Foreword by Peter Machinist Hermann Gunkel's groundbreaking Schöpfung und Chaos, originally published in German in 1895, is here translated in its entirety into English for the first time. Even though available only in German, this work by Gunkel has had a profound influence on modern biblical scholarship. Discovering a number of parallels between the biblical creation accounts and a Babylonian creation account, the Enuma Elish, Gunkel argues that ancient Babylonian traditions shaped the Hebrew people's perceptions both of God's creative activity at the beginning of time and of God's re-creative activity at the end of time. Including illuminating introductory pieces by eminent scholar Peter Machinist and by translator K. William Whitney, Gunkel's Creation and Chaos will appeal to serious students and scholars in the area of biblical studies.
Hermann Gunkel was a scholar in the generation of the origins of Assyriology, the spectacular discovery by George Smith of fragments of the “Chaldean Genesis,” and the Babel-Bibel debate. Gunkel’s thesis, inspired by materials supplied to him by the Assyriologist Heinrich Zimmern, was to take the Chaoskampf motif of Revelation as an event that would not only occur at the end of the world but had already happened at the beginning, before Creation. In other words, in this theory, one imagines God in Genesis 1 as first having battled Rahab, Leviathan, and Yam (the forces of Chaos) in a grand battle, and only then beginning to create. The problem with Gunkel’s theory is that it did not simply identify common elements in the mythologies of the ancient Near East but imposed upon them a structure dictating the relationships between the elements, a structure that was based on inadequate knowledge and a forced interpretation of his sources. On the other hand, one is not entitled to insist that there was no cultural conversation among peoples who spent the better part of several millennia trading with, fighting, and conquering one another. Creation and Chaos attempts to address some of these issues. The contributions are organized into five sections that address various aspects of the issues raised by Gunekl’s theories.
""Elijah, Yahweh, and Baal is a masterpiece presented with authority by a twentieth-century accomplished and unsurpassed exegete. It is now translated by a disciple, whose elegant rendition sounds as if Hermann Gunkel had originally written himself the book in English."" --Andre LaCocque, The Chicago Theological Seminary, Chicago, IL ""Written a century ago for a church audience eager to learn how the best scholarship of the day could illuminate one of the Bible's most absorbing stories, this little book shows Gunkel at the height of his powers of critical perspicuity, explanatory finesse, and reverent sensitivity, the ideal Bible study leader, at once learned, captivating, and devout. . . . Moreover, Gunkel encompasses his subject as few today could or would in such short scope, combining philological acumen, aesthetic appreciation, comparative perspective, and attention to communal folk tradition--his pioneer distinction--and constants of human religiosity. The translation includes astute notes by the editor and a helpful list of more recent resources."" --Robert B. Coote, San Francisco Theological Seminary, San Francisco, CA ""Hermann Gunkel, who died in 1932, is one of the greatest teachers and 'God-Fathers' of Old Testament study. He has taught us the most about the artistic, imaginative dimensions of the text. His interpretation of the Elijah narrative in this volume is a treasure that merits continuing attention. We may be grateful indeed to K. C. Hanson for bringing it to us in English, and to Wipf and Stock for its publication. Gunkel continues to be our teacher and 'God-Father' in wise shrewd reading of the text."" --Walter Brueggemann, Columbia Theological Seminary, Decatur, GA Hermann Gunkel (1862-1932) was Professor of Old Testament at the universities in Berlin, Giessen, and Halle, Germany. Among his major works in English are Genesis, Introduction to the Psalms, and Creation and Chaos in the Primeval Era and the Eschaton.
In Contested Creations in the Book of Job: the-world-as-it-ought- and -ought-not-to-be Abigail Pelham reads the Book of Job both ‘forwards’—examining the perspectives on creation presented by Job and his friends and corrected by God’s authoritative voice from the whirlwind—and ‘backwards,’ demonstrating how the epilogue explodes readers’ certainties, forcing a reappraisal of the characters’ claims. The epilogue, Pelham argues, changes the book from one containing answers about creation to one which poses questions: What does it mean to make the world? Who has the power to create? If humans have creative power, is it divinely sanctioned, or has Job, acting creatively, set himself up as God’s rival? Engaging more thoroughly with Job’s ambiguity than previous scholars have done, Contested Creations explores the possibilities raised by these questions and considers their implications both within the book and beyond.
Genesis 1-11 contains some of the best-known stories in the world. To modern Westerners they may look like no more than entertaining tales that children can enjoy, but modern adults cannot take seriously. However, when read in the context of the ancient Orient, Genesis 1-11 looks very different. It turns out to be a truly revolutionary document. In retelling the history of the ancient world, it puts a new spin on it by introducing an all-powerful, all-knowing, unique God whose greatest concern is human welfare. The God who appears in Genesis 1-11 is the God presupposed by all the Old Testament writers, indeed by the New Testament as well. The gripping tales of Genesis thus provide the theological spectacles for a sympathetic reading of the Bible. They are the gateway to a valid understanding of its message and can even help modern believers construct a worldview that integrates both the discoveries of modern science and the insights of Christian theology.
