By Katharine Dell
This quantity is attracted to what the previous testomony and past (Dead Sea Scrolls and Targum) has to assert approximately moral behaviour via its characters, via its various portrayals of God and humanity in mutual discussion and during its authors. It covers a variety of genres of previous testomony fabric similar to legislations, prophecy and knowledge. It takes key issues corresponding to friendship and the holy warfare culture and it considers key texts. It considers authorial goal within the portrayal of moral stances. It additionally hyperlinks up with wider moral concerns akin to the surroundings and human engagement with the ‘dark part' of God.
It is a multi-authored quantity, however the unifying subject matter was once made transparent firstly and individuals have labored to that remit. This has ended in a wide-ranging and interesting perception right into a ignored region, yet one who is commencing to obtain elevated consciousness within the biblical area.
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Additional info for Ethical and Unethical in the Old Testament: God and Humans in Dialogue
The Epic of Gilgamish [sic]: Text, Transliteration, and Notes. Oxford: Clarendon. Walsh, G. , and G. Monahan. 1952. Saint Augustine: The City of God. Books VIII–XVI. The Fathers of the Church 14. : Catholic University of America Press. 1 GORDON The Ethics of Eden 33 Waltke, B. , and M. O’Connor. 1990. An Introduction to Biblical Hebrew Syntax. Winona Lake: Eisenbrauns. Walton, J. H. 2006. Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Grand Rapids: Baker Academic.
Appeals to the serpent-image Nehushtan in 2 Kgs 18:4 to show that serpents could be viewed positively in the Old Testament are unconvincing, and they merely sidestep the indicators within Gen 3 itself. 5 Actual authorial distaste for the scene that the serpent initiates in Gen 3 is suggested by the way in which the divine name is withheld from the exchanges in vv. 1 to 5; references to “the Lord God” lapse after the introductory statement in v. 1, to be resumed only in v. 8. ” Something comparable happens in Num 22:8–22, where the non-Israelite prophet Balaam refers 4.
Speiser mainly follows the text of R. Campbell Thompson (1930), but at this point he prefers to read [en-]qa-ta (see ANET, 75 n. 29) where Thompson (1930, 14) has [dam]-ka-ta. This is the reading, translated by “you are handsome,” accepted by George (2003, 551 [l. 207]). 22. Cf. Izre’el 2001, 10. See also text B: “You shall not have (eternal) life! ” (ANET, 102), for which Izre’el (2001, 21 [B r. 67–68]) has “Hence you shall not live! ” For an Old Testament association of wisdom with deity, see Ezek 28:2 (“though you think that you are as wise as a god”).