Welcome to our book review site go-pdf.online!
You may have to Search all our reviewed books and magazines, click the sign up button below to create a free account.
Berossus and Genesis, Manetho and Exodus
Berossus and Genesis, Manetho and Exodus proposes a provocative new theory regarding the date and circumstances of the composition of the Pentateuch. Gmirkin argues that the Hebrew Pentateuch was composed in its entirety about 273-272 BCE by Jewish scholars at Alexandria that later traditions credited with the Septuagint translation of the Pentateuch into Greek. The primary evidence is literary dependence of Gen. 1-11 on Berossus' Babyloniaca (278 BCE) and of the Exodus story on Manetho's Aegyptiaca (c. 285-280 BCE), and the geo-political data contained in the Table of Nations. A number of indications point to a provenance of Alexandria, Egypt for at least some portions of the Pentateuch. Th...
Plato’s Timaeus and the Biblical Creation Accounts
Plato’s Timaeus and the Biblical Creation Accounts argues that the creation of the world in Genesis 1 and the story of the first humans in Genesis 2-3 both draw directly on Plato’s famous account of the origins of the universe, mortal life and evil containing equal parts science, theology and myth. This book is the first to systematically compare biblical, Ancient Near Eastern and Greek creation accounts and to show that Genesis 1-3 is heavily indebted to Plato’s Timaeus and other cosmogonies by Greek natural philosophers. It argues that the idea of a monotheistic cosmic god was first introduced in Genesis 1 under the influence of Plato’s philosophy, and that this cosmic Creator was ...
Argonauts of the Desert
'Argonauts of the Desert' presents a revolutionary new commentary on the Bible and its origins, arguing that most biblical stories and laws were inspired by Greek literature. From Genesis to Kings, the books of the Bible may have been written by a single author, a Hellenized Judean scholar who used Plato's ideal state in The Laws as a primary source. As such, biblical Israel is a recreation of that twelve tribes State and the stories surrounding the birth, life and death of that State were inspired by Greek epics. Each chapter presents the biblical material and compares this to the Greek or Roman equivalents, discussing similarities and differences.
The Bible and Hellenism
Did the Bible only take its definitive form after Alexander conquered the Near East, after the Hellenisation of the Samaritans and Jews, and after the founding of the great library of Alexandria? The Bible and Hellenism takes up one of the most pressing and controversial questions of Bible Studies today: the influence of classical literature on the writing and formation of the Bible. Bringing together a wide range of international scholars, The Bible and Hellenism explores the striking parallels between biblical and earlier Greek literature and examines the methodological issues raised by such comparative study. The book argues that the oral traditions of historical memory are not the key factor in the creation of biblical narrative. It demonstrates that Greek texts – from such authors as Homer, Hesiod, Herodotus and Plato – must be considered amongst the most important sources for the Bible.
The Materiality of Power
"Were there countervailing cosmic realms ruled by Yahweh and Asherah in late pre-exilic Israel? Brian B. Schmidt presents five case studies corroborating the existence of a daimonic realm replete with intermediary protecticve spirits and a pandemonium that wreaked havoc upon both the living and dead. Having converged with Egypt's protective deities Bes and Beset, YHWH and Asherah also possessed the enhanced powers to govern a counteractive apotropaic realm from which Asherah mediated divine portections for humanity." -- bck cover
The Schizoid Nature of Modern Hebrew
Hebrew is regarded as a former living language which ceased to be a native language 1800 years ago, only to be given a spoken function anew in the late 19th century. Since the re-acquisition of a lost colloquial function has never been documented, Modern Hebrew has become an object of fascination among linguists and laymen alike.In this book the author claims- Modern Hebrew is not a direct continuation of monolingual Semitic Hebrew- Modern Hebrew was created when Yiddish speaker re-lexified their language to Biblical and Mishnaic Hebrew- Yiddish is a Slavic language, derived from Sorbian and thus, Modern Hebrew is a Slavic LanguageThese claims raise a number of interesting questions: why do most speakers believe that Modern Hebrew is a Semitic language, what are the contributions of Modern Hebrew to the typology of diglossia, historical and genetic linguistics, universal grammar, 2nd language acquisition and political science?
History and the Hebrew Bible
In this collection of essays, Hans M. Barstad deals thoroughly with the recent history debate, and demonstrates its relevancy for the study of ancient Israelite history and historiography. He takes an independent stand in the heated maximalist/minimalist debate on the historicity of the Hebrew Bible. Vital to his understanding is the necessity to realize the narrative nature of the ancient Hebrew and of the Near Eastern sources. Equally important is his claim that stories, too, may convey positivistic historical "facts." The other major topic he deals with in the book is the actual history of ancient Judah in the Neo-Babylonian and Persian periods. Here, the author makes extensive use of extant ancient Near Eastern sources, both textual and archaeological, and he puts much weight on economic aspects. He shows that the key to understanding the role of Judah in the 1st millennium lays in the proper evaluation of Judah and its neighbouring city states within their respective imperial contexts. A proper understanding of the history of Judah during the 6th century BCE, consequently, can only be obtained when Judah is studied as a part of the much wider Neo-Babylonian imperial policy.
"Translation is Required"
Proceedings of a conference held Sept. 18-20, 2008 at Trinity Western University.
The Septuagint and Homeric Scholarship in Alexandria
The Letter of Aristeas tells the story of how Ptolemy Philadelphus of Egypt commissioned seventy scholars to translate the Hebrew Bible into Greek. Long accepted as a straightforward historical account of a cultural enterprise in Ptolemaic Alexandria, the Letter nevertheless poses serious interpretative problems. Sylvie Honigman argues that the Letter should not be regarded as history, but as a charter myth for diaspora Judaism. She expounds its generic affinities with other works on Jewish history from Ptolemaic Alexandria, and argues that the process of translation was simultaneously a process of establishing an authoritative text, comparable to the work on the text of Homer being carried out by contemporary Greek scholars. The Letter of Aristeas is among the most intriguing literary productions of Ptolemaic Alexandria, and this is the first book-length study to be devoted to it.
Creation and Composition
The contributors to this book analyze how the redactors of the Talmud transformed and reworked earlier aggadic (non-legal) traditions. Critical study of the Babylonian Talmud is founded on the distinction between two literary strata: traditions attributed to named sages (the Amoraim, c. 200-450 CE) and setam hatalmud, the unattributed or anonymous material. The conclusion of modern scholars is that the anonymous stratum postdates the Amoraic stratum and should be attributed to the Talmudic redactors, also known as Stammaim (c. 450-700 CE.) The contribution of the Stammaim to the aggadic (non-legal) portions of the Talmud - to midrash, narratives, ethics and theology - has received minimal scholarly attention. The articles in this book demonstrate that the Stammaim made a profound contribution to the aggadic portions of the Babylonian Talmud and illustrate the processes by which they created and composed many aggadic traditions.
