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No book was more accessible or familiar to the American founders than the Bible, and no book was more frequently alluded to or quoted from in the political discourse of the age. How and for what purposes did the founding generation use the Bible? How did the Bible influence their political culture?
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Were the sacrifices of the Old Testament effectual? The book of Hebrews offers a critique of the Levitical cult and the sacrifices of the old covenant, even while explaining Christ’s new covenant sacrifice by comparison to them. Yet, if the Levitical sacrifices were ineffectual, then why use them as a paradigm for the work of Christ? Here to tackle that question is Benjamin J. Ribbens in his recent work, Levitical Sacrifice and Heavenly Cult in Hebrews (De Gruyter, 2016).
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Mainstream readings of Numbers have tended to see the book as a haphazard junkyard of material that connects Genesis—Leviticus with Deuteronomy and Joshua, composed at a late stage in the history of ancient Israel. By contrast, Pekka Pitkanen reads Numbers as part of a wider work of Genesis—Joshua, a carefully crafted programmatic settler colonial document for a new society in Canaanite highlands in the late second millennium BCE—a document that seeks to replace pre-existing indigenous societies. On this show, we speak with Pekka Pitkanen about his new approach to Numbers in his recent book, A Commentary on Numbers: Narrative, Ritual and Colonialism (Routledge, 2017).
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Sarah Ruden holds a Ph.D. in Classical Philology from Harvard University and an M.A. from the Johns Hopkins Writing Seminars. She has taught Latin, English, and writing at Harvard, Yale, and the University of Cape Town and has been a tutor for the South African Education and Environment Project, an education-enrichment nonprofit in Cape Town. She was a scholar in residence for three years at Yale Divinity School and a Guggenheim fellow and is now a visiting scholar at Brown University. In the fall of 2016, she received the Whiting Creative Nonfiction Grant for her work on Augustine’s Confessions.
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Psalms 120-134, designated the “Songs of Ascents,” form their own distinct collection within the Psalter. Who wrote these psalms and for what occasion? David Mitchell, a biblical scholar, musicologist, and Hebraist, is here to answer these questions. His book, The Songs of Ascents: Psalms 120 to 134 in the Worship of Jerusalem’s Temples (Campbell Publications, 2015), aims to reconstruct the ritual and liturgical context in which the Songs of Ascents were first sung, providing not only a commentary for each of the psalms but also sheet music, attempting to recapture the original music through the Masoretic cantillation.
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On this program, we talk to Sarah Ruden about her new book, The Face of Water: A Translator on Beauty and Meaning in the Bible (Pantheon, 2017). Novelist J. M. Coetzee praised the book, saying, “If you seriously want to know what the Bible says but don’t have the time or the courage to master Biblical Hebrew or Koine Greek, then Sarah Ruden is the best guide you are likely to find: friendly, informal, yet with a scholarly grasp of just how unrealizable perfect translation is.”
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The ascension of Christ is a fundamental doctrine of Christianity, and yet Luke’s two-volume work contains the only narrative depictions of Jesus’ ascent into heaven in the New Testament–all the more reason to take a closer look at these ascension narratives recorded by Luke. Here to do just that in today’s show, David Bryan talks about the book he co-edited with David Pao, titled Ascent into Heaven in Luke-Acts: New Explorations of Luke’s Narrative Hinge (Fortress Press, 2016); in this collection of essays, leading scholars discuss the ancient, literary, and theological contexts of the ascent-into-heaven accounts found in Luke and in Acts. David K. Bryan is an adjunct instructor and doctoral candidate at Trinity Evangelical Divinity School in Deerfield, IL. He has published on the parables of Jesus, and his other research interests include authority in the ancient world, apocalyptic literature, and the kingdom of God.
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Rhiannon Graybill‘s Are We Not Men? Unstable Masculinity in the Hebrew Prophets (Oxford University Press, 2016) offers an innovative approach to gender and embodiment in the Hebrew Bible, revealing the male body as a source of persistent difficulty for the Hebrew prophets. Drawing together key moments in prophetic embodiment, Graybill demonstrates that the prophetic body is a queer body, and its very instability makes possible new understandings of biblical masculinity. Prophecy disrupts the performance of masculinity and demands new ways of inhabiting the body and negotiating gender.
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One scholar famously referred to the Gospels of the New Testament as passion narratives with long introductions. Such a view, however, tends to minimize the theological importance of Jesus’ life and ministry before his death. In today’s podcast, Dr. Brandon D. Crowe will balance the scales here to discuss his recent book, The Last Adam: A Theology of the Obedient Life of Jesus in the Gospels (Grand Rapids: Baker Academic, 2017).
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In The Jewish Dietary Laws in the Ancient World Jordan D. Rosenblum explores how cultures critique and defend their religious food practices. In particular he focuses on how ancient Jews defended the kosher laws, or kashrut, and how ancient Greek, Romans, and early Christians critiqued these practices. As the kosher laws are first encountered in the Hebrew Bible, this study is rooted in ancient biblical interpretation. Rosenblum explores how commentators in antiquity understood, applied, altered, innovated upon, and contemporized biblical dietary regulations. He shows that these differing interpretations do not exist in a vacuum; rather, they are informed by a variety of motives, including theological, moral, political, social, and financial considerations. In analyzing these ancient conversations about culture and cuisine, he dissects three rhetorical strategies deployed when justifying various interpretations of ancient Jewish dietary regulations: reason, revelation, and allegory. Finally, Rosenblum reflects upon wider, contemporary debates about food ethics.
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