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This book traces the evolution of an Arabic poetic form called a oeHumayni poetry.a The book addresses the connections between the Humayni poetry of Yemen and the sacred poetry of Jews from Yemen, a hitherto-neglected chapter in the history of Arabic and Jewish literatures.
Tales of success, betrayals, and failures are all under God's watchful eye and end with surprising results. Because Desire Nana was born into poverty and raised by an abusive, drunken father, his future in Cameroon was uncertain. Read how God used his mother and strangers for unwavering moral and financial support to survive the trials and tribulations of growing up in gang-infested Cameroon. Much Like Joseph is a spiritually compelling book and true story that takes you on a journey from birth to the present day. Tales of success, betrayals, and failures are all under God's watchful eye and end with surprising results. Much Like Joseph forces the reader to compare their own life story to that of Joseph and see how God has His hand in everything that happens in our lives. In Cameroon, accidents are considered "supernatural." What do you think?
Imagine that you could really understand the Bible...that you could read, analyze, and discuss the book of Genesis not as a compositional mystery, a cultural relic, or a linguistic puzzle palace, or even as religious doctrine, but as a philosophical classic, precisely in the same way that a truth-seeking reader would study Plato or Nietzsche. Imagine that you could be led in your study by one of America's preeminent intellectuals and that he would help you to an understanding of the book that is deeper than you'd ever dreamed possible, that he would reveal line by line, verse by verse the incredible riches of this illuminating text -- one of the very few that actually deserve to be called seminal. Imagine that you could get, from Genesis, the beginning of wisdom. The Beginning of Wisdom is a hugely learned book that, like Genesis itself, falls naturally into two sections. The first shows how the universal history described in the first eleven chapters of Genesis, from creation to the tower of Babel, conveys, in the words of Leon Kass, "a coherent anthropology" -- a general teaching about human nature -- that "rivals anything produced by the great philosophers." Serving also as a mirror for the reader's self-discovery, these stories offer profound insights into the problematic character of human reason, speech, freedom, sexual desire, the love of the beautiful, pride, shame, anger, guilt, and death. Something as seemingly innocuous as the monotonous recounting of the ten generations from Adam to Noah yields a powerful lesson in the way in which humanity encounters its own mortality. In the story of the tower of Babel are deep understandings of the ambiguous power of speech, reason, and the arts; the hazards of unity and aloneness; the meaning of the city and its quest for self-sufficiency; and man's desire for fame, immortality, and apotheosis -- and the disasters these necessarily cause. Against this background of human failure, Part Two of The Beginning of Wisdom explores the struggles to launch a new human way, informed by the special Abrahamic covenant with the divine, that might address the problems and avoid the disasters of humankind's natural propensities. Close, eloquent, and brilliant readings of the lives and educations of Abraham, Isaac, Jacob, and Jacob's sons reveal eternal wisdom about marriage, parenting, brotherhood, education, justice, political and moral leadership, and of course the ultimate question: How to live a good life? Connecting the two "parts" is the book's overarching philosophical and pedagogical structure: how understanding the dangers and accepting the limits of human powers can open the door to a superior way of life, not only for a solitary man of virtue but for an entire community -- a life devoted to righteousness and holiness. This extraordinary book finally shows Genesis as a coherent whole, beginning with the creation of the natural world and ending with the creation of a nation that hearkens to the awe-inspiring summons to godliness. A unique and ambitious commentary, a remarkably readable literary exegesis and philosophical companion, The Beginning of Wisdom is one of the most important books in decades on perhaps the most important -- and surely the most frequently read -- book of all time.
The idea of a heavenly double—an angelic twin of an earthbound human—can be found in Christian, Manichaean, Islamic, and Kabbalistic traditions. Scholars have long traced the lineage of these ideas to Greco-Roman and Iranian sources. In The Greatest Mirror, Andrei A. Orlov shows that heavenly twin imagery drew in large part from early Jewish writings. The Jewish pseudepigrapha—books from the Second Temple period that were attributed to biblical figures but excluded from the Hebrew Bible—contain accounts of heavenly twins in the form of spirits, images, faces, children, mirrors, and angels of the Presence. Orlov provides a comprehensive analysis of these traditions in their full historical and interpretive complexity. He focuses on heavenly alter egos of Enoch, Moses, Jacob, Joseph, and Aseneth in often neglected books, including Animal Apocalypse, Book of the Watchers, 2 Enoch, Ladder of Jacob, and Joseph and Aseneth, some of which are preserved solely in the Slavonic language.
