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This volume makes use of diverse methods and approaches to offer fresh treatments of 1 Kings 16 - 2 Kings 16 both synchronically and diachronically. Among its major contributions are a detailed text-critical analysis that frequently adopts readings of the Old Greek and Old Latin and, at the same time, a reexamination of the variant chronologies for the kings of Israel and Judah that argues for the priority of the one in the Masoretic Text. The book presents a new theory of the compositional history of these chapters that ascribes them mostly to the hand of a postexilic "Prophetic Narrator" who reworked older legenda, especially about Elisha, and effectively shaped Kings into the work we have today.

This volume includes editions of fifty-eight papyri and one text on parchment. Among the theological texts, three are of exceptional interest. 5575 is an early copy of sayings of Jesus corresponding in part to the canonical gospels of Matthew and Luke and in part to the apocryphal gospel of Thomas. Jesus is also the speaker in 5576 and apparently in 5577, where Mary is addressed. Both pieces may be loosely called Gnostic; the latter appears to be Valentinian. Of the new literary items, the most extensive is 5584, a collection of short biographies of eminent Romans, written a century earlier than Plutarch. Plutarchs own Homeric Studies, now mostly lost, may be recognized in 5585. Early Greek philosophy is represented by 5583, a full column of what appears to be Antiphons On Truth. The extant literary texts are fragments of two papyrological rarities, the historical work of Aristodemus (5586-7) and the astrological poetry ascribed to Manetho (5588-90). The documentary section illustrates social and economic realities of late antique estates, mostly that of the Apions; there is new evidence on the handling of wine distributions, on the pricing of equipment and materials, and on the more mundane relations of the Apion estate to monasteries.

Recognizing the absence of a God named Yahweh outside of ancient Israel, this study addresses the related questions of Yahwehs origins and the biblical claim that there were Yahweh-worshipers other than the Israelite people. Beginning with the Hebrew Bible, with an exhaustive survey of ancient Near Eastern literature and inscriptions discovered by archaeology, and using anthropology to reconstruct religious practices and beliefs of ancient Edom and Midian, this study proposes an answer. Yahweh-worshiping Midianites of the Early Iron Age brought their deity along with metallurgy into ancient Palestine and the Israelite people.

Within the book of Job, the interlocutors (Job, the friends, and Yahweh) seem to largely ignore one anothers arguments.This observation leads some to propose that the dialogue lacks conceptual coherence. Lance Hawley argues that the interlocutors tangentially and sometimes overtly attend to previously stated points of view and attempt to persuade their counterparts through the employment of metaphor.Hawley uses the theoretical approach of Conceptual Metaphor Theory to trace the concepts of speech and animals throughout the dialogue. Beyond explaining the individual metaphors in particular texts, he shows how speech metaphors compete with one another, most perceptibly in the expressions of jobs words are wind. With regard to animal metaphors, coherence is especially perceptible in the job is a predatory animal metaphor. In these expressions, the dialogue demonstrates intentional picking-up on previously stated arguments.Hawley argues that the animal images in the divine speeches are not metaphorical, in spite of recent scholarly interpretation that reads them as such. Rather, Yahweh appears as a sage to question the negative status of wild animals that Job and his friends assume in their significations of people are animals. This is especially apparent in Yahwehs strophes on the lion and the wild donkey, both of which appear multiple times in the metaphorical expressions of Job and his friends.

The focus of this study is on Oecolampadiuss 1534 commentary on the biblical book of Hebrews, which derived from his theology lectures at the University of Basel in 1529-1530. Jeff Fisher compares his exegesis with more than twenty-five of the most relevant interpreters from the early church to the Reformation. He shows that by recovering and adapting an Alexandrian interpretive notion of Christ as the goal of Scripture, Oecolampadiuss Christoscopic reading of Scripture served as an essential step in the shift toward Reformed interpretative approaches, such as that of John Calvin.

