With an attractive new slipcase and binding, this compact Bible is an ideal gift and spiritual companion. The full text of the ever-popular Authorized King James Version Bible, with all its literary beauty and poetic grandeur, in an attractive size and with beautiful binding and slipcase making it an ideal gift. Includes silver gilt edged pages and white marker ribbon.

Paul's use of in Rom 12.1 has long fascinated and puzzled interpreters. This study proposes a new explanation of Paul's reason language in Rom 12.1 based on a detailed investigation of ancient philosophical texts on the role of human beings in the cosmos, in which reason language and the idea of a vocation of human beings are closely connected. It argues that Paul here appeals to the idea of a human vocation in order to claim that Christ-followers are able to fulfil their human vocation by living in such a way that their lives produce signs of the new creation inaugurated in Christ. This case is made by establishing the central role of reason in ancient discourse on what it means to be human more broadly, and in particular in Epictetus, who provides the clearest parallel for Romans. These contextualisations allow for a fresh reading of Paul's argument in Romans, where the relevance of these traditions is shown, not least for how Rom 12.1-2 frames Rom 12-15. The study thus contributes to the recent scholarly trend of exploring Paul in ancient philosophical contexts and advances the discussion on the integration of Paul's "theology" and "ethics" within an ancient cultural encyclopedia.

A bright, fresh approach to Leviticus, connecting its unfamiliar world of animal sacrifice to the everyday in our lives and using ritual theory, popular culture and African theology in its discussion. This book draws on a variety of disciplines to undertake a unique analysis of Leviticus 1-7. Rather than studying the rituals prescribed in Leviticus as arcane historical/theological texts of little interest to the modern reader, or as examples of primitive rituals that have no parallel in Western society, this book provides many points of contact between animal sacrifice rituals and various parts of postmodern society. Modern rituals such as Monday Night Football, eating fast food, sending sons and daughters off to war, and even the rituals of modern academia are contrasted with the text of Leviticus. In addition, responses to Leviticus among modern African Christians and in the early church are used to draw out further understandings of how the language and practice of sacrifice still shapes the lives of people. This study takes a consciously Christian perspective on Leviticus. Leviticus is assumed to be an ongoing part of the Christian Bible. The usual Christian response to Leviticus is to ignore it or to claim that all sacrifice has now been superseded by the sacrifice of Jesus. This study refutes those simplistic assertions, and attempts to reassert the place of Leviticus as a source for Christian self-understanding. This is volume 417 of Journal for the Study of the Old Testament Supplement series and volume 9 of Playing the Texts.

This detailed exegetical study of Gal 3.28c in the light of 3.14-29 and 4.21-31 shows not only how integral this verse is to chapters 3 and 4 of the letter, but also that it is the key to understanding Paul's theological argument of promise in Galatians. Paul's use of the story of Abraham in 3.14-29 and of Sarah in 4.21-31 in light of God's promise to the patriarch and the matriarch in Genesis 17 have implications displays the joint role of Abraham and Sarah in bringing about the promise, and underscores the unity of the believers in Christ. In light of this, Uzukwu examines important aspects of the history of the interpretation of Gal 3.28c. Uzukwu sheds light on the link between Gal 3:28 and the three expressions of gratitude found in Greek writings. Links are also revealed to the three blessings of gratitude that appear at the beginning of the Jewish cycle of morning prayers, Gen 1.27c (in the Septuagint), and the alleged pre-Pauline baptismal formula. She goes further to demonstrate how 3.28c is related to the unity of Galatians 3-4, focusing on the theme of the promise as the text discusses the effect of the Christ event in bringing about the fulfillment of that promise.

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.

Johnson's study of Hebrews is unusual in adopting a social-scientific analysis. By examining the implicit sociological data in the Epistle to the Hebrews, and locating the implied society within the context of the larger Graeco-Roman world, he concludes that the author of Hebrews advocates an ideal society that is both more open to outsiders and more willing to assimilate fully new members than was first-century ce hellenistic Judaism. According to the group/grid paradigm developed by Mary Douglas, the implied society can be categorized as +weak' group/'weak' grid, in contrast to +strong' group/'strong' grid Hellenistic Judaism. The critique of the levitical system in Hebrews can be seen as supporting the author's advocacy of that implied open society.

