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With the exception of Dr. Montgomery in his Commentary in the International Critical Commentary Series, all my forerunners in the study of Daniel have been handicapped in many respects owing to the lack of an Aramaic grammar which dealt with the historical development of the language. . . . Accordingly a large section of the Introduction is devoted to the grammatical development of Aramaic idioms, so far as these have any bearing on the Aramaic of our text. . . . Again I may remark that though many of the greatest Semitic scholars have edited Daniel, not one of them seems to have had a first hand knowldge of the characteristics of Apocalyptic outside Daniel. . . . In publishing this Commentary my chief claim is, so far as possible, to recover the oldest form of the text, and to interpret that text in conformity with the usages of Jewish Apocalyptic. --from the Preface
Ancient Israelite and Early Jewish Literature offers more than simply an introduction to the Hebrew Bible. Increased interest in Early Judaism as successor to the religion of Ancient Israel and background to the New Testament demands an introduction that guides the reader through the maze of Jewish literature dating from the Hellenistic and Early Roman periods in addition to the Hebrew Bible.
Through the use of current intertextual methods and narrative criticism, this book offers a fresh examination of the Son of Man in Mark, developing the conclusions of Morna Hooker's 1967 work, The Son of Man in Mark: A Study of the Background of the Term "Son of Man" and Its Use in St. Mark's Gospel. Contrary to recent scholarship that argues Mark's Son of Man does not make any thematic or christological contribution to the Gospel and/or that the OT background of the Son of Man phrase is irrelevant, this work demonstrates that the Son of Man, when examined in light of Daniel 7, advances one of Mark's major themes: the transition of the locus of Yahweh's saving presence from the Jerusalem temple to a new covenant community that is not only founded on the Son of Man's sacrificial death but also is vindicated at his coming in the heavenly temple.
"Rethinking Biblical Scholarship" brings together seminal essays to provide readers with an assessment of the archaeological and exegetical research which has transformed the discipline of biblical studies over the last two decades. The essays focus on history and historiography, exploring how scholarly constructs and ideologies mould historical, literary and cultural data and shape scholarly discourse. Most of the essays illustrate the development of what has been called a "minimalist" methodology. Among the many central topics examined are the formation of the Jewish scriptural canon and how the concepts of "prophecy" and "apocalypse" illuminate the emergence of Judaism in the late Persian and Hellenistic periods.
An examination of Apocalypticism from one of the leading lights in the field.
An award-winning study which analyzes the phenomenon of textual analysis in ancient Israel, exploring the tradition of exegesis prior to the development of biblical interpretation in early classical Judaism and the earliest Christian communities.
'Son of Man' is practically the only self-designation employed by Jesus himself in the gospels, but is used in such a way that no hint is left of any particular theological significance. Still, during the first many centuries of the church, the expression as it was reused was given content, first literally as signifying Christ's human nature. Later 'Son of Man' was thought to be a christological title in its own right. Today, many scholars are inclined to think that, in an original Aramaic of an historical Jesus, it was little more than a rhetorical circumlocution, referring to the one speaking. Mogens Müller's 'The Expression 'Son of Man' and the Development of Christology: A History of Interpretation' is the first study of the 'Son of Man' trope, which traces the history of interpretation from the Apostolic Fathers to the present, concluding that the various interpretations of this phrase reflect little more than the various doctrinal assumptions held by its interpreters over centuries.