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.

The book of Hebrews has often been the Cinderella of the New Testament, overlooked and marginalized; and yet it is one of the most interesting and theologically significant books in the New Testament. A Cloud of Witness examines the theology of the book in the light of its ancient historical context. There are chapters devoted to the structure of Hebrews, the person of Jesus Christ, Hebrews within the context of Second Temple Judaism and the Greco-Roman empire and the role of Hebrews in early Christian thought.

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."

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.

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.

David Janzen argues that the Book of Chronicles is a document with a political message as well as a theological one and moreover, that the book's politics explain its theology. The author of Chronicles was part of a 4th century B.C.E. group within the post-exilic Judean community that hoped to see the Davidides restored to power, and he or she composed this work to promote a restoration of this house to the position of a client monarchy within the Persian Empire. Once this is understood as the political motivation for the work's composition, the reasons behind the Chronicler's particular alterations to source material and emphasis of certain issues becomes clear. The doctrine of immediate retribution, the role of 'all Israel' at important junctures in Judah's past, the promotion of Levitical status and authority, the virtual joint reign of David and Solomon, and the decision to begin the narrative with Saul's death can all be explained as ways in which the Chronicler tries to assure the 4th century assembly that a change in local government to Davidic client rule would benefit them. It is not necessary to argue that Chronicles is either pro-Davidic or pro-Levitical; it is both, and the attention Chronicles pays to the Levites is done in the service of winning over a group within the temple personnel to the pro-Davidic cause, just as many of its other features were designed to appeal to other interest groups within the assembly.

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.

Given the dearth of non-messianic interpretations of Psalm 110:1 in non-Christian Second Temple Jewish texts, why did it become such a widely used messianic prooftext in the New Testament and early Christianity? Previous attempts to answer this question have focused on why the earliest Christians first began to use Ps 110:1. The result is that these proposals do not provide an adequate explanation for why first century Christians living in the Greek East employed the verse and also applied it to Jesus's exaltation. I contend that two Greco-Roman politico-religious practices, royal and imperial temple and throne sharing-which were cross-cultural rewards that Greco-Roman communities bestowed on beneficent, pious, and divinely approved rulers-contributed to the widespread use of Ps 110:1 in earliest Christianity. This means that the earliest Christians interpreted Jesus's heavenly session as messianic and thus political, as well as religious, in nature.

The issue of the so-called Elohistic Psalter has intrigued biblical scholars since the rise of the historical-critical enterprise. Scholars have attempted to discover why the name Elohim is used almost exclusively within Pss 42-83, and in particular they have attempted to identify the historical circumstances which explain this phenomenon. Traditionally, an original Yhwh was understood to have been replaced by Elohim. Nevertheless, throughout the modern period there remains no convincing account for this data.However, Frank-Lothar Hossfeld and the late Erich Zenger propose that the use of the title Elohim is theologically motivated, and they account for this phenomenon in their redaction-historical work. This investigation builds upon their work (1) by integrating insights from Dell Hymes, William Miles Foley, and Susan Niditch with regard to oral-traditional cultures, and (2) by following the text-linguistic approach of Eep Talstra and Christof Hardmeier and listening to canonical texture as a faithful witness to Israel's religious traditions. In building upon the work of Hossfeld and Zenger, Wardlaw proposes that the name Elohim within the Psalms is a theologically-laden term, and that its usage is related to pentateuchal traditions. First, this study describes the relationship between the book of Psalms and the Pentateuch (i.e., cohesion). Second, this study comments on the dating of the pentateuchal materials within which the relevant phenomena are found. Third, the semantic associations of the name Elohim are identified, as well as their relation to usage within the Psalms.

Did Zechariah really see visions? This question cannot be definitely answered, so the idea must remain a hypothesis. Here, Tiemeyer shows that this hypothesis is nonetheless reasonable and instrumental in shedding light on matters in Zechariah's vision report that are otherwise unclear. Tracking through each verse of the text, the key exegetical problems are covered, including the topics of the distinction between visions and dreams, dream classification, conflicting sources of evidence for dream experiences, and rhetorical imagery as opposed to dream experience. Further attention is focused on the transmission of the divine message to Zechariah, with the key question raised of whether a visual or oral impression is described. Tiemeyer's study further demonstrates that Zech 1-6 depicts a three-tier reality. This description seeks to convey the seer's visionary experience to his readers. In a trance state, Zechariah communicates with the Interpreting Angel, while also receiving glimpses of a deeper reality known as the 'visionary world.'

