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 his articles Stefan Reif's articles have dealt with Jewish biblical exegesis and the close analysis of the evolution of Jewish prayer texts. Some fourteen of these that appeared in various collective volumes are here made more easily available, together with a major new study of Numbers 13, an introduction and extensive indexes. Reif attempts to establish whether there is any linguistic, literary and exegetical value in the traditional Jewish interpretation of the Hebrew Bible for the modern scientific approach to such texts and whether such an approach itself is always free of theological bias. He demonstrates how Jewish liturgical texts may illuminate religious teachings about wisdom, history, peace, forgiveness, and divine metaphors. Also clarified in these essays are notions of David, Greek and Hebrew, divine metaphors, and the liturgical use of the Hebrew Bible.

Biblical Aramaic and Related Dialects is a comprehensive, introductory-level textbook for the acquisition of the language of the Old Testament and related dialects that were in use from the last few centuries BCE. Based on the latest research, it uses a method that guides students into knowledge of the language inductively, with selections taken from the Bible, the Dead Sea Scrolls, and papyrus discoveries from ancient Egypt. The volume offers a comprehensive view of ancient Aramaic that enables students to progress to advanced levels with a solid grounding in historical grammar. Most up-to-date description of Aramaic in light of modern discoveries and methods. Provides more detail than previous textbooks. Includes comprehensive description of Biblical dialect, along with Aramaic of the Persian period and of the Dead Sea Scrolls. Guided readings begin with primary sources, enabling students learn the language by reading historical texts.

This book distinguishes Islam as a spiritual message from the sociopolitical context of its revelation. While the sacred text of the Quran reveals a clear empowerment of women and equality of believers, such spirit is barely reflected in the interpretations. Trapped between Western rhetoric that portrays them as submissive figures in desperate need of liberation, and centuries-old, parochial interpretations that have almost become part of the "sacred," Muslim women are pressured and profoundly misunderstood. Asma Lamrabet laments this state of affairs and the inclination of both Muslims and non-Muslims to readily embrace flawed human interpretations that devalue women rather than remaining faithful to the meaning of the Sacred Text. Full of insight, this study carefully reads the Qur'an to arrive at its deeper spiritual teachings.

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.

A unique resource for understanding the Islamic Holy Book. As Islamic terrorism becomes a distressingly common feature of life in North America and Europe, it has become increasingly important for non-Muslims to be aware of the ideology that animates and motivates jihad violence and Sharia oppression of women and others--an ideology that's rooted in Islam's holy book, the Qur'an. English-speaking people, however, have found attempts to understand the Qur'an and Islam impeded by unclear, densely worded translations and explanatory notes written by Islamic apologists attempting to conceal, rather than reveal, how Islamic jihadis use the texts and teachings of the Qur'an to justify violence and supremacism, and to make recruits of peaceful Muslims. The Critical Qur'an, in contrast, makes clear the passages that are used to incite violence. Historian and Islamic scholar Robert Spencer elucidates the Qur'anic text with extensive references to the principal tafsir, or commentaries, that mainstream Muslims use today to understand the Qur'an, showing how interpretations that sanction violence are unfortunately not outliers, but central in Islamic theology. The Critical Qur'an is the Islamic counterpart to numerous critical and skeptical editions of the Bible that have appeared over the last century and more. It is the one edition of Islam's book that doesn't shy away from elucidating why the holy book of Islam is so frequently quoted and referred to with reverence by people who commit and/or justify acts of violence. It is a basic resource for everyone who wishes to understand the persistent phenomenon of Islamic terrorism, and the peculiar provenance of this most provocative book.

This book studies the absolute reality of the Qur'an, which is signified by the struggle of truth against falsehood in the framework of monotheistic unity of knowledge and the unified world-system induced by the consilience of knowledge. In such a framework the absolute reality reveals itself not by religious dogmatism. Rather, the methodology precisely comprises its distinctive parts. These are namely the 'primal ontology' as the foundational explained axiom of monotheistic unity; the 'secondary ontologies' as explanatory replications of the law of unity in the particulars of the world-system; 'epistemology' as the operational model; and 'phenomenology' as the structural nature of events induced by the monotheistic law, that is by knowledge emanating from the law. The imminent methodology remains the unique explanatory reference of all events that take place, advance, and change in continuity across continuums of knowledge, space, and time.

