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In: Sibyls, Scriptures, and Scrolls


John Durham opens his Exodus commentary with the sentence: "The Book of Exodus is the first book of the Bible". This is obviously meant to be a provocative statement that tries to lay more emphasis on the significance of the book of Exodus itself than on its placement after the book of Genesis. Indeed, it is striking that the exodus story introduced in the book of Exodus takes up four of the five books of the Pentateuch and that its foremost hero, Moses, even provides the name for the overall narrative in later Jewish and Christian tradition as the "Torah of Moses" or the "Five Books of Moses", even though these titles also includes the book of Genesis. The book of Exodus apparently also includes literary elements. Within the book of Exodus, the Priestly texts are especially prominent and extensive in the second half of the book.

In: The Book of Exodus
Production, Reception, Interaction, and Transformation
Jeremiah’s Scriptures focuses on the composition of the biblical book of Jeremiah and its dynamic afterlife in ancient Jewish traditions. Jeremiah is an interpretive text that grew over centuries by means of extensive redactional activities on the part of its tradents. In addition to the books within the book of Jeremiah, other books associated with Jeremiah or Baruch were also generated. All the aforementioned texts constitute what we call “Jeremiah's Scriptures.” The papers and responses collected here approach Jeremiah’s scriptures from a variety of perspectives in biblical and ancient Jewish sub-fields. One of the authors' goals is to challenge the current fragmentation of the fields of theology, biblical studies, ancient Judaism. This volume focuses on Jeremiah and his legacy.