A highly regarded expert on the Jewish apocalyptic tradition, John J. Collins has written extensively on the subject. Nineteen of his essays written over the last fifteen years, including previously unpublished contributions, are brought together for the first time in this volume. Its thematic essays organized in five sections, Apocalypse, Prophecy, and Pseudepigraphy complements and enriches Collins's well-known book The Apocalyptic Imagination.
The Adam and Eve narrative in Genesis 2-3 has gripped not only biblical scholars, but also theologians, artists, philosophers, and almost everyone else. In this engaging study, a master of biblical interpretation provides a close reading of the Yahwist story. As in his other works, LaCocque makes wise use of the Pseudepigrapha and rabbinic interpretations, as well as the full range of modern interpretations. Every reader will be engaged by his insights.
Focusing on John Milton’s Paradise Lost , this book investigates the metaphorical identification of nature with a court of law – an old and persistent trope, haunted by ancient aporias, at the intersection of jurisprudence, philosophy and literature. In an enormous variety of texts, from the Greek beginnings of Western literature onward, nature has been described as a courtroom in which an all- encompassing trial takes place and a universal verdict is executed. The first, introductory part of this study sketches an overview of the metaphor’s development in European history, from antiquity to the seventeenth century. In its second, more extensive part, the book concentrates on Milton’s epic Paradise Lost in which the problem of the natural law court finds one of its most fascinating and detailed articulations. Using conceptual tools provided by Hannah Arendt, Walter Benjamin, Hans Blumenberg, Gilles Deleuze, William Empson and Alfred North Whitehead, the study demonstrates that the conflicts in Milton’s epic revolve around the tension between a universal legal procedure inherent in nature and the positive legal decrees of the deity. The divine rule is found to consolidate itself by Nature’s supplementary shadow government; their inconsistencies are not flaws, but rather fundamental rhetorical assets, supporting a law that is inherently "double- formed". In Milton’s world, human beings are thus confronted with a twofold law that entraps them in its endlessly proliferating double binds, whether they obey or not. The analysis of this strange juridical structure can open up new perspectives on Milton’s epic, as well as on the way legal discourse tends to entangle norms with facts and thus to embed itself in human life. This original and intriguing book will appeal not only to those engaged in the study of Milton, but also to anyone interested in the relationship between law, history, literature and philosophy.
The Old Testament books of wisdom and poetry carry themselves differently from those of the Pentateuch, the histories or the prophets. The divine voice does not peal from Sinai, there are no narratives carried along by prophetic interpretation nor are oracles declaimed by a prophet. Here Scripture often speaks in the words of human response to God and God's world. The hymns, laments and thanksgivings of Israel, the dirge of Lamentations, the questionings of Qohelet, the love poetry of the Song of Songs, the bold drama of Job and the proverbial wisdom of Israel all offer their textures to this great body of biblical literature. Then too there are the finely crafted stories of Ruth and Esther that narrate the silent providence of God in the course of Israelite and Jewish lives. This third Old Testament volume in IVP's celebrated "Black Dictionary" series offers nearly 150 articles covering all the important aspects of Job, Proverbs, Ecclesiastes, Psalms, Song of Songs, Lamentations, Ruth and Esther. Over 90 contributors, many of them experts in this literature, have contributed to the 'Dictionary of the Old Testament: Wisdom, Poetry and Writings'. This volume maintains the quality of scholarship that students, scholars and pastors have come to expect from this series. Coverage of each biblical book includes an introduction to the book itself as well as separate articles on their ancient Near Eastern background and their history of interpretation. Additional articles amply explore the literary dimensions of Hebrew poetry and prose, including acrostic, ellipsis, inclusio, intertextuality, parallelism and rhyme. And there are well-rounded treatments of Israelite wisdom and wisdom literature, including wisdom poems, sources and theology. In addition, a wide range of interpretive approaches is canvassed in articles on hermeneutics, feminist interpretation, form criticism, historical criticism, rhetorical criticism and social-scientific approaches. The 'Dictionary of the Old Testament: Wisdom, Poetry and Writings' is sure to command shelf space within arm's reach of any student, teacher or preacher working in this portion of biblical literature.
The author claims that the gospel of Mark is a speech or sermon. To prove this he shows how Mark used many of the elements of Aristotle’s rhetoric. Literary critics noticed these rhetorical features in Mark, but remained with a literary critical model of that gospel instead of a rhetorical view that the evidence called for. They continued to translate the first word of Mark, arché, as "beginning" to provide Mark's story of Jesus with a chronological beginning. The author translates Mark's first word as "guiding principle" to provide Mark's persuasive speech or sermon with a logical starting point.
