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In case you haven’t heard, we just released the newest installment in our Bulletin for Biblical Research Supplement Series, The Abyss in Revelation. To celebrate, we are offering up to 60% off all titles in the series! Browse the sale here and use promo code 2021ET at checkout to receive the discount. Sale ends 10/24. |
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It is generally accepted that Revelation’s heavenly scenes were intended to demonstrate that God continued to exercise his control even when the audience’s experience might suggest otherwise. In The Abyss in Revelation, Edward Gudeman argues that even though the scenes of the underworld and its inhabitants are describing reality from the opposite perspective, they declare God’s sovereignty and power in an equally powerful way.
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For many years, the historical-critical quest for a reconstruction of the origin(s) and development of the Pentateuch or Hexateuch has been dominated by the documentary hypothesis, the heuristic power of which has produced a consensus so strong that an interpreter who did not operate within its framework was hardly regarded as a scholar. However, the relentless march of research on this topic has continued to yield new and refined analyses, data, methodological tools, and criticism. In this spirit, the contributions to this volume investigate new ideas about the composition of the Pentateuch arising from careful analysis of the biblical text against its ancient Near Eastern background.
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The epistle of James was, for years, a forgotten book in academic circles. In recent decades, however, a renewed focus on early Judaism has generated interest in looking at James with new eyes. In this context, different studies, monographs and commentaries have been written. Poverty and wealth in the epistle continues to be a point of interest. Other topics, however, are still to be explored. One of those topics is the rhetorical study of the use of the Old Testament in the book. The present investigation focuses on how James uses the OT in those passages where he deals with poverty and wealth. In particular, it focuses on how he builds his ethics of poverty and wealth.
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Jehoiachin reigned a mere three months before Nebuchadnezzar took him into exile. How significant can a king be whose reign ended when it had scarcely begun? Remarkably, unlike his uncles, Jehoahaz and Zedekiah, Jehoiachin did not disappear after his removal. Instead, he became the focus of ongoing prophetic discussion about the monarchy, his rehabilitation by Evil-Merodach was a turning point in the exile, and his offspring was eventually identified as the future of David’s line. The attention paid to Jehoiachin in the canon is the seed of Patton’s study. Why is there such interest in a king who was so insignificant politically and who—literarily speaking—is a rather flat character? What significance do particular biblical books attribute to him, and why?
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