The second volume of this three-volume work exegetes and comments on every occurrence of the Hebrew terms for righteousness in the Old Testament. It begins with a discussion of apperception and deductive method and concludes with an afterword on righteousness and ontology. The ontological argument affirms that God’s aseity is the foundation of righteousness in the Bible, and thus of all true righteousness. Righteousness is being true to God, and God is always true to himself, including in his self-existence. Other terms in the righteous word group, such as “righteous” and “justify,” are considered, along with the important word pair, “righteousness and justice,” in semantic domain studies in the first three chapters. Semantic domain studies show that terms like “upright,” “blameless,” and “good” are qualifiers of righteousness. Whatever the flavor or nuance of the terms for righteousness may be in different OT contexts, however, study shows that the underlying sense of righteousness is conformity to God’s Being and doing, and the same is true of the righteousness of God.
All of the glory that had broken on me Surrounded me and saw me through and through Although I had no idea how to name A power that engulfed me totally And turned my soul onto another road. --Book XVI, lines 700-704 Preludes is a soul's journey from infancy to adulthood--from the Ohio Valley to south Florida, from grade school to college in New England and travel abroad, and ultimately to a knowledge of its maker. The author is unabashedly and sometimes almost naively Romantic, and the poem shows both adoration of nature and the ultimate failure of such an obsession. The poem's many passages are windows onto past landscapes, and through them comes an affirmation of life and the goodness of life. Ultimately, the author encounters and is transformed by a power beyond himself.
Dounae de Dody, Willobee Willie, Hot Dog Town, Gupt, Eggland, Dounaepu, Ugat Dounae, Rock’s Café Dounaecain, Baloo Dounae, Bedounae tribesmen, the Peaceful Ocean, Dounaesaurs, and much, much more: odd names, but they can all be found on another world, a world that offers adventure and wisdom to Dounaes of all ages.
These poems wander through life and memory. They explore art, music, and history, but in an atmosphere of subtropical wonder. Beauty and truth are close relations and the author explores both as memories of an earlier Florida compose a world of recall and invitation.
The third volume of this three-volume work exegetes and comments on every occurrence of the Greek terms for righteousness, righteous, righteously, and righteous judgment in the New Testament. It begins with a general discussion of the righteous word group in the New Testament and concludes with a discussion of the righteousness of God and the righteousness of faith. The same proposal that was explored in Volumes 1 and 2, that righteousness means conformity to God’s Being and doing, is now explored in the NT. Whatever flavor or nuance righteousness terminology may have in different NT contexts, study shows that the underlying sense of righteousness as conformity to God’s Being and doing, both for God and for people, has the explanatory power required to commend the definition. Such a result has further implications for justification studies.
The first volume of this three-volume work reviews the history of efforts to define biblical righteousness. Modern views are engaged and critiqued, from the seminal article (1860) by Ludwig Diestel (God's righteousness as the agreement of his will and purpose) to others in the theological stream known as the "New Perspective." Scholars discussed include Walther Eichrodt, Gerhard von Rad, Elizabeth Achtemeier, James D. G. Dunn and N. T. Wright. Other perspectives are also engaged, including H. H. Schmid's definition of righteousness as conformity to the created order (Weltordnung), John Piper's view that God's righteousness is God's concern for his own glory, and the traditional view, championed by C. L. Irons, that God's righteousness is his iustitia distributiva. The author examines these views, all of which have been supported by inductive studies, in light of a proposed alternative: that righteousness is conformity to God's Being and doing. That definition will be explored further in Volumes II (OT) and III (NT). Unlike previous studies, the present work proceeds deductively and experimentally, and thereby seeks to avoid the pitfalls of a dogmatic approach. Extra-biblical, patristic, medieval, and reformation views of righteousness are also considered as background to the modern study of righteousness.
The three volumes taken together present the divine-human covenants as expressions of God's nature, and show a paradigm of activity by which God works in covenantal relations, first to create the world and then, through a redemptive program after the fall, to redeem what was lost.
Theophanies, or manifestations of God, occur throughout the Old Testament. In this in-depth look at God's self-manifestations, Niehaus reveals their unity and how they relate to and differ from ancient Near Eastern myths and legends. *Lightning Print On Demand Title
Tracing parallels between biblical accounts and pagan cultures of the ancient Near East, Niehaus explores creation and flood narratives; literary and legal forms; and the acts of deities and the God of the Bible. He reveals not just cultural similarities but spiritual dimensions of common thought and practice, providing an overarching view of the story of the Bible. - Publisher.
