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Was there a shift in the perspective on Deuteronomy's authority in Jeremiah? Nathan Mastnjak analyzes the various ways that the book of Jeremiah interpreted Deuteronomy. By examining the nature of literary allusion and textual authority, he traces a development in the perspective on Deuteronomy from the earliest traditions in Jeremiah to the latest. - back of book.
The Book of Jeremiah is one of the longest, most complex and influential writings in the Hebrew Bible. It comprises poetic oracles, prose sermons, and narratives of the prophet, as well as laments, symbolic actions, and utterances of hope from one of the most turbulent periods in the history of ancient Judah and Israel. Written by some of the most influential contemporary biblical interpreters today, The Oxford Handbook of Jeremiah offers compelling new readings of the text informed by a rich variety of methodological approaches and theoretical frameworks. In presenting discussions of the Book of Jeremiah in terms of its historical and cultural contexts of origins, textual and literary history, major internal themes, reception history, and significance for a number of key political issues, The Handbook examines the fascinating literary tradition of the Book of Jeremiah while also surveying recent scholarship. The result is a synthetic anthology that offers a significant contribution to the field as well as an indispensable resource for scholars and non-specialists alike.
Paul’s use of Deuteronomy 30 in Romans 10 has puzzled interpreters and led to many divergent readings. In this book, Smothers argues that what Paul has found in Deuteronomy 30:11–14 is a prophetic promise of righteousness which he declares fulfilled in the gospel of the Lord Jesus, the message of the righteousness of faith. By quoting Deuteronomy 30:12–14 in Romans 10 as the content of the message of the righteousness of faith over against Leviticus 18:5 and the righteousness of the law in Romans 10:5–8, Paul proclaims a promise fulfilled in accord with the original meaning of the text written by Moses in Deuteronomy. More precisely, Paul reads Deuteronomy 30:11–14 as an extension of the reality foretold in Deuteronomy 30:1–10, which points forward to the new covenant experience of faith-empowered obedience, or heart circumcision, which includes the internalization of the word of God—the eschatological torah—by the Spirit of God.
This volume presents the main lectures of the 22nd Congress of the International Organization for the Study of the Old Testament (IOSOT) held in Stellenbosch, South Africa, in September 2016. Sixteen internationally distinguished scholars present their current research on the Hebrew Bible, including the literary history of the Hebrew text, its Greek translation and history of interpretation. Some focus on archeological and iconographic sources and the reconstruction of ancient Israelite religion while others discuss the formation of the biblical text and its impact for cultural memory. The volume gives readers a representative view of the most recent developments in the study of the Old Testament.
Of the Major Prophets, Jeremiah is perhaps the least straightforward. It is variously comprised of stories about the prophet Jeremiah, exchanges between Jeremiah and Yahweh, and messages directly from Yahweh—meaning a consciousness of form is essential to the understanding of its content. At times it is written in poetry, resembling Isaiah, while at other times it is written in prose, more similar to Ezekiel. And it is without doubt the darkest and most threatening of the Major Prophets, inviting comparisons to Amos and Hosea. John Goldingay, a widely respected biblical scholar who has written extensively on the entire Old Testament, navigates these complexities in the same spirit as other volumes of the New International Commentary on the Old Testament series—rooted in Jeremiah’s historical context but with an eye always trained on its meaning and use as Christian Scripture. After a thorough introduction that explores matters of background, composition, and theology, Goldingay provides an original translation and verse-by-verse commentary of all fifty-two chapters, making this an authoritative and indispensable reference for scholars and pastors as they engage with Jeremiah from a contemporary Christian standpoint.
The Routledge Companion to Jewish History and Historiography provides an overview of Jewish history from the biblical to the contemporary period, while simultaneously placing Jewish history into conversation with the most central historiographical methods and issues and some of the core source materials used by scholars within the field. The field of Jewish history is profitably interdisciplinary. Drawing from the historical methods and themes employed in the study of various periods and geographical regions as well as from academic fields outside of history, it utilizes a broad range of source materials produced by Jews and non-Jews. It grapples with many issues that were core to Jewish life, culture, community, and identity in the past, while reflecting and addressing contemporary concerns and perspectives. Divided into four parts, this volume examines how Jewish history has engaged with and developed more general historiographical methods and considerations. Part I provides a general overview of Jewish history, while Parts II and III respectively address the rich sources and methodologies used to study Jewish history. Concluding in Part IV with a timeline, glossary, and index to help frame and connect the history, sources, and methodologies presented throughout, The Routledge Companion to Jewish History and Historiography is the perfect volume for anyone interested in Jewish history.
