In this fresh commentary, Deanna A. Thompson makes this important Old Testament book come to life. Recounting God's foundational relationship with Israel, Deuteronomy is set in the form of Moses' speeches to Israel just before entry into the promised land. Its instructions in the form of God's law provide the structure of the life that God wants for the people of Israel. Although this key Old Testament book is occasionally overlooked by Christians, Deuteronomy serves as an essential passing down to the next generations the fundamentals of faith as well as the parameters of life lived in accord with God's promises. Thompson provides theological perspectives on these vital themes and shows how they have lasting significance for Christians living in today's world. Thompson's sensitivity to the Jewish context and heritage and her insights into Deuteronomy's importance for Christian communities make this commentary an especially valuable resource for today's preacher and teacher.

There are few texts as central to the mythology of Jewish literature as the Garden of Eden and its attendant motifs, yet the direct citation of this text within the Hebrew Bible is surprisingly rare. Even more conspicuous is the infrequent reference to creation, or to the archetypal first humans Adam and Eve. There have also been few analyses of the impact of Genesis 2-3 beyond the biblical canon, though early Jewish and Christian interpretations of it are numerous, and often omitted is an analysis of the expulsion narrative in verses 22-24. In Remembering Eden, Peter Thacher Lanfer seeks to erase this gap in scholarship. He evaluates texts that expand and explicitly interpret the expulsion narrative, as well as translation texts such as the Septuagint, the Aramaic Targums, and the Syriac Peshitta. According to Lanfer, these textual additions, omissions, and translational choices are often a product of ideological and historically rooted decisions. His goal is to evaluate the genetic, literary, and ideological character of individual texts divorced from the burden of divisions between texts that are anachronistic ("biblical" vs. "non-biblical") or overly broad ("Pseudepigrapha"). This analytical choice, along with the insights of classic biblical criticism, yields a novel understanding of the communities receiving and reinterpreting the expulsion narrative. In addition, in tracing the impact of the polemic insertion of the expulsion narrative into the Eden myth, Lanfer shows that the multi-vocality of a text's interpretations serves to highlight the dialogical elements of the text in its present composite state.

In The Song of Songs in the Early Middle Ages, Hannah W. Matis examines how the Song of Songs, the collection of Hebrew love poetry, was understood in the Latin West as an allegory of Christ and the church. This reading of the biblical text was passed down via the patristic tradition, established by the Venerable Bede, and promoted by the chief architects of the Carolingian reform. Throughout the ninth century, the Song of Songs became a text that Carolingian churchmen used to think about the nature of Christ and to conceptualize their own roles and duties within the church. This study examines the many different ways that the Song of Songs was read within its early medieval historical context.

Gregory the Great was pope from 590 to 604, a time of great turmoil in Italy and in the western Roman Empire generally because of the barbarian invasions. Gregory's experience as prefect of the city of Rome and as apocrisarius of Pope Pelagius fitted him admirably for the new challenges of the papacy. The Moral Reflections on the Book of Job were first given to the monks who accompanied Gregory to the embassy in Constantinople. This third volume, containing books 11 through 16, provides commentary on six chapters of Job, from 12:6 through 24:20. Whereas volume 1 concentrated largely on the moral reading of the first four chapters of Job and volume 2 on the mystical interpretation of the next seven, volume 3 offers a rapid overview of nearly thirteen chapters in their original oral format, including a brief comment at the beginning of each of the six books to explain its contents.

This study addresses the way in which a psychoanalytic model of mourning relates to a set of Jewish apocalypses concerned with the destruction of Jerusalem and its Temple. These texts respond to the traumatic symbolic loss of Zion and attempt to heal it through the apocalyptic narrative, the visionary experiences of the seers, and the emotional transformation that results from the interplay of the two. The seers react with rage, paralysis, and self-annihilating sentiments, and hence these texts resemble incomplete, stalled mourning, or melancholia. Through the course of their narratives and a 'working-through' of the Jewish past, true mourning and psychological recovery occur, prompting visions of the establishment of an ideal society in the future.

