Jesus’ words of indictment and judgment in the Gospel according to Matthew have fueled centuries of Christian anti-Judaism. But what did those words originally mean within Matthew’s narrative? David L. Turner examines how Matthew has taken up Deuteronomic themes of prophetic rejection and judgment and woven them throughout the Gospel, culminating in Matthew 23:32. Matthew was engaged in a heated intramural dispute with other Jewish groups, Turner argues. The legacy of Christian anti-Jewish violence reflects a gross misunderstanding of Matthew by generations who have failed to recognize the author’s worldview and allusions.

Jesus words of indictment and judgment in the Gospel according to Matthew have fueled centuries of Christian anti-Judaism. But what did those words originally mean within Matthews narrative? David L. Turner examines how Matthew has taken up Deuteronomic themes of prophetic rejection and judgment and woven them throughout the Gospel, culminating in Matthew 23:32. Matthew was engaged in a heated intramural dispute with other Jewish groups, Turner argues. The legacy of Christian anti-Jewish violence reflects a gross misunderstanding of Matthew by generations who have failed to recognize the authors worldview and allusions.

What does it mean to be a good reader of Genesis 1-11? What does it mean to take these ancient stories seriously and how does that relate to taking them literally? Can we even take any of this material seriously? Reading Genesis Well answers these questions and more, promoting a responsible conversation about how science and biblical faith relate by developing a rigorous approach to interpreting the Bible, especially those texts that come into play in science and faith discussions. This unique approach connects the ancient writings of Genesis 1-11 with modern science in an honest and informed way. Old Testament scholar C. John Collins appropriates literary and linguistic insights from C. S. Lewis and builds on them using ideas from modern linguistics, such as lexical semantics, discourse analysis, and sociolinguistics. This study helps readers to evaluate to what extent it is proper to say that the Bible writers held a "primitive" picture of the world, and what function their portrayal of the world and its contents had in shaping the community.

Donald Gowan offers a unified reading of the prophetic books, showing that each has a distinctive contribution to make to a central theme. These books--Isaiah through Malachi--respond to three key moments in Israel's history: the end of the Northern Kingdom in 722 BCE, the end of the Southern Kingdom in 587 BCE, and the beginning of the restoration from the Babylonian exile in 538 BCE. Gowan traces the theme of death and resurrection throughout these accounts, finding a symbolic message of particular significance to Christian interpreters of the Bible.

The church fathers mined the Old Testament throughout for prophetic utterances regarding the Messiah, but few books yielded as much messianic ore as the Twelve Prophets, sometimes known as the Minor Prophets. In this rich and vital ACCS volume you will find excerpts, some translated here into English for the first time, from more than thirty church fathers.

1 Chronicles 29:29 Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, 2 Chronicles 9:29 Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?http: //THEBOOKOFNATHANTHEPROPHET.com A Documented Lost Book of a Prophetic Bible

This important work on Prophecy and the Prophets in Ancient Israel is the product of an impressive international team of twenty-three outstanding scholars, most of whom are well-known, established names, while a few are able, younger scholars beginning to make their mark on the field. The volume approaches its subject from a remarkable number of different angles, with essays ranging from Israel's ancient Near Eastern background right through to the New Testament, but the majority of essays concentrate on Prophecy and the Prophets in the Old Testament. Particular attention is paid to the following subjects: Prophecy amongst Israel's Ancient Near Eastern Neighbours; Female Prophets in both Israel and the Ancient Near East; Israelite Prophecy in the Light of modern Sociological, Anthropological and Psychological Insights; Deuteronomy 18.9-22, the Prophets and Scripture; Elijah, Elisha and Prophetic Succession; the Theology of Amos; Hosea and the Baal cu All the contributions, previously unpublished, arise from papers delivered at the Oxford Old Testament seminar.

Verhoef's study on the Books of Haggai and Malachi is part of The New International Commentary on the Old Testament, a series which devotes considerable care to achieving a balance between technical information and homiletic-devotional interpretation. The commentary itself is based on the author's own translation of the Hebrew text.

At the beginning of the eighteenth century most European Jews lived in restricted settlements and urban ghettos, isolated from the surrounding dominant Christian cultures not only by law but also by language, custom, and dress. By the end of the century urban, upwardly mobile Jews had shaved their beards and abandoned Yiddish in favor of the languages of the countries in which they lived. They began to participate in secular culture and they embraced rationalism and non-Jewish education as supplements to traditional Talmudic studies. The full participation of Jews in modern Europe and America would be unthinkable without the intellectual and social revolution that was the Haskalah, or Jewish Enlightenment. Unparalleled in scale and comprehensiveness, The Jewish Enlightenment reconstructs the intellectual and social revolution of the Haskalah as it gradually gathered momentum throughout the eighteenth century. Relying on a huge range of previously unexplored sources, Shmuel Feiner fully views the Haskalah as the Jewish version of the European Enlightenment and, as such, a movement that cannot be isolated from broader eighteenth-century European traditions. Critically, he views the Haskalah as a truly European phenomenon and not one simply centered in Germany. He also shows how the republic of letters in European Jewry provided an avenue of secularization for Jewish society and culture, sowing the seeds of Jewish liberalism and modern ideology and sparking the Orthodox counterreaction that culminated in a clash of cultures within the Jewish community. The Haskalah's confrontations with its opponents within Jewry constitute one of the most fascinating chapters in the history of the dramatic and traumatic encounter between the Jews and modernity. The Haskalah is one of the central topics in modern Jewish historiography. With its scope, erudition, and new analysis, The Jewish Enlightenment now provides the most comprehensive treatment of this major cultural movement.