Stand-Alone Commentary Set from Christopher Ash Sets Out a Deeply Christian Study of the PsalmsWhile reading Psalms, it is common for commentaries to focus on Old Testament meaning, without connecting it deeply to Christs fulfillment in the New Testament. By studying Scripture this way, believers miss out on the fullness of Gods word. The key to experiencing authentically Christian worship is learning a Christ-focused approach to praying and singing the Psalms.In this comprehensive, 4-volume commentary, Christopher Ash provides a thorough treatment of all 150 Psalms, examining each psalms significance to David and the other psalmists, to Jesus during his earthly ministry, and to the church of Christ in every age. The first volume in the set is a detailed handbook that explains how to interpret the Psalms with Christ at the center. The remaining 3 volumes cover each psalm in depth, with introductory quotations, a deep analysis of the texts structure and vocabulary, and a closing reflection and response. Ash also includes selected quotations from older readings of the Psalms, including patristic, medieval, Reformation, and post-Reformation scholars. Perfect for pastors, Bible teachers, and students, this commentary set helps readers sing and pray the Psalms with Christ in view.Stand-Alone Commentary: Christopher Ashs research also builds on other commentaries for a comprehensive, thorough resource on the Psalms Exhaustive: Ashs exegesis includes all 150 Psalms and their superscriptions, and explores how the Psalms are quoted and echoed throughout the New Testament Applicable and Heartfelt: Explains how a Christ-centered approach to reading the Psalms influences doctrines of prayer, prophecy, the Trinity, ecclesiology, and more Ideal for Pastors and Serious Students of Scripture: Written for Bible teachers, Sunday school and youth leaders, and small-group leaders

Though undertreated by modern scholars, Martin Luthers lectures on Deuteronomy are critical to understanding his theological development as an exegete and also the course of the Reformation in the wake of Luthers return from the Wartburg in 1522. In these lectures, Luther engages deeply with Moses, whom he sees as an author, prophet, and ruler. These three ways of regarding Moses allow Luther to forge a new approach to the Mosaic law, shaping his response to what he perceives as the evangelical legalism of Andreas Karlstadt and Thomas Muntzer. By shedding light on these exegetical principles and connecting these lectures to surrounding events, Miles Hopgood brings new clarity as to why Luther broke with Karlstadt and the nature of his dispute with Muntzer, demonstrates the importance of the Hebrew Bible in shaping Luthers mature exegesis, and opens the door for fresh perspectives not only on the events of 1521-1525 but Luthers entire career as interpreter of scripture.

Philo of Alexandria and Flavius Josephus are amongst the most influential ancient writers. In his long scholarly career, Per Bilde (19392014) published various essays, studies and articles examining early Judaism and the historical Jesus from the angle of the work of Philo and Josephus. Many of the articles contain in-depth treatment of primary sources, and thus are of great value for scholars to come. The studies in this volume have yet been compiled by Per Bilde himself. They are now edited posthumously with contributions from Steve Mason (Groningen) and Mogens Muller (Copenhagen) responding to Bildes work.

In recent years, an interest in empire(s) has emerged in Assyriology, Old Testament/Hebrew Bible Studies and in other areas of the study of the ancient world. Collaborative research projects are devoted to questions of empire and imperialism, and the prophets of Israel and Judah and the books named after them are explored as agents in the contexts of the empires of their times. To some degree, all of this may be seen as a revival of the intense interest which the works of Oswald Spengler, Arnold Toynbee and Karl Wittfogel generated in the twentieth century, in historical situations very different from our own age. But then we too live in an age of transition characterized by insecurity and a lack of orientation and are driven to study the rise and fall of empires through the ages. The present volume, containing essays which are the fruits of the fifth meeting of the Aberdeen Prophecy Network, at the Lichtenberg-Kolleg of the University of Gottingen in October 2015, provides a distinctive perspective on prophecy in the context of empire. It is inspired by the fact that the book of Isaiah enables us to follow the vagaries of a particular prophetic tradition through five centuries under three different empires. The essays in the present volume focus on the history of composition of the constituent parts of the book of Isaiah as well as their correlations with the political and cultural histories of the empires under which they were produced. The volume thus navigates some of the key points of the history of Isaiah and the book named after him.