PROLOGUE: Michael Izzo was born on 6/3/1987 in San Diego, CA. to be put up for adoption; but, was quickly moved back to LI, New York for reasons unknown... Michael's Grandparents were of German, Jewish decent, and his mother was the 1st generation American. Erna Avramavich was born and lived in Germany from April 8, 1928 to the mid 1950's. Erna Avram, a child of 12 moved solely to America, fleeing Germany, and escaped the damage caused by Adolph Hitler; as it's been told. Hitler's primary mission, was to kill all Jews & oppressors; because he was consumed by the Devil's mission to prevent the 2nd birth of Jesus Christ. Although, his motives are widely debated. However, God knew of this treachery and decided it would be best to disguise Jesus' new ancestors as German-Jews. Allowing Michael to be born one day in a free country, ridden of persecution to uncover his truth of being Jesus Christ. Similar to Jesus Christ, Michael Izzo also became quickly known at the age of 12; when he was published in the local town's newspaper: As a well known, local aggressive roller skater. In addition, no formal records are kept of Michael's teenage or young adult life; other than schooling and some medical records. However, Michael Izzo being who he is in nature, quickly started questioning & rebelling against society. As a result, he would fall into the hands of the law and even worse; the Devil & his mighty temptations. However, being as blessed and powerful as he is through trials, error, and sheer faith; Michael kept strong and asked God to forgive him in every testament of his faith. As of today, there are no official records of Michael's past dealings with criminal behavior or acts of Demonic pleasures. However, Michael finds the need for speaking only the truth through his music: as a form of forgiveness, for such trials of faith for Gods Will. He quoted to me - "I believe that there are no records of these days; meaning after turning 12, from than and now; because God didn't want the world to remember me for the bad times, only for the good ones. It is only on Earth that we SIN; but in Heaven we are Sinless." In Jesus' first existence, his mission was to bridge the gap between Heaven & Earth, and to be crucified in the process. Michael's mission is to finish what was started, by defeating Satan's evil eternally. In this autobiography, we shall embark upon the lost chapters of the life and times of Jesus Christ from age 13-26; with insights of Michael's proposed plans for himself, after his current age of 26. Such plans, can only be revealed with time and through the permission of God. However, Michael shall reveal his current mission to us; which is to salvage the remaining souls of humanity, during the end of days. Whilst destroying the Devil or known as the anti-Christ; creating, an eternal kingdom of peace in both Heaven and on the new Earth, AKA New Jerusalem. Aside from his lost journals; we shall see his prophecy revealed, through Michael's music of scriptures. This novel, shall uncover many secrets & truths of what is to come for the world; during the end of times, in order for a new world to begin. These truths, shall describe the outcome for all things; including, righteous followers of Jesus Christ, followers of the Devil, as well as everyone else thereof... In the bible, under (Luke 21:7-25) it states the following: (21:16) - "And ye shall be betrayed both by parents, & brethren & kinsfolk, & friends; and some of you shall they cause to be put to death." (21:17) - "And ye shall be hated of all men for my name's sake." (21:18) - "But there shall not an hair of your head perish." (21:20) - "And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh." (21:21) - "Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto."

The chapters in this volume clarify crucial aspects of Torah by exploring its relationship to sedaqa (righteousness). Observing the Torah is often considered to be the main identity-marker of Israel in the post-exilic period. However, sedaqa is also widely used as a force of group cohesion and as a resource for ethics without references to torah. The contributors to this volume explore these crucial themes for the post-exilic period, and show how they are related in the key texts that feature them. Though torah and sedaqa can have some aspects in common, especially when they are amended by aspects of creation, both terms are rarely linked to each other explicitly in the Old Testament, and if so, different relations are expressed. These are examined in this book. The opening of the book of Isaiah is shown to integrate torah-learning into a life of righteousness (sedaqa). In Deuteronomy sedaqa is shown to refer to torah-dictacticism, and in the books of Ezra and Nehemiah torah can be understood as symbol of sedaqa meaning the disposition of each individual to accept torah as prescriptive law. However, the chapters also show that these relationships are not exclusive and that sedaqa is not always linked to torah, for in late texts of Isaiah sedaqa is not realized by torah-observance, but by observing the Sabbath.

Does Job convincingly argue against a fixed system of just retribution by proclaiming the prosperity of the wicked-an assertion that distinctly runs contrary to traditional biblical and ancient Near Eastern wisdom? This study addresses this question, giving careful consideration to the rhetoric, imagery, and literary devices used to treat the issue of the fate of the wicked in Job's first two rounds of dialogue, where the topic is predominantly disputed. The analysis will glean from related biblical and non-biblical texts in order to expose how Job deals with this fascinating subject and reveal the grandeur of the composition.