The Septuagint is the term commonly used to refer to the corpus of early Greek versions of Hebrew Scriptures. The collection is of immense importance in the history of both Judaism and Christianity. The renderings of individual books attest to the religious interests of the substantial Jewish population of Egypt during the Hellenistic and Roman periods, and to the development of the Greek language in its Koine phase. The narrative ascribing the Septuagint's origins to the work of seventy translators in Alexandria attained legendary status among both Jews and Christians. The Septuagint was the version of Scripture most familiar to the writers of the New Testament, and became the authoritative Old Testament of the Greek and Latin Churches. In the early centuries of Christianity it was itself translated into several other languages, and it has had a continuing influence on the style and content of biblical translations. The Oxford Handbook of the Septuagint features contributions from leading experts in the field considering the history and manuscript transmission of the version, and the study of translation technique and textual criticism. The collection provides surveys of previous and current research on individual books of the Septuagint corpus, on alternative Jewish Greek versions, the Christian 'daughter' translations, and reception in early Jewish and Christian writers. The Handbook also includes several conversations with related fields of interest such as New Testament studies, liturgy, and art history.

What can man know about God? This question became one of the main problems during the 4th-century Trinitarian controversy, which is the focus of this book. Especially during the second phase of the conflict, the claims of Anomean Eunomius caused an emphatic response of Orthodox writers, mainly Basil of Caesarea and Gregory of Nyssa. Eunomius formulated two ways of theology to show that we can know both the substance (ousia) and activities (energeiai) of God. The Orthodox Fathers demonstrated that we can know only the external activities of God, while the essence is entirely incomprehensible. Therefore the 4th-century discussion on whether the Father and the Son are of the same substance was the turning point in the development of negative theology and shaping the Christian conception of God.

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 book presents an intellectual history of today's Muslim world, surveying contemporary Muslim thinking in its various manifestations, addressing a variety of themes that impact on the lives of present-day Muslims. Focusing on the period from roughly the late 1960s to the first decade of the twenty-first century, the book is global in its approach and offers an overview of different strands of thought and trends in the development of new ideas, distinguishing between traditional, reactionary, and progressive approaches. It presents a variety of themes and issues including: The continuing relevance of the legacy of traditional Islamic learning as well as the use of reason; the centrality of the Qur'an; the spiritual concerns of contemporary Muslims; political thought regarding secularity, statehood, and governance; legal and ethical debates; related current issues like human rights, gender equality, and religious plurality; as well as globalization, ecology and the environment, bioethics, and life sciences. An alternative account of Islam and the Muslim world today, counterbalancing narratives that emphasise politics and confrontations with the West, this book is an essential resource for students and scholars of Islam.

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.

The discovery of the Dead Sea Scrolls more than sixty years ago has revealed a wealth of literary compositions which rework the Hebrew Bible in various ways. This genre seems to have been a popular literary form in ancient Judaism literature. However, the Qumran texts of this type are particularly interesting for they offer for the first time a large sample of such compositions in their original languages, Hebrew and Aramaic. Since the rewritten Bible texts do not use the particular style and nomenclature specific to the literature produced by the Qumran community. Many of these texts are unknown from any other sources, and have been published only during the last two decades. They therefore became the object of intense scholarly study. However, most the attention has been directed to the longer specimens, such as the Hebrew Book of Jubilees and the Aramaic Genesis Apocryphon. The present volume addresses the less known and poorly studied pieces, a group of eleven small Hebrew texts that rework the Hebrew Bible. It provides fresh editions, translations and detailed commentaries for each one. The volume thus places these texts within the larger context of the Qumran library, aiming at completing the data about the rewritten Bible.

