H. Daniel Zacharias presents a literary-critical analysis of the Gospel of Matthew and its interaction with Davidic tradition and use of Davidic typology. Throughout the narrative, the evangelist makes pervasive use of Davidic tradition from the Old Testament in his portrayal of Jesus. This begins from the first verse and the declaration that Jesus is the Son of David, and culminates in Jesus' usage of Psalm 22's Davidic lament on the cross. Davidic material is present throughout Matthew, in allusion, in specific citations, in thematic material. In addition, Matthew makes use of Davidic typology numerous times, with David as type and Jesus as anti-type. Zacharias shows how the use of Davidic material presents to the reader a scripturally-grounded redefinition of what it means for Jesus to be the Son of David: not as a violent militant leader, as some expected, but as a physical descendant of David, a healing shepherd, and a humble king. Within the Gospel, Matthew utilizes Davidic typology to show how the Son of David even has similar experiences as his royal predecessor. Even David's own words from the psalms are utilized as testimony to the legitimacy of Jesus as the Davidic Messiah.

This is a fascinating collection of essays that builds upon the growing interest in manuscripts as artifacts and witnesses to early stages in Jewish and Christian understanding of sacred scripture."Jewish and Christian Scripture as Artifact and Canon" constitutes a collection of studies that reflect and contribute to the growing scholarly interest in manuscripts as artifacts and witnesses to early stages in Jewish and Christian understanding of sacred scripture.Scholars and textual critics have in recent years rightly recognized the contribution that ancient manuscripts make to our understanding of the development of canon in its broadest and most inclusive sense. The studies included in this volume shed significant light on the most important questions touching the emergence of canon consciousness and written communication in the early centuries of the Christian church. The concern here is not in recovering a theoretical 'original text' or early 'recognized canon,' but in analysis of and appreciation for texts as they actually circulated and were preserved through time. Some of the essays in this collection explore the interface between canon as theological concept, on the one hand, and canon as reflected in the physical/artifactual evidence, on the other.Other essays explore what the artifacts tell us about life and belief in early communities of faith. Still other studies investigate the visual dimension and artistic expressions of faith, including theology and biblical interpretation communicated through the medium of art and icon in manuscripts. The volume also includes scientific studies concerned with the physical properties of particular manuscripts. These studies will stimulate new discussion in this important area of research and will point students and scholars in new directions for future work."The Library of Second Temple Studies" is a premier book series that offers cutting-edge work for a readership of scholars, teachers, postgraduate students and advanced undergraduates in the field of Second Temple studies. All the many and diverse aspects of Second Temple study are represented and promoted, including innovative work from historical perspectives, studies using social-scientific and literary theory, and developing theological, cultural and contextual approaches.

Scholarly interest in intertextuality remains as keen as ever. Armed with new questions, interpreters seek to understand better the function of older scripture in later scripture. The essays assembled in the present collection address these questions. These essays treat pre-Christian texts, as well as Christian texts, that make use of older sacred tradition. They analyze the respective uses of scripture in diverse Jewish and Christian traditions. Some of these studies are concerned with discreet bodies of writings, such as the Dead Sea Scrolls, while others are concerned with versions of scriptures, such as the Hebrew or Old Greek, and text critical issues. Other studies are concerned with how scripture is interpreted as part of apocalyptic and eschatology. Early Christian Literature and Intertextuality includes essays that explore the use of Old Testament scripture in the Gospels and Acts. Other studies examine the apostle Paul's interpretation of scripture in his letters, while other studies look at non-Pauline writings and their utilization of scripture. Some of the studies in this collection show how older scripture clarifies important points of teaching or resolves social conflict. Law, conversion, anthropology, paradise, and Messianism are among the themes treated in these studies, themes rooted in important ways in older sacred tradition. The collection concludes with studies on two important Christian interpreters, Syriac-speaking Aphrahat in the east and Latin-speaking Augustine in the west. [Part of the LNTS sub series Studies in Scripture in Early Judaism and Christianity (SSEJC), volume 14]

These essays explore new methods and overlooked traditionsthat appear to shed light on how the founders of the Christian movementunderstood the older sacred tradition and sought new and creative ways to letit speak to their own times. Gurtner discusses the Matthean version of the temptation narrative. Chandlerinvestigates the exhortation to love your neighbour as yourself from Lev.19.18b. Talbot re-examines Jesus offer of rest in Mt. 11.28-30. Myers exploresthe ways Matthews appeal to Isa. 42.1-4 in Mt. 12.17-21 affects thecharacterization of Jesus in his Gospel. Hamilton explores 1 Enoch 6-11 as aretelling of Genesis 3-6. Herzer seeks to explain varuiys aspects of Mt.27.51b-53. McWhirter explores the citation of Exod 23.20, Mal. 3.1, and Isa. 40.3in Mk 1.2-3. Hopkins investigates the manner in which Jesus engages questionsand persons regarding purity and impurity. Miller notes that victory songs area generally acknowledges category of Hebrew poetry. Gregerman argues thatstudies of early Christian proselytism to Gentiles are largely focussed onmissionary methods of converts.

