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Scholar's name to ffep (Carolyn Dewald). DJ has some browning. DJ has some chipping and tears. ; Cornell Studies in Classical Philology Vol. 46; 1 x 9.5 x 6.5 Inches; 272 pages; Drawing on traditional philology and contemporary critical theory, Pucci demonstrates that although the same diction and some of the same narrative principles are to be found in both poems, the two works belong to very different poetic traditions. In addition, he addresses the concepts of orality and writing, which in his view are not antithetical.

Many are saying that the prevailing paradigm of New Testament origins is going nowhere. In its place, Brodie's stunning book invites us to suspend all 'knowledge' we already have about the history of the New Testament's development, and to be willing to entertain the following thesis. Everything hinges on Proto-Luke, a history of Jesus using the Elijah-Elisha narrative as its model, which survives in 10 chapters of Luke and 15 of Acts. Mark then uses Proto-Luke, transposing its Acts material back into the life of Jesus. Matthew deuteronomizes Mark, John improves on the discourses of Matthew. Luke-Acts spells out the story at length. Add the Pauline corpus, the descendant of Deuteronomy via the Matthean logia, and the New Testament is virtually complete. This is a totalizing theory, an explanation of everything, and its critics will be numerous. But even they will be hugely intrigued, and have to admit that Brodie's myriads of challenging observations about literary affinities demand an answer.

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250 pages. Multilingual language. 8.78x5.83x1.14 inches. In Stock.

Many are saying that the prevailing paradigm of New Testament origins is going nowhere. In its place, Brodie's stunning book invites us to suspend all 'knowledge' we already have about the history of the New Testament's development, and to be willing to entertain the following thesis. Everything hinges on Proto-Luke, a history of Jesus using the Elijah-Elisha narrative as its model, which survives in 10 chapters of Luke and 15 of Acts. Mark then uses Proto-Luke, transposing its Acts material back into the life of Jesus. Matthew deuteronomizes Mark, John improves on the discourses of Matthew. Luke-Acts spells out the story at length. Add the Pauline corpus, the descendant of Deuteronomy via the Matthean logia, and the New Testament is virtually complete. This is a totalizing theory, an explanation of everything, and its critics will be numerous. But even they will be hugely intrigued, and have to admit that Brodie's myriads of challenging observations about literary affinities demand an answer.

Unread book in perfect condition.

This book investigates the intertextual relationship between the Psalter and the Pentateuch. Intertextuality is a reading methodology that reveals various markers in the Psalter that guide the reader to the Pentateuch. The initial marker discerned guiding the reader from the Psalter to the Pentateuch is the five-fold division of the Psalter. This study then proceeds to examine the relationship between the initial psalm of each book of the Psalter and then exploring its relationship with a text from the five books of the Pentateuch. For example, Psalm 1 is read alongside the book of Deuteronomy, Psalm 42 evokes the book of Numbers, and Psalm 90 is connected with the Book of Exodus. The conclusion of the study looks ahead at the implications of this reading of the text. This book is a sustained, close reading of these important sections of the Hebrew Bible. It will be helpful in any academic setting or as an introduction to either the Book of Psalms or the Pentateuch.

An Obituary for "Wisdom Literature" considers the definitional issues long plaguing Wisdom scholarship. Will Kynes argues that Wisdom Literature is not a category used in early Jewish and Christian interpretation. It first emerged in modern scholarship, shaped by its birthplace in nineteenth-century Germany. Kynes casts new light on the traits long associated with the category, such as universalism, humanism, rationalism, empiricism, and secularism, which so closely reflect the ideals of that time. Since it was originally assembled to reflect modern ideals, it is not surprising that biblical scholars have faced serious difficulties defining the corpus on another basis or integrating it into the theology of the Old Testament.The problem, however, is not only why the texts were perceived in this one way, but that they are perceived in only one way at all. The book builds on recent theories from literary studies and cognitive science to create a new alternative approach to genre that integrates hermeneutical insight from various genre proposals. This theory is then applied to Job, Ecclesiastes, and Proverbs, mapping out the complex textual network contributing to their meaning. With the death of the Wisdom Literature category, both the so-called Wisdom texts and the concept of wisdom find new life.

