You may have to Search all our reviewed books and magazines, click the sign up button below to create a free account.
In a culture where gender neutrality is the ideal, why is it significant that we were created differently as male and female? As the ethical consequences of the gender debate in the last generation manifest themselves, this book explores biblical teaching in order to work toward a Christian perspective. This discussion traces the theme of creation as male and female through the canon from the Pentateuch to the epistles and demonstrates how Pauline interpretation flows from Genesis 1-3. The grounding of the distinction between male and female in Genesis 1 as the climax of creation suggests the ethics associated with creation as male and female abide universally and for all time. This book intends to present a comprehensive, yet reasonably concise, presentation of biblical teaching on creation as male and female without bogging down in the detailed disputes between complementarian and egalitarian writers. This discussion considers each passage within its literary context, and patristic writers from the first few centuries of the church function as a control on interpretation.
This book contributes to scholarship by demonstrating methodologically how traditional comparative philology has identified the meaning of YHWH, Elohim, and El within the text of the Pentateuch.
The Hebrew Bible is a philosophical testament. Abraham, the first biblical philosopher, calls out to the world in God's name exactly as Plato calls out in the name of the Forms. Abraham comes forward as a critic of pagan thought about, specifically, persons. Moses, to whom the baton is passed, spells out the practical implications of the Bible's core anthropological teachings. In Persons and Other Things Mark Glouberman explores the Bible's philosophy, roughing out in the course of a defence of it how men and women who see themselves in the biblical portrayal (as he argues that most of us do once the religious glare is reduced) are committed to conduct their personal affairs, arrange their social ties, and act in the natural world. Persons and Other Things is also the author's testament about the practice of philosophy. Glouberman sets out the lessons he has acquired as a lifelong learner about thinking philosophically, about writing philosophy, and about philosophers.
The issue of the so-called Elohistic Psalter has intrigued biblical scholars since the rise of the historical-critical enterprise. Scholars have attempted to discover why the name Elohim is used almost exclusively within Pss 42–83, and in particular they have attempted to identify the historical circumstances which explain this phenomenon. Traditionally, an original Yhwh was understood to have been replaced by Elohim. Frank-Lothar Hossfeld and the late Erich Zenger propose that the use of the title Elohim is theologically motivated, and they account for this phenomenon in their redaction-historical work. Wardlaw here builds upon their work (1) by integrating insights from Dell Hymes, William Miles Foley, and Susan Niditch with regard to oral-traditional cultures, and (2) by following the text-linguistic approach of Eep Talstra and Christof Hardmeier and listening to canonical texture as a faithful witness to Israel's religious traditions. Wardlaw proposes that the name Elohim within the Psalms is a theologically-laden term, and that its usage is related to pentateuchal traditions.
Psalms 42-72, many of which are closely identified with King David as person as well as figure, include some of the most intimate and forceful expressions of Israelite/Judean spirituality. The Psalms reveal many theological points along the way; some of these developed, others inchoate. The security in Zion's God which replies to the longing of 'the soul' gives way to Psalms which keenly feel the absence of God, interspersed with assertions of the Lord's ability to save, and a widening sense of the scope of salvation as being in some sense 'communal'. Mark W. Elliott examines these and other themes in Psalms 42-72. He considers historical exegesis and makes use of literary approaches to get at the sense of the text. The riches of Christian praying and preaching of the psalms provide a guide into deeper theological assertion, with Elliott keeping one eye on the covenant relationship of faith and the other on Christ as author and finisher thereof.
The Dictionary of Classical Hebrew is the first dictionary of the classical Hebrew language to cover not only the biblical texts but also Ben Sira, the Dead Sea Scrolls and the Hebrew inscriptions. This Dictionary covers the period from the earliest times to 200 CE. It lists and analyses every occurrence of each Hebrew word that occurs in texts of that period, with an English translation of every Hebrew word and phrase cited. Among its special features are: a list of the non-biblical texts cited (especially the Dead Sea Scrolls), a word frequency index for each letter of the alphabet, a substantial bibliography (from Volume 2 onward) and an English Hebrew index in each volume.This revised Aleph edition is now 40% longer than the 1993 edition. Many Qumran texts had not appeared in time to be used, and there was no bibliography, and little reference to 'new words' that had been proposed since the time of BDB.--Sheffield Phoenix Press
Reading psalms in context The Psalter is a carefully edited work, skillfully arranged to communicate a theological message. The Promised Davidic King is a case study of how a single psalm shapes—and is shaped by—its context in the Psalter. Wyatt Aaron Graham argues that Psalm 108 plays a guiding role in Book V (Pss 107–150). Following Israel's return from exile in Psalm 107, Psalm 108 introduces the eschatological King and kingdom further developed in Psalms 109–110. Psalm 108 repurposes Psalms 57 and 60, which in this location, take on renewed meaning in the Psalter's unfolding story of redemption. Graham's study of Psalm 108 gives insight into the meaning of the Psalms and displays the benefits of reading psalms in their context.
The Congressional Record is the official record of the proceedings and debates of the United States Congress. It is published daily when Congress is in session. The Congressional Record began publication in 1873. Debates for sessions prior to 1873 are recorded in The Debates and Proceedings in the Congress of the United States (1789-1824), the Register of Debates in Congress (1824-1837), and the Congressional Globe (1833-1873)
For the first time, one volume includes a discourse analysis of every writing in the New Testament. Discourse analysis of written texts involves examining units of language higher than the sentence and considering how the author used those units of language to accomplish communicative purposes. But discourse analysis is not a clearly defined method. Rather, it is a linguistic perspective that provides numerous ways to approach and better comprehend a discourse. For this reason, most analysts bring their own unique research questions about a discourse and, therefore, their own methodology. Each author in this volume explains their methodology, presents a macrostructure of the discourse, and then analyzes microstructures and other aspects of the discourse that support the proposed macrostructure. The reader is able to see each methodology on display, each with their emphases, strengths, and potential weaknesses. Each chapter also provides the reader with a useful analysis of the discourse as a holistic unit, which will aid students, pastors, and scholars in studying entire New Testament writings to see how each part contributes to the whole.