Writing a commentary on a biblical book is not limited to the scholars study and desk. Hence, several experts in the field of Hebrew Bible currently writing a larger commentary on the book of Leviticus followed the invitation of Christian Eberhart and Thomas Hieke to meet between 2014 and 2016 at the Annual SBL Conference. They shared their experiences, discussed hermeneutical and methodological considerations, and presented their ideas about particular themes and issues in the third book of the Torah. The results of these consultative panels had significant impact on the production of the commentaries.The first part of this volume features essays reflecting on the process of writing a Leviticus commentary, including boosts and obstacles, while suggesting innovative insights on particular problems of the book. The second part identifies certain themes of Leviticus, especially sacrifices and rituals ("the cult"), the notion of unintentional and deliberate sins and purity/impurity ("the bad") and how to eliminate them, and the relationship to the sphere of God ("the holy"). This section demonstrates how commenting a biblical book highly depends on the perspective a scholar takes, and how different commentaries on the same biblical text come to different conclusions because of a diversity of methodological and hermeneutical approaches. These are issues innate in the subject matter; in the end the variety of approaches bears witness to the complexity, intricacy, and richness of the biblical text. This volume, therefore, offers a fascinating inside view into the studies and onto the desks of several prolific biblical experts who share their reflections and concepts about their commentaries on Leviticus with an interested audience.

The present study explores the spatial potential and the practical dimension of the Emmaus story in Lukes Gospel by considering the spatial interpretations of the story. It uses the concept of the Lucan thirdspace a concept modified from Edward Sojas thirdspace in his critical spatiality as well as concepts taken from narrative criticism. The study shows how the thirdspatial transformative potential of the Emmaus story is activated through the divine encounter and ones personal relationship with Jesus.

The commentary interprets Jeremiah 1-25 as a dramatic text: In laments, accusations, and announcements of doom, a polyphonic message about the fall of Jerusalem and Judah emerges. The colorful and at times disturbing texts narrate a cultural trauma and try to develop an image of God that can explain history and at the same time convey hope for a better future. The female personification of Jerusalem provides an emotional and compassionate portrait of the people, giving voice to their experience of wartime violence and destruction. The persecuted prophet Jeremiah wrestles with God on behalf of the people.

The rich tapestry of the creation narrative in the early chapters of Genesis proved irresistible to the thoughtful, reflective minds of the church fathers. Within them they found the beginning threads from which to weave a theology of creation, Fall, and redemption. Following their mentor the apostle Paul, they explored the profound significance of Adam as a type of Christ, the second Adam. The six days of creation proved especially attractive among the fathers as a subject for commentary, with Basil the Great and Ambrose producing well-known Hexaemerons. Similarly, Augustine devoted portions of five works to the first chapter of Genesis.As in previous volumes within the Ancient Christian Commentary on Scripture, the range of comment contained in this volume spans from the first century to the eighth and from East to West, from Greek and Latin speakers to Syriac.This ACCS volume on Genesis 1-11 opens up a treasure house of ancient wisdom that allows these faithful witnesses, some appearing here in English translation for the first time, to speak with eloquence and intellectual acumen to the church today. Especially helpful is the volume editors provision of Septuagintal alternative readings to the Masoretic text, which are often necessary to understanding the fathers flow of thought.

Genesis 1250 recounts the history of the patriarchsAbraham, Isaac, Jacob, and Joseph. From their mentors Paul, Peter, Stephen, and the author of the letter to the Hebrews, the early fathers learned to draw out the spiritual significance of the patriarchal narrative for Christian believers. The Alexandrian school especially followed Pauls allegorical use of the story of Sarah and Hagar as they interpreted the Genesis accounts. The Antiochene school eschewed allegorical interpretation but still set about to find moral lessons in the ancient narrative. For all of them the events pointed toward the promises of the age to come, the new age revealed in the resurrection of Jesus.Among the principal Greek-speaking commentators included within this Ancient Christian Commentary on Scripture volume, readers will find Origen, Didymus the Blind, John Chrysostom, and Cyril of Alexandria. Among the Latin-speaking interpreters they will find Ambrose of Milan, Augustine of Hippo, Caesarius of Arles, and Bede the Venerable. Ephrem the Syrian is the most commonly cited Syriac-speaking interpreter, while the fifth-century Catena on Genesis provides access to such fathers as Eusebius of Caesarea, Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, Didymus of Alexandria, Epiphanius of Salamis, Irenaeus of Lyons, Eusebius of Emesa, Severian of Gabala, and Theodore of Mopsuestia among others.Varied in texture and nuance, the interpretations cited provide a wealth of ancient wisdom, some appearing here in English translation for the first time, to stimulate the mind and nourish the soul of the church today.

