By Etan Levine
This quantity comprises 8 essays by means of the writer on a variety of fascinating yet now not comparable biblical subject matters 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 this day are usually overspecialized and too infrequently have interaction broader highbrow matters. notwithstanding, Levine takes the reader on many fascinating and engaging pathways throughout the textual content and Western civilization. he's evidently a really discovered individual with extensive ranging examining behavior and therefore one reveals many golden nuggets alongside the way in which. this can be really precise within the essays that deal at once with or impinge upon criminal concerns, the realm during which one senses Levine's maximum intensity and inner most ardour. hence his article on "Women's Marital Rights" is balanced and extremely considerate.
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Extra info for Heaven and Earth, Law and Love: Studies in Biblical Thought
Sample text
Therefore, for example, the divine Pharaoh was protected against direct verbal approach: an ordinary mortal did not speak 'to' the king, he spoke 'in the presence o f the king. Similarly, circumlocution was used to avoid direct linguistic reference: 'May thy majesty hear,' instead of 'May you hear', etc. , "Pharaoh". 73 The Bible too attributes a name to God, but what this means is that the unseen God is dialogically accessible in the air. 74 When God charged Moses to tell the children of Israel that He had spoken to him, Moses demurred, asking for God's name (Ex.
150 And as to YHWH, being extra omnes creaturas he surely could not be adequately represented by any visible form, for "To whom will you liken God? Or to what likeness will you compare him (Is. 152 And imitation is customarily used for two purposes: either to instruct so that the original is grasped as fully as possible from its imitation, or to deceive so that the imitation is taken for the thing it represents. In biblical thought both are illegitimate. , and Jacob Neusner, The Incarnation of God; The Character of Divinity in Formative Judaism (1988).
161 "Remember the days of old, recall the years of generations ago. Ask your father and he will inform you, your elders and they will tell you (Dt. , Dt. 4:35, Josh. 23, 24, Ju. , I Sam. , I Ki. 8:16, Am. , Hos. 13:4, Mic. 6:lff. 164 See De Will Parker, The Principles of Aesthetics (1941), 39, and Thorkild Jacobsen, The Treasures of Darkness (1967), 7ff. Air and the Limits of Knowledge 41 Air and the Limits of Knowledge Air is the frontier where human reason meets the unknown. 165 Unlike Greek episteme, the Hebrew struggle for an intelligible universe could be achieved neither by sensory perception nor by the intellectual power of the thinker who discovers a transcendent, extra-social source of laws, institutions and significations.