Series: Studies in Theology and Religion (STAR) vol. 8 From 4 to 6 January 2001, a three-day international conference on textual criticism took place in Münster. This conference was remarkable for its multi-disciplinary set-up. The speakers included experts in the field of New Testament textual criticism as well as researchers who specialise in preparing critical editions of documents from early-Jewish and rabbinic literature. Text-critical problems concerning the study of early-Christian literature other than the New Testament were also on the conference programme. This book contains most of the papers presented during the conference, but it is not simply a volume containing conference proceedings. The papers have often been thoroughly revised and two articles were added afterwards at the invitation of the editors. There is also a substantial inroduction by the editors. Contributors include Barbara Aland, James Keith Elliott, and Folkert Siegert. From the contents Part 1 Introduction Part 2 New Testament and other early Christian Literature 1 Der textkritische und textgeschichtliche Nutzen früher Papyri, demonstriert am Johannesevangelium 2 Was verändert sich in der Textkritik durch die Beachtung genealogischer Kohärenz? 3 The Nature of "Western" Readings in Acts: Test-cases 4 Zur Bedeutung der koptischen Übersetzungen für Textkritik und Verständnis des Neuen Testaments 5 Theodorus Beza and New Testament Conjectural Emendation 6 The Editio Critica Maior: One Reader's Reactions 7 Textkritik in frühchristlicher Literatur ausserhalb des Neuen Testaments: Barn 1,6 als Beispiel Part 3 Jewish Literature 1 Erfahrungen mit der Münsteraner Josephus-Ausgabe: Ein Werkstattbericht mit Seitenblicken auf griechische Bibelsausgaben 2 Zur Edition apokrypher Texte: Am Beispiel des griechischen Lebens Adams und Evas 3 Textual Criticism of Late Rabbinic Midrshim: The Example of Aggadat Bereshit
Aggadat Bereshit is a homiletic Midrash on the Book of Genesis written in Hebrew, about the 10th century CE. It has a unique threefold structure, dividing the chapters or homilies according to the three parts of Tenakh: Torah (Genesis), Prophets and Writings. It contains interesting material, some unparalleled in rabbinic literature, such as an anti-Christian interpretation of Genesis 22. Besides being the first translation, this volume presents some variants from manuscripts unknown by its last editor (S. Buber, Krakow 1903). This English translation will be welcomed in the world of Jewish and Biblical Studies, academics as well as lay-persons with lesser knowledge of rabbinic Hebrew. The extensive introduction gives an up-to-date overview of the questions as to text, contents, structure, dating and provenance of this hitherto neglected Midrash.
A compassionate, shame-free guide for your darkest days “A one-of-a-kind book . . . to read for yourself or give to a struggling friend or loved one without the fear that depression and suicidal thoughts will be minimized, medicalized or over-spiritualized.”—Kay Warren, cofounder of Saddleback Church What happens when loving Jesus doesn’t cure you of depression, anxiety, or suicidal thoughts? You might be crushed by shame over your mental illness, only to be told by well-meaning Christians to “choose joy” and “pray more.” So you beg God to take away the pain, but nothing eases the ache inside. As darkness lingers and color drains from your world, you’re left wondering if God has abandoned you. You just want a way out. But there’s hope. In I Love Jesus, But I Want to Die, Sarah J. Robinson offers a healthy, practical, and shame-free guide for Christians struggling with mental illness. With unflinching honesty, Sarah shares her story of battling depression and fighting to stay alive despite toxic theology that made her afraid to seek help outside the church. Pairing her own story with scriptural insights, mental health research, and simple practices, Sarah helps you reconnect with the God who is present in our deepest anguish and discover that you are worth everything it takes to get better. Beautifully written and full of hard-won wisdom, I Love Jesus, But I Want to Die offers a path toward a rich, hope-filled life in Christ, even when healing doesn’t look like what you expect.
American church participation has plummeted in recent decades. Abuse scandals and hypocrisy hang in the air. Weekly, I talk to friends and neighbors who have left church, even as many still identify as Christians. I get what they're saying. When I consider the pain that so many have experienced in church life, the body of Christ sure seems broken. It's no wonder many don't find church to be worth it. But maybe there's more to the story. As a child, my family experienced deep crisis. I felt alone and vulnerable. Into that void, the church stepped in. I discovered a family, a people that have my back and forever changed my life. Even now, I see tangible ways the church works for the common good. The church possesses a resilient beauty that continually pushes through the brokenness. If we love Jesus, we have to eventually ask what Jesus loves. Surprising to me at times, Jesus loves the church, despite her brokenness. If we learn to see what Jesus sees, we'll discover a powerful, often untapped means towards human flourishing. No other social group offers what the church offers. Yes, the church is broken, but there's more. She's beautiful.