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This volume publishes the papers given by invitation at the fifteenth Congress of the International Organization for the Study of the Old Testament, which was held at Cambridge in July 1995, under the Presidency of J.A. Emerton. The articles cover a wide range of subjects relevant to the study of the Old Testament, and reflect the ongoing debate on a variety of themes among the world's leading contemporary Old Testament scholars.
Studies of Genesis, Isaiah and Psalms, key biblical texts that represent the interests of the honorand, Professor John Emerton. The comparison of biblical texts with the ancient Near East and archaeological finds; intertextual work, literary historical approaches, texts and versions and scholarly interpretations from the past are all represented.
Particularly in the humanities and social sciences, festschrifts are a popular forum for discussion. The IJBF provides quick and easy general access to these important resources for scholars and students. The festschrifts are located in state and regional libraries and their bibliographic details are recorded. Since 1983, more than 639,000 articles from more than 29,500 festschrifts, published between 1977 and 2010, have been catalogued.
Sacred places are not static entities but reveal a historical dynamic. This volume explores both the cultural developments that have shaped them and their varied multidimensional levels of significance.
The articles collected in this volume cover a wide range of subject concerned with the Old Testament. They were originally read at a Congress in Paris of the International Organization for the Study of the Old Testament in July 1992.
The author uses a literary-theological approach to argue that the main theme of the combined Gideon-Abimelech narrative is a theological one, where the narrator demonstrates Yahweh's supreme power and contrasts it with the absence of Baal, the representative of foreign gods. While the Gideon narrative focuses on Yahweh and the illustration of his power and contrasts it with Gideon's limited capacities, the Abimelech narrative demonstrates Baal's absence, Baalism's disastrous potential, and Yahweh's continued control over the events. Hence Gideon's victory over the Midianites and Abimelech's kingship serve only as the tangible instruments by which a single abstract theological theme becomes narratable.
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To write on the Trinity is to enter a minefield of presuppositions-presuppositions of theology, exegesis, grammar, logic, philosophy, etc. However, at the heart of Godʹs self-revelation in the Bible is God's tri-unity, that God is three, Father, Son, and Holy Spirit. Confessional Christians would identify this claim, that God is Triune, as a necessary condition of true Christian faith. To be Christian is to follow Christ who is the 2nd person of the Trinity. Yet, does following this Christ mean following the 2nd hypostasis who is eternally begotten of the Father, sharing with him his ousia? That is a more difficult question, isn't it? Indeed, many faithful men and women in my life could not...
In this refreshing exploration of Judah’s identity formation, the emphasis is placed on the psychological underpinnings of Judah’s sentiments towards Israel, aiming to illuminate the significance of Judah's appropriation of Israel. Richly contextual, this book draws parallels observed in Asian contexts, notably those of North and South Korea, and China with its marginal Others. Central to the thesis is that Judah’s perceived inferiority to Israel played a crucial role in its quest to appropriate Israel’s legacy and identity. Adopting a functionalist lens, Judah’s rewriting of Israel’s ancestral past is examined. The Abraham and Jacob traditions are understood as competing "identi...