Myers addresses John's use of Moses traditions in his characterization of Jesus. Stewart examines the Johannine use of Ps. 82 by merging a broader contextual examination with an analysis of formal logic. Moyise discusses Paul's quotations adn explores their relevance for the scholarly consensus. Lincicum studies Paul's letters and the Temple Scroll and compares their exegetical practice with references to Deuteronomy. Wells discusses the topic of divine and human agency in Pauline theology and soteriology. Luckensmeyer investigates how Paul wove words, phrases, and themes from Obadiah into his first letter to the Thessalonian Christians. Becker examines 2 Cor. 3.4-18 and Mk 9.2-9. Bucur investigates the peculiar reading of Hab. 3.2. Jobes probes the extent of the influence of the Twelve Minor Prophets on the writers of the New Testament. Matlock examines Solomon's prayer of dedication of the Jerusalem temple. Stern proposes a new model for understanding both the role of biblical texts in early Jewish liturgy and the relationship between biblical and non-biblical utterances in the early synagogue context.

Scholarly interest in intertextuality remains as keen as ever. Armed with new questions, interpreters seek to improve their understanding of the function of older scripture in later scripture. The essays assembled in the present collection address these questions. These essays treat pre-Christian texts, as well as Christian texts, that make use of older sacred tradition. They analyze the respective uses of scripture in diverse Jewish and Christian traditions. Some of these studies are concerned with discreet bodies of writings, such as the Dead Sea Scrolls, while others are concerned with versions of scriptures, such as the Hebrew or Old Greek, and text critical issues. Other studies are concerned with how scripture is interpreted as part of apocalyptic and eschatology.
"Early Christian Literature and Intertextuality" includes essays that explore the use of Old Testament scripture in the Gospels and Acts. Other studies examine the Apostle Paul's interpretation of scripture in his letters, while other studies look at non-Pauline writings and their utilization of scripture. Some of the studies in this collection show how older scripture clarifies important points of teaching or resolves social conflict, law, conversion, anthropology, paradise, and Messianism are among the themes treated in these studies, themes rooted in important ways in older sacred tradition. The collection concludes with studies on two important Christian interpreters, Syriac-speaking Aphrahat in the east and Latin-speaking Augustine in the west.

Named One of Fifteen Important Theology Books of 2022, Englewood Review of Books This volume by a Cherokee teacher, former pastor, missiologist, and historian brings Indigenous theology into conversation with Western approaches to history and theology. Written in an accessible, conversational style that incorporates numerous stories and questions, this book exposes the weaknesses of a Western worldview through a personal engagement with Indigenous theology. Randy Woodley critiques the worldview that undergirds the North American church by dismantling assumptions regarding early North American histories and civilizations, offering a comparative analysis of worldviews, and demonstrating a decolonized approach to Christian theology. Woodley explains that Western theology has settled for a particular view of God and has perpetuated that basic view for hundreds of years, but Indigenous theology originates from a completely different DNA. Instead of beginning with God-created humanity, it begins with God-created place. Instead of emphasizing individualism, it emphasizes a corporateness that encompasses the whole community of creation. And instead of being about the next world, it is about the tangibility of our lived experiences in this present world. The book encourages readers to reject the many problematic aspects of the Western worldview and to convert to a worldview that is closer to that of both Indigenous traditions and Jesus.

H. Daniel Zacharias presents a literary-critical analysis of the Gospel of Matthew and its interaction with Davidic tradition and use of Davidic typology. Throughout the narrative, the evangelist makes pervasive use of Davidic tradition from the Old Testament in his portrayal of Jesus. This begins from the first verse and the declaration that Jesus is the Son of David, and culminates in Jesus' usage of Psalm 22's Davidic lament on the cross. Davidic material is present throughout Matthew, in allusion, in specific citations, in thematic material. In addition, Matthew makes use of Davidic typology numerous times, with David as type and Jesus as anti-type. Zacharias shows how the use of Davidic material presents to the reader a scripturally-grounded redefinition of what it means for Jesus to be the Son of David: not as a violent militant leader, as some expected, but as a physical descendant of David, a healing shepherd, and a humble king. Within the Gospel, Matthew utilizes Davidic typology to show how the Son of David even has similar experiences as his royal predecessor. Even David's own words from the psalms are utilized as testimony to the legitimacy of Jesus as the Davidic Messiah.

Myers addresses John's use of Moses traditions in his characterization of Jesus. Stewart examines the Johannine use of Ps. 82 by merging a broader contextual examination with an analysis of formal logic. Moyise discusses Paul's quotations adn explores their relevance for the scholarly consensus. Lincicum studies Paul's letters and the Temple Scroll and compares their exegetical practice with references to Deuteronomy. Wells discusses the topic of divine and human agency in Pauline theology and soteriology. Luckensmeyer investigates how Paul wove words, phrases, and themes from Obadiah into his first letter to the Thessalonian Christians. Becker examines 2 Cor. 3.4-18 and Mk 9.2-9. Bucur investigates the peculiar reading of Hab. 3.2. Jobes probes the extent of the influence of the Twelve Minor Prophets on the writers of the New Testament. Matlock examines Solomon's prayer of dedication of the Jerusalem temple. Stern proposes a new model for understanding both the role of biblical texts in early Jewish liturgy and the relationship between biblical and non-biblical utterances in the early synagogue context.

