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Further your understanding of the methods and peculiarities of the ancient Greek translators and revisers of the Hebrew Bible

Loiseau presents examples of Greek translations of verses from the Hebrew Bible that clearly illustrate the influence of Aramaic or Late Hebrew on the semantics of the Septuagint translators. The author postulates that the Greek translators based their translations on Hebrew-Aramaic equivalents maintained as lists or even on proto-targumim such as those found at Qumran, both predecessors of the later Aramaic targumic translations. Loiseau's examples provide convincing explanations for different coincidences occurring between the Greek translations and the interpretative traditions found in the targumim and help elucidate a number of puzzling translations where two Aramaic words that are very similar graphically or phonetically were erroneously interchanged.

Features

• Unique insight into ancient Jewish exegesis
• English summary
• The first extensive illustration of the influence of the Aramaic or Late Hebrew on the Septuagint

Explore how interpretation affects translation

In this volume Cunha argues that the differences found between the Septuagint text of Isaiah and the Hebrew of the Masoretic Text must be weighed against the literary context in which they are found. The author demonstrates that LXX Isa 24:1–26:6 can be seen as a coherent ideological composition that differs greatly from the way scholars have interpreted MT Isa 24:1–26:6. This coherence comes across through the use of certain lexemes and conjunctions throughout the passage. The book lays the case that a scribe or translator already had an interpretation before he started the process of translation that shaped his translation of the Hebrew text into Greek.

Features:

• An introduction sketching the history of research on LXX Isa 24:1–26:6
• A focused comparision of the Masoretic Text to the Septuagint
• A thorough discussion of the coherence of LXX Isa 24:1–26:6

Exegetically noteworthy and culturally-theologically relevant

Violence in its wide range of horrifying expressions is real in people’s lives, and biblical interpreters must take violence in the world seriously to arrive at relevant ideas about the place of the Bible in the world. Each essay addresses people’s experiences of violence in the study of the Bible through the context of la violencia, the Spanish noun referring to the brutal, repressive, and murderous policies of state-sponsored violence practiced in many South and Central American and Caribbean countries during the twentieth century that external powers such as the USA often endorsed and fostered. The volume represents an important contribution to biblical studies and to the field of Latina/o studies. The contributors are Cheryl B. Anderson, Pablo Andiñach, Nancy Bedford, Lee Cuéllar, Steed V. Davidson, Serge Frolov, Renata Furst, Julia M. O’Brien, Todd Penner, José Enrique Ramírez, Ivoni Richter Reimer, and Susanne Scholz.

Features:

• Twelve essays by scholars living and working on the American continent
• Articles reveal the complex historical, political, and cultural conditions on the American continent that have contributed to our understanding of violence in the Bible
• Focus on themes of racial, social, and cultural violence

Engage essays that are profoundly theological and resolutely social

In this collection of essays, contributors seek to analyze the vision of the critical task espoused by Latino/a critics. The project explores how such critics approach their vocation as critics in the light of their identity as members of the Latino/a experience and reality. A variety of critics—representing a broad spectrum of the Latino/a American formation, along various axes of identity—address the question in whatever way they deem appropriate: What does it mean to be a Latino/a critic?

Features:

• Essays from sixteen scholars
• Articles bring together the fields of biblical studies and racial-ethnic studies
• Conclusion addresses directions for future research

This newest volume in the CUA Press Verbum Domini series by the late Professor Romano Penna, represents a synthesis of Penna's thought, which often engaged with the question of Christian originality. The relationship between Law and liberty is a theme that effectively runs like a red thread through the “grand narrative” of the Bible. Law and liberty represent two values that mutually call forth one another and require thorough and nuanced reflection on multiple levels. The book offers a biblical-theological journey that enables the reader to grasp the central aspects of the Law-liberty dialectic and to focus on the uniqueness of the Christian message. Through engagement with the Greek and Jewish cultural backgrounds, Romano Penna demonstrates the richness of the Law understood as a gift from God and embraced as a commitment to responsible living—a commitment that presupposes the gift of a new kind of liberty and demands existential involvement. In the message of Jesus of Nazareth and in its Pauline reinterpretation, one perceives how the dialectic between Law and liberty reveals the “filial” condition of the Christian. It is precisely the ability to understand and synthesize the Law-liberty pairing that defines Christian conduct and its testimonial power. The originality of Christianity can be well summarized by the expression “free because children”. This phrase encapsulates an unprecedented vision and an extraordinary fecundity, much needed by humanity in our time.

