Germany, 1939. While Europe braces for the inevitable advancement of the Nazi war machine, Hitler turns his hate-filled agenda on his own people, specifically the portion of the German population least able to defend itself—the mentally and physically disabled. Aktion T4 is enacted to disinfect mainstream Germany of this undesirable portion of its population by creating killing centres both in Germany and the surrounding annexed countries, most notably, at Hartheim Castle in Alkoven, Austria. Here the Nazis, headed by Karl Brandt and Phillip Bouhler, perfect their art of mass murder, using fake shower rooms as gas chambers nearly two full years before they are ever used in a death camp. Felix Schmidt is a Jewish former medical doctor who was stripped of his station and rights by the Nuremberg Race Laws of 1935. Since that time, Felix and his wife, Claudia, have struggled to raise their family amid the growing popularity of Aryan supremacy, a challenge further complicated by their realization that their youngest son, David, has cerebral palsy. Now, Felix must not only deal with the brutal racism that is inflicted upon him, but he must also hide David from view, lest he be swallowed up by the Aktion T4 machinery. When an unthinkable betrayal finds Felix alone and desperate, he must race against time to find, and save, David from the inevitable end that has claimed so many abandoned souls.
H. Daniel Zacharias presents a literary-critical analysis of the Gospel of Matthew and its interaction with Davidic tradition and use of Davidic typology. Throughout the narrative, the evangelist makes pervasive use of Davidic tradition from the Old Testament in his portrayal of Jesus. This begins from the first verse and the declaration that Jesus is the Son of David, and culminates in Jesus' usage of Psalm 22's Davidic lament on the cross. Davidic material is present throughout Matthew, in allusion, in specific citations, in thematic material. In addition, Matthew makes use of Davidic typology numerous times, with David as type and Jesus as anti-type. Zacharias shows how the use of Davidic material presents to the reader a scripturally-grounded redefinition of what it means for Jesus to be the Son of David: not as a violent militant leader, as some expected, but as a physical descendant of David, a healing shepherd, and a humble king. Within the Gospel, Matthew utilizes Davidic typology to show how the Son of David even has similar experiences as his royal predecessor. Even David's own words from the psalms are utilized as testimony to the legitimacy of Jesus as the Davidic Messiah.
The Tabernacle of David, seemingly such an obscure topic in Scripture, has stirred much interest in recent years. In this exposition, the author will clearly show how this “veil-less” tent upon Mount Zion reveals the higher dimension of worship that our God seeks. David’s Tabernacle not only reveals the higher worship of Mount Zion, but also the New Covenant standard. The veil-less tent housed the Ark of the Covenant, speaking of the veil that has been rent for us to enter into the very presence of God. This book will challenge you to be a “true worshiper!”
The history of David’s Jerusalem remains one of the most contentious topics of the ancient world. This study engages with debates about the nature of this location by examining the most recent archaeological data from the site and by exploring the relationship of these remains to claims made about David’s royal center in biblical narrative. Daniel Pioske provides a detailed reconstruction of the landscape and lifeways of early 10th century BCE Jerusalem, connected in biblical tradition to the figure of David. He further explores how late Iron Age (the Book of Samuel-Kings) and late Persian/early Hellenistic (the Book of Chronicles) Hebrew literary cultures remembered David’s Jerusalem within their texts, and how the remains and ruins of this site influenced the memories of those later inhabitants who depicted David’s Jerusalem within the biblical narrative. By drawing on both archaeological data and biblical writings, Pioske calls attention to the breaks and ruptures between a remembered past and a historical one, and invites the reader to understand David’s Jerusalem as more than a physical location, but also as a place of memory.
Matthew wrote his Gospel from his perspective as a Jew. It is with sensitivity to this perspective that Father Harrington undertakes this commentary on the Gospel of Matthew. After an introduction, he provides a literal translation of each section in Matthew's Gospel and explains the textual problems, philological difficulties, and other matters in the notes. He then presents a literary analysis of each text (content, form, use of sources, structure), examines the text against its Jewish background, situates it in the context of Matthew's debate with other first-century Jews, and reflects on its significance for Christian theology and Christian-Jewish relations. Bibliographies direct the reader to other important modern studies.
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