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Translated by J. Edward Crowley. This radical reconstruction of the origins of Judaism starts by observing that Josephus''s sources on the early history of Israel do not agree with the Bible and that the oldest rabbinic traditions show no sign of a biblical foundation. Another interesting question is raised by the Samaritan claim, at the time of Antiochus Epiphanes, that they had only recently received the Sabbath from the Jews. From such details, Nodet creates a comprehensive line of argument that reveals two major sources of Judaism, as symbolized in the subtitle of his work: Joshua was the one who established locally in writing a statute and a law at the Shechem assembly, while the Mishnah was the ultimate metamorphosis of traditions brought from Babylon and combined with Judaean influences.

This major work examines the subject of Temple and Worship in biblical Israel, ranging from their ancient Near Eastern and archaeological background, through the Old Testament and Late Second Temple Judaism, and up to the New Testament. It is the product of an international team of twenty-three noted scholars.Special attention is paid to such subjects as the ideology of temples and the evidence for high places in Israel and the Canaanite world; the architecture and symbolism of Solomon's Temple; the attitude of various parts of the Old Testament to the Temple and cult, including that of several prophets; the light shed on Temple worship by the Psalms; the role and fate of the Ark of the Covenant; and the Day of Atonement. It also examines attitudes to the Temple in the Septuagint, Apocrypha and Pseudepigrapha, the Dead Sea Scrolls, first-century Judaism, and the New Testament. This important work is the product of an impressive array of twenty-three noted scholars. The contributors include John Barton, H.G.M. Williamson, John Day, Susan Gillingham, John Jarick, C.T.R. Hayward, Michael Knibb, George Brooke, Martin Goodman, Christopher Rowland and Larry Kreitzer.

This collection of essays written by biblical scholars from around the world attempts to probe the relationship between the Bible and the world. It reflects modern social, political and hermeneutical issues, including liberation concerns. These themes echo John Rogerson''s commitment to relate his research and the Bible to contemporary issues - a commitment visible both in his publications and in his religious and political activities. This book is an expression of appreciation of John Rogerson by former and current colleagues, former students, and other biblical scholars.

In this work, Jonathan Burnside investigates the problem of seriousness of offence in English law from the comparative perspective of biblical law.

While most treatments of biblical metaphor examine individual metaphors in isolation, Sarah J. Dille presents a model for interpretation based on their interaction with one another.

This text aims to illustrate that reading is a subjective process resulting in multivalent interpretations. Three representative biblical texts are chosen: from the Law (Genesis 2-3), the Writings (Isaiah 23) and the Prophets (Amos 5), and each is analysed by its historical and literary contents.

The books of Jeremiah and Ezekiel contain the majority of the biblical accounts of prophetic sign-actions. By analysing these two prophets' actions this study seeks to bring conceptual and terminological clarity to the discussion of prophetic sign-acts.

Presents an exploration of the question, 'Who is Qohelet?'. This book begins with an analysis of the ways in which words construct identities and the reasons why words can affect us so profoundly. It then explores autobiography and how the genre of autobiography - as reconfigured by Roland Barthes and Jacques Derrida - relates to Qohelet.

Functions as literature of survival where the main character, Job, deals with the trauma of suffering, attempts to come to terms with a collapsed moral and theological world, and eventually re-connects the broken pieces of his world into a moral universe, which explains and contains the trauma of his experiences and renders his life meaningful.

The Deuteronomistic Historian patterned more than four dozen of his narratives after those in Genesis-Numbers. The stories that make up Genesis-Numbers were indelibly impressed on the Deuteronomistic Historian's mind, to such an extent that in Deuteronomy-Kings he tells the stories of the nation through the lens of Genesis-Numbers.