Prescriptive law writings rarely mirror the ways a society practices law, a fact that raises special problems for the social and legal historian. Through close analysis of the laws of bailment (i.e., temporary safekeeping) in Exodus 22, Yael Landman probes the relationship of law in the biblical law collections and law-in-practice in ancient Israel and exposes a vision of divine justice at the heart of pentateuchal law. Landman further demonstrates that ancient Near Eastern bailment laws continue to influence postbiblical Jewish law. This book advances an approach to the study of biblical law that connects pentateuchal and ancient Near Eastern law collections, biblical narrative and prophecy, and Mesopotamian legal documents and joins philological and comparative analysis with humanistic legal approaches, in order to access how people thought about and practiced law in ancient Israel.

Did the author of Titus consider Cretans to be liars, brutes, and gluttons, or was he confronting bigotry head-on? Isaiah Allen revisits long-held, conventional interpretations of Titus 1:12 that maintain that the author, using Paul’s name, considered Cretans to be crude, vicious, and worthy of rebuke. Based on insights from the cognitive linguistics approach of relevance theory, Allen contends that the way Titus’s original first-century audience would have engaged the text is quite different from how many modern interpreters read it. Additionally, Allen proposes that the letter’s context corresponds more closely to the situation of the early church during the lifetime of Paul than many conventional interpretations suggest. Allen concludes that Paul was not participating in bigotry but instead exposed and rebuked it in his letter to Titus. Allen examines linguistic evidence that reveals an ancient biblical antibigotry message that presages modern sensibilities about ethnic prejudice and racism.

If we want to read the Bible as a resource for liberative fights against systemic oppression, how can we learn to interpret it differently? Liberating Our Imaginations presents an answer. David Janzen demonstrates the possibilities for liberation produced by reading biblical texts alongside works of contemporary literature by minoritized authors. While contemporary examples of oppression are not identical, the process of reading ancient and contemporary texts together can nonetheless open up imaginative and liberative interpretations of biblical texts. This approach allows people from any community to use the Bible as a resource in different struggles against oppression.

Follow the words with an expert

Building on a lifetime of research and writing, A. Graeme Auld examines passages in Samuel, Kings, Chronicles, and Isaiah that recount the same stories or contain similar vocabulary. He advances his argument that Samuel and Kings were organic developments from a deftly crafted, prophetically interpreted, shared narrative he calls the Book of Two Houses—a work focused on the house of David and the house of Yahweh in Jerusalem. At the end of the study he reconstructs the synoptic material within Kings in Hebrew with an English translation.

Features

• aAcritique of the dominant approach to the narrative books in the Hebrew Bible
• A solid challenge to the widely accepted relationship between Deuteronomy, cultic centralization, and King Josiah’s reform
• Key evidence in the heated contemporary debate over the historical development of Biblical Hebrew

Universality belongs to the very being of the Catholic Church. This claim of the Gospel is rooted in the ministry of Jesus, witnessed to by the canonical Gospels and the other books of the New Testament, all of which present the universal openness of salvation as a fulfillment of the Scriptures of Israel. In this book, after addressing the universality of salvation in the writings of the Old Covenant, we examine the differentiated and concordant witness of the synoptic Gospels, John and Paul, as well as the Letter to the Hebrews and the Apocalypse. In this way, we intend to show how this apostolic witness responds to the will of the Lord Jesus, while highlighting its harmony with Torah, Prophets and Writings. Light for the Nations, by reviewing the main biblical passages on the universal dimension of salvation, aims to show how the fact that the Gospel of Jesus Christ has a claim to universality does not diminish, but rather enhances, the importance of the people of the first Covenant: Israel is called to be an active mediator of salvation. The canonical perspective is based on a differentiated exegetical study of each testimony. The scope is broad, since this theme of biblical theology is also relevant for Christology and soteriology, for anthropology and for ecclesiology. The main contribution lies in showing how the various biblical testimonies, in their diversity (which is fully taken into account), offer at the same time a concurring testimony on this fundamental question of Christian theology, forming a true symphony within its polyphony.

