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This volume deals with historical and exegetical problems of the Abraham story in the book of Genesis. The first part describes the results of archaeological investigations at Hebron and Mamre in Southern Palestine including remarks on the status of the province of Judah in the first millennium BCE, especially in the Babylonian and Persian period. The second part presents exegetical comments on Genesis chapter 13 and 18. The concluding part of the volume relates the historical and exegetical aspects. The Abraham story is interpreted as a product of the Judaean people of the Babylonian and Persian Period.
Proceedings of a conference held July 14-18, 2009 at St. Andrews.
Recent developments in Pentateuchal studies — from both diachronic (historical) and synchronic (literary-textual) perspectives — have made it possible to read Genesis 18 and 19, the evocative story of Abraham and Lot, in a new light. This work uses both types of approach to examine the text, (1) considered in its own terms — its structural and linguistic features, in a detailed close reading of each verse — and (2) considered in terms of its symbolism and imagery in relation to those found in comparable cultures of the ancient Middle East. The end product is an integrated reading of the Abraham and Lot story as a sustained literary unit, and the reading process demonstrates the value of a range of exegetical methods — structuralist, linguistic, literary, historical and anthropological — in the continuing exploration of this well-known biblical narrative.
In the Gospel of John, the character of Jesus repeatedly comes into conflict with a group pejoratively designated as 'the Jews'. In chapter 8 of the Gospel this conflict could be said to reach a head, with Jesus labeling the Jews as children 'of the devil' (8:44) - a verse often cited as epitomizing early Christian anti-Judaism. Using methods derived from modern and post-modern literary criticism Ruth Sheridan examines textual allusions to the biblical figures of Cain and Abraham in John 8:1-59. She pays particular attention to how these allusions give shape to the Gospel's alleged and infamous anti-Judaism (exemplified in John 8:44). Moreover, the book uniquely studies the subsequent reception in the Patristic and Rabbinic literature, not only of John 8, but also of the figures of Cain and Abraham. It shows how these figures are linked in Christian and Jewish imagination in the formative centuries in which the two religions came into definition.