The third volume of this three-volume work exegetes and comments on every occurrence of the Greek terms for righteousness, righteous, righteously, and righteous judgment in the New Testament. It begins with a general discussion of the righteous word group in the New Testament and concludes with a discussion of the righteousness of God and the righteousness of faith. The same proposal that was explored in Volumes 1 and 2, that righteousness means conformity to God’s Being and doing, is now explored in the NT. Whatever flavor or nuance righteousness terminology may have in different NT contexts, study shows that the underlying sense of righteousness as conformity to God’s Being and doing, both for God and for people, has the explanatory power required to commend the definition. Such a result has further implications for justification studies.
The third volume of this three-volume work exegetes and comments on every occurrence of the Greek terms for righteousness, righteous, righteously, and righteous judgment in the New Testament. It begins with a general discussion of the righteous word group in the New Testament and concludes with a discussion of the righteousness of God and the righteousness of faith. The same proposal that was explored in Volumes 1 and 2, that righteousness means conformity to God’s Being and doing, is now explored in the NT. Whatever flavor or nuance righteousness terminology may have in different NT contexts, study shows that the underlying sense of righteousness as conformity to God’s Being and doing, both for God and for people, has the explanatory power required to commend the definition. Such a result has further implications for justification studies.
The first volume of this three-volume work reviews the history of efforts to define biblical righteousness. Modern views are engaged and critiqued, from the seminal article (1860) by Ludwig Diestel (God's righteousness as the agreement of his will and purpose) to others in the theological stream known as the "New Perspective." Scholars discussed include Walther Eichrodt, Gerhard von Rad, Elizabeth Achtemeier, James D. G. Dunn and N. T. Wright. Other perspectives are also engaged, including H. H. Schmid's definition of righteousness as conformity to the created order (Weltordnung), John Piper's view that God's righteousness is God's concern for his own glory, and the traditional view, championed by C. L. Irons, that God's righteousness is his iustitia distributiva. The author examines these views, all of which have been supported by inductive studies, in light of a proposed alternative: that righteousness is conformity to God's Being and doing. That definition will be explored further in Volumes II (OT) and III (NT). Unlike previous studies, the present work proceeds deductively and experimentally, and thereby seeks to avoid the pitfalls of a dogmatic approach. Extra-biblical, patristic, medieval, and reformation views of righteousness are also considered as background to the modern study of righteousness.
The second volume of this three-volume work exegetes and comments on every occurrence of the Hebrew terms for righteousness in the Old Testament. It begins with a discussion of apperception and deductive method and concludes with an afterword on righteousness and ontology. The ontological argument affirms that God’s aseity is the foundation of righteousness in the Bible, and thus of all true righteousness. Righteousness is being true to God, and God is always true to himself, including in his self-existence. Other terms in the righteous word group, such as “righteous” and “justify,” are considered, along with the important word pair, “righteousness and justice,” in semantic domain studies in the first three chapters. Semantic domain studies show that terms like “upright,” “blameless,” and “good” are qualifiers of righteousness. Whatever the flavor or nuance of the terms for righteousness may be in different OT contexts, however, study shows that the underlying sense of righteousness is conformity to God’s Being and doing, and the same is true of the righteousness of God.
Modern science historians have typically treated the sciences of the ancient Near East as separate from historical and cultural considerations. At the same time, biblical scholars, dominated by theological concerns, have historically understood the Israelite god as separate from the natural world. Cooley’s study, bringing to bear contemporary models of science history on the one hand and biblical studies on the other hand, seeks to bridge a gap created by 20th-century scholarship in our understanding of ancient Near Eastern cultures by investigating the ways in which ancient authors incorporated their cultures’ celestial speculation in narrative. In the literature of ancient Iraq, celestial divination is displayed quite prominently in important works such as Enuma Eliš and Erra and Išum. In ancient Ugarit as well, the sky was observed for devotional reasons, and astral deities play important roles in stories such as the Baal Cycle and Shahar and Shalim. Even though the veneration of astral deities was rejected by biblical authors, in the literature of ancient Israel the Sun, Moon, and stars are often depicted as active, conscious agents. In texts such as Genesis 1, Joshua 10, Judges 5, and Job 38, these celestial characters, these “sons of God,” are living, dynamic members of Yahweh’s royal entourage, willfully performing courtly, martial, and calendrical roles for their sovereign. The synthesis offered by this book, the first of its kind since the demise of the pan-Babylonianist school more than a century ago, is about ancient science in ancient Near Eastern literature.
