By J. Gleicher
ISBN-10: 0230618227
ISBN-13: 9780230618220
Jules Gleicher explores chosen passages from the Hebrew Scriptures that spotlight in particular, yet now not solely, at the sacred text’s teachings and implications approximately politics, legislations, justice, and rulership. Chapters deal, successively, with the booklet of Genesis, episodes within the profession of Moses, features of the Mosaic legislations, the Prophetic background, and 5 prophetic practitioners. continuing neither from the doctrinal premises of the pro clergy nor from the methodological assumptions of Biblical feedback, the essays provide respectful and considerate makes an attempt to query an historic and venerable resource on very important problems with perennial curiosity.
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32:23–31). But Jacob’s life consists more of striving with various relatives, and most often not prevailing. ” Of the three, Jacob sires the most children. ” His acquired name refers to the multitude of nations that will eventually descend from him (Gen. 17:1–8). But in the more immediate and THE BOOK OF ORIGINS 35 literal sense of fatherhood, Abraham is childless for nearly half of his long life, has one son when he is 86, another at 100, and more only after the age of 137 (Gen. 17:24–25; 21:5; 23:1; 25:1–2).
The account of Sarah’s death does not directly follow the akeidah. Rather, there intervenes a brief genealogy: “Some time later, Abraham was told, ‘Milcah too has borne children to your brother Nahor,’ ” who are then listed by name (Gen. 22:20–24). Its opening phrase, aharei had’varim ha’eileh, invariably denotes the passage of some indefinite but noteworthy amount of time. Moreover, if Isaac, whatever his age, was willing to be sacrificed, why did he need to be bound? Further, the text separates the various place references of Abraham’s domicile, the location of Sarah’s death, and where Isaac dwelt following her death, suggesting mutual estrangement (Gen.
That indifference now comes dramatically home to roost. Where does this episode fit in Abraham’s story? At the end of chapter 18, Abraham, seeking to prevent injustice, extracts from the LORD the promise not to destroy Sodom if ten who are innocent can be found there (Gen. 18:22–32). Why does he stop at ten, and not carry the argument to its limit, that God will judge each person THE BOOK OF ORIGINS 37 individually and not punish anyone for someone else’s sins? Perhaps his nerve just fails him—he is, after all, speaking to the “Judge of all the earth” (Gen.
Political Themes in the Hebrew Scriptures by J. Gleicher
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