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This book explores the influence of Roman imperialism on the development of Messianic themes in Judaism in the fifth through the eight centuries CE. It pays special attention to the ways in which Roman imperial ideology and imperial eschatology influenced Jewish representations of the Messiah and Messianic age. Topics addressed in the book include: representations of the Messianic kingdom of Israel as a successor to the Roman Empire, the theme of imperial renewal in Jewish eschatology and its Roman parallels, representations of the emperor in late antique literature and art and their influence on the representations of the Messiah, the mother of the Messiah in late antique and Byzantine cultural contexts, and the figure of the last Roman Emperor in Christian and Jewish tradition.
Iconographic exegesis combines the study of biblical texts (exegesis) with the study of ancient expressions of visual art (iconography).Studying ancient visual art that is contemporary with the documents of the Old Testament gives remarkable insight, not only on the meaning and historical context of the biblical text, but also because it facilitates greater understanding of how the ancient authors and audiences saw, thought, and made sense of the world. Iconography thus merits close attention as another avenue that can lead to a more nuanced and more complete understanding of the biblical text.Each chapter of this book provides an exegesis of a particular biblical text or theme. The book is organized around the tripartite structure of the Hebrew Bible, and demonstrates that iconographical exegesis is pertinent to "every nook and cranny" of the Bible.Within the three parts, there is special emphasis on Genesis, Isaiah, and the Psalms in order to make the book attractive for classes that deal with one or more of these books and might therefore include an iconographic perspective.In addition to connecting with a major issue in biblical interpretation, theology, or visual studies each chapter will end with one or two exercises directing the reader/student to comparable texts and images, enabling them to apply what was described in the chapter for themselves. This approach enables beginners as well as advanced readers to integrate iconography into their toolbox of exegetical skills.
As government by the people, democracy has always had its proponents as well as opponents. What forms of government have Jewish leaders, both with and without actual political power, favored? Not surprisingly, many options have been offered theoretically and in practice. Perhaps more surprisingly, democracy has been at the heart of most systems of governance. Biblical Israel was largely a monarchy, but many writers of the Bible were critical of the excesses that almost always arise when human kings take charge: the general populace loses its freedom. In rabbinic Judaism, the majority ruled, and many principles that support modern democratic institutions have their basis in interpretations offered by the classical rabbis. This is true even though rabbinic Jews did not govern democratically. When Jews did have some degree of self-governance, democratic principles and institutions were often upheld. At the same time, so most communal leaders insisted, God--the ultimate judge--ultimately judges everything and everyone. Modern Israel provides the first instance of an independent Jewish nation since the Hasmonean monarchy of the second and first centuries BCE. On an almost daily basis, common features uniting democracy and Judaism, as well as flash point of controversy, are highlighted there. The fourteen scholars whose work is collected here are mindful of all of these circumstances--and many more. In a style that is accessible, clear, and balanced, they allow readers to assess these issues based on the most current thinking. This volume is required reading for anyone interested in how religion and politics have interacted, and continue to interact, in Judaism and among Jews.
Hidden Criticism of the Angry Tyrant in Early Judaism and the Acts of the Apostles adds to the current literature of imperial-critical New Testament readings with an examination of Luke’s hidden criticism of imperial Rome in the Acts of the Apostles and in Paul’s speech on the Areopagus in Acts 17. Focusing on discursive resistance in the Hellenistic world, Drew J. Strait examines the relationship between hidden criticism and persuasion and between subordinates and the powerful, and he explores the challenge to the dissident voice to communicate criticism while under surveillance. Strait argues that Luke confronts the idolatrous power and iconic spectacle of gods and kings with the Gospel of the Lord of all—a worldview that is incompatible with the religions of Rome, including emperor worship.
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.
While the expectations and circumstances of women’s lives in ancient Israel have received considerable attention in recent scholarship, to date little attention has been focused on the role of daughters in Hebrew narrative‒‒that is, of yet unmarried female members of the household, who are not yet mothers. Kimberly D. Russaw argues that daughters are more than foils for the males (fathers, brothers, etc.) in biblical narratives and that they often use particular tactics to navigate antagonistic systems of power in their worlds. Institutions and power structures favor the patriarch, sons inherit such privileges and benefits, and wives and mothers are ascribed special status because they ensure the patrilineal legacy by birthing sons; but daughters do not receive such social favor or standing. Instead of privileging daughters, systems and institutions control their bodies, restrict their access, and constrict their movement. Combining philological data, social-science models, and cross-cultural comparisons, Russaw examines the systems that constrict biblical daughters in their worlds and the strategies they employ when hostile social forces threaten their well-being.
The transition between the reality of war and a hope for peace has accompanied the Jewish people since biblical times. However, the ways in which both concepts are understood have changed many times over the ages, and both have different implications for an independent nation in its own land than they do for a community of exiles living as a minority in foreign countries. This book explores the concepts of war and peace throughout the history of Judaism. Combining three branches of learning - classical Jewish sources, from the Bible to modern times; related academic disciplines of Jewish studies, humanities, social and political sciences; and public discussion of these issues on political, military, ideological and moral levels - contributors from Israel and the USA open new vistas of investigation for the future as well as an awareness of the past. Chapters touch on personal and collective morality in warfare, survival though a long and often violent history, and creation of some of the world’s great cultural assets, in literature, philosophy and religion, as well as in the fields of community life and social autonomy. An important addition to the current literature on Jewish thought and philosophy, this book will be of considerable interest to scholars working in the areas of Jewish Studies, theology, modern politics, the Middle East and biblical studies.
In the twenty-first century, Jews and Christians are challenged to reconsider their theological assumptions by two inescapable truths: the moral tragedy of the holocaust demands that Christian thinkers acknowledge the violent effects of theologically delegitimizing Jews and Judaism, and the pervasive reality of cultural and religious pluralism calls both Christian and Jewish theologians to rethink the covenant in the presence of the Other. Two Faiths, One Covenant? Jewish and Christian Identity in the Presence of the Other is a breakthrough work that embraces this contemporary challenge and charts a path toward fruitful interfaith dialogue. The Christian and Jewish theologians in this book explore the ways that both religions have understood the covenant and reflect on how it can serve as a reservoir for a positive theological relationship between Christianity and Judaism-not merely one of non-belligerent tolerance, but of respect and theological pluralism, however limited.
The author demonstrates that the "first records of the Hebrews were written on tablets, and in the cuneiform script. This view may be supported by consideration of the variations in personal and geographical names that occur in parallel passages, in cases where they are so entirely unlike that no mistake between alphabetic letters, even in the later indistinct script whence square Hebrew originated, could account for the differences" (from Preface).