Dounae de Dody, Willobee Willie, Hot Dog Town, Gupt, Eggland, Dounaepu, Ugat Dounae, Rock’s Café Dounaecain, Baloo Dounae, Bedounae tribesmen, the Peaceful Ocean, Dounaesaurs, and much, much more: odd names, but they can all be found on another world, a world that offers adventure and wisdom to Dounaes of all ages.
When Weirton Steel was powerful and poured Columns of smoke and fumes into the air North of Martins Ferry in the valley And orange water tumbled from its sluices Into an umber river far below I was a boy. --Sonnet I, lines 1-6 The one hundred sonnets in this volume carry us beyond the author's boyhood into a voyage of adult concerns but also playfulness, love of art, and intimations of Paradise. They affirm in many ways a nobility Wallace Stevens thought was hard to find in contemporary poetry.
These poems wander through life and memory. They explore art, music, and history, but in an atmosphere of subtropical wonder. Beauty and truth are close relations and the author explores both as memories of an earlier Florida compose a world of recall and invitation.
Did Eve sin before Adam? When responding to the serpent's temptation to eat the forbidden fruit, Eve says that one "must not touch it" (Gen 3:2–3). In this, Eve appears to embellish upon God's clear command that one must not eat from the tree (Gen 2:17). Did Eve add to God's command, becoming the first legalist? Was this an innocent mistake? Or is the answer altogether different? Jeffrey J. Niehaus tackles this issue head-on in When Did Eve Sin? Though many commentators believe that Eve altered God's command, there are notable exceptions in the history of interpretation that suggest another answer. Using Scripture to interpret Scripture and analyzing biblical stories where characters retell the facts, Neihaus recognizes a common scriptural pattern that resolves the mystery of Eve's words. Niehaus examines his view's implications for biblical historiography, what it meant to eat from the tree of life, how a sinless being can fall into sin, and the nature of the mysterious serpent. Everyone engaging with these questions will be deftly guided by Niehaus' thorough study of this thorny issue.
All of the glory that had broken on me Surrounded me and saw me through and through Although I had no idea how to name A power that engulfed me totally And turned my soul onto another road. --Book XVI, lines 700-704 Preludes is a soul's journey from infancy to adulthood--from the Ohio Valley to south Florida, from grade school to college in New England and travel abroad, and ultimately to a knowledge of its maker. The author is unabashedly and sometimes almost naively Romantic, and the poem shows both adoration of nature and the ultimate failure of such an obsession. The poem's many passages are windows onto past landscapes, and through them comes an affirmation of life and the goodness of life. Ultimately, the author encounters and is transformed by a power beyond himself.
Memories can be a gift and a blessing. A Florida paradise now all but lost to us swims, whispers, and blossoms on these pages along with echoes of colder climates and more deliberate thought. Each poem is an invitation into its own world.
Revised and updated (2nd ed., 1983) guidebook describes virtually every trail in the park as well as all the major trails that lead into Yosemite from adjoining areas. The hikes, from two-hour strolls to multi-day backpacking trips, are described in detail. Includes an updated, four-color plastic topographic map of the park and vicinity showing over 1,000 miles of trail. Annotation copyrighted by Book News, Inc., Portland, OR
The 2,650-mile Pacific Crest Trail, adopted by Congress as a National Scenic Trail, passes through some of the most breathtaking scenery in the United States. This two-volume set is a comprehensive guide to the Pacific Crest Trail in California, Oregon and Washington. Includes topographic strip maps, and verbal descriptions of the route, including mileages and elevations. Chapters include information on planning your hike, history of the trail, and the geology and ecology of the land.
Theophanies, or manifestations of God, occur throughout the Old Testament. In this in-depth look at God's self-manifestations, Niehaus reveals their unity and how they relate to and differ from ancient Near Eastern myths and legends. *Lightning Print On Demand Title
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