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In this volume, Angela Erisman offers a new way to think about the Pentateuch/Torah and its relationship to history. She returns to the seventeenth-century origins of modern biblical scholarship and charts a new course – not through Julius Wellhausen and the Documentary Hypothesis, but through Herrman Gunkel. Erisman reimagines his vision of a literary history grounded in communal experience as a history of responses to political threat before, during, and after the demise of Judah in 586 BCE. She explores creative transformations of genre and offers groundbreaking new readings of key episodes in the wilderness narratives. Offering new answers to old questions about the nature of the exodus, the identity of Moses, and his death in the wilderness, Erisman's study draws from literary and historical criticism. Her synthesis of approaches enables us to situate the wilderness narratives historically, and to understand how and why they continue to be meaningful for readers today.
In the opening verses of the Book of Ezra-Nehemiah, King Cyrus exhorts the exiled Judeans to return to Jerusalem to restore worship in Jerusalem. It then narrates this restoration through the construction of the temple, the repair of the city walls, and the commitment to the written Torah. In this volume, Roger Nam offers a new and compelling argument regarding the theology of Ezra-Nehemiah: that the Judeans' return migration, which extended over several generations, had a totalizing effect on the people. Repatriation was not a single event, but rather a multi-generational process that oscillated between assimilation and preservation of culture. Consequently, Ezra-Nehemiah presents a unique theological perspective. Nam explores the book's prominent theological themes, including trauma, power, identity, community, worship, divine presence, justice, hope, and others – all of which take on a nuanced expression in diaspora. He also shows how and why Ezra-Nehemiah naturally found a rich reception among emerging early Christian and Jewish interpretive communities.
This article examines the neglected evidence of the Greek Pentateuch for verbs of sexual intercourse. I aim to demonstrate the translators’ skilful application of their mimetic translation method and the native-speaker competence suggested by their vocabulary choices in the relevant sphere. With one exception manifesting Hebrew interference through semantic extension, all the verbs deployed to describe sexual intercourse represent natural Greek usage and are found in classical literature going back in some cases to early epic. This provides yet another indication that the evidence of the Septuagint should no longer be dismissed when considering the post-classical development of the Greek language.
The Cambridge Companion to Genesis explores the first book of the Bible, the book that serves as the foundation for the rest of the Hebrew Scriptures. Recognizing its unique position in world history, the history of religions, as well as biblical and theological studies, the volume summarizes key developments in Biblical scholarship since the Enlightenment, while offering an overview of the diverse methods and reading strategies that are currently applied to the reading of Genesis. It also explores questions that, in some cases, have been explored for centuries. Written by an international team of scholars whose essays were specially commissioned, the Companion provides a multi-disciplinary update of all relevant issues related to the interpretation of Genesis. Whether the reader is taking the first step on the path or continuing a research journey, this volume will illuminate the role of Genesis in world religions, theology, philosophy, and critical biblical scholarship.
The Bible contains competing maps of Israel’s homeland, and these maps bear directly on questions of belonging and status for communities that affiliated with Israel. This first chapter of Part II compares the conceptions of the conquest that inform these maps.
It may have been in Syria that Lucian first encountered Christianity; for not only was he a native of that province, but he says that it was in Syria that the Cynic Peregrinus formed a temporary alliance with the church. Appealing to Greek philosophy in support of Christian teachings, Theophilus produced a learned demonstration that the Pentateuch is superior in antiquity to the literature of Greece. Among the numerous apostolic churches of the Troad Ephesus had the strongest claim on Paul and also purported to house the tombs of John the Apostle and the Virgin Mary. The consumption of pagan offerings is now treated as a heresy, since the idols had been fed with the blood of Christians. Remains of Christianity in Phrygia are prolific, the most famous being the epitaph of Abercius Marcellus. The writings of Paul and Clement show that Greek was the earliest language of the Christians in the capital.
Cyril was born around 375-80 in Alexandria, where he probably received his education, and he may have spent some time as a monk, though this is disputed. Though a great deal of Cyril's exegetic work is lost, much remains. On the Pentateuch there are two complementary works: Adoration and Worship in Spirit and in Truth and his Glaphyra. The former is a dialogue in which Cyril provides interpretation of various texts from the Pentateuch, presented in a thematic order. The Glaphyra discusses much the same texts in a continuous exposition, treating the texts in their biblical order. The writings from the period of the Nestorian controversy onwards are dominated by his opposition to Nestorianism. They include, however, Against the Godless Julian, a massive refutation of the apostate emperor's attack on Christianity. The anti-Nestorian writings take a variety of forms. Many of them are letters: to Nestorius himself, to Acacius, bishop of Melitene, to Eulogius, to Succensus, and others.
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