Did Jesus exist? In recent years there has been a massive upsurge in public discussion of the view that Jesus did not exist. This view first found a voice in the 19th century, when Christian views were no longer taken for granted. Some way into the 20th century, this school of thought was largely thought to have been utterly refuted by the results of respectable critical scholarship (from both secular and religious scholars). Now, many unprofessional scholars and bloggers ('mythicists'), are gaining an increasingly large following for a view many think to be unsupportable. It is starting to influence the academy, more than that it is starting to influence the views of the public about a crucial historical figure. Maurice Casey, one of the most important Historical Jesus scholars of his generation takes the 'mythicists' to task in this landmark publication. Casey argues neither from a religious respective, nor from that of a committed atheist. Rather he seeks to provide a clear view of what can be said about Jesus, and of what can't.

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.

Where does evil come from? And how did it become so powerful? We can have a sense that when we try to do right by one another, we aren't merely striving against ourselves. The feeling is that we are struggling against something-someone-else. As if there's a force-a person-that wishes us ill. In his letter to the Romans, the apostle Paul describes just such a person: Sin, a cosmic tyrant who constrains our moral freedom, confuses our moral judgment, and condemns us to slavery and to death. Commentators have long argued about whether Paul literally means to say Sin is a person or is simply indulging in literary personification, but regardless of Paul's intentions, for modern readers it would seem clear enough: there is no such thing as a cosmic tyrant. Surely it is more reasonable to suppose "Sin" is merely a colorful way of describing individual misdeeds or, at most, a way of evoking the intractability of our social ills. In The Emergence of Sin, Matthew Croasmun suggests we take another look. The vision of Sin he offers is at once scientific and theological, social and individual, corporeal and mythological. He argues both that the cosmic power Sin is nothing more than an emergent feature of a vast human network of transgression and that this power is nevertheless real, personal, and one whom we had better be ready to resist. Ultimately, what is on offer here is an account of the world re-mythologized at the hands of chemists, evolutionary biologists, sociologists, and entomologists. In this world, Paul's text is not a relic of a forgotten mythical past, but a field manual for modern living.

This book is a study of the text and language of the earliest Latin versions of the four Gospels. In it the author seeks to cast new light on their origins, translation techniques, and value as a source for vulgar Latin.

Much historical-critical work on the opponents in the Pastoral Epistles has resulted in sweeping generalizations concerning their Jewish and/or Gnostic nature. Literary analyses have been somewhat more promising in focusing on the stereotypical nature of the polemic, but either fail to do justice to the urgency of the language in the Pastorals or do not provide a convincing description of the opponents. Pietersen approaches the problem of the opponents from a socio-scientific perspective. Utilizing labelling theory and social control theory from the sociology of deviance, he argues that the Pastorals function as a literary version of a status degredation ceremony whereby previously influential insiders within the community are transformed into outsiders. This is volume 264 in the Journal for the Study of the New Testament Supplement series.

We are living in exciting times, where God is stirring His daughters to step up and grasp hold of His Kingdom purposes, daring to apply His truth to their lives at new levels. In so doing, they are influencing others to do the same - and the Kingdom is rapidly growing stronger as a result. Patricia Talbott is one of these women at the forefront, and her book will be a powerful tool to help release this great potential. Cherie Minton, Co-Founder, Hope Force International I have known Patricia for 20 years, and from the time I met her I knew she was a woman of purpose and destiny. She is also a woman of discernment, wisdom, courage, prayer, determination, obedience, faith and commitment For women of all ages this is a wonderful book containing Biblical truth, with application. Patricia has found such treasures in these women's lives, treasures that can be become part of our lives today. She has already incorporated many of these values in her own life, so she writes with authority. I highly recommend this book for individual and group study, for processing and for reflection. Donna Ruth Jordan, YWAM Associates

This two-part commentary argues that Chronicles, placed as it is among the 'historical books' in the traditional Old Testament of the Christian church, is much misunderstood. Restored to its proper position as the final book in the canon as arranged in the order of the Hebrew Bible, it is rather to be understood as a work of theology essentially directed towards the future. The Chronicler begins his work with the problem facing the whole human race in Adam-the forfeiture of the ideal of perfect oneness with God's purpose. He explores the possibility of the restoration of that ideal through Israel's place at the centre of the world of the nations. This portrayal reaches its climax in an idealized presentation of the reign of Solomon, in which all the rulers of the earth, including most famously the Queen of Sheba, bring their tribute in acknowledgment of Israel's status (Volume 1). As subsequent history only too clearly shows, however, the Chronicler argues (Volume 2), that Israel itself, through unfaithfulness to Torah, has forfeited its right to possession of its land and is cast adrift among these same nations of the world. But the Chronicler's message is one of hope. By a radical transformation of the chronology of Israel's past into theological terms, the generation whom the Chronicler addresses becomes the fiftieth since Adam. It is the generation to whom the jubilee of return to the land through a perfectly enabled obedience to Torah, and thus the restoration of the primal ideal of the human race, is announced.>