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This study of Nebuchadnezzar's madness in Daniel 4 demonstrates how the elements which the biblical author borrowed from Ancient Near Eastern myth commanded the attention of early Jewish and Christian exegetes.
The untold story of King Nebuchadnezzar’s daughter For seven years the Babylonian princess Tiamat has waited for the mad king Nebuchadnezzar to return to his family and to his kingdom. Driven from his throne to live as a beast, he prowls his luxurious Hanging Gardens, secreted away from the world. Since her treaty marriage at a young age, Tia has lived an opulent yet oppressive life in the palace. But her husband has since died and she relishes her newfound independence. When a nobleman is found murdered in the palace, Tia must discover who is responsible for the macabre death, even if her own freedom is threatened. As the queen plans to wed Tia to yet another prince, the powerful mage Shadir plots to expose the family’s secret and set his own man on the throne. Tia enlists the help of a reluctant Jewish captive, her late husband’s brother Pedaiah, who challenges her notions of the gods even as he opens her heart to both truth and love. In a time when few gave their hearts to Yahweh, Tia must decide if she is willing to risk everything—her possessions, her gods, and her very life—for the Israelites’ one God. Madness, sorcery, and sinister plots mingle like an alchemist’s deadly potion as Tia chooses whether to risk all to save the kingdom—and her family. “The biblical story of Babylonian King Nebuchadnezzar’s seven years as a madman, found in the Old Testament Book of Daniel, deepens and broadens thanks to veteran author Higley’s historical research and vivid imagination . . . Readers will find much to enjoy here: fine writing, suspense, mystery, faith, love, and a new look at an old story.” —Publishers Weekly “Higley gives readers a dose of biblical history set in King Nebuchadnezzar’s palatial gardens and a character like no other in Tiamat, devoted daughter of a king gone mad. The author’s insights into a woman’s inner strength as she searches for the one true God will leave readers rejoicing.”—Romantic Times TOP PICK "Her story will appeal not just to readers of historical fiction but also to those with an interest in biblical history." —Booklist
Originally published: London: Thames & Hudson Ltd, 2015.
Early Assyriologists were lured to Babylonian studies by the light which cuneiform text shed on ancient history and the Bible, and for later scholars this is still the attraction. The Age of Discovery is not past, and one can still read literature that has been unseen by the eyes of man for millennia. There are myriads of tablets lying in the ancient ruins of Iraq, Iran, Syria, and Turkey, waiting for the excavator's spade; in museums there are quantities of inscriptions that have not yet been made public.
In 1099, the soldiers of the First Crusade took Jerusalem. As the news of this victory spread throughout Medieval Europe, it felt nothing less than miraculous and dream-like, to such an extent that many believed history itself had been fundamentally altered by the event and that the Rapture was at hand. As a result of military conquest, Christians could see themselves as agents of rather than mere actors in their own salvation. The capture of Jerusalem changed everything. A loosely defined geographic backwater, comprised of petty kingdoms and shifting alliances, Medieval Europe began now to imagine itself as the center of the world. The West had overtaken the East not just on the world's stage but in God's plans. To justify this, its writers and thinkers turned to ancient prophecies, and specifically to one of the most enigmatic passages in the Bible the dream King Nebuchadnezzar has in the Book of Daniel, of a statue with a golden head and feet of clay. Conventional interpretation of the dream transformed the state into a series of kingdoms, each less glorious than the last, leading inexorably to the end of all earthly realms-- in short, to the Apocalypse. The First Crusade signified to Christians that the dream of Nebuchadnezzar would be fulfilled on their terms. Such heady reconceptions continued until the disaster of the Second Crusade and with it, the collapse of any dreams of unification or salvation-any notion that conquering the Holy Land and defeating the Infidel could absolve sin. In Nebuchadnezzar's Dream, Jay Rubenstein boldly maps out the steps by which these social, political, economic, and intellectual shifts occurred throughout the 12th century, drawing on those who guided and explained them. The Crusades raised the possibility of imagining the Apocalypse as more than prophecy but actual event. Rubenstein examines how those who confronted the conflict between prophecy and reality transformed the meaning and memory of the Crusades as well as their place in history.
