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This brief volume brings together three of Norman Gottwald’s classic essays that address issues of social class and ideology as they pertain to the interpretation of the biblical documents. The small format makes them useful for classroom and small-group use, providing definitions, theoretical concerns, and applications to specific texts. The author has been a leader in the social-scientific analysis of the Bible for almost fifty years. Contents Social Class as an Analytic and Hermeneutical Category in Biblical Studies Social Class and Ideology in Isaiah 40–55: An Eagletonian Reading Ideology and Ideologies in Israelite Prophecy
A fully revised and updated analysis of the texts on social justice in the Old Testament; highlighting their importance in shaping a Christian theological approach to injustice.
PART 1: EXAMINING TEXTS 1. Social Drama in the Psalms of Individual Lament 2. Kingship in the Book of Psalms 3. Abusing the Bible: The Case of Deuteronomy 15 4. Do not Fear What They Fear: A Post-9/11 Reflection(Isaiah 8:11–15) 5. The Expropriated and the Expropriators in Nehemiah 5 6. How Do Extrabiblical Sociopolitical Data Illuminate Obscure Biblical Texts? The Case of Ecclesiastes 5:8–9 [Heb. 5:7–8] 7. On the Alleged Wisdom of Kings: An Application of Adorno’s Immanent Criticism to Ecclesiastes PART 2: ENGAGING PRACTICES 8. Framing Biblical Interpretation at New York Theological Seminary: A Student Self Inventory on Biblical Hermeneutics 9. Theological Education as a Theory-Praxis Loop: Situating the Book of Joshua in a Cultural, Social Ethical, and Theological Matrix 10. The Bible as Nurturer of Passive and Active Worldviews 11. Biblical Scholarship in Public Discourse 12. On Framing Elections: The Stories We Tell Ourselves 13. Values and Economic Structures
Biblical scholars frequently attempt to contextualize the Priestly ritual corpus by comparing it to other ancient Near Eastern ritual traditions. This comparative approach tends to detect a hidden polemic at work in the Priestly Source (P) which was meant to highlight its distinctly monotheistic outlook. Isabel Cranz reframes current understandings of P by comparing Priestly rituals of atonement to their Assyro-Babylonian counterparts. In this way she shows how the Priestly ritual corpus is highly specialized and concerns itself primarily with sanctuary maintenance. Viewing P in this new light in turn helps to demonstrate that the authors of P were not interested in discrediting foreign rituals or pushing a monotheistic agenda. Instead P primarily aimed to confirm the Aaronide priests as the only legitimate priestly group fit for service at the altar. Subsequently if a polemical agenda is present in P it can be shown to be directed against rivals and critics of the Aaronide priesthood, not other rituals of the ancient Near East.
This work uses anthropological theory and field studies to investigate the social function and meaning of sacrifice. All rituals, including sacrifice, communicate social beliefs and morality, but these cannot be determined outside of a study of the social context. Thus, there is no single explanation for sacrifice - such as those advanced by René Girard or Walter Burkert or late-19th and early-20th century scholars. The book then examines four different writings in the Hebrew Bible - the Priestly Writing, the Deuteronomistic History, Ezra-Nehemiah, and Chronicles - to demonstrate how different social origins result in different social meanings of sacrifice.
CONTENTS PART 1: METHODS, MODELS, AND COMPARATIVE STUDIES What Does Sociology Have to Do with The Bible? The Bible and Economic Ethics Social Class as an Analytic and Hermeneutical Category in Biblical Studies Social Class and Ideology in Isaiah 40-55: An Eagletonian Reading Ideology and Ideologies in Israelite Prophecy Periodization, Interactive Power Networks, and Teleogical Constraints in Hebrew Bible Studies Icelandic and Israelite Beginnings: A Comparative Probe Structure and Origin of the Early Israelite and Iroquois "Confederacies" PART 2: TRIBUTES TO COLLEAGUES James Muilenburg: Superlative Teacher David Jobling: Fearless Frontiersman Marvin L. Chaney, Master Social Critic Jack Elliott: Breacher of Boundaries
William G. Dever is recognized as the doyen of North American archaeologist-historians who work in the field of the ancient Levant. He is best known as the director of excavations at the site of Gezer but has worked at numerous other sites, and his many students have led dozens of other expeditions. He has been editor of the Bulletin of the American Schools of Oriental Research, was for many years professor in the influential archaeology program at the University of Arizona, and now in retirement continues actively to write and publish. In this volume, 46 of his colleagues and students contribute essays in his honor, reflecting the broad scope of his interests, particularly in terms of the historical implications of archaeology.
Using socio-anthropological theory and archaeological evidence, Knight argues that while the laws in the Hebrew Bible tend to reflect the interests of those in power, the majority of ancient Israelites--located in villages--developed their own unwritten customary laws to regulate behavior and resolve legal conflicts in their own communities. This book includes numerous examples from village, city, and cult. --from publisher description
Marxism is one of the revolutionary social-scientific theories that has come to have a prominent place in New Testament studies in the United States. It is often combined with liberation theology and applied to apocalyptic texts. This book argues that the basic presuppositions of these three ideological systems are ultimately at odds with one another. The study then traces the kinds of moves scholars in New Testament studies have made to overcome this problem.
The horrific text of Judges 19 is puzzling, especially to Chinese Christians who read the Chinese Union Version. This dominant translation of the Bible seems to place the blame for the tragedy on the concubine, which in turns legitimizes violence against women. Using tools of narrative, intertextual, and ideological criticism, Tsoi reveals an anti-Levite rhetoric in the text that has been neglected by translators. An examination of the translation context suggests that an anti-concubinage agenda in the social context of Republican China might have contributed to the bias in the translation, resulting in more than a century of misinterpretation among Chinese Christians.