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way of life was fundamentally questioned in the context of the reform instigated by Antiochus. For Judaism to relatable to the surrounding world and fit Hellenistic customs, certain changes were necessary. A distinguished openness to the outside was especially necessary for the worldwide acceptance of

In: Biblische Zeitschrift
Author: David Rothstein

wicked, for even if he is an Israelite and a wicked person your God abhors his sacrifice! And, furthermore, as for that which you adduce from other places [in scripture], answer me on the basis of the Torah!” Said to him R. Jose: “By your life, there is an explicit verse. For, thus you find that when the

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In: Biblische Zeitschrift
Author: Simeon Zahl

be fundamentally moral and spiritual rather than medical in nature—a guilty conscience that needed to repent before God. For Craigie, the psalm does not describe a direct causal connection between sin before God, God’s response in the life of the psalmist, and life-threatening physical illness

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In: Horizons in Biblical Theology

of the life-giving waters in Ezek 47. 50 She uses this imagery as a resource for reflecting on human damage to the planet and the possibility of reversing this damage. 51 But while she is aware of the power of this mythic imagery, she is equally aware of the limitations of the book of Ezekiel

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In: Horizons in Biblical Theology
Author: Matthew J. Klem

dragon devouring the woman’s child (Rev 12:4) – or metaphorically. 41 One problem regarding the meaning in John 2:17 is that both sides often lexicalize the metaphor: the word means either to be motivated or to be destroyed. No, it is a metaphor: zeal eats Jesus up. Metaphors are inherently

In: Horizons in Biblical Theology

diadem, clothed or naked, clean or soiled. In the case of the war, the choice is between living and dying. Life and death are a common subject of the two ways motif (e.g., Jer 21:8–9, Did. 1.1)—but this time, and uncommonly if not uniquely (John 12:24–25, Mark 8:34–35 parr.), he isn’t recommending living

In: Argument is War: Relevance-Theoretic Comprehension of the Conceptual Metaphor of War in the Apocalypse

Jesus is light and following him implies that the follower finds him or herself in this light and has this light. Living in this light is possible because the person has life through the Light (ethics of life). This is a key summary of what follows in Chapter 8, namely, the distinction between the

In: Key Approaches to Biblical Ethics
Author: Elisa Uusimäki

follows, I shall examine how the author of 4Q542 constructs moral models and paths for living by recognising virtues of biblical figures of the past. As the selected source text indicates, my article signals a shift away from canonically oriented enterprises, which have largely dominated the analysis of

In: Biblical Interpretation
Author: Lenn E. Goodman

called life and light into being (Gen 1:3–4, 12, 31), and a justice that we will learn cannot be swayed by bribes or hecatombs (Deut 10:17, Isa 1:11). We humans differ from one another and even within ourselves from moment to moment. So the virtues, strengths, and beauties we admire in diverse and

In: The Question of God's Perfection

, group, and culture. In brief, the desire to reproduce one’s own society motivates parents to enculturate their children as the next generation of Israelites, Judeans, Egyptians, etc. 3 Parents thus teach their children from a very early age the things that are essential to becoming a male or female

In: Biblical Interpretation