This anthology brought together the most important historical, legal, mythological, liturgical, and secular texts of the ancient Near East, with the purpose of providing a rich contextual base for understanding the people, cultures, and literature of the Old Testament. A scholar of religious thought and biblical archaeology, James Pritchard recruited the foremost linguists, historians, and archaeologists to select and translate the texts. The goal, in his words, was "a better understanding of the likenesses and differences which existed between Israel and the surrounding cultures." Before the publication of these volumes, students of the Old Testament found themselves having to search out scattered books and journals in various languages. This anthology brought these invaluable documents together, in one place and in one language, thereby expanding the meaning and significance of the Bible for generations of students and readers. As one reviewer put it, "This great volume is one of the most notable to have appeared in the field of Old Testament scholarship this century." Princeton published a follow-up companion volume, The Ancient Near East in Pictures Relating to the Old Testament (1954), and later a one-volume abridgment of the two, The Ancient Near East: An Anthology of Texts and Pictures (1958). The continued popularity of this work in its various forms demonstrates that anthologies have a very important role to play in education--and in the mission of a university press.
Did Jesus claim to be the "bridegroom"? If so, what did he mean by this claim? When Jesus says that the wedding guests should not fast "while the bridegroom is with them" (Mark 2:19), he is claiming to be a bridegroom by intentionally alluding to a rich tradition from the Hebrew Bible. By eating and drinking with "tax collectors and other sinners," Jesus was inviting people to join him in celebrating the eschatological banquet. While there is no single text in the Hebrew Bible or the literature of the Second Temple Period which states the "messiah is like a bridegroom," the elements for such a claim are present in several texts in Isaiah, Jeremiah, and Hosea. By claiming that his ministry was an ongoing wedding celebration he signaled the end of the Exile and the restoration of Israel to her position as the Lord's beloved wife. This book argues that Jesus combined the tradition of an eschatological banquet with a marriage metaphor in order to describe the end of the Exile as a wedding banquet.
Cut off from a mother's love and facing his father's rejection, legendary King Nebuchadnezzar II struggles through waves of conflict to eventually reign over the great Empire known as Babylon. Fiction based on biblical and historical fact, The PRIDE OF BABYLON chronicles "Nebuk's" birth, struggles to please his father, finding and marrying Mara (the love of his life) then through military successes, to the throne and finally seven years of madness. While military success makes him popular with the people, it does not exempt him from conflict. fending off members of his own family who plot to kill him or at least deny his right to rule by stealing the throne from him. Daniel, Shadrach, Meshach and Abed Nego, faithful Judean eunuch slaves play key roles in the development of the Babylonian Empire and personally to this great king who shaped the history of the world.
In Ancient Israel Lester L. Grabbe sets out to summarize what we know through a survey of sources and how we know it by a discussion of methodology and by evaluating the evidence. The most basic question about the history of ancient Israel, how do we know what we know, leads to the fundamental questions of Grabbe's work: what are the sources for the history of Israel and how do we evaluate them? How do we make them 'speak' to us through the fog of centuries? Grabbe focuses on original sources, including inscriptions, papyri, and archaeology. He examines the problems involved in historical methodology and deals with the major issues surrounding the use of the biblical text when writing a history of this period. Ancient Israel provides an enlightening overview and critique of current scholarly debate. It can therefore serve as a 'handbook' or reference-point for those wanting a catalogue of original sources, scholarship, and secondary studies. Grabbe's clarity of style makes this book eminently accessible not only to students of biblical studies and ancient history but also to the interested lay reader. For this new edition the entire text has been reworked to take account of new archaeological discoveries and theories. There is a major expansion to include a comprehensive coverage of David and Solomon and more detailed information on specific kings of Israel throughout. Grabbe has also added material on the historicity of the Exodus, and provided a thorough update of the material on the later bronze age.
Galatians is one of the earliest of the Pauline letters and is therefore among the first documents written by Christians in the first century. Paul’s letter to the Galatians deals with the first real controversy in the early church: the status of Jews and gentiles in this present age and the application of the Law of Moses to gentiles. Paul argues passionately that gentiles are not “converting” to Judaism and therefore should not be expected to keep the Law. Gentiles who accept Jesus as Savior are “free in Christ,” not under the bondage of the Law. Galatians also deals with an important pastoral issue in the early church as well. If gentiles are not “under the Law,” are they free to behave any way they like? Does Paul’s gospel mean that gentiles can continue to live like pagans and still be right with God? For Paul, the believer’s status as an adopted child of God enables them to serve God freely as dearly loved children. Galatians: Freedom through God's Grace is commentary for laypeople, Bible teachers, and pastors who want to grasp how the original readers of Galatians would have understood Paul’s letter and how this important ancient letter speaks to Christians living in similar situations in the twenty-first century.