This book examines many of the laws in the Torah governing sexual relations and the often implicit motivations underlying them. It also considers texts beyond the laws in which legal traditions and ideas concerning sexual behavior intersect and provide insight into ancient Israel's social norms. The book includes extended treatments on the nature and function of marriage and divorce in ancient Israel, the variation in sexual rules due to status and gender, the prohibition on male-with-male sex, and the different types of sexualities that may have existed in ancient Israel. The essays draw on a variety of methodologies and approaches, including narrative criticism, philological analysis, literary theory, feminist and gender theory, anthropological models, and comparative analysis. They cover content ranging from the narratives in Genesis, to the laws of Exodus, Leviticus, and Deuteronomy, to later re-interpretations of pentateuchal laws in Jeremiah and texts from the Second Temple period. Overall, the book presents a combination of theoretical discussion and close textual analysis to shed new light on the connections between law and sexuality within the Torah and beyond.
This indispensable monograph synthesizes current debates and offers a new historical and literary analysis of the book of Deuteronomy "In this exciting addition to the Anchor Yale Bible Reference Library, Stackert offers something genuinely new: he brilliantly weaves together biblical scholarship, cuneiform literature, and contemporary literary theory. This clearly written and engaging volume examines how the concept of scripture shaped ancient readers' understanding of Deuteronomy."--Bernard M. Levinson, University of Minnesota The book of Deuteronomy introduces and develops many of the essential ideas, events, and texts of both Judaism and Christianity, and it has thus been a resource--and in some instances even a starting point--for investigations of themes and concepts beyond it. In this volume, Jeffrey Stackert deftly guides the reader through major topics in the interpretation of Deuteronomy and its relationship to the other four pentateuchal books. Considering subjects such as the relationship between law and narrative, the role of Deuteronomy in Israel's history, its composition and reception history, the influence of cuneiform legal and treaty traditions, textual and archaeological evidence from the Levant and Mesopotamia, and the status of Deuteronomy within the larger biblical canon, this book introduces ongoing debates surrounding the book of Deuteronomy and offers a contemporary evaluation of the latest textual and material evidence.
In one of his most famous poems, Robert Frost imagines himselfstanding at a crossroads in a “yellow wood” and having to decidewhich path forward to choose. The poem turns on the fact thatneither path clearly recommends itself as the “better” one to choose:both are covered in yellow autumnal leaves, one is “just as fair” as theother, and both lead to destinations that Frost cannot see.1 In justtwenty lines, the poet thus suggests the plight of moderns who mustmake decisions in life that may eventually be perceived as mattersof great importance, but that feel hardly even to matter much whenthey are actually being made. That is surely a challenge we all face,but how exactly to deal with it is challenging to say. It surely seemsexaggerated to conclude from the poet’s reverie that our decisionsin life don’t really matter at all simply because we cannot say at theoutset where they may ultimately lead us—much less that they haveno real importance because we will end up in the same place anyway.Those conclusions both feel just a bit irrational, but neither shouldwe read the poem’s famous conclusion—that the poet’s decision totravel the path less taken has ended up making all the difference inhis life—as suggesting that the wisest choices in life are invariablythose spurned by the majority. Surely, for all the oylem may be agoylem, it can’t always be unwise to make some specific decision inlife merely because many others have previously chosen to make it!2 Martin S. Cohen(The Yiddish aphorism, one of my own father’s favorites, conveys thesame message as the one attributed, possibly spuriously, to AlexanderHamilton according to which “the masses are asses.”)The Torah offers a different take on the decision to choose onepath forward in life over another. Speaking from the edge of his ownlife, Moses begins by imagining two paths stretching forth beforethe Israelites as they contemplate their future. And he knows theirnames, too: they are the paths of blessing and of curse, “a blessingif you obey all the commandments of the Eternal, your God, thatI am commanding you this day, and a curse if you do not obey thecommandments of the Eternal, your God, and swerve off the paththat I am commanding you today…” (Deuteronomy 11:26–28).Later in his speech, Moses returns to that same trope and describesthat same choice in far greater detail:Behold, by commanding you today to love the Eternal,your God, and to walk in God’s ways and to keep God’scommandments and statutes and laws, I am placing beforeyou today, on the one hand, life and goodness, and, on theother, death and evil. And so shall you live and flourish as theEternal, your God, blesses you in the land that you are nowentering to