Heaven and Earth, Law and Love: Studies in Biblical Thought by Etan Levine

By Etan Levine

This quantity comprises 8 essays by means of the writer on quite a lot of attention-grabbing yet now not comparable biblical themes together with: "Air in Biblical Thought," "The Land of Milk and Honey," "Reopening the Case of Jonah vs. God," "Women's Marital Rights," and "You Shall no longer Covet." a few of these essays and items of others were released formerly. whereas the gathering this is extra eclectic than unified, it truly is handy to have this author's life of meditations on a number of biblical texts and interpretive difficulties in one book.

In many ways, scholarly remedies of the Bible at the present time are typically overspecialized and too not often have interaction broader highbrow matters. in spite of the fact that, Levine takes the reader on many fascinating and interesting pathways in the course of the textual content and Western civilization. he's evidently a really realized individual with vast ranging studying behavior and hence one unearths many golden nuggets alongside the way in which. this is often really real within the essays that deal at once with or impinge upon criminal matters, the world within which one senses Levine's maximum intensity and private ardour. therefore his article on "Women's Marital Rights" is balanced and extremely considerate.

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Extra resources for Heaven and Earth, Law and Love: Studies in Biblical Thought (Beihefte zur Zeitschrift fuer die Alttestamentliche Wissenschaft) by Etan Levine (2000-10-17)

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Cf. Menahem Haran, Temples and Temple-Service in Ancient Israel (1985), 2 6 2 - 2 6 9 , and B. A. Levine, Numbers 1-20; A New Translation and Commentary (1993), 2 5 8 . 91 The royal Jerusalem Temple itself is designated as a house (bayit) or palace (hekal), with later biblical texts referring to it as a miqdas: not technically a temple, but rather a "holy place" or "sanctuary". 92 For YHWH's presence in the air was nowhere intrinsic: "In any place where I shall mention my name, I shall come to you and bless you (Ex.

130 Cf. Ps. 33:6,9, 147:15. e. 'imrah) that bestows life (Ps. 119:50), and that grants salvation (Ps. 119: 67). For "So it is with my word (dabar) which issues from my mouth: it does not come back to me unfulfilled, but consummates that for which I dispatched it (Is. " 131 See community vision in Ex. 33:10, Lev. 9:23, Nu. 12:5, 14:14, and individual visions in Am. 9:1, Ezeq. 1:1, etc. , only Ezekiel in his home with the elders of Judah (8:1), and only Daniel on the Tigris riverbank with is companions (10:7).

Ei) and other direct prepositions is not for circumlocution but for expressing deference to any revered person as well as to God. See M. L. Klein, "The Preposition QDM ('Before): A Pseudo-Anti-Anthropomorphism in the Targums," JTS Air and the Icon/Idol Prohibition 37 In biblical thought the visual dimension itself was regarded as reductionist, in that the external does not necessarily convey the significance of the internal. All visible representation is problematic: a process of static intellectual reductionism as compared to the dynamism of the verbal.

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