Six Minor Prophets Through the Centuries is the work of highly respected biblical scholars, Richard Coggins and Jin H. Han. The volume explores the rich and complex reception history of the last six Minor Prophets in Jewish and Christian exegesis, theology, worship, and arts. * This text is the work of two highly respected biblical scholars * It explores the rich and complex reception history of the last six Minor Prophets in Jewish and Christian theology and exegesis

This volume brings gender studies to bear on Micah's powerful rhetoric, interpreting the book within its ancient and modern contexts. Julia M. O'Brien traces resonances of Micah's language within the Persian Period community in which the book was composed, evaluating recent study of the period and the dynamics of power reflected in ancient sources. Also sampling the book's reception by diverse readers in various time periods, she considers the real-life implications of Micah's gender constructs. By bringing the ancient and modern contexts of Micah into view, the volume encourages readers to reflect on the significance of Micah's construction of the world. Micah's perspective on sin, salvation, the human condition, and the nature of YHWH affects the way people live-in part by shaping their own thought and in part by shaping the power structures in which they live. O'Brien's engagement with Micah invites readers to discern in community their own hopes and dreams: What is justice? What should the future look like? What should we hope for? From the Wisdom Commentary series Feminist biblical interpretation has reached a level of maturity that now makes possible a commentary series on every book of the Bible. It is our hope that Wisdom Commentary, by making the best of current feminist biblical scholarship available in an accessible format to ministers, preachers, teachers, scholars, and students, will aid all readers in their advancement toward God's vision of dignity, equality, and justice for all. The aim of this commentary is to provide feminist interpretation of Scripture in serious, scholarly engagement with the whole text, not only those texts that explicitly mention women. A central concern is the world in front of the text, that is, how the text is heard and appropriated by women. At the same time, this commentary aims to be faithful to the ancient text, to explicate the world behind the text, where appropriate, and not impose contemporary questions onto the ancient texts. The commentary addresses not only issues of gender (which are primary in this project) but also those of power, authority, ethnicity, racism, and classism, which all intersect. Each volume incorporates diverse voices and differing interpretations from different parts of the world, showing the importance of social location in the process of interpretation and that there is no single definitive feminist interpretation of a text.

To better understand the phenomenon of Literature in the Second Degree - in Jewish and Biblical studies often characterized as parabiblical or Rewritten Bible - the current volume applies the theories of Gerard Genette to ancient and medieval literature from various cultures. Literature in the Second Degree realigns earlier (authoritative) texts to the dynamics of developing cultures and their changing cultural memories. In the case of authoritative base texts, Literature in the Second Degree reaffirms their authority by way of interpretative actualization. In the case of non-authoritative base texts it replaces them to effect cultural forgetting. Far from being just literary forgery (pseudepigraphy), Literature in the Second Degree has an important function in the development of the ancient and medieval cultures.

This powerful collection of essays focuses on the representation of God in the Book of Ezekiel. With topics spanning across projections of God, through to the implications of these creations, the question of the divine presence in Ezekiel is explored. Madhavi Nevader analyses Divine Sovereignty and its relation to creation, while Dexter E. Callender Jnr and Ellen van Wolde route their studies in the image of God, as generated by the character of Ezekiel. The assumption of the title is then inverted, as Stephen L. Cook writes on 'The God that the Temple Blueprint Creates', which is taken to its other extreme by Marvin A. Sweeney in his chapter on 'The Ezekiel that God Creates', and finds a nice reconciliation in Daniel I. Block's chapter, 'The God Ezekiel Wants Us to Meet.' Finally, two essays from Christian biblical scholar Nathan MacDonald and Jewish biblical scholar, Rimon Kasher, offer a reflection on the essays about Ezekiel and his God.

The 22 essays in this new and comprehensive study explore how notions of covenant, especially the Sinaitic covenant, flourished during the Neo-Babylonian, Persian, and early Hellenistic periods. Following the upheaval of the Davidic monarchy, the temple's destruction, the disenfranchisement of the Jerusalem priesthood, the deportation of Judeans to other lands, the struggles of Judeans who remained in the land, and the limited returns of some Judean groups from exile, the covenant motif proved to be an increasingly influential symbol in Judean intellectual life. The contributors to this volume, drawn from many different countries including Canada, Germany, Israel, South Africa, Switzerland, and the United States, document how Judean writers working within historiographic, Levitical, prophetic, priestly, and sapiential circles creatively reworked older notions of covenant to invent a new way of understanding this idea. These writers examine how new conceptions of the covenant made between YHWH and Israel at Mt. Sinai play a significant role in the process of early Jewish identity formation. Others focus on how transformations in the Abrahamic, Davidic, and Priestly covenants responded to cultural changes within Judean society, both in the homeland and in the diaspora. Cumulatively, the studies of biblical writings, from Genesis to Chronicles, demonstrate how Jewish literature in this period developed a striking diversity of ideas related to covenantal themes.

