This commentary offers a concise, incisive view of Galatians, Paul's most polemical letter. Here, Paul is fighting for the spiritual life and loyalty of some of his hard-won converts. Taking advantage of a range of persuasive rhetorical approaches, his letter appears to bristle with anger at the interlopers and the anguish of spurned affection. In this commentary, Craig S. Keener mines insights from the ancient world to highlight Paul's persuasive tactics and how the Galatian Christians would have heard his intense yet profound message. In so doing, Keener also helps readers to confront Galatians afresh today, so they can hear more closely what Paul is and is not saying for the church universal. Drawing on a wide range of ancient Mediterranean sources to reconstruct the context of Galatians, Keener helps us to grasp the issues that Paul was addressing, the reasons that Paul wrote the letter, and its continuing relevance for contemporary audiences.

This commentary offers a concise, incisive view of Galatians, Paul's most polemical letter. Here, Paul is fighting for the spiritual life and loyalty of some of his hard-won converts. Taking advantage of a range of persuasive rhetorical approaches, his letter appears to bristle with anger at the interlopers and the anguish of spurned affection. In this commentary, Craig S. Keener mines insights from the ancient world to highlight Paul's persuasive tactics and how the Galatian Christians would have heard his intense yet profound message. In so doing, Keener also helps readers to confront Galatians afresh today, so they can hear more closely what Paul is and is not saying for the church universal. Drawing on a wide range of ancient Mediterranean sources to reconstruct the context of Galatians, Keener helps us to grasp the issues that Paul was addressing, the reasons that Paul wrote the letter, and its continuing relevance for contemporary audiences.

The present volume honours Rabbi Professor Nehemia Polen, one of those rare scholars whose religious teachings, spiritual writings, and academic scholarship have come together into a sustained project of interpretive imagination and engagement. Without compromising his intellectual integrity, his work brings forth the sacred from the mundane and expands the reach of Torah. He has shown us a path in which narrow scholarship is directly linked to a quest for ever-broadening depth and connectivity. The essays in this collection, from his students, colleagues, and friends, are a testament to his enduring impact on the scholarly community. The contributions explore a range of historical periods and themes, centering upon the fields dear to Polen's heart, but a common thread unites them. Each essay is grounded in deeply engaged textual scholarship casting a glance upon the sources that is at once critical and beneficent. As a whole, they seek to give readers a richer sense of the fabric of Jewish interpretation and theology, from the history of Jewish mysticism, the promise and perils of exegesis, and the contemporary relevance of premodern and early modern texts.

The corpus coranicum eludes familiar categories and resists strict labels. No doubt the threads woven into the fabric are exceptionally textured, varied, and complex. Accordingly, the introductory chapter of this book demonstrates the application of form criticism to the text. Chapter two then presents a form-critical study of the prayer genre. It identifies three productive formulae and addresses distinct social settings and forms associated with them. The third chapter begins by defining the liturgy genre vis-a-vis prayer in the Qur'an. Drawing a line between the hymn and litany forms, this chapter treats each in turn. Chapter four considers the genre classified as wisdom literature. It identifies sapiential formulae and sheds light on wisdom contexts. The fifth chapter examines the narrative genre writ large. It also surveys narrative blocks of the long saga. The subsequent chapter on the proclamation genre inspects a set of vocative formulae, which occurs in the messenger situation. The concluding chapter looks at the corpus through synchronic and diachronic lenses. In the end, Qur'anic genres encapsulate the form-critical elements of formulae, forms, and settings, as well as an historical dimension.

In this book, Lynn Kaye examines how rabbis of late antiquity thought about time through their legal reasoning and storytelling, and what these insights mean for thinking about time today. Providing close readings of legal and narrative texts in the Babylonian Talmud, she compares temporal ideas with related concepts in ancient and modern philosophical texts and in religious traditions from late antique Mesopotamia. Kaye demonstrates that temporal flexibility in the Babylonian Talmud is a means of exploring and resolving legal uncertainties, as well as a tool to tell stories that convey ideas effectively and dramatically. Her book, the first on time in the Talmud, makes accessible complex legal texts and philosophical ideas. It also connects the literature of late antique Judaism with broader theological and philosophical debates about time.

