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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
Malchow demonstrates that Israel did not originate the concept of social justice. Rather, it drew its resources for overcoming injustice from Near Eastern thought on the subject. By combining its own ideas of social justice with those of its neighbors, Israel's people fought injustice with what was "new" and what was "old".
CONTENTS PART 1: THE ORIGINS OF ANCIENT ISRAEL Early Israel as an Anti-Imperial Community The Origins of Israel as a Textual Models for Envisioning Early Israel Triumphalist versus Anti-Triumphalist Versions of Early Israel: A Response to Articles by Lemche and Dever Historical Description versus Historical Representation and Symbol The Interplay of Religion and Ethnicity in Ancient Israel Proto-Globalization and Proto-Secularization in Ancient Israel Revisiting the Tribes of Yahweh after Twenty-five Years PART 2: THE POLITICS OF ANCIENT ISRAEL Religion and Politics: Early Israel and Judaism The Puzzling Politics of Ancient Israel The Role of Biblical Politics in Contextual Theologies PART 3: REVIEW AND REFLECTIONS Forward to Jeremy Young, The Violence of God and the War on Terror Reflections on R. S. Sugirtharajah's Asian Biblical Hermeneutics and Postcolonialism. Contesting the Interpretations and The Bible and the Third Way: Precolonial, Colonial and Postcolonial Encounters Review of Stephen L. Cook, The Social Roots of Biblical Yahwism Review of Marty E. Stevens, Temples, Tithes, and Taxes: The Temple and the Economic Life of Ancient Israel Review of Philip R. Davies, The Origins of Biblical Israel Panel Presentation on Joshua A. Berman, Created Equal: How the Bible Broke with Ancient Political Thought
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
The Book of Jonah is a unique text in the Jewish canon. Among the shortest books in the Bible, it is also one of the most mysterious and morally ambiguous. Who is this prophet running from God, hiding at the bottom of the ocean? Why does he struggle with God's mission to save and forgive Israel's enemies? In this volume, Rabbi Dr. Yanklowitz shows that the Book of Jonah delivers a message of human responsibility in a shared world. Illuminating such contemporary ethical issues as animal welfare, incarceration, climate change, weapons of mass destruction, and Jewish-Muslim relations, this social justice commentary urges us to join in repairing a broken world--a call that we, unlike Jonah, must hasten to answer.
J. David Pleins presents a sociological study of the Hebrew Bible, seeking to uncover its social vision by examining biblical statements about social ethics. He does this within the framework provided by Israel's social institutions, the social locations of its actors, and the historical struggles for power and survival that are reflected in the transmission of the texts.
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.
In this fascinating and informative work, Weinfeld investigates the ideal of justice in relation to social reforms promoted by Israelite monarchy, the implications of the ideal in individual life, and the theological implications of all aspects of the concept.
What does the Torah have to say about social justice? As the contributors to The Social Justice Torah Commentary demonstrate, a great deal. A diverse array of authors delve deeply into each week's parashah, drawing lessons to inspire tikkun olam. Chapters address key contemporary issues such as racism, climate change, mass incarceration, immigration, disability, women's rights, voting rights, and many more. The result is an indispensable resource for weekly Torah study and for anyone committed to repairing the world. Published by CCAR Press, a division of the Central Conference of American Rabbis
The Evil Eye is mentioned repeatedly throughout the Old Testament, Israel's parabiblical writings, and New Testament, with a variety of terms and expressions. The Old Testament (Greek Septuagint) contains no less than fourteen text segments involving some twenty explicit references to the Evil Eye (Deut 15:9; 28:54, 56; Prov 23:6; 28:22; Tob 4:7, 16; Sir 14:3, 6, 8, 9, 10; 18:18; 31:13; 37:11; Wis 4:12; 4 Macc 1:26; 2:15; Ep Jer 69/70). At least three further texts are also likely implied references to an Evil Eye (1 Sam 2:29, 32; 18:9), with some other texts as more distant possibilities. The Evil Eye is mentioned also in the Old Testament Pseudepigrapha, the Dead Sea Scrolls, and the writings of Philo and Josephus--all of which are discussed in the following pages. Evil Eye belief and practice continued in the early Jesus movement. Jesus mentions the Evil Eye on more than one occasion (Matt 6:22-23; Luke 11:33-36; Mark 7:22). Paul makes explicit and implicit mention of the Evil Eye in his letter to the Galatians (3:1; 4:12-20). Possible implicit references to the Evil Eye are also examined. Both the common and the distinctive features of biblical Evil Eye belief are identified, along with its operation on multiple levels (biological/physiological, psychological, economic, social, and moral) and its serving a variety of purposes. The numerous references to the Evil Eye in Israel's rabbinic writings and those of postbiblical Christianity (second-sixth centuries CE), together with the material evidence from this period, are examined in volume 4.