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By Isaac Kalimi

This quantity is a suite of unpolluted essays in honor of Professor John T. Townsend. It specializes in the translation of the typical Jewish and Christian Scripture (the Hebrew Bible/Old testomony) and on its off-shoots (Rabbinic Judaism and the recent Testament), in addition to on Jewish-Christian relatives. The individuals, who're fashionable students of their fields, comprise James L. Crenshaw, Göran Eidevall, Anne E. Gardner, Lawrence M. Wills, Cecilia Wassen, Robert L. Brawley, Joseph B. Tyson, Eldon J. Epp, Yaakov Elman, Rivka Ulmer, Andreas Lehnardt, Reuven Kimelman, Bruce Chilton, and Michael W. Duggan.

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Extra info for Bridging Between Sister Religions: Studies of Jewish and Christian Scriptures Offered in Honor of Prof. John T. Townsend

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And that means that the patriarch’s checkered history of partial obedience exposed divine vulnerability at its core. In the final analysis, we are faced with a heart-rending story, whether the product of the human imagination or divine inspiration, and its lingering effects haunt Christians who try to understand the passion narrative and Jews for whom a contemporary form of the binding of Isaac has been a horrific nightmare. 46 44 See J. L. Crenshaw, Qoheleth: The Ironic Wink (Columbia, SC: The University of South Carolina Press, 2013).

Whereas the latter includes Amos 5:25–26; 8:11 and 9:11, the New Testament selection consists of 5:25–27 and 9:11–12. Evidently, the last verses of 10 CD A 7:13b-20a; translation from the Dead Sea Scrolls Electronic Library. 11 See von Weissenberg, “The Twelve,” pp. 371–372. 12 4Q174 1–2 i 21:11–13; translation from the Dead Sea Scrolls Electronic Library. Shifting Emphasis 35 chapter 5 and chapter 9, respectively, were regarded as particularly significant by more than one Jewish group during this period.

34 R. Wright, The Evolution of God (New York: Little, Brown, and Company, 2009). 35 J. Miles, God: A Biography (New York: Knopf, 1995). 36 Crenshaw, Defending God. 37 S. ” Henoch 16 (1994), pp. 153–172; A. Michel, “Ijob und Abraham. Zur Rezeption von Gen 22 in Ijob 1–2 Divine Vulnerability 27 forth your hand,” “offer up a whole burnt offering,” the imperative “take,” the lifting up of the eyes from afar, the expression “after these things,” and “my servant” as the designation for both Abraham and Job.

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