Scholars of early Christian and Jewish literature have for many years focused on interpreting texts in their hypothetical original forms and contexts, while largely overlooking important aspects of the surviving manuscript evidence and the culture that produced it. This volume of essays seeks to remedy this situation by focusing on the material aspects of the manuscripts themselves and the fluidity of textual transmission in a manuscript culture. With an emphasis on method and looking at texts as they have been used and transmitted in manuscripts, this book discusses how we may deal with textual evidence that can often be described as mere snapshots of fluid textual traditions that have been intentionally adapted to fit ever-shifting contexts. The emphasis of the book is on the contexts and interests of users and producers of texts as they appear in our surviving manuscripts, rather than on original authors and their intentions, and the essays provide both important correctives to former textual interpretations, as well as new insights into the societies and individuals that copied and read the texts in the manuscripts that have actually been preserved to us.

'Do you want to improve the world? I don't think it can be done. The world is sacred. It can't be improved. If you tamper with it, you'll ruin it. If you treat it like an object, you'll lose it.' Stephen Mitchell's translation of Lao Tzu's Tao Te Ching (The Book of the Way) has sold over half a million copies worldwide. In this stunningly beautiful edition of the fundamental modern Taoist philosophy text, Mitchell's words are set against ancient Chinese paintings selected by Asian art expert, Dr Stephen Little.

Jeremiah in History and Tradition examines aspects of the Book of Jeremiah from a variety of perspectives including historical, textual, redaction, and feminist criticism, as well as the history of its reception. The book looks afresh at the Book of Jeremiah through the lens of intertextuality and reception history in the broadest sense, exploring Jeremiah in its historical context as well as the later history and interpretation of the text, and also reconsidering aspects of the Book of Jeremiah's traditions. This volume features essays from a unique assembly of scholars, both seasoned and new. It is divided into two parts: "Jeremiah in History", which explores a variety of readings of Jeremiah from the point of view of classical historical criticism; and "Jeremiah in Tradition", which discusses the portraits and use of both the book and the figure of Jeremiah in extra-biblical traditions. Offering challenging new theories, Jeremiah in History and Tradition is invaluable to scholars and students in the field of Biblical Studies. It is a useful resource for anyone working on the interpretation of the biblical text and the readings of the text of Jeremiah throughout history.

The essays in this volume address the conundrum of how Jewish believers in the divine character of the Sinaitic revelation confront the essential questions raised by academic biblical studies. The first part is an anthology of rabbinic sources, from the medieval period to the present, treating questions that reflect a critical awareness of the Bible. The second part is a series of twenty-one essays by contemporary rabbis and scholars on how they combine their religious beliefs with their critical approach to the Bible.

This volume offers a new reading of Maimonides' Guide of the Perplexed. In particular, it explores how Maimonides' commitment to integrity led him to a critique of the Kalam, to a complex concept of immortality, and to insight into the human yearning for metaphysical knowledge. Maimonides' search for objective truth is also analyzed in its connection with the scientific writings of his time, which neither the Kalam nor the Jewish philosophical tradition that preceded him had endorsed. Through a careful analysis of these issues, this book seeks to contribute to the understanding of the modes of thought adopted in The Guide of the Perplexed, including the "philosophical theologian" model of Maimonides' own design, and to the knowledge of its sources.

