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wherever slaughter is carried out the ban on eating blood serves as a reminder of God's sovereignty over living beings. This applied to the whole world not just to Israel. Von Rad comments, "Even when man slaughters and kills, he is to know that he is touching something, which, because it is life, is

In: The Value of Human Life

influenced by his personal opinion about his master, whom he later calls a “scoundrel” (25:17), as well as by his intent to motivate Abigail to take action and prevent the impending disaster. He is not an objective observer, but a partici- pant in the drama, and his own life depends on his ability to per

In: Figurative Language in Biblical Prose Narrative

one’s actions. This shows that moral misconduct, even if it seems to pay off in this world, will take its toll in the otherworld. On the other hand, the person who helps in our world is meant to serve as a shining example. The success of his or her intervention is supposed to motivate the living

In: Other Worlds and Their Relation to This World

as a catalyst to keep the wheel of plot in motion. Job’s characterization also provides an answer to the inconsisten- chapter four234 cies between Job 28 and its surrounding context. The central issue of the book is the conflict between Job’s integrity and God’s integ- rity, which motivates the

In: Job 28 as Rhetoric
Authors: and

in daily life but in the fact of being alienated from Zion. The ambiguity has a more perennial character. ‘Until this day’ people are living in situations that can be labelled as exile and diaspora. This liv- ing ‘on foreign ground’ is often self chosen or provoked by economic circumstances

In: Exile and Suffering

eloquent exhortation to find pleasure in living one’s life. It is not so clear, however, that he shares their idea that life is always better, and the reference to a dog may be a dig at such thinking. The passage, incidentally, is not about hope, and it is very unlikely that בטחון can have that sense: G

In: Goochem in Mokum, Wisdom in Amsterdam

occurs in the eulogy after his death (War 4.320–321). Ananus always placed communal interests first and he was motivated by a desire to maintain peace. Once the 5 Note also that in Life 208–209 Josephus claims he received insight regarding his immediate future through a dream. 52 james s. mclaren war

In: Making History

-economic conditions. Consequently, it should not come as a great surprise if the experience-based approach- es to life that we find in the two books diverge from each other. The socio-economic divide makes it impossible to place the two paradigms side by side and then argue that one is superior to the other. One

In: Living under the Sun

.” Yet some care is to be exercised in defining the overlap between these concepts, although I will suggest that a pattern of exile and ongoing return creates a life of liminality in which ongoing prophetic activity is not only a factor but a necessary practice. Assumptions The most obvious

In: Scripture in Transition

motivates practice and endangers the monk in falling prey to the sin of pride. The preface of Athanasius’ Life of Antony (mid-4th c. CE) states, “It is a good contest-for-superiority [ἄμιλλα] in which you have engaged with the monks of Egypt, setting out either to equal or to surpass them in your

In: Other Worlds and Their Relation to This World