examination of 19th century and current Christian interpretations and presents an analysis in the light of Baha'u'llah's teachings.

This book examines religions across the world, offering an insight into each tradition's views of the world, through their scriptural texts and spiritual practices. As we increasingly move toward a global world view, it is important that we understand the traditions of other members of the global community. "Sacred Scriptures of the World Religions" examines religions across the world, offering an insight into each tradition's views of the world, through their scriptural texts and spiritual practices. By taking this perspective, the author has produced an indispensable introductory textbook which provides students with an overview of the meaning and guidance that people find in their religion through these sacred wisdoms. Each chapter provides introductory explanations of key issues to provide undergraduate religion students with a unique sense of each faith, followed by illustrative scriptural passages. "Sacred Scriptures of the World Religions" is essential reading for those studying religion, honoring both the richness and universality of religious truths contained in the world's great scriptures.

Does Islam call for the oppression of women? The subjugation of women in many Muslim countries is often used as evidence of this, while many Muslims read the Qur'an in ways that seem to justify sexual oppression and inequality. In this paradigm-shifting book, Asma Barlas argues that, far from supporting male privilege, the Qur'an actually affirms the complete equality of the sexes. Offering a historical analysis of religious authority and knowledge, Barlas shows how, for centuries, Muslims have read patriarchy into the Qur'an to justify existing religious and social structures. In this seminal volume, she takes readers into the heart of Islamic teachings on women, gender and patriarchy, offering an egalitarian reading of Islam's most sacred scripture. This revised edition includes two new chapters, a new preface, and updates throughout.

In recent decades Giorgio Agamben, Alain Badiou, and Slavoj Zizek have shown the centrality of Paul to western political and philosophical thought and made the Apostle a central figure in left-wing discourses far removed from traditional theological circles. Yet the recovery of Paul beyond Christian theology owes a great deal to the writings of the Jewish rabbi and philosopher Jacob Taubes (1923-1987). Pauline Ugliness shows how Paul became an effective tool for Taubes to position himself within European philosophical debates of the twentieth century. Drawing on Nietzsche's polemical readings of the ancient apostle as well as Freud's psychoanalysis, Taubes developed an imaginative and distinct account of political theology in confrontations with Carl Schmitt, Theodor Adorno, Hans Blumenberg, and others. In a powerful reconsideration of the apostle, Taubes contested the conventional understanding of Paul as the first Christian who broke definitively with Judaism and drained Christianity of its political potential. As a Jewish rabbi steeped in a philosophical tradition marked by European Christianity, Taubes was, on the contrary, able to emphasize Paul's Jewishness as well as the political explosiveness of his revolutionary doctrine of the cross. This book establishes Taubes's account of Paul as a turning point in the development of political theology. Loland shows how Taubes identified the Pauline movement as the birth of a politics of ugliness, the invention of a revolutionary criticism of the 'beautiful' culture of the powerful that sides instead with the oppressed.

A comprehensive treatment of visionary experience in some of the main texts of Jewish mysticism, this book reveals the overwhelmingly visual nature of religious experience in Jewish spirituality from antiquity through the late Middle Ages. Using phenomenological and critical historical tools, Wolfson examines Jewish mystical texts from late antiquity, pre-kabbalistic sources from the tenth to the twelfth centuries, and twelfth- and thirteenth-century kabbalistic literature. His work demonstrates that the sense of sight assumes an epistemic priority in these writings, reflecting and building upon those scriptural passages that affirm the visual nature of revelatory experience. Moreover, the author reveals an androcentric eroticism in the scopic mentality of Jewish mystics, which placed the externalized and representable form, the phallus, at the center of the visual encounter.

In the visionary experience, as Wolfson describes it, imagination serves a primary function, transmuting sensory data and rational concepts into symbols of those things beyond sense and reason. In this view, the experience of a vision is inseparable from the process of interpretation. Fundamentally challenging the conventional distinction between experience and exegesis, revelation and interpretation, Wolfson argues that for the mystics themselves, the study of texts occasioned a visual experience of the divine located in the imagination of the mystical interpreter. Thus he shows how Jewish mystics preserved the invisible transcendence of God without doing away with the visual dimension of belief.

"For unto you is born this day in the city of David a Savior, who is Christ the Lord." Reflecting on this verse from the Gospel of Luke (2:11), Martin Luther declared it to be a summary of the gospel: "See here what the gospel is, namely, a joyful sermon about Christ our Savior. Whoever preaches him rightly preaches the gospel and pure joy." Reformation commentators meditated upon the significance of the good news of Jesus Christ during a vibrant era in the history of the church that was characterized by spiritual renewal and reform, doctrinal controversy (especially over matters such as the presence of Christ in the Lord?s Supper) and the overriding desire to understand the meaning and implications of Scripture for Christian belief and practice. While in many ways similar to the other Synoptic Gospels, the Gospel of Luke also testified to this good news through unique material, including the announcement of Jesus? birth to the shepherds in the fields, the parable of the prodigal son and Jesus? appearance to his disciples on the road to Emmaus after his resurrection. In this volume, Beth Kreitzer skillfully leads readers through the rich diversity of Reformation commentary on the Gospel of Luke. Readers will be able to listen to both well-known and lesser-known voices from a variety of theological traditions, including Lutherans, Reformed, Radicals, Anglicans and Roman Catholics, many of whose comments appear for the first time in English. By drawing from an array of Reformation resources - including commentaries, sermons, treatises and confessions - this volume will equip scholars to understand better the depth and breadth of Reformation commentary, and it will provide contemporary preachers with resources from those in the Reformation church who sought to understand the meaning of this "good news of great joy" (2:10).

