Fresh translations of early Jewish texts 4 Ezra and 2 Baruch, written in the decades after the Judean War, which saw Jerusalem conquered, the temple destroyed, and Judaism changed forever. This handy volume makes these two important texts accessible to students, provides expert introductions, and illuminates the interrelationship of the texts through parallel columns.
Excerpt from The Fourth Book of Ezra: The Latin Version Edited From the Mss About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
In The Origins of the Canon of the Hebrew Bible: An Analysis of Josephus and 4 Ezra, Juan Carlos Ossandón Widow examines the thorny question of when, how, and why the collection of twenty-four books that today is known as the Hebrew Bible was formed. He carefully studies the two earliest testimonies in this regard—Josephus’ Against Apion and 4 Ezra—and proposes that, along with the tendency to idealize the past, which leads to consider that divine revelation to Israel has ceased, an important reason to specify a collection of Scriptures at the end of the first century CE consisted in the need to defend the received tradition to counter those that accepted more books.
"The Jewish Apostle Paul" sheds significant new light on the life and teaching of one of the greatest and most misunderstood Jews that ever lived - the Apostle Paul. This book courageously, yet responsibly, deals with one important matter that has not been settled: What is the relationship of Christ-followers among the nations to the Torah of Israel? In order to provide solid answers to this question, we must first deal with other basic questions.For example, how can we explain a thoroughly pro-Jewish Paul as he appears in his letter to the Romans and in the book of Acts; while he seemingly displays anti-Jewish or anti-Torah attitudes in his letters to non-Jewish Christ-followers in the Roman provinces of Galatia and the city of Philippi. The standard questions that are being asked today, although frightening to many, are indeed relevant and demand responsible, theologically balanced and historically accurate treatment.
This book is a fascinating detailed scriptural analysis of the latter-day restoration of the Lost Ten Tribes of Israel. The return of the Remnant of Jacob, prior to the Second Coming of the Lord Jesus Christ, will be the most spectacular event the world has ever seen, rivaling the Exodus of Egypt in both wonder and might. The book should be viewed as a comprehensive study guide and includes approximately 700 scripture references and source material. The book provides an in-depth analysis of the Book of Mormon and Bible prophets who taught at length on the subject. This book will forever change the way the reader looks at the scriptures and the events immediately preceding the Second Coming. It is a must read!
Uriel Simon describes the fascinating controversy that raged from the tenth to the twelfth centuries regarding the theological status and literary genre of the Psalms. Saadiah Gaon, who initiated the controversy, claimed that the Psalter was a second Torah—the Lord's word to David—and by no means man's prayer to God. Salmon ben Yerucham and Yefet ben Ali insisted on the Karaite view that the Book of Psalms was the prophetic common prayerbook of Israel. Totally opposing both of these concepts, Rabbi Moses Ibn Giqatilah regarded the Psalms as non-prophetic prayers authored by different poets, beginning with David and ending with the captive Levites in the Babylonian exile. Finally, Rabbi Abraham Ibn Ezra reverted to the belief held by the Talmudic sages—that the Psalms were Israel's divinely inspired and most sacred poetry. The book also includes the full text of a previously unknown introduction to Ibn Ezra's lost commentary on the Psalms, which is much more elaborate and revealing than the introduction to his familiar classical commentary.
Did Jesus claim to be the "bridegroom"? If so, what did he mean by this claim? When Jesus says that the wedding guests should not fast "while the bridegroom is with them" (Mark 2:19), he is claiming to be a bridegroom by intentionally alluding to a rich tradition from the Hebrew Bible. By eating and drinking with "tax collectors and other sinners," Jesus was inviting people to join him in celebrating the eschatological banquet. While there is no single text in the Hebrew Bible or the literature of the Second Temple Period which states the "messiah is like a bridegroom," the elements for such a claim are present in several texts in Isaiah, Jeremiah, and Hosea. By claiming that his ministry was an ongoing wedding celebration he signaled the end of the Exile and the restoration of Israel to her position as the Lord's beloved wife. This book argues that Jesus combined the tradition of an eschatological banquet with a marriage metaphor in order to describe the end of the Exile as a wedding banquet.
Discover the real Ezra in this in-depth study of the Biblical figure that separates historical facts from cultural legends. The historical Ezra was sent to Jerusalem as an emissary of the Persian monarch. What was his task? According to the Bible, the Persian king sent Ezra to bring the Torah, the five books of the Laws of Moses, to the Jews. Modern scholars have claimed not only that Ezra brought the Torah to Jerusalem, but also that he actually wrote it, and in so doing Ezra created Judaism. Without Ezra, they say, Judaism would not exist. In Ezra and the Law in History and Tradition, Lisbeth S. Fried separates historical fact from biblical legend. Drawing on inscriptions from the Achaemenid Empire, she presents the historical Ezra in the context of authentic Persian administrative practices and concludes that Ezra, the Persian official, neither wrote nor edited the Torah, nor would he even have known it. The origin of Judaism, so often associated with Ezra by modern scholars, must be sought elsewhere. After discussing the historical Ezra, Fried examines ancient, medieval, and modern views of him, explaining how each originated, and why. She relates the stories told about Ezra by medieval Christians to explain why their Greek Old Testament differs from the Hebrew Bible, as well as the explanations offered by medieval Samaritans concerning how their Samaritan Bible varies from the one the Jews use. Church Fathers as well as medieval Samaritan writers explained the differences by claiming that Ezra falsified the Bible when he rewrote it, so that in effect, it is not the book that Moses wrote but something else. Moslem scholars also maintain that Ezra falsified the Old Testament, since Mohammed, the last judgment, and Heaven and Hell are revealed in it. In contrast Jewish Talmudic writers viewed Ezra both as a second Moses and as the prophet Malachi. In the process of describing ancient, medieval, and modern views of Ezra, Fried brings out various understandings of God, God’s law, and God’s plan for our salvation. “A responsible yet memorable journey into the life and afterlife of Ezra as a key personality in the history, literature and reflection of religious and scholarly communities over the past 2,500 years. A worthwhile and informative read!” —Mark J. Boda, professor of Old Testament, McMaster Divinity College, professor of theology, McMaster University
