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.

Are the rituals in the Hebrew Bible of great antiquity, practiced unchanged from earliest times, or are they the products of later innovators? The canonical text is clear: ritual innovation is repudiated as when Jeroboam I of Israel inaugurate a novel cult at Bethel and Dan. Most rituals are traced back to Moses. From Julius Wellhausen to Jacob Milgrom, this issue has divided critical scholarship. With the rich documentation from the late Second Temple period, such as the Dead Sea Scrolls, it is apparent that rituals were changed. Were such rituals practiced, or were they forms of textual imagination? How do rituals change and how are such changes authorized? Do textual innovation and ritual innovation relate? What light might ritual changes between the Hebrew Bible and late Second Temple texts shed on the history of ritual in the Hebrew Bible? The essays in this volume engage the various issues that arise when rituals are considered as practices that may be invented and subject to change. A number of essays examine how biblical texts show evidence of changing ritual practices, some use textual change to discuss related changes in ritual practice, while others discuss evidence for ritual change from material culture.

Whilst prophetic oracles in late prophetic books evidence tensions about the Jerusalem temple and its priesthood, MacDonald demonstrates that the relationships between prophetic oracles have been incorrectly appraised. Employing an interpretative method attentive to issues of redaction and inner-biblical interpretation, MacDonald show that Ezekiel 44 is a polemical response to Isaiah 56, and not the reverse as is typically assumed. This has significant consequences for the dating of Ezekiel 44 and for its relationship to other biblical texts, especially Pentateuchal texts from Leviticus and Numbers. Since Ezekiel 44 has been a crucial chapter in understanding the historical development of the priesthood, MacDonald's arguments affect our understanding of the origins of the distinction between Levites and priests, and the claims that a Zadokite priestly sept dominated the Second Temple hierarchy.

Are the rituals in the Hebrew Bible of great antiquity, practiced unchanged from earliest times, or are they the products of later innovators? The canonical text is clear: ritual innovation is repudiated as when Jeroboam I of Israel inaugurate a novel cult at Bethel and Dan. Most rituals are traced back to Moses. From Julius Wellhausen to Jacob Milgrom, this issue has divided critical scholarship. With the rich documentation from the late Second Temple period, such as the Dead Sea Scrolls, it is apparent that rituals were changed. Were such rituals practiced, or were they forms of textual imagination? How do rituals change and how are such changes authorized? Do textual innovation and ritual innovation relate? What light might ritual changes between the Hebrew Bible and late Second Temple texts shed on the history of ritual in the Hebrew Bible? The essays in this volume engage the various issues that arise when rituals are considered as practices that may be invented and subject to change. A number of essays examine how biblical texts show evidence of changing ritual practices, some use textual change to discuss related changes in ritual practice, while others discuss evidence for ritual change from material culture.

This fascinating collection of essays charts, for the first time, the range of responses by scholars on both sides of the conflict to the outbreak of war in August 1914. The volume examines how biblical scholars, like their compatriots from every walk of life, responded to the great crisis they faced, and, with relatively few exceptions, were keen to contribute to the war effort. Some joined up as soldiers. More commonly, however, biblical scholars and theologians put pen to paper as part of the torrent of patriotic publication that arose both in the United Kingdom and in Germany. The contributors reveal that, in many cases, scholars were repeating or refining common arguments about the responsibility for the war. In Germany and Britain, where the Bible was still central to a Protestant national culture, we also find numerous more specialized works, where biblical scholars brought their own disciplinary expertise to bear on the matter of war in general, and this war in particular. The volume's contributors thus offer new insights into the place of both the Bible and biblical scholarship in early 20th-century culture.

In ancient Israel the production of food was a basic concern of almost every Israelite. Consequently, there are few pages in the Old Testament that do not mention food, and food provides some of the most important social, political and religious symbols in the biblical text. Not Bread Alone is the first detailed and wide-ranging examination of food and its symbolism in the Old Testament and the world of ancient Israel. Many of these symbols are very well-known, such as the forbidden fruit in the Garden of Eden, the abominable pig and the land flowing with milk and honey. Nathan MacDonald demonstrates that the breadth biblical symbolism associated with food reaches beyond these celebrated examples, providing a collection of interrelated studies that draw on work on food in anthropology or other historical disciplines. The studies maintain sensitivity to the literary nature of the text as well as the many historical-critical questions that arise when studying it. Topics examined include: the nature and healthiness of the ancient Israelite diet; the relationship between food and memory in Deuteronomy; the confusion of food, sex and warfare in Judges; the place of feasting in the Israelite monarchy; the literary motif of divine judgement at the table; the use of food in articulating Israelite identity in the post-exilic period. The concluding chapter shows how some of these Old Testament concerns find resonance in the New Testament.