It has been hard to categorise and identify the 'Wisdom psalms' within the Psalter. Interpreters have produced different lists of wisdom psalms of greatly varying lengths, and individual scholars often change their choices over time. Cheung re-examines the issues at stake in identifying this group of psalms in order to better describe the configuration of this psalmic genre. Past scholarship has failed to settle this issue because of the use of unfit criteria and an ill-understood concept of genre. With the aid of the concepts of 'family resemblance' and 'prototypes', this book proposes to define 'wisdom psalms' as a psalm family which is characterised by a wisdom-oriented constellation of its generic features. Three such features are identified after a fresh assessment of the most typical characteristics of 'wisdom literature'. This proposed method is put to test in the extensive study of seven psalms (37, 49, 73, 128, 32, 39, and 19) and the three criteria are verified to be suitable descriptors of the 'wisdom psalm' family. Cheung also explores questions related to the wisdom-cult disparity, Joban parallels as wisdom indicators, and the wisdom-orientation of 'torah psalms'.

Violence disturbs. And violent depictions, when encountered in the biblical texts, are all the more disconcerting. Isaiah 63:1-6 is an illustrative instance. The prophetic text presents the "Arriving One" in gory details ('trampling down people'; 'pouring out their lifeblood' v.6). Further, the introductory note that the Arriving One is "coming from Edom" (cf. v.1) may suggest Israel's unrelenting animosity towards Edom. These two themes: the "gory depiction" and "coming from Edom" are addressed in this book. Irudayaraj uses a social identity reading to show how Edom is consistently pictured as Israel's proximate and yet 'other'-ed entity. Approaching Edom as such thus helps situate the animosity within a larger prophetic vision of identity construction in the postexilic Third Isaian context. By adopting an iconographic reading of Isaiah 63:1-6, Irudayaraj shows how the prophetic portrayal of the 'Arriving One' in descriptions where it is clear that the 'Arriving One' is a marginalised identity correlates with the experiences of the "stooped" exiles (cf 51:14). He also demonstrates that the text leaves behind emphatic affirmations ('mighty' and 'splendidly robed' cf. v.1; "alone" cf. v.3), by which the relegated voice of the divine reasserts itself. It is in this divine reassertion that the hope of the Isaian community's reclamation of its own identity rests.

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.

'This is an exceptional piece of biblical theology ... Preachers will find this work a rich source of sermon material and all who are interested in the Bible will be amazed at its unity.' Evangelical Times Who shall ascend the mountain of the LORD?' (Psalm 24:3). This stimulating study explores the narrative context, literary structure and theology of Leviticus. Morales follows its dramatic movement, examines the tabernacle cult and the Day of Atonement, and tracks the development from Sinai's tabernacle to Zion's temple - and from the earthly to the heavenly Mount Zion in the New Testament. He shows how life with God in the house of God was the original goal of the creation of the cosmos, and became the goal of redemption and the new creation.

Study of the book of Isaiah has in recent times been strongly marked by a tension between synchronic and diachronic approaches. The first is favoured mainly by English-speaking, the second by German-speaking scholars. Berges's book attempts to mediate between the two poles, arguing that the final form analysis and the tracing of the development of that form are deeply interdependent. This new research paradigm is applied here to the entire text of the book of Isaiah. Berges works consistently from the synchronic to the diachronic and back again to the evolved synchronous final form. Features that have been repeatedly observed-the cross-connections, key word associations, resumption of themes, and especially the bracketing of the book by chaps. 1 and 66-are traces of a deliberate interweaving of various small compositions as well as of larger literary redactions. The paradigm most suited to the book of Isaiah in all its complexity is not that of one comprehensive overall structure or final redaction, but that of smaller compositions that build on one another, come into conversation with one another, and, each in its own way, bring into play specific contemporary problems. We should not force a common thematic denominator on the book, but it becomes clear that Jerusalem and Zion belong to the basic tenor of the book of Isaiah as it was developed and refashioned through the centuries. The Book of Isaiah: Its Composition and Final Form is translated by Millard C. Lind from its German original, Das Buch Jesaja: Komposition und Endgestalt (Freiburg: Herder, 1998).

The book of Ruth is one of the Bible's most enduring and beloved stories. At first glance, the story appears to be a simple tale of hardship and good fortune, but a close reading of the short book yields wonderful new insights. Kirsten Nielsen's comments on the book of Ruth paint a rich and subtle portrait of the characters involved in the story. She carefully traces the many connections between this biblical book and the wider context of other biblical passages, including earlier stories such as the story of Judah and Tamar, and later adaptations such as the Targum to Ruth. Nielsen provides the reader an entry to this nuanced intertextual world.

Working from the conviction that Genesis can be read as a coherent whole, this commentary foregrounds the sophistication of Hebrew narrative art, in particular its depiction of plot and character, and the interpretative possibilities raised by its intertextuality. Apparently simple and independent episodes emerge as complex and interconnected, constantly challenging readers to readjust their assessments of characters and expectations of plot development. Approaching the text predominantly from a 'first-time' reader's perspective, the narrative's surprises, ironies and innovations are underscored.