How Repentance Became Biblical tells the story of repentance as a concept. Many today, in both secular and religious contexts, assume it to be a natural and inevitable component of our lives. But where did it originate? How did it become so prominent within Western religious traditions and, by extension, contemporary culture? What purposes does it serve? This book identifies repentance as a product of the Hellenistic period, where it was taken up within emerging forms of Judaism and Christianity as a mode of subjective control. Lambert argues that, along with the rise of repentance, a series of interpretive practices, many of which remain in effect to this day, was put into place whereby repentance is read into the Bible and the Bible, especially the Hebrew Bible, or Old Testament, comes to be seen as repentance's source. Ancient Israelite rituals, such as fasting, prayer, and confession, all of which are incorporated later on within various religious communities as forms of penitential discipline, are understood as external signs of internal remorse. Hebrew terms and phrases, such as the prophetic injunction to "return to YHWH," are read as ancient representations of the concept, repentance. Prophetic literature as a whole is seen as serving a pedagogical purpose, as aiming at the reformation of Israel as a nation. Furthermore, it is assumed that, on the basis of the Bible, sectarians living in the late Second Temple period, from the Dead Sea sect to the early Jesus movement, believed that their redemption depended upon their repentance. In fact, the penitential framework within which the Bible is interpreted tells us the most about our own interpretive tendencies, about how we privilege notions of interiority, autonomy, and virtue. The book develops other frameworks for explaining the biblical phenomena in their ancient contexts, based on alternative views of the body, power, speech, and the divine, and, thereby, offers a new account of repentance's origins.

Lament, mourning, and the transmissibility of a tradition in the aftermath of destruction are prominent themes in Jewish thought. The corpus of lament literature, building upon and transforming the biblical Book of Lamentations, provides a unique lens for thinking about the relationships between destruction and renewal, mourning and remembrance, loss and redemption, expression and the inexpressible. This anthology features four texts by Gershom Scholem on lament, translated here for the first time into English. The volume also includes original essays by leading scholars, which interpret Scholem's texts and situate them in relation to other Weimar-era Jewish thinkers, including Walter Benjamin, Franz Rosenzweig, Franz Kafka, and Paul Celan, who drew on the textual traditions of lament to respond to the destruction and upheavals of the early twentieth century. Also included are studies on the textual tradition of lament in Judaism, from biblical, rabbinic, and medieval lamentations to contemporary Yemenite women's laments. This collection, unified by its strong thematic focus on lament, shows the fruitfulness of studying contemporary and modern texts alongside the traditional textual sources that informed them.

This collection of papers arrives from the eighth annual symposium between the Chaim Rosenberg School of Jewish Studies of Tel Aviv University and the Faculty of Protestant Theology of the University of Ruhr, Bochum held in Bochum, June 2007. The general theme of the Decalogue was examined in its various uses by both Jewish and Christian traditions throughout the centuries to the present. Three papers deal with the origin of the Decalogue: Yair Hoffman on the rare mentioning of the Decalogue in the Hebrew Bible outside the Torah; E. L. Greenstein considers that already A. ibn Ezra doubted that God himself spoke in the Ten Commandments and states that more likely their rhetoric indicates it was Moses who proclaimed the Decalogue; A. Bar-Tour speaks about the cognitive aspects of the Decalogue revelation story and its frame. The second part considers the later use of the Decalogue: G. Nebe describes its use with Paul; P. Wick discusses the symbolic radicalization of two commandments in James and the Sermon on the Mount; A. Oppenheimer explains the removal of the Decalogue from the daily Shem'a prayer as a measure against the minim's claim of a higher religious importance of the Decalogue compared to the Torah; W. Geerlings examines Augustine's quotations of the Decalogue; H. Reventlow depicts its central place in Luther's catechisms; Y. Yacobson discusses its role with Hasidism. The symposium closes with papers on systematic themes: C. Frey follows a possible way to legal universalism; G. Thomas describes the Decalogue as an "Ethics of Risk"; F. H. Beyer/M. Waltemathe seek an educational perspective.