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This study examines the impact of the medieval Muslim philosophers al-Fārābī, Ibn Sīnā (Avicenna) and Ibn Rushd (Averroes) on Leo Strauss. Through meticulous source analysis, Georges Tamer critically evaluates Strauss's interpretation of their works. Furthermore, he explores how Islamic philosophy shaped Strauss's understanding of Maimonides and Plato, providing a compelling solution to the modernity crisis he identified. Offering fresh perspectives on the evolution of Strauss's thought and his distinctive approach to Arabic sources, Tamer sheds light on the pivotal role of al-Fārābī, the most significant Muslim philosopher in Strauss's view, including key aspects of al-Fārābī's political philosophy and his nuanced take on Plato's ideas. Islamic Philosophy and the Crisis of Modernity is a valuable addition to current scholarship on Strauss. Both philosophically erudite and philologically rigorous, Tamer presents the reader with a balanced perspective on Strauss's insights without being overly reverential or dismissive.
This is the first work to examine Calvin's understanding of the relationship between Jews and Christians at such a fundamental level. After an overview of the status of Jews in Europe during the late Middle Ages and the interest at that time in the knowledge of Hebrew and Judaism, the author turns specifically to Calvin and his interpretation of the Bible. Several important questions are addressed: How did Calvin understand the relationship between Jews and Christians? Have Christians taken the place of the Jews, or do they belong to the Jews because they are included in the relationship between God and Israel? What does Calvin have to say about the future of the Jews? The author concludes that Calvin's view of the relationship between Jews and Christians is closely tied to his view of the unity of the Old and New Testaments.
The Former Prophets of the Hebrew Bible includes the books of Joshua through 2 Kings; it is a narrative of ancient Israel's history of some seven hundred years from the 'conquest' of Canaan to the exile, when Israel lost the land. Thomas Mann adoptsa critical perspective and incorporates many distinct literary sources from different times into his work. The result is a compelling example of ancient historiography as well as an impressive artistic achievement. The book contains fascinating (andoften horrifying) stories of war, religious fanaticism, terror, and disaster, as well as stories of deep personal loyalty, friendship, and faith. Finally, in a deeply thoughtful and constructive way, The Former Prophets addresses perennial questionslike, amongst others, 'What is the relationship between divine sovereignty and human political institutions?' or 'In what sense are historical events the result of human acts and also of divine Providence?'
Exploring the major themes and issues of the Pentateuch, this encyclopedic work offers authoritative overviews, detailed examinations and new insights from the world of the ancient Near East. Edited by T. Desmond Alexander and David W. Baker.
A cursory glance at Hebrews' critique of Israel's fear at Sinai in Heb 12:18-29 suggests that the author has misunderstood or manipulated his sources. In the Pentateuch, the appointment of Moses as Israel's mediator receives explicit approval (Exod 19:9; Deut 5:28), while Heb 12:25 labels their request for mediation a "refusal" to heed the word of God. This book argues that Hebrews' use of the Sinai narratives resides on a complex trajectory established by four points: the Sinai covenant according to Exodus, the reenactment of that covenant according to Deuteronomy, the call for a NEW covenant according to Jeremiah, and the present reality of that covenant established by God and mediated by Jesus Christ. The basis for Hebrews' critique arises from its insight that while Israel's request established covenant-from-a-distance, Jesus demonstrates that true covenant mediation brings two parties into a single space. The purpose for Hebrews critique lies in its summons to Zion, the mountain on which Jesus sits at the right hand of God as the high priestly mediator of the new covenant.
Originally presented as the author's thesis (doctoral)--Trinity College Dublin, 2011.
This is Volume 8 of a major, multivolume reference work in which the key Hebrew and Aramaic words of the Old Testament are discussed in depth with emphasis on meaning. This series is as fundamental for Old Testament studies as its companion set, the Kittel-Friedrich Theological Dictionary of the New Testament has been for study of the New Testament.
This multivolume work is still proving to be as fundamental to Old Testament studies as its companion set, the Kittel-Friedrich Theological Dictionary of the New Testament, has been to New Testament studies. Beginning with father, and continuing through the alphabet, the TDOT volumes present in-depth discussions of the key Hebrew and Aramaic words in the Old Testament. Leading scholars of various religious traditions (including Roman Catholic, Lutheran, Reformed, Anglican, Greek Orthodox, and Jewish) and from many parts of the world (Denmark, France, Germany, Great Britain, Greece, Israel, Italy, the Netherlands, Norway, Sweden, Switzerland, and the United States) have been carefully selected for each article by editors Botterweck, Ringgren, and Fabry and their consultants, George W. Anderson, Henri Cazelles, David Noel Freedman, Shemaryahu Talmon, and Gerhard Wallis. The intention of the writers is to concentrate on meaning, starting from the more general, everyday senses and building to an understanding of theologically significant concepts. To avoid artificially restricting the focus of the articles, TDOT considers under each keyword the larger groups of words that are related linguistically or semantically. The lexical work includes detailed surveys of a word s occurrences, not only in biblical material but also in other ancient Near Eastern writings. Sumerian, Akkadian, Egyptian, Ethiopic, Ugaritic, and Northwest Semitic sources are surveyed, among others, as well as the Qumran texts and the Septuagint; and in cultures where no cognate word exists, the authors often consider cognate ideas. TDOT s emphasis, though, is on Hebrew terminology and on biblical usage. The contributors employ philology as well as form-critical and traditio-historical methods, with the aim of understanding the religious statements in the Old Testament. Extensive bibliographical information adds to the value of this reference work. This English edition attempts to serve the needs of Old Testament students without the linguistic background of more advanced scholars; it does so, however, without sacrificing the needs of the latter. Ancient scripts (Hebrew, Greek, etc.) are regularly transliterated in a readable way, and meanings of foreign words are given in many cases where the meanings might be obvious to advanced scholars. Where the Hebrew text versification differs from that of English Bibles, the English verse appears in parentheses. Such features will help all earnest students of the Bible to avail themselves of the manifold theological insights contained in this monumental work.