By Stephen L. Cook
This paintings assembles contributions from North America's best Hebrew Bible/Old testomony students in honor of a hugely revered biblical pupil, whose paintings on biblical prophets has been specially influential. in the checklist are former academics, present colleagues, and previous scholars who're now colleagues of their personal correct, representing a variety of denominational traditions represented—Roman Catholics, Lutheran, Episcopal, Presbyterian, etc.
The booklet is split into significant sections with a quick creation via the editors, John Ahn and the Stephen cook dinner. the following, a quick biography and the educational profession of Robert Wilson's contribution to the guild (with a bibliography on the finish of this part) and extra over, at a private point, his ceaseless paintings in supporting to remodel and reform the "new" Yale Divinity institution and his influence in molding the Ph.D. software in HB/OT within the spiritual stories division of the Graduate university at Yale collage. half I carry the essays at the Former Prophets and half II at the Latter Prophets.
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Extra resources for Thus Says the LORD: Essays on the Former and Latter Prophets in Honor of Robert R. Wilson
2. See especially Robert Alter, The Art of Biblical Narrative (New York: Basic, 1981), 114–30; cf. 178–89. 3. Michael David Coogan, “Joshua,” in New Jerome Bible Commentary (ed. R. E. Brown, J. Fitzmyer, and R. ” L. ” 4. Joshua also appears several times in the Pentateuch (see especially Exod 17:8– 16; Num 13–14; 27:18–23; Deut 31:7–23). However, in this essay my focus is primarily on his literary portrait within the book of Joshua. 5. Also only Num 11:8; but cf. Exod 24:13; 33:11. Unless otherwise indicated, the biblical translations in this essay are my own.
Mayes, The Story of Israel Between Settlement and Exile: A Redactional Study of the Deuteronomistic History (London: SCM, 1983), 51–52. Mayes also draws attention to other similarities between the last two passages: (1) both take place at Shechem; (2) both relate a ritual act by all of the tribes under Joshua’s leadership; (3) both make reference to the “book of the law”; and (4) both disturb the wider narrative Àow. Even Nelson, Joshua, 34, ¿nds the focus of Josh 1:7–9 “somewhat oddly redirected” from v.
1 Sam 21:13. 14. g. 1 Sam 15:17). For further examples, see Alter, Art, 63–87. 15. Spina, “Moses,” 67 n. 5, presents two possibilities of questionable behavior on Joshua’s part. 16 Yet, in every other way Joshua’s words and actions remain fundamentally instrumental expressions of his complete obedience to Moses’ past directives and God’s ongoing guidance. One could argue that Joshua’s instrumentality is precisely the point— that in the overriding interest of depicting his perfect obedience the lack of trust in God’s unconditional promise of the land (Josh 1:2–5); second, he proposes that Joshua is included within God’s condemnation of the Israelites following the sin of Achan (Josh 7:10–15).