In one form or another, the Trisagion, “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory”, entered Jewish and Christian liturgy at an early stage from Isaiah’s account of his vision as recorded in Isaiah 6. Before that happened, however, it is likely that it went through a significant change of meaning from what the Old Testament prophet himself meant by it. Drawing on material that was familiar to him from the worship of the Jerusalem temple, he used it distinctly but characteristically to challenge his audience’s view that God would automatically protect them from their enemies. In other words, the saying had a threatening rather than an encouraging tone. In the course of the following centuries, however, as the book of Isaiah grew, new reflections on the saying were added in the later chapters, with the result that when the book came to be translated into Greek the translator was justified in rendering the saying in the way that has become familiar to us. The unusual retention of the Hebrew word “Sabaoth”, however, reminds us even today of the long path by which it has reached us from antiquity.
Can the Old Testament provide relevant principles for modern concepts of social justice? Today, citing our human rights is used as justification for anything and everything; excessive use has corrupted a defining ideal of mankind. Williamson explores the meaning of Old Testament justice to discover its significance for us today. Concentrating on social justice, he unearths the value and relevance of the phrase justice and righteousness. Tracing this phrase and its context within and without the pages of Scripture, Williamson elaborates an argument that passes from Abraham to Amos. He expounds a biblical ideal that he argues is not rooted in the legalistic Law of Moses, or necessarily an idealized history, but is a concept that is fluid, constructed in an organic appreciation for natural law. Williamson has written an engaging and highly articulate book that exposes the relevance of the Old Testament as a corrective for corrupted human rights; a mode of living that developed in accordance with the existence of the ancient Israelite. The ideal maintained a form, as derived from natural law, that was applicable to all creeds and ranks, and therefore is potentially relevant for us today.
The Word Biblical Commentary delivers the best in biblical scholarship, from the leading scholars of our day who share a commitment to Scripture as divine revelation. This series emphasizes a thorough analysis of textual, linguistic, structural, and theological evidence. The result is judicious and balanced insight into the meanings of the text in the framework of biblical theology. These widely acclaimed commentaries serve as exceptional resources for the professional theologian and instructor, the seminary or university student, the working minister, and everyone concerned with building theological understanding from a solid base of biblical scholarship. Overview of Commentary Organization Introduction—covers issues pertaining to the whole book, including context, date, authorship, composition, interpretive issues, purpose, and theology. Each section of the commentary includes: Pericope Bibliography—a helpful resource containing the most important works that pertain to each particular pericope. Translation—the author’s own translation of the biblical text, reflecting the end result of exegesis and attending to Hebrew and Greek idiomatic usage of words, phrases, and tenses, yet in reasonably good English. Notes—the author’s notes to the translation that address any textual variants, grammatical forms, syntactical constructions, basic meanings of words, and problems of translation. Form/Structure/Setting—a discussion of redaction, genre, sources, and tradition as they concern the origin of the pericope, its canonical form, and its relation to the biblical and extra-biblical contexts in order to illuminate the structure and character of the pericope. Rhetorical or compositional features important to understanding the passage are also introduced here. Comment—verse-by-verse interpretation of the text and dialogue with other interpreters, engaging with current opinion and scholarly research. Explanation—brings together all the results of the discussion in previous sections to expose the meaning and intention of the text at several levels: (1) within the context of the book itself; (2) its meaning in the OT or NT; (3) its place in the entire canon; (4) theological relevance to broader OT or NT issues. General Bibliography—occurring at the end of each volume, this extensive bibliographycontains all sources used anywhere in the commentary.
Lambdin's Introduction to Biblical Hebrew has established itself as a standard textbook in colleges and universities as well as being frequently used by those who wish to teach themselves Biblical Hebrew. The lack of a key to the many exercises in the book has been widely regretted, but this lack is made good with the present publication. Having used Lambdin as a teaching aid for more than ten years, however, Williamson has become aware of some areas in which students still find difficulty. He has therefore supplemented his Key with many further comments and explanations drawn from his teaching experience with the aim of helping readers to a better understanding of both grammar and syntax.
This eagerly anticipated volume is the second installment in H.G.M. Williamson's International Critical Commentary on first Isaiah. For over one hundred years International Critical Commentaries have had a special place among works on the Bible. They bring together all the relevant aids to exegesis - linguistic, textual, archaeological, historical, literary, and theological - to help the reader understand the meaning of the books of the Old and New Testaments. Williamson continues in this tradition, adding to his already published volume on Isaiah 1-5. Covering the next seven chapters of Isaiah Williamson incorporates a range of secondary scholarly material with examination of all the key textual and critical issues surrounding the text.
For over years, International Critical Commentaries have had a special place among works on the Bible. They bring together all the relevant aids to exegesis - linguistic, textual, archaeological, historical, literary, and theological - to help the reader understand the meaning of the books of the Old and New Testaments.
As the only historical source available for the period of the Jewish return from the Babylonian exile and its aftermath, the books of Ezra and Nehemiah are crucial for those who would study not only the political, but also the religious and social history of the Old Testament. In this valuable addition to the Guides series, Williamson seeks to steer a clear path for the student, showing how an understanding of the way the books were put together from their constituent sources can elucidate both the historical problems of the period and the theological outlook of the writer.
