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This work examines the role played by the biblical motif of the despoliation of Egypt in the understanding Gentiles had of Jews, and how Jews defended themselves, their heroes and their God in the face of anti-Jewish slander. It also examines the manner in which Christians learned from their rabbinic counterparts how to defend Moses and his God against the gnostic challenge. Beginning with Philo and based on haggadic additions, the embarrassment of the episode was 'healed' through allegory and became a critically important biblical justification for the Christian appropriation of the 'Egyptian treasures' of their Greco-Roman cultural heritage. This work describes how Christians borrowed exegetical traditions from rabbis not only to defend their sacred texts against gnostic attacks but to justify their interest in and appropriation of non-Christian philosophy in their theological understandings.

Collective identity creates a sense of "us-ness" in people. It may be fleeting and situational or long-lasting and deeply ingrained. Competition, shared belief, tragedy, or a myriad of other factors may contribute to the formation of such group identity. Even people detached from one another by space, anonymity, or time, may find themselves in a context in which individual self-concept is replaced by a collective one. How is collective identity, particularly the long-lasting kind, created and maintained? Many literary and biblical studies have demonstrated that shared stories often lie at the heart of it. This book examines the most repeated story of the Hebrew Bible--the exodus story--to see how it may have functioned to construct and reinforce an enduring collective identity in ancient Israel. A tool based on the principles of the social identity approach is created and used to expose identity construction at a rhetorical level. The author shows that exodus stories are characterized by recognizable language and narrative structures that invite ongoing collective identification.

For the first time, the present commentary brings together all relevant aspects necessary to understand and appreciate this late portion of Old Testament Scripture: textual criticism; detailed philological and literary analysis; the text's two-fold historical context in its Hellenistic environment, on the one hand, and in the biblical tradition on the other; and ultimately the very innovative theology of the book of Wisdom. Aspects of the book's reception history as well as hermeneutical questions round off the commentary on the text.

This book traces the theme of justice throughout the narrative of Exodus in order to explicate how yhwh’s reclamation of Israel for service-worship reveals a distinct theological ethic of justice grounded in yhwh’s character and Israel’s calling within yhwh’s creational agenda. Adopting a synchronic, text-immanent interpretive strategy that focuses on canonical and inner-biblical connections, Nathan Bills identifies two overlapping motifs that illuminate the theme of justice in Exodus. First, Bills considers the importance of Israel’s creation traditions for grounding Exodus’s theology of justice. Reading Exodus against the backdrop of creation theology and as a continuation of the plot of Genesis, Bills shows that the ethical disposition of justice imprinted on Israel in Exodus is an application of yhwh’s creational agenda of justice. Second, Bills identifies an educational agenda woven throughout the text. The narrative gives heightened attention to the way yhwh catechizes Israel in what it means to be the particular beneficiary and creational emissary of yhwh’s justice. These interpretative lenses of creation theology and pedagogy help to explain why Israel’s salvation and shaping embody a programmatic applicability of yhwh’s justice for the wider world. This volume will be of substantial interest to divinity students and religious professionals interested in the themes of exodus, exile, and return.

The volume publishes papers read at the tenth International Conference on the Deuterocanonical Books, Budapest, 2013. The authors explore various aspects of this literature, with pre-eminent emphasis on their relation to diverse early Jewish texts and traditions; their reactions on Hellenism; and the way they treated as a canonical collection within their history of interpretation.