These essays explore new methods and overlooked traditions that appear to shed light on how the founders of the Christian movement understood the older sacred tradition and sought new and creative ways to let it speak to their own times. Gurtner discusses the Matthean version of the temptation narrative. Chandler investigates the exhortation to 'love your neighbour as yourself' from Lev. 19.18b. Talbot re-examines Jesus' offer of rest in Mt. 11.28-30. Myers explores the ways Matthew's appeal to Isa. 42.1-4 in Mt. 12.17-21 affects the characterization of Jesus in his Gospel. Hamilton explores 1 Enoch 6-11 as a retelling of Genesis 3-6. Herzer seeks to explain varuiys aspects of Mt. 27.51b-53. McWhirter explores the citation of Exod 23.20, Mal. 3.1, and Isa. 40.3 in Mk 1.2-3. Hopkins investigates the manner in which Jesus engages questions and persons regarding purity and impurity. Miller notes that victory songs are a generally acknowledges category of Hebrew poetry. Gregerman argues that studies of early Christian proselytism to Gentiles are largely focussed on missionary methods of converts.

Jewish and Christian Scripture as Artifact and Canon constitutes a collection of studies that reflect and contribute to the growing scholarly interest in manuscripts as artifacts and witnesses to early stages in Jewish and Christian understanding of sacred scripture. Scholars and textual critics have in recent years rightly recognized the contribution that ancient manuscripts make to our understanding of the development of canon in its broadest and most inclusive sense. The studies included in this volume shed significant light on the most important questions touching the emergence of canon consciousness and written communication in the early centuries of the Christian church. The concern here is not in recovering a theoretical "original text" or early "recognized canon," but in analysis of and appreciation for texts as they actually circulated and were preserved through time. Some of the essays in this collection explore the interface between canon as theological concept, on the one hand, and canon as reflected in the physical/artifactual evidence, on the other. Other essays explore what the artifacts tell us about life and belief in early communities of faith. Still other studies investigate the visual dimension and artistic expressions of faith, including theology and biblical interpretation communicated through the medium of art and icon in manuscripts. The volume also includes scientific studies concerned with the physical properties of particular manuscripts. These studies will stimulate new discussion in this important area of research and will point students and scholars in new directions for future work.

This study looks at Psalms of Solomon 17 and 18 in both their early Jewish and immediate literary contexts. The prominence of messianism in the two psalms has sometimes overshadowed their connections with the rest of the Pss. Sol. corpus. This study identifies and discusses a number of thematic connections between pss. 17 and 18 and the earlier psalms, and it also examines the unique messianic portrait painted in psalm 17. Its distinctive portrayal is compared to that found in other pre-Christian, Jewish messianic texts, particularly those of the Dead Sea Scrolls. The messianism of psalm 17 is then compared to the messianism that surrounded Jewish messianic claimants at the turn of the era, including Jesus, as he is portrayed in the Gospels. While Pss. Sol. 17 and the other, pre-Christian, Jewish messianic texts have much in common, this study highlights two important and unique aspects of the psalm: the non-militant character of the Messiah described therein, and the absence of the temple or priesthood from its portrayal of the Messiah's rule. Such a portrait of the Messiah coheres in many important respects with the portrayal of Jesus in the Gospels.

Scholarly interest in intertextuality remains as keen as ever. Armed with new questions, interpreters seek to understand better the function of older scripture in later scripture. The essays assembled in the present collection address these questions. These essays treat pre-Christian texts, as well as Christian texts, that make use of older sacred tradition. They analyze the respective uses of scripture in diverse Jewish and Christian traditions. Some of these studies are concerned with discreet bodies of writings, such as the Dead Sea Scrolls, while others are concerned with versions of scriptures, such as the Hebrew or Old Greek, and text critical issues. Other studies are concerned with how scripture is interpreted as part of apocalyptic and eschatology. Early Christian Literature and Intertextuality includes essays that explore the use of Old Testament scripture in the Gospels and Acts. Other studies examine the apostle Paul's interpretation of scripture in his letters, while other studies look at non-Pauline writings and their utilization of scripture. Some of the studies in this collection show how older scripture clarifies important points of teaching or resolves social conflict. Law, conversion, anthropology, paradise, and Messianism are among the themes treated in these studies, themes rooted in important ways in older sacred tradition. The collection concludes with studies on two important Christian interpreters, Syriac-speaking Aphrahat in the east and Latin-speaking Augustine in the west. [Part of the LNTS sub series Studies in Scripture in Early Judaism and Christianity (SSEJC), volume 14]