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Genesis "was a political document of the state, and its major function was to exalt David and his monarchy, not only with his own people but also among the other states of that world. The scribes of the monarchy used many sources for this work, and certainly the literary criticism of the past has helped us to isolate many of these sources. However, the view presented here is quite different from the older criticism in that the sources that were used in this work must date from before the exile. This is obvious, if the sources were used by the scribes of the Davidic monarchy. None of this can be said with dogmatic zest, but we can at this point discuss some reasons why it seems possible to see Genesis in this way." --from the Introduction
The ancient myth of a battle between a Divine Warrior and a primordial monster undergoes significant development in postbiblical and rabbinic literatures. This development is the focus of the present study.
This innovative, interdisciplinary book reconstructs the career of Genesis 1:28 ("Be fertile and increase, fill the earth and master it...") in Judaism and Christianity, from antiquity through the Reformation. Jeremy Cohen tracks the text through all the Jewish and Christian sources in which it figures significantly—in law, exegesis, homily, theology, mysticism, philosophy, and even vernacular poetry. In his view, the verse situates man and woman on a cosmic frontier, midway between the angelic and the bestial, charging them with singular responsibilities that bear directly on Jewish and Christian ideas of God's "chosen people."
Following the direction set by James Muilenberg and others, Franke argues that the most fruitful approach to these three chapters in Deutero-Isaiah is to read them with a literary dimension in mind. Franke finds a highly creative, unique hand in the creation of this section of Isaiah and believes that material in these chapters consists of unified literary works, using a number of criteria to test and validate this hypothesis. Along the way, she also examines the nature and character of Hebrew poetry in these chapters, considering it within the context of contemporary Hebrew Poetry studies.
Prior studies of incubation have approached it from a history of religions perspective, with a view to historically reconstruct the actual practice of incubation in ancient Near East. However, this approach has proven unfruitful, not due to the dearth of relevant data, but because of the confusion with regard to the definition of the term incubation. Suggesting a way out of this impasse in previous scholarship, this book proposes to read the so-called “incubation” texts from the perspective of incubation as a literary device, namely, as a type-scene. It applies Nagler’s definition of a type-scene to a literary analysis of two Ugaritic mythical texts, the Aqhatu and Kirta stories, and one biblical story, the Hannah story.
In The Word of God Has Not Failed, Sherwood presents a fresh reading of Romans 9:6–29, focusing on Paul’s use of Scripture. Since this passage contains such a high concentration of Old Testament quotations, it is vital to explore how Paul understood and interpreted those texts. Only then can we really understand the thrust of Paul’s message.
The study of the Books of Chronicles has focused in the past mainly on its literary relationship to Historical Books such as Samuel and Kings. Less attention was payed to its possible relationships to the priestly literature. Against this backdrop, this volume aims to examine the literary and socio-historical relationship between the Books of Chronicles and the priestly literature (in the Pentateuch and in Ezekiel). Since Chronicles and Pentateuch (and also Ezekiel) studies have been regarded as separate fields of study, we invited experts from both fields in order to open a space for fruitful discussions with each other. The contributions deal with connections and interactions between specific texts, ideas, and socio-historical contexts of the literary works, as well as with broad observations of the relationship between them.
This book argues that, within the Priestly tradition, human creation marks the replacement of God's divine community, signifying the moment when God takes control over that community, separates himself, and institutes monotheism.
Documents the history of the Herron School of Art in its centennial year.