In this book, Angelika Neuwirth provides a new approach to understanding the founding text of Islam. Typical exegesis of the Qur'an treats the text teleologically, as a fait accompli finished text, or as a replica or summary of the Bible in Arabic. Instead Neuwirth approaches the Qur'an as the product of a specific community in the Late Antique Arabian peninsula, one which was exposed to the wider worlds of the Byzantine and Sasanian empires, and to the rich intellectual traditions of rabbinic Judaism, early Christianity, and Gnosticism. A central goal of the book is to eliminate the notion of the Qur'an as being a-historical. She argues that it is, in fact, highly aware of its place in late antiquity and is capable of yielding valuable historical information. By emphasizing the liturgical function of the Qur'an, Neuwirth allows readers to see the text as an evolving oral tradition within the community before it became collected and codified as a book. This analysis sheds much needed light on the development of the Qur'an's historical, theological, and political outlook. The book's final chapters analyze the relationship of the Qur'an to the Bible, to Arabic poetic traditions, and, more generally, to late antique culture and rhetorical forms. By providing a new introduction to the Qur'an, one that uniquely challenges current ideas about its emergence and development, The Qur'an and Late Antiquity bridges the gap between Eastern and Western approaches to this sacred text.

The Book of Revelation and Early Jewish Textual Culture explores the relationship between the writing of Revelation and its early audience, especially its interaction with Jewish Scripture. It touches on several areas of scholarly inquiry in biblical studies, including modes of literary production, the use of allusions, practices of exegesis, and early engagements with the Book of Revelation. Garrick Allen brings the Book of Revelation into the broader context of early Jewish literature, including the Dead Sea Scrolls and other important works. Arguing that the author of the New Testament Apocalypse was a 'scribal expert, someone who was well-versed in the content of Jewish Scripture and its interpretation', he demonstrates that John was not only a seer and prophet, but also an erudite reader of scripture.

Jewish thought since the Middle Ages can be regarded as a sustained dialogue with Moses Maimonides, regardless of the different social, cultural, and intellectual environments in which it was conducted. Much of Jewish intellectual history can be viewed as a series of engagements with him, fueled by the kind of 'Jewish' rabbinic and esoteric writing Maimonides practiced. This book examines a wide range of theologians, philosophers, and exegetes who share a passionate engagement with Maimonides, assaulting, adopting, subverting, or adapting his philosophical and jurisprudential thought. This ongoing enterprise is critical to any appreciation of the broader scope of Jewish law, philosophy, biblical interpretation, and Kabbalah. Maimonides's legal, philosophical, and exegetical corpus became canonical in the sense that many subsequent Jewish thinkers were compelled to struggle with it in order to advance their own thought. As such, Maimonides joins fundamental Jewish canon alongside the Bible, the Talmud, and the Zohar.

This book examines literary analogies in Christian and Jewish sources, culminating in an in-depth analysis of striking parallels and connections between Christian monastic texts (the Apophthegmata Patrum or 'The Sayings of the Desert Fathers') and Babylonian Talmudic traditions. The importance of the monastic movement in the Persian Empire, during the time of the composition and redaction of the Babylonian Talmud, fostered a literary connection between the two religious populations. The shared literary elements in the literatures of these two elite religious communities sheds new light on the surprisingly inclusive nature of the Talmudic corpora and on the non-polemical nature of elite Jewish-Christian literary relations in late antique Persia.

This booklet is a fresh consideration of German-speaking scholarship on the Dead Sea Scrolls; it divides the scholarship into two phases corresponding with pre- and post 1989 Germany. In the first phase the dominant place given to how the scrolls inform the context of Jesus is analyzed as one of several means through which the study of Judaism was revitalized in post-war Germany. Overall it is argued that the study of the Scrolls has been part of the broader German tradition of the study of antiquity, rather than simply a matter of Biblical Studies. In addition the booklet stresses the many very fine German contributions to the provision of study resources, to the masterly techniques of manuscript reconstruction, to the analysis of the scrolls in relation to the New Testament and Early Judaism, and to the popularization of scholarship for a thirsty public. It concludes that German scholarship has had much that is distinctive in its study of the Dead Sea Scrolls.