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Abasciano builds upon his previous LNTS volume, Paul's Use of the Old Testament in Romans 9.1-9, continuing the project begun in that volume and its intertextual methodology. This method incorporates into a thorough traditional exegesis a comprehensive analysis of Paul's use of Scripture against the background of interpretive traditions surrounding the texts alluded to, with great emphasis placed on analyzing the original contexts of Paul's citations and allusions. Such an intertextual exegesis is conducted in Romans 9:10-18 with an awareness of the broader unit of chapters 9-11 especially, and also the epistle as a whole. Conclusions for the meaning of these passages and their theological significance are drawn. LNTS and SSEJC

Unread book in perfect condition.

An Obituary for "Wisdom Literature" considers the definitional issues long plaguing Wisdom scholarship. Will Kynes argues that Wisdom Literature is not a category used in early Jewish and Christian interpretation. It first emerged in modern scholarship, shaped by its birthplace in nineteenth-century Germany. Kynes casts new light on the traits long associated with the category, such as universalism, humanism, rationalism, empiricism, and secularism, which so closely reflect the ideals of that time. Since it was originally assembled to reflect modern ideals, it is not surprising that biblical scholars have faced serious difficulties defining the corpus on another basis or integrating it into the theology of the Old Testament.The problem, however, is not only why the texts were perceived in this one way, but that they are perceived in only one way at all. The book builds on recent theories from literary studies and cognitive science to create a new alternative approach to genre that integrates hermeneutical insight from various genre proposals. This theory is then applied to Job, Ecclesiastes, and Proverbs, mapping out the complex textual network contributing to their meaning. With the death of the Wisdom Literature category, both the so-called Wisdom texts and the concept of wisdom find new life.

In this third volume Brian Abasciano continues his acclaimed intertextual and exegetical reading of Paul's use of the Old Testament in Romans 9.>

Abasciano builds upon his previous LNTS volume, Paul's Use of the Old Testament in Romans 9.1-9, continuing the project begun in that volume and its intertextual methodology. This method incorporates into a thorough traditional exegesis a comprehensive analysis of Paul's use of Scripture against the background of interpretive traditions surrounding the texts alluded to, with great emphasis placed on analyzing the original contexts of Paul's citations and allusions. Such an intertextual exegesis is conducted in Romans 9:10-18 with an awareness of the broader unit of chapters 9-11 especially, and also the epistle as a whole. Conclusions for the meaning of these passages and their theological significance are drawn. LNTS and SSEJC

In this third volume Brian Abasciano continues his acclaimed intertextual and exegetical reading of Paul's use of the Old Testament in Romans 9.>

According to Jim Kitses (1969), the Western originally offered American directors a rich canvas to express a singular authorial vision of the American past and its significance. The Western’s recognizable conventions and symbols, rich filmic heritage, and connections to pulp fiction created a widely spoken «language» for self-expression and supplemented each filmmaker’s power to express their vision of American society. This volume seeks to re-examine the significance of auteur theory for the Western by analysing the auteur director «unbridled» by traditional definitions or national contexts. This book renders a complex portrait of the Western auteur by considering the genre in a transnational context. It proposes that narrow views of auteurism should be reconsidered in favour of broader definitions that see meaning created, both intentionally and unintentionally, by a director; by other artistic contributors, including actors and the audience; or through the intersection with other theoretical concepts such as re-allegorization. In so doing, it illuminates the Western as a vehicle for expressing complex ideas of national and transnational identity.

This investigation builds upon recent developments in the study of Paul's use of Scripture that center around the concept of "intertextuality." Abasciano uses an exegetical method that incorporates a thorough traditional exegesis and comprehensive analysis of Paul's use of Scripture. This is set against the background of interpretive traditions surrounding the texts alluded to, with great emphasis placed on analyzing the original contexts of Paul's citations and allusions. Such an intertextual exegesis is conducted in Romans 9:1-9 with an awareness of the broader unit of chapters 9-11 especially, and also the epistle as a whole. The study finds that many of the themes Paul deals with in Romans 9-11 are also present in ancient Jewish and Christian interpretive traditions surrounding the passages he invokes, and more importantly, that Paul's scriptural quotations and allusions function as pointers to their broad original contexts, from which he developed much of the form, content, and direction of his argument, holding significance for a number of exegetical details as well as broader themes and rhetorical movements. The final chapter seeks to draw conclusions concerning the significance of Paul's use of the Old Testament in Romans 9:1-9 for the exegesis and theology of Romans and for Pauline intertextuality. The identity of the true people of God is central to Romans 9-11 and the epistle. And Paul's use of Scripture is contextual and referential, calling for attention to Pauline intertextuality in standard exegetical procedure.JSNTS 301