By Michael B. Shepherd
The area of the Bible is a textual global. Its composition and intertextuality are what make it a illustration of fact. to appreciate biblical global making, it is very important know the way biblical books are made and skim. The Textual international of the Bible explores the styles of figuration in biblical composition and how within which those styles are learn in the Bible (inner-biblical exegesis). This publication is a wonderful selection for classes in biblical theology and hermeneutics.
Read or Download The Textual World of the Bible PDF
Similar old testament books
"Here is good scholarship with yes unpopular twists and interpretations. instead of a pedantic verse via verse process, this thematic therapy of Proverbs offers an incredibly modern handbook on a few serious problems with Christian discipleship. Miller bargains very priceless pastoral insights for the 21st-century preacher.
In Configurations of Rape within the Hebrew Bible, Frank M. Yamada explores the compelling similarity between 3 rape narratives present in the Hebrew Scriptures. those 3 tales - the rape of Dinah (Genesis 34), the rape of an unnamed concubine (Judges 19), and the rape of Tamar, daughter of David (2 Samuel thirteen) - go through an analogous plot development: an preliminary sexual violation of a lady results in escalating violence between males, leading to a few kind of social fragmentation.
Scholarly therapy of the Epistle of James and Eschatology.
- The Other Face of God: 'I Am That I Am' Reconsidered
- Guide to Old Testament Theology and Exegesis, A
- I saw the Lord : a wake-up call for your heart
- The documentary hypothesis and the composition of the Pentateuch eight lectures
- Festive Meals in Ancient Israel: Deuteronomy's Identity Politics in Their Ancient Near Eastern Context
- Faith and history in the Old Testament
Additional info for The Textual World of the Bible
Nahash was also the king from whom Saul delivered the people. Saul initially appeared to be the charismatic military leader the people wanted (1 Sam 12:13), but he was not the king God wanted (1 Sam 13:14; 15:28). Verses 14 and 15 assume the terms of the Sinai covenant. Obedience leads to blessing, and disobedience leads to curse (Lev 26; Deut 28). 46 It is presumably the opposite of 1 Sam 12:15b. Samuel then concludes by calling the people to witness the sign of judgment that their request for a worldly king is evil—a thunderstorm in dry season (1 Sam 12:16–17).
The expression “And 34 The Textual World of the Bible now” serves to subdivide the passage into four sections (1 Sam 12:7, 10, 13, 16). The righteous acts of the LORD as narrated by Scripture stand in judgment of the people who currently do not stand in right relationship to the LORD (1 Sam 12:7). Verse 8 does not give the reason for the outcry of the ancestors in Egypt. 45 This is remarkable given the fact that both died east of the Jordan. Joshua (the new Moses) and Eleazar (the new Aaron) led the people into the land.
18 The text of Deut 26:5–9 is very similar to that of Deut 6:20–25 (26:3 creates a link to 6:23), but the setting is quite different. 19 It is what everyone has in common—an acknowledgment of the source of the present blessing (Deut 26:10–15) recited by every subsequent generation as the story of all the people of God. The text in its present position in the composition of the Pentateuch does not function as a witness to a separable history of salvific events to be parsed into independent traditions.