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Many laws in the Old Greek translation of the Covenant Code do not say the same thing as the Hebrew text. In the past, various idiosyncrasies in the Greek translation of laws that involve the death penalty had been glossed over and considered stylistic variations or grammatical outliers. However, when the text-linguistic features of the Greek translation are compared to contemporary literary, documentary, and legal Greek sources, new readings emerge: cursing a parent is no longer punishable by death; a law about bestiality becomes a law about animal husbandry; the authority of certain legal commands is deregulated. This work explores these and other new readings in comparison with contemporary Greco-Egyptian law.
This volume of essays is focused on the significance of the book of Exodus for studies in the Septuagint, Second Temple Jewish literature, the New Testament, and Christian theology. A diverse group of scholars from various parts of the world, many of whom are well-known in their fields, employs a range of methodologies in the treatment of text-critical, linguistic, literary, historical, cultural, exegetical, intertextual, and theological topics. Parts of the relevant literary corpus that are dealt with in relation to the book of Exodus include Genesis, Leviticus, Deuteronomy, Psalms, Zechariah, 3 Maccabees, the Gospels of Matthew and Mark, the Epistles of 1 Thessalonians, Hebrews, and 1 Peter, as well as the Dead Sea Scrolls. This book will be a valuable resource for scholars and students in the areas of biblical and theological studies, as well as clergy. The distinguished contributors include Emanuel Tov, Albert Pietersma, Daniela Scialabba, Craig A. Evans, James M. Scott, Martin G. Abegg Jr., and Wolfgang Kraus.
In The Authority of Law in the Hebrew Bible and Early Judaism, Vroom identifies a development in the authority of written law that took place in early Judaism. Ever since Assyriologists began to recognize that the Mesopotamian law collections did not function as law codes do today—as a source of binding obligation—scholars have grappled with the question of when the Pentateuchal legal corpora came to be treated as legally binding. Vroom draws from legal theory to provide a theoretical framework for understanding the nature of legal authority, and develops a methodology for identifying instances in which legal texts were treated as binding law by ancient interpreters. This method is applied to a selection of legal-interpretive texts: Ezra-Nehemiah, Temple Scroll, the Qumran rule texts, and the Samaritan Pentateuch.
To attempt to study Scripture without studying its law is to deny it. To attempt to understand Western civilization apart from the impact of Biblical law within it and upon it is to seek a fictitious history and to reject twenty centuries and their progress. The Institutes of Biblical Law has as its purpose a reversal of the present trend. it is called "Institutes" in the older meaning of the that word, i.e., fundamental principles, here of law, because it is intended as a beginning, as an instituting consideration of that law which must govern society, and which shall govern society under God. To understand Biblical law, it is necessary to understand also certain basic characteristics of that law. In it, certain broad premises or principles are declared. These are declarations of basic law. The Ten Commandments give us such declarations. A second characteristics of Biblical law, is that the major portion of the law is case law, i.e., the illustration of the basic principle in terms of specific cases. These specific cases are often illustrations of the extent of the application of the law; that is, by citing a minimal type of case, the necessary jurisdictions of the law are revealed. The law, then, asserts principles and cites cases to develop the implications of those principles, with is purpose and direction the restitution of God's order.
A recent string of popular-level books written by the New Atheists have leveled the accusation that the God of the Old Testament is nothing but a bully, a murderer, and a cosmic child abuser. This viewpoint is even making inroads into the church. How are Christians to respond to such accusations? And how are we to reconcile the seemingly disconnected natures of God portrayed in the two testaments? In this timely and readable book, apologist Paul Copan takes on some of the most vexing accusations of our time, including: God is arrogant and jealous God punishes people too harshly God is guilty of ethnic cleansing God oppresses women God endorses slavery Christianity causes violence and more Copan not only answers God's critics, he also shows how to read both the Old and New Testaments faithfully, seeing an unchanging, righteous, and loving God in both.
Ancient Near Eastern empires, including Assyria, Babylon and Persia, frequently permitted local rulers to remain in power. The roles of the indigenous elites reflected in the Nehemiah Memoir can be compared to those encountered elsewhere. Nehemiah was an imperial appointee, likely of a military/administrative background, whose mission was to establish a birta in Jerusalem, thereby limiting the power of local elites. As a loyal servant of Persia, Nehemiah brought to his mission a certain amount of ethnic/cultic colouring seen in certain aspects of his activities in Jerusalem, in particular in his use of Mosaic authority (but not of specific Mosaic laws). Nehemiah appealed to ancient Jerusalemite traditions in order to eliminate opposition to him from powerful local elite networks.
The Cambridge Companion to Judaism and Law provides a conceptual and historical account of the Jewish understanding of law.
"This very handy introduction takes a conceptual approach to biblical law, organizing this subject in terms of its ancient legal sources, social institutions, judicial procedure, crime and punishment, property and contracts, personal rights and status, and family relationships from betrothal to inheritance. Because of its thematic arrangement, this presentation speaks to the selective reader who seeks specific information and also to the comprehensive student who seeks a broad understanding of the ancient Hebrew legal system. Long out of print, Hebrew Law in Biblical Times (1964) now appears in an improved, second edition. While retaining the original character of Falk's style and observations, this book has been edited to serve the modern reader and researcher. Falk's 1977 addenda have also been included, along with a comprehensive bibliography of his lifetime publications."
The Roman empire set law at the center of its very identity. A complex and robust ideology of law and justice is evident not only in the dynamics of imperial administration, but a host of cultural arenas. Citizenship named the privilege of falling under Roman jurisdiction, legal expertise was cultural capital. A faith in the emperor’s intimate concern for justice was a key component of the voluntary connection binding Romans and provincials to the state. Even as law was a central mechanism for control and the administration of state violence, it also exerted a magnetic effect on the peoples under its control. Adopting a range of approaches, the essays explore the impact of Roman law, both in the tribunal and in the culture. Unique to this anthology is attention to legal professionals and cultural intermediaries operating at the empire’s periphery. The studies here allow one to see how law operated among a range of populations and provincials—from Gauls and Brittons to Egyptians and Jews—exploring the ways local peoples creatively navigated, and constructed, their legal realities between Roman and local mores. They draw our attention to the space between laws and legal ideas, between ethnic, especially Jewish, life and law and the structures of Roman might; cases in which shared concepts result in diverse ends; the pageantry of the legal tribunal, the imperatives and corruptions of power differentials; and the importance of reading the gaps between depiction of law and its actual workings. This volume is unusual in bringing Jewish, and especially rabbinic, sources and perspectives together with Roman, Greek or Christian ones. This is the result of its being part of the research program “Judaism and Rome” (ERC Grant Agreement no. 614 424), dedicated to the study of the impact of the Roman empire upon ancient Judaism.