The purpose of this book is to explore what a liturgical approach to the Bible looks like and what hermeneutical implications this might have: How does the liturgy celebrate, understand, and communicate Scripture? The starting point is Pope Benedict's affirmation that “a faith-filled understanding of sacred Scripture must always refer back to the liturgy” (Verbum Domini 52). The first part of the book (based on SC 24) provides significant examples to demonstrate: The liturgical order of readings intertextually combines Old Testament and New Testament readings using manifold hermeneutical principles, specifically how the psalms show the wide range of interpretations the liturgy employs. Prayers are biblically inspired and help to appropriate Scripture personally. The hymns convey Scripture in a poetic way. Signs and actions such as foot-washing or the Ephphetha rite enact Scripture. The study considers the Mass, the sacraments and the Liturgy of the Hours. In the second part, Benini systematically focuses on the various dimensions of liturgical hermeneutics of the Bible, which emerge from the first part. The study reflects the approaches the liturgy offers to Scripture and its liturgical reception. It explores theological aspects such as the unity of the two Testaments in Christ’s paschal mystery or the anamnesis as a central category in both Scripture and liturgy. The liturgy does not understand Scripture primarily as a document of the past, but celebrates it as a current and living “Word of the Lord,” as a medium of encounter with God: Scripture is sacramental. Liturgical Hermeneutics of Sacred Scripture seeks to contribute not only to the comparison of the Roman, Ambrosian, and Byzantine Rite regarding the Word of God, but most of all to the overall “liturgical approach” to Scripture. As such, it promotes an interdisciplinary dialogue of liturgical and biblical studies.

"Remember Lot’s wife," Jesus warned, yet the woman he refers to remains an enigmatic, nameless, speechless, biblical figure known only for being transformed into a pillar of salt. Who was she? What lessons were readers meant to take from her fate? Early Jewish, Christian, and Islamic interpreters, as well as readers today, have all wrestled with these questions. Josey Bridges Snyder analyzes examples from Second Temple literature, early rabbinic midrash, early Christian writings, and Islamic tradition to trace how the cultural, theological, and historical contexts of these interpreters influenced their understanding of the narrative. This book not only uncovers new insights into the ancient text and its many readers but reveals that interpretations are rarely as novel as they may seem.

The most up-to-date study of the text history of 1 and 2 Kings

In this book, Tuukka Kauhanen approaches the challenging case of the textual history of 1 and 2 Kings through citations of the text found within the writings of the fourth-century bishop of Sadinia, Lucifer of Cagliari. Kauhanen presents evidence that Lucifer's Latin text sheds important light on lost Hebrew and Greek pieces of the textual puzzle in Kings. In doing so, he compares all of Lucifer's extensive quotations of Kings to extant Greek witnesses as well as Old Latin witnesses where available and subsequently analyzes the probable reasons for textual variations. In each instance he attempts to choose the best possible candidate for the Old Greek reading and where that reading might reflect a now-lost Hebrew text.

Features

• Use of the most current research into the text of the Hebrew Bible and the Septuagint, including the Hebrew Bible: A Critical Edition series and the forthcoming Göttingen Septuagint edition of King
• An appendix listing readings from the analysis sections arranged according to agreement patterns and other meaningful criteria
• Charts comparing readings

A new sociorhetorical study of Acts

In Lydia as a Rhetorical Construct in Acts, Gruca-Macaulay explores the sociorhetorical function of the story of Lydia, a named Lydian woman ancient interpreters would have associated with cultural stereotypes of Lydians. As a rhetorical figure, Lydia both influenced and was influenced by the ideology of the surrounding text in Acts 16, as well as the approach Luke–Acts as a whole takes to people who are somehow like Lydia.

 

Features:

• Displays the rhetorical-cultural portrayal of women in Luke-Acts from the perspective of a first-century Mediterranean audience as compared with the history of scholarship, specifically through a sociorhetorical interpretation of the role of Lydia in Acts
• Investigates the rhetorical function of Mediterranean social-cultural topoi in qualitative argumentation, with a focus on Greco-Roman physiognomy generally, and Lydian ethnography especially
• Introduces the rhetorical use of conceptual blending, particularly its application for gaining insight into the function of military discourse in developing the rhetorical force of the Lydia episode in Acts