This book is concerned with ascertaining the value of having two versions of the same monarchic history of Israel within the Hebrew Bible (focusing on the books of Kings and Chronicles). It is furthermore concerned with how the book of Chronicles is read in relation to the book of Kings as Chronicles is so often considered to be a later rewritten text drawing upon an earlier version of the Masoretic Text of Samuel and Kings. The predominant scholarly approach to reading the book of Chronicles is to read it in light of how the Chronicler emended his source texts (additions, omissions, harmonizations). This approach has yielded great success in our understanding of the Chronicler's theology and rhetoric. However, Cook asserts, it has also failed to consider how the book of Chronicles can be read as an autonomous and coherent document. That is, a diachronic approach to reading Chronicles sometimes misses the theological and rhetorical features of the text in its final form. This book shows the great benefit of reading these narratives as autonomous and coherent by using the Solomon narratives as a case study. These narratives are first read individually, and then together, so as to ascertain their uniqueness vis-a-vis one another. Finally, Cook addresses questions related to the concordance of these narratives as well as their purposes within their respective larger literary contexts.

A comprehensive examination of the Chronicles by Curtis and Madsen, including critical discussions on historical and religious value, variations of the text and the genealogy and history of David, Solomon and Judah.

Holm's book is an innovative approach to the biblical Book of Daniel.

This volume contains twelve articles that shed new light on the Book of Isaiah, covering a wide array of historical, linguistic and theological topics. The various aspects of God's intervention at different points of human history is a main focus of the studies. The collection is marked by a broad diversity in approaches and theological background, and is a useful tool especially for scholars, students and pastors.

"Zechariah" 1-8 is a deeply intertextual work which takes up formerly disparate streams of tradition - especially various elements of what it calls 'the former prophets' - and creatively combines these traditions, in applying them to a post-exilic context. This fact means that "Zechariah" 1-8 is situated in a dual context - the literary context of 'the former prophets', and the historical context of the early post-exilic period. This work seeks to understand "Zechariah" 1-8 in the light of its dual context. When "Zechariah" 1-8 is read in this way, a number of otherwise perplexing passages are made clearer, and the message of the work as a whole is better understood. This book offers a critique of and refinement to the approaches of intertextuality/inner-biblical allusion/tradition history in understanding the effect of 'texts re-using texts'. Against a recent trend which seeks to limit this phenomenon to 'verbal repetition', it demonstrates that "Zechariah" 1-8 involves the use of a wide variety of literary devices (including thematic allusions, 'ungramaticalities', and sustained allusions) to make connections with other texts. The kind of 'intertextual' approach followed in this study demonstrates that intertextuality does not necessarily lead to radical indeterminacy (as claimed by some), and instead actually aids in the limiting the possible ranges of meaning. The manner in which "Zechariah" 1-8 invokes/re-activates/ re-applies the words of the 'former prophets' raises important issues related to prophecy and fulfilment, history and eschatology, and the development of 'apocalyptic', which are addressed in the course of this enquiry. Over the last 30 years this pioneering series has established an unrivaled 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.

Deuteronomy 32:47 says the Pentateuch should not be 'an empty matter.' This new anthology from Beth Kissileff fills Genesis with meaning, gathering intellectuals and thinkers who use their professional knowledge to illuminate the Biblical text. These writers use insights from psychology, law, political science, literature, and other scholarly fields, to create an original constellation of modern Biblical readings, and receptions of Genesis: A scientist of appetite on Eve's eating behavior; law professors on contracts in Genesis, and on collective punishment; an anthropologist on the nature of human strife in the Cain and Abel story; political scientists on the nature of Biblical games, Abraham's resistance, and collective action. The highly distinguished contributors include Alan Dershowitz and Ruth Westheimer, the novelists Rebecca Newberger Goldstein and Dara Horn, critics Ilan Stavans and Sander Gilman, historian Russell Jacoby, poets Alicia Suskin Ostriker and Jacqueline Osherow, and food writer Joan Nathan.