This book analyses a much neglected writer's contribution to the debate within Judaism in the post-exilic period about who might legitimately be included within the reconstituted Jerusalem community, and notably the Chronicler's attitude to the status of the Samaritan sect. It has been almost universally accepted that Chronicles and Ezra-Nehemiah are all parts of a single work, and so the rather 'exclusive' attitude of Ezra-Nehemiah has been read back into Chronicles. Many believe that the Chronicles intended to reject the Samaritan claim to inclusion. Dr Williamson challenges both the assumption of unity of authorship and the attribution of an exclusive attitude to the Chronicler, providing evidence to support the case for separate authorship, and examining Chronicles in its own right. A study of the use of the word 'Israel' and an analysis of the narrative structure jointly lead to the conclusion that the Chronicler reacted against the over-exclusive attitudes of some of his contemporaries, and looked for the reunion of 'all Israel' around Jerusalem and its temple. This study will interest both Old Testament scholars and students of Jewish history and culture.
The related themes of King, servant and Messiah that feature prominently in Isaiah are analyzed in this volume. Hugh Williamson examines the texts that focus on the role of a human figure in the establishment of God's ideal society. Despite changing protagonists, the author identifies a fundamental unity of the principles of this society. From this he argues that the predictive element within Isaiah is in the task to be undertaken and not the person who will do it.
Recent research on the book of Isaiah has been dominated by discussions of its unity and authorship. Professor William's study provides a contribution to these key issues, and is based upon a more rigorous methodology.
Medieval dynasties relied frequently upon the cult of royal saints for legitimacy, and in the central middle ages most royal dynasties included saints in their family. Within this context, the saints of the Hungarian ruling dynasty constitute a remarkable sequence, and provide a unique example of the late medieval evolution of royal and dynastic sainthood. Building upon a series of case studies from Hungary and central Europe, Gábor Klaniczay proposes an original new synthesis of the multiple forms and transformations of royal and dynastic sainthood.
Lambdin's Introduction to Biblical Hebrew has established itself as a standard textbook in colleges and universities as well as being frequently used by those who wish to teach themselves Biblical Hebrew. The lack of a key to the many exercises in the book has been widely regretted, but this lack is made good with the present publication. Having used Lambdin as a teaching aid for more than ten years, however, Williamson has become aware of some areas in which students still find difficulty. He has therefore supplemented his Key with many further comments and explanations drawn from his teaching experience with the aim of helping readers to a better understanding of both grammar and syntax.
Hugh Williamson's Isaiah 1-5 is the first of three volumes in a important new commentary on Isiah 1-27. For over one hundred years International Critical Commentaries have had a special place among works on the Bible. They bring together all the relevant aids to exegesis - linguistic, textual, archaeological, historical, literary, and theological - to help the reader understand the meaning of the books of the Old and New Testaments. The new commentaries continue this tradition. All new evidence now available is incorporated and new methods of study are applied. The authors are of the highest international standing. No attempt has been made to secure a uniform theological or critical approach to the biblical text: contributors have been invited for their scholarly distinction, not for their adherence to any one school of thought.
In one form or another, the Trisagion, “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory”, entered Jewish and Christian liturgy at an early stage from Isaiah’s account of his vision as recorded in Isaiah 6. Before that happened, however, it is likely that it went through a significant change of meaning from what the Old Testament prophet himself meant by it. Drawing on material that was familiar to him from the worship of the Jerusalem temple, he used it distinctly but characteristically to challenge his audience’s view that God would automatically protect them from their enemies. In other words, the saying had a threatening rather than an encouraging tone. In the course of the following centuries, however, as the book of Isaiah grew, new reflections on the saying were added in the later chapters, with the result that when the book came to be translated into Greek the translator was justified in rendering the saying in the way that has become familiar to us. The unusual retention of the Hebrew word “Sabaoth”, however, reminds us even today of the long path by which it has reached us from antiquity.
Can the Old Testament provide relevant principles for modern concepts of social justice? Today citing our human rights is used as recourse for anything and everything. Excessive use has corrupted a defining ideal of mankind. Williamson explores the meaning of Old Testament justice to discover its significance for us today. Concentrating on social justice he unearths the value and relevance of the phrase 'justice and righteousness'. Tracing this phrase and its context within and without the pages of Scripture Williamson elaborates an argument that passes from Abraham to Amos. He expounds a biblical ideal that he argues is not rooted in the legalistic Law of Moses, or necessarily an idealized history, but is a concept that is fluid, constructed in an organic appreciation for natural law. Williamson has written an engaging and highly articulate book that exposes the relevance of the Old Testament as a blueprint for a way of life; a mode of living that developed in accordance with the existence of the ancient Israelite. The ideal maintained a form, as derived from natural law that was applicable to all creeds and ranks, and therefore is potentially relevant for us today.
This book analyses a much neglected writer's contribution to the debate within Judaism in the post-exilic period about who might legitimately be included within the reconstituted Jerusalem community, and notably the Chronicler's attitude to the status of the Samaritan sect. It has been almost universally accepted that Chronicles and Ezra-Nehemiah are all parts of a single work, and so the rather 'exclusive' attitude of Ezra-Nehemiah has been read back into Chronicles. Many believe that the Chronicles intended to reject the Samaritan claim to inclusion. Dr Williamson challenges both the assumption of unity of authorship and the attribution of an exclusive attitude to the Chronicler, providing evidence to support the case for separate authorship, and examining Chronicles in its own right. A study of the use of the word 'Israel' and an analysis of the narrative structure jointly lead to the conclusion that the Chronicler reacted against the over-exclusive attitudes of some of his contemporaries, and looked for the reunion of 'all Israel' around Jerusalem and its temple. This study will interest both Old Testament scholars and students of Jewish history and culture.
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