"Precious volumes," or "pao-chuan," were produced by popular sects in the Ming and early Qing dynasties. These scriptures were believed to have been divinely revealed to sect leaders and contain teachings and ritual instructions that provide valuable information about a lively and widespread religious tradition outside mainstream Confucianism, Taoism, and Buddhism. Largely neglected until now, they testify to the imagination and devotion of popular religious leaders. This book, the most detailed and comprehensive study of "pao-chuan" in any language, studies 34 early examples of this literature in order to understand the origins and development of this textual tradition. Although the work focuses on content and structure, it also treats the social context of these works as well as their transmission and ritual use.

The Hindu pantheon is rich in images of the divine feminine - deities representing a wide range of symbolic, social, and meditative meanings. David Kinsley's new book documents a highly unusual group of ten Hindu tantric goddesses, the Mahavidyas, many of whom are strongly associated with sexuality and violence. What is one to make of a goddess who cuts her own head off, or one who prefers sex with a corpse? The Mahavidyas embody habits, attributes, or identities usually considered repulsive or socially subversive and can be viewed as 'antimodels' for women. Yet it is within the context of tantric worship that devotees seek to identify themselves with these forbidding goddesses. The Mahavidyas seem to function as 'awakeners' - symbols which help to project one's consciousness beyond the socially acceptable or predictable. Drawing on a broad range of Sanskrit and vernacular texts as well as extensive research in India, including written and oral interpretations of contemporary Hindu practitioners, Kinsley describes the unusual qualities of each of the Mahavidyas and traces the parallels between their underlying themes. Especially valuable are the many rare and fascinating images he presents - each important to grasping the significance of the goddesses. Written in an accessible, engaging style, Kinsley's book provides a comprehensive understanding of the Mahavidyas and is also an overview of Hindu tantric practice.

Scholarship in the Hebrew Scriptures is more bountiful and diverse than ever before, a situation that presents a formidable challenge to the student trying to understand the critical issues in Hebrew Bible study. This book deals with each section of the canon and explains the standard questions, with special attention to points of scholarly agreement and contention. Written by an international group of preeminent scholars, this collection is intended for readers with a diversity of interests and is specifically designed for those making their first acquaintance with the complex character of the Hebrew Bible or Old Testament.

The Ecstasy of Enlightenment is an inside look at the spiritual world of Tantra -- one of the most sophisticated, alluring, and controversial forms of Buddhism. Cleary unlocks the mysteries of the Carya-Giti, a collection of teachings by more than twenty famous Siddhas, or Tantric adepts, who lived during the illustrious Pala dynasty of old Bengal. These teachings emanate from one of the most dynamic sources of international Buddhism, at the height of its religious development, and as such, they are completely nonsectarian. The original Bengali texts, and, accordingly, the modern English translations, have been written for popular audiences.

Tantrism is often represented as somehow disconnected from mainstream Buddhist traditions, sometimes even considered non-Buddhistic, often called "decadent" or worse. Cleary's commentary is exceptional in the clarity with which he documents the spiritual connection of Tantric Buddhism with Theravada and Mahayana Buddhism. Partic-ularly noteworthy is his demonstration of the parallels between original Tantric Buddhism in Bengal and the original Zen Buddhism of China. The treatment of sensuality in the Tantric context, often a subject of distortion and controversy, is noteworthy for its exceptional subtlety and dignity. Symbolic, psychological, and physical aspects of the Tantric teachings are illuminated on a continuum coinciding with the spiritual development of Buddhism.

Cleary's introduction also includes little-known information about the history of world Buddhism and the spiritual continuity of the succession of the main phases of its development. He gives a panoramic view of the network of Buddhism linking Bengal, Indonesia, India, Afghanistan, Tibet, China, and Japan, and illustrates the concrete historical transcendence of pan-Buddhism over political and cultural borders. This global vision is particularly important today for the effective integration of traditional values into modern consciousness.

The Muslim perception of Christianity and Christians is an issue of longstanding debate among scholars of both Islam and Christianity. In this book, Jane McAuliffe analyses a series of passages from the Qur'an that make ostensibly positive remarks about Christians. She conducts this analysis through a close examination of Muslim exegesis of the Qur'an, spanning ten centuries of commentary. In this effort to trace various interpretations of these passages, the author attempts to determine whether these positive passages can justifiably serve as proof-texts of Muslim tolerance of Christianity. She finds that commentators have consistently distinguished between the vast majority of Christians, who are denounced for having turned from the true word of God, and a small minority, who accepted the prophethood of Muhammed and are praised.

Contrary to popular opinion, the bulk of Islamic law does not come from the Qur'an but rather from hadith, first-hand reports of the prophet Muhammad's words and deeds, passed from generation to generation. However, with varying accounts often only committed to paper a century after the death of Muhammad, Islamic scholars, past and present, have been faced with complex questions of historical authenticity. Informative and accessible, this wide-ranging introduction provides a detailed exploration of the collection and criticism of hadith and examines the controversy surrounding its role in modern Islam. Complete with a glossary, extensive bibliography, and helpful diagrams, this work is perfectly suited to students, scholars, and the general reader interested in this critical element of Islam.