From its inception the church has always had a Biblethe Jewish Scriptures. But Christians have not read these Scriptures in the same way the Jews did. They have read them in the light of what God did in Jesus the Christ. Thus the Jewish Scriptures became for Christian readers the Old Testament.This Ancient Christian Commentary on Scripture volume on Exodus through Deuteronomy bears ample witness to this new way of reading these ancient texts. Among the earliest interpreters whose works remain extant is Origen, who virtually single-handedly assured the Old Testament a permanent place within the Christian church through his extensive commentary and reflection. His twenty-seventh homily on Numbers is particularly noteworthy for his interpretation of the forty-two stopping places in the desert wanderings as the forty-two stages of growth in the spiritual life.Among Greek-speaking interpreters, this current volume draws widely on John Chrysostom, Clement of Alexandria, Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, Cyril of Alexandria, Theodoret of Cyr, and John of Damascus. Among Latin-speaking interpreters, quotations from Augustine, Ambrose, Jerome, Paterius, Caesarius of Arles, Cassiodorus, and Isidore are found in abundance. Ephrem and Aphrahat are represented among Syriac speakers. Numerous other interpreters are present from each grouping.Varied in texture and nuance, the interpretations included in this volume display a treasure house of ancient wisdom, some appearing here in English translation for the first time, speaking with eloquence and intellectual acumen to the church today.

The history of the entry into the Promised Land followed by the period of the Judges and early monarchy may not appear to readers today as a source for expounding the Christian faith. But the church fathers readily found parallels, or types, in the narrative that illumined the New Testament. An obvious link was the similarity in name between Joshua, Moses successor, and Jesusindeed, in Greek the names are identical. Thus Joshua was consistently interpreted as a type of Christ. So too was Samuel. David was recognized as an ancestor of Jesus, and parallels between their two lives were readily explored. And Ruth, in ready fashion, was seen as a type of the church.Among the most important sources for commentary on these books are the homilies of Origen, most of which are known to us through the Latin translations of Rufinus and Jerome. Only two running commentaries existone from Gregory of Nazianzus, one of the famous Cappadocian theologians, the other from Bede the Venerable.Another key source for the selections found here derives from question-and-answer format, such as Questions on the Heptateuch from Augustine, Questions on the Octateuch from Theodoret of Cyr, and Thirty Questions on 1 Samuel from Bede. The remainder of materials come from a wide variety of occasional and doctrinal writings, which make mention of these biblical texts to support their arguments.Readers will find a rich treasure trove of ancient wisdom, some of which appear here for the first time in English translation, speaking with eloquence and powerful spiritual insight to the church today.

For to us a child is born,to us a son is given;and the government will be upon his shoulderand his name shall be called"Wonderful Counselor, Mighty God,Everlasting Father, Prince of Peace."For the early church fathers the prophecy of Isaiah was not a compendium of Jewish history or theology but an announcement of the coming Messiah fulfilled in the life and ministry of Jesus of Nazareth. As such, the prophets words were a rich source of theological reflection concerning their Lord and a vital aid in their defense against the objections of the Jews that Jesus was the promised Messiah. The interpretation of Jesus ministry in light of Isaiahs prophecy was not a theological innovation on their part but rather a following of the path blazed by the New Testament writers and Jesus himself.Among passage-by-passage commentaries cited here are those by Eusebius of Caesarea, Jerome, Cyril of Alexandria, and Theodoret of Cyr, as well as one attributed to Basil of Caesarea. John Chrysostom preached a series of homilies on Isaiah of which most of those extant concern the first eight chapters, though Chrysostom frequently cites Isaiah in numerous homilies on other books. Augustine of Hippo, Gregory the Great, and Bede the Venerable frequently cite passages from Isaiah 139, as did many other fathers in defending the Christian faith from Jewish critics.In this Ancient Christian Commentary on Scripture volume, readers will find materials ranging from East to West and from the first through the eighth centuries, some appearing here in English translation for the first time. Within this treasure house are riches to illumine the mind and fire the heart.