possess. If, however, your heart should turn awayand you stop obeying—such that you actually turn to apostasyand prostrate yourself before alien gods and worship them—then I am telling you clearly today that you shall surely perish,that you will not live for long on the land that you are aboutto cross the Jordan to enter and possess. I call heaven andearth on this day as my witnesses that I am placing beforeyou life and death, blessing and curse. Choose life, so thatyou live, you and your progeny. And love the Eternal, yourGod, by obeying God’s voice and by cleaving unto God—forit is God who grants you your life and who determines howlong shall last the days you dwell on the land that the Eternal3 Prefaceswore to grant to your ancestors Abraham, Isaac, and Jacob(Deuteronomy 30:15-20).The title of the volume you are holding is taken from the end ofthis very passage, where the Torah presents Moses instructing thepeople how to deal with the choice that lies before them. U-vaḥartaba-ḥayyim (“choose life”), he commands—and his meaning feelsclear and unambiguous: to secure a long life for yourself and yourprogeny, choose to live in God’s service, choose to devote yourself toobeying God’s voice, and choose to cleave unto God all the days ofyour life. And the aggregate result of all that wise choosing will leadto the greatest choice of all: the choice to embrace life at its fullestand richest, both as individuals linked personally to the Almightyin covenantal intimacy and as citizens of a nation linked to theAlmighty in exactly the same way.There are countless ways to respond to the injunction to chooselife, and each of the authors in this volume has chosen one to explorein his or her essay. Some are theoretical in nature and deal with thelarger notion of how choice and obligation interact in the context ofreligion. Others are more practical and treat of the specific ways inwhich individuals might respond to the biblical obligation to chooselife in the context of the consequential decisions that we find ourselvesfaced with in life. Still others are rooted in history and presentthe way the injunction to choose life was understood by differentthinkers at different moments in Jewish history. And some haveused the scriptural injunction to choose life as a jumping-off pointfor considering the notion of free will itself, and pondering how thetheological notion that God is all-knowing can be reconciled withthe sense people have of being able freely to make real, meaningfulchoices in life.The authors who have contributed essays to this volume address4 Martin S. Cohenall of these questions. Our authors come from a wide range ofbackgrounds: many are congregational rabbis, while others areteachers and academics, and still others work in the Jewish world indifferent capacities. They are a disparate group, our authors: men andwomen, older and younger, staunchly traditionalist and more liberallyoriented, Israelis and Diaspora-based. Yet, for all they are different,they are also united by the common belief that the written word,and particularly in the form of the essay, is a useful and satisfyingmedium in which to explore Judaism and Jewishness itself in a deepand meaningful way.This is not a book solely for Jews of any particular spiritualorientation; nor, for that matter, is it a book solely for Jewish readers.Rather, we hope that this anthology may open a door for all whopossess the kind of curiosity about Jewish religion and culture thatcannot be dealt with effectively by platitudes or even heartfelt opedpieces, but rather by thoughtful, text-based studies intended toinform, to persuade, and to inspire. I feel privileged to present thework of these authors to the reading public and I hope our readerswill likewise feel that this is a remarkable collection.Unless otherwise indicated, all translations here are the authors’own work. Biblical citations of the NJPS refer to the completetranslation of Scripture first published under the title Tanakh: TheHoly Scriptures by the Jewish Publication Society in 1985. The fourletterHebrew name of God is rendered in this volume almost alwaysas “the Eternal” or “Eternal God” (although authors have sometimesdeparted from this convention, as dictated by the constraints of theirown writing).I would like to take this opportunity to acknowledge the othersenior editors of the Mesorah Matrix series, David Birnbaum andBenjamin Blech, as well as Saul J. Berman, our associate editor. Theyand our able staff have all supported me as I’ve labored to bring this5 Prefacevolume together and I am grateful to them all.As always, I must also express my gratitude to the men andwomen, and particularly to the lay leadership, of the synagogueI serve as rabbi, the Shelter Rock Jewish Center in Roslyn, NewYork. Possessed of the unwavering conviction that their rabbi’s bookprojects are part and parcel of his service to them (and, throughthem, to the larger community of those interested in learning aboutJudaism through the medium of the well-written word), they areremarkably supportive of my literary efforts as author and editor. Iam in their debt, and I am pleased to acknowledge that debt formally,here and whenever I publish my own work or the work of others.
Situates a hotly contested section of Isaiah within its historical and cultural contexts, correcting misunderstandings of older scholarship.