Decisive Meals discusses various aspects of meal traditions and their relevance in terms of boundaries between different groups in the context of first century Judaism and the early Christ-movement. The contributors discuss different communities at different times and places - under the same focus of common meals: The postexilic community in Judaea, the Pauline communities in Asia Minor, as well as in the Roman dominated city of Caesarea and the Hellenistic Jewish community and the emerging rabbinical community - each time a community is affected through the sharing of meals, but how exactly? What are similar effects - where are the differences? This sheds light on power dynamics between rich and poor, well fed and hungry, but also between men and women. These questions will clarify how detailed exegesis is influenced by hermeneutical patterns and ideas about food, boundaries and power dynamics.

Decisive Meals discusses various aspects of meal traditions and their relevance in terms of boundaries between different groups in the context of first century Judaism and the early Christ-movement. The contributors discuss different communities at different times and places - under the same focus of common meals: The post-exilic community in Judaea, the Pauline communities in Asia Minor, as well as in the Roman dominated city of Caesarea and the Hellenistic Jewish community and the emerging rabbinical community - each time a community is affected through the sharing of meals, but how exactly? What are similar effects - where are the differences? This sheds light on power dynamics between rich and poor, well fed and hungry, but also between men and women. These questions will clarify how detailed exegesis is influenced by hermeneutical patterns and ideas about food, boundaries and power dynamics.

The second annual St. Andrews Conference on Scripture and Theology brought leading biblical scholars and systematic theologians together in conversation, seeking to bridge the growing gap between these disciplines. Reflecting the convergence of the Old Testaments cultic theology, Hellenistic ideas, and early Christian thinking, the epistle to the Hebrews provides a perfect foundation for this fruitful dialogue. / The contributors examine a number of key theological themes in the letter to the Hebrews: the person and nature of the Son, his high-priestly work, cosmology, the epistles theology of Scripture, supersessionism, the call to faith, and more. Unlike many modern treatments, this substantial volume considers Hebrews in both its ancient context and against our modern backdrop. / Edward Adams, Loveday Alexander, Harold W. Attridge, Richard Bauckham, Markus Bockmuehl, Daniel Driver, Douglas Farrow, Trevor Hart, Richard B. Hays, Stephen R. Holmes, Morna D. Hooker, Edison M. Kalengyo, Mariam J. Kamell, Bruce L. McCormack, Nathan MacDonald, I. Howard Marshall, R. Walter L. Moberly, Carl Mosser, Mark D. Nanos, Nehemia Polen, John Polkinghorne, Ken Schenck, Oskar Skarsaune, Daniel J. Treier, John Webster, Ben Witherington III, Terry J. Wright.

What food did the ancient Israelites eat, and how much of it did they consume? That's a seemingly simple question, but it's actually a complex topic. In this fascinating book Nathan MacDonald carefully sifts through all the relevant evidence -- biblical, archaeological, anthropological, environmental -- to uncover what the people of biblical times really ate and how healthy (or unhealthy) it was. Engagingly written for general readers, What Did the Ancient Israelites Eat? is nonetheless the fruit of extensive scholarly research; the book's substantial bibliography and endnotes point interested readers to a host of original sources. Including an archaeological timeline and three detailed maps, the book concludes by analyzing a number of contemporary books that advocate a return to "biblical" eating. Anyone who reads MacDonald's responsible study will never read a "biblical diet" book in the same way again.

This fascinating collection of essays charts, for the first time, the range of responses by scholars on both sides of the conflict to the outbreak of war in August 1914. The volume examines how biblical scholars, like their compatriots from every walk of life, responded to the great crisis they faced, and, with relatively few exceptions, were keen to contribute to the war effort. Some joined up as soldiers. More commonly, however, biblical scholars and theologians put pen to paper as part of the torrent of patriotic publication that arose both in the United Kingdom and in Germany. The contributors reveal that, in many cases, scholars were repeating or refining common arguments about the responsibility for the war. In Germany and Britain, where the Bible was still central to a Protestant national culture, we also find numerous more specialized works, where biblical scholars brought their own disciplinary expertise to bear on the matter of war in general, and this war in particular. The volume's contributors thus offer new insights into the place of both the Bible and biblical scholarship in early 20th-century culture.

Genesis and Christian Theology contributes significantly to the renewed convergence of biblical studies and systematic theology -- two disciplines whose relational disconnect has adversely affected not only the academy but also the church as a whole. In this book twenty-one noted scholars consider the fascinating ancient book of Genesis in dialogue with historical and contemporary theological reflection. Their essays offer new vistas on familiar texts, reawakening past debates and challenging modern clich s. Contributors: Gary A. Anderson Knut Backhaus Richard Bauckham Pascal Daniel Bazzell William P. Brown Stephen B. Chapman Ellen T. Charry Matthew Drever Mark W. Elliott David Fergusson Brandon Frick Trevor Hart Walter J. Houston Christoph Levin Nathan MacDonald Eric Daryl Meyer R. Walter L. Moberly Michael S. Northcott Karla Pollmann R. R. Reno Timothy J. Stone