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Arthur Walker-Jones presents an Earth-focused reading of the second book of Psalms, focusing upon the many nonhuman animals that appear repeatedly within the text. In the first commentary to explore the implications of the natural and cultural history of animals for the interpretation of Psalms, Walker-Jones moves beyond the standard treatment of animals as mere metaphors for human concerns, or background to human stories. Instead, Walker-Jones draws upon the interdisciplinary field of animal studies, incorporating this into ecocritical analysis and arguing for the similarity between the two approaches, including recognizing that the oppression and liberation of humans is interrelated with the oppression and liberation of Earth and all its creatures. Walker-Jones looks at foxes, sheep, goats, cattle, doves, snakes, lions, snails, dogs, and deer, which all appear in Psalms 42–72, taking into account that many of these animals co-evolved with humans and created the particular ecological niche of the highlands east of the Mediterranean. Perceiving Earth in various ways-as refuge, as enemy, as Rock, and as fertile and joyous-this volume brings an entirely new ecological perspective to the Psalms.
In this volume, scholars from around the world read the story of Earth in key texts from the Psalms and the Prophets.Their readings challenge popular understandings of the Chaoskampf myth, the theophany of Psalm 29 and the New Earth in Isaiah 65. Re-readings of Ezekiel expose the cruelty of divine justice extended to the natural world. Several articles by indigenous writers sensitive to the voice of Earth bring new insights to the potential meaning of texts like Psalm 104. Contributors include Lloyd Geering, Russell Nelson, William Urbrock, Laurie Braaten, Keith Carley, Anne Gardner, John Olley, Gunther Wittenberg, Kalinda Stevenson, Peter Trudinger, Arthur Walker-Jones, Norman Charles, Howard Wallace, Geraldine Avent, Madipoane Masenya and Abotchie Ntreh.
Jione Havea analyses the Book of Jonah through the lens of climate change, using this present situation to reconsider the significance of Jonah for contemporary struggles and contexts, and tapping into traditional practices of commentary to draw out the meaning of the biblical text. Havea takes Jonah 3:10 as a starting point, in which God repents and rethinks (decides not to destroy), taking this as a challenge and an opportunity for biblical scholars to reflect on the realities of climate change. Havea builds on this opportunity in two ways: first, by reading Jonah forward, giving special attention to the orientation of the narrative toward the sea and Nineveh, and then backward, highlighting the significance of sea and (is)land lives to the flow of the narrative. Second, by looking at the other figures in the narrative, rather than focusing on the narrator's obsession with Jonah and his God. Havea reminds readers that the fish, plant, worm and other beasts are also crucial in this narrative, and considers how this can change our reading of the text.
The Boice Commentary series combines careful scholarship and clear communication in a verse-by-verse and section by section reading of various biblical texts. Combining thoughtful interpretation with contemporary insight for daily living, James Montgomery Boice explains the meaning of the text and relates the text's concerns to the church, Christianity, and the world in which we live. Whether used for devotions, preaching, or teaching, this authoritative and thought-provoking series will appeal to a wide range of readers, from serious Bible students to interested laypersons.
This ecological reading of the book of Ruth takes into account the power which this short story holds, speaking to the whole person by engaging each reader's emotions, imagination, memory, and reason. Alice M. Sinnott demonstrates how the story of Ruth transcends geographical, spatial and historical boundaries by appealing to all concerned with the plight of the Earth. Sinnott highlights the ecological dimensions of the text that scholars have ignored or dismissed in the past, and explores how the narrator gives voice to the way in which the Earth functions throughout the story. Integral to her reading of the text is a concern for Earth and matters such as food, famine, death, harvests, grain, day and night and members of the Earth community. Sinnott considers non-human characters as legitimate determining factors in the structuring of the narrative, and recognizes Earth and members of the Earth community as equally valid subjects. By identifying with these aspects of Ruth, Sinnott is able to read the text with new eyes; and by placing special emphasis in how the narrator depicts the natural world, she reinforces how subjects from that world emerge as integral components.
Brilliant commentary on the most cherished book of the Bible
This scholarly study of the Psalms retains its rigor while focusing particularly on the pastoral use of the Psalms, looking at how they may function as voices of faith in the actual life of the believing community.
Few people realize that the first character in the Bible (after the headline sentence of Genesis 1.1) is Earth. What if we read the creation story and the primal myths of Genesis from the perspective of that key character, rather than from the anthropocentric perspective in which our culture has nurtured us? This is the project of Norman Habel's commentary, resisting the long history in Western culture of devaluing, exploiting, oppressing and endangering the Earth. Earth in Genesis first appears wrapped in the primal waters, like an embryo waiting to be born. On the third day of creation it is actually born and comes into existence with its green vegetation as a habitat for life of all kinds. It is hardly a moment before Earth is damaged by human sin and suffers a divine curse, and then must cry out for justice for the blood of Abel it has been compelled to drink. It is an even greater curse when Earth, together with almost all life on Earth, comes near to total annihilation at the Flood. Has Earth brought this fate upon itself, or is it the innocent victim of human wrongdoing? Genesis has God regretting the threat to Earth and its children that the Flood has brought, and vowing to green Earth again, remove the curse, restore the seasons and make a personal covenant of assurance with Earth and its creatures. The ecological approach of this commentary was first developed in the five-volume multi-authored series, The Earth Bible (2000-2002). In The Earth Bible Commentary, of which this is the first volume, a group of scholars dedicated to the re-valuing of Earth pursue these themes in their commentaries on the books of the Bible. Other volumes in preparation are: Deuteronomy, Ruth, Job, Psalms Book 2, Ecclesiastes, Isaiah 1-39, Joel, Matthew, Luke, Colossians, Revelation. The Earth Bible logo was created by Jasmine Corowa, an Indigenous Australian
Born the son of a clergyman on October 18, 1662, Matthew Henry was ordained into the British Presbyterian Church where he held the pastorate in Chester from 1687 to 1712. He was widowed, married again and had 10 children, three whom died in infancy. Henry died in 1714. Henry began work on his commentary as "Notes On The New Testament" in 1704 and the monumental work was completed shortly before his death in 1714. Remembered as a caring pastor, a passionate lover of the Word of God, and a man of great personal integrity, Matthew Henry has left his mark on the hearts of countless Christians who seek a deeper understanding of the riches that Scripture contains. This edition of Matthew Henry's Commentary on the Whole Bible uses the King James text and is abridged from the original six volumes while faithfully retaining all of the vibrant themes of that classic work. Everything here is in Matthew Henry's own words and nothing relevant to today's reader has been omitted.
Each chapter is summed up in its contents, each paragraph reduced to its proper heads, the sense given, and largely illustrated with practical remarks and observations.