Christianity Today Book of the YearSt. Pauls Letter to the Romans has long been considered the theological high-water mark of the New Testament. It was no less regarded by the ancient church, and patristic interpreters have left us an abundance of valuable comment on Romans.This Ancient Christian Commentary on Romans collects the best and most representative of patristic commentary and homily on Romans, and it brings to the public some valuable material that has hitherto been unavailable in English translation.Outstanding among these commentators is "Ambrosiaster," the name given to the unknown Latin commentator of the late fourth century, whose enduring worth is evident to all who read him. And the extensive commentary by Origen, largely inaccessible to modern readers, is frequently and extensively presented here in English for the first time. These commentators are joined by great figures such as John Chrysostom of Constantinople, Theodore of Mopsuestia, Augustine of Hippo, Theodoret of Cyrus, and several lesser commentators such as Diodore of Tarsus and Didymus the Blind of Alexandria.This commentary on Romans (now in its second edition) provides a rare opportunity to encounter the familiar Pauline exposition of the righteousness of God as it echoes in the great Christian minds and communities of the early church.

Pauls letters to the Galatians, Ephesians, and Philippians have struck an indelible impression on Christian tradition and piety. The doctrines of Christ, of salvation, and of the church all owe their profiles to these letters. And for patristic interpreters, who read Scripture as a single book and were charged with an insatiable curiosity regarding the mysteries of the Godhead, these letters offered profound visions seldom captured by modern eyes. Trinitarian truth was patterned in the apostles praise of God who is "over all, through all and in all" (Ephesians 4:6).Without a doubt the greatest text in this collection of letters is the "Christ hymn" of Philippians 2:6-11. This commentary offers an unparalleled close-up view of the fathers weighing the words and phrases of this panoramic charting of the Saviors journey from preexistence, to incarnation, to crucifixion, and triumphant exaltation as universal Lord.This Ancient Christian Commentary on Scripture volume opens a treasury of resources for biblical study today. The expository voices of Jerome, Origen, Augustine, Chrysostom, Ambrosiaster, Theodoret, Marius Victorinus, and Theodore of Mopsuestia speak again with eloquence and intellectual acumen, some in English translation for the first time.

For the church fathers the Gospels did not serve as resources for individual analysis and academic study. They were read and heard and interpreted within the worshiping community. They served as sources for pastoral counsel and admonition for those who were committed to the Way. Although Matthew and John were generally the preferred Gospels, Luke, because of his particular interests and unique contributions, took pride of place during the Christmas season as well as during Easter and other major feasts.During the early patristic period, the tradition of continuous reading (lectio continua) through the Gospels developed, such that over a course of time a complete Gospel was read in sections, and sermons were preached on the readings either at weekly or midweek worship and Communion liturgies or during morning and evening prayer services. Among such sermons that have survived, this commentary includes selections from Origen and Cyril of Alexandria. Aside from sermons, we find that the fathers addressed exegetical issues in theological treatises, pastoral letters and catechetical lectures. Among these, as in other ACCS volumes, readers will find materials ranging from East to West and from the first to the eighth centuries. Among well-known fathers cited are Ambrose, Athanasius, Augustine, the Cappadocians, John Chrysostom, John of Damascus and Bede the Venerable. Among lesser-known fathers are John Cassian, Philoxenus of Mabbug and Theophylact.This volume, edited by Arthur A. Just, opens up a treasure house of ancient wisdom that allows these faithful witnesses, some appearing here in English translation for the first time, to speak with eloquence and intellectual acumen to the church today.