James L. Crenshaw – författare

In the ancient Near East, when the gods detected gross impropriety in their ranks, they subjected their own to trial. When mortals suspect their gods of wrongdoing, do they have the right to put them on trial? What lies behind the human endeavor to impose moral standards of behavior on the gods? Is this effort an act of arrogance, as Kant suggested, or a means of keeping theological discourse honest? It is this question James Crenshaw seeks to address in this wide-ranging study of ancient theodicies. Crenshaw has been writing about and pondering the issue of theodicy - the human effort to justify the ways of the gods or God - for many years. In this volume he presents a synthesis of his ideas on this perennially thorny issue. The result sheds new light on the history of the human struggle with this intractable problem.

In this groundbreaking new book, distinguished biblical scholar James L. Crenshaw investigates both the pragmatic hows and the philosophical whys of education in ancient Israel and its surroundings. Asking questions as basic as "Who were the teachers and students and from what segment of Israelite society did they come?" and "How did instructors interest young people in the things they had to say?" Crenshaw explores the institutions and practices of education in ancient Israel. The results are often surprising and more complicated than one would expect.Education, for the people who lived in the biblical world, was more than a simple matter of memorizing information and taking tests. It was a search for the hidden plan and presence of God. Knowledge was gained, according to biblical texts such as Ecclesiastes and Proverbs, not only by means of patient observation and listening, but through communication with Wisdom, the feminine incarnation of the Divine. Drawing upon a broad range of ancient sources, Crenshaw examines this religious dimension of education in ancient Israel, demonstrating how the practice of teaching and learning was transformed into the supreme act of worship.

Scripture scholar James L. Crenshaw captures the ominous, yet hopeful spirit of Joel's prophecy in his New Translation and commentary. Joel's Prophecy has an unexpectedly familiar ring to it. The biblical book of Joel is relevant to our late-twentieth-century world because it confronts an age when people tolerated almost anything, did not want someone telling them how to live their lives, and had difficulty distinguishing right from wrong. It was at once a time of self-indulgence and a time of spiritual decay. The economic and political disparity of the day, combined with widespread social injustice and deviant religious practices, brought about God's judgment on his chosen people, the judahites. Pleading the litany of sins in Joel is like reading the newspaper, things have not changed much in 2,500 years. Leading Scripture scholar James L. Crenshaw's fresh translation of the biblical prophecy of Joel combines the latest research into Hebrew language and literature with down-to-earth insights into how Joel's words relate to the modern world. Drawing upon a thorough analysis of the book's grammar and philology, literary forms and context, religious and social situation, and historical setting, Crenshaw offers the most informed and up-to-date commentary available. For those who want to read and understand Joel, this book is indispensable.

Life is profitless; totally absurd. This oppressive message lies at the heart of the Bible's strangest book. Enjoy life if you can, advises the author, for old age will soon overtake you. And even as you enjoy, know that the world is meaningless. No wonder, then, that an ancient rabbi argued that King Solomon wrote the Song of Songs in his youth, Proverbs in mature years and Ecclesiastes in his senility. Professor Crenshaw differs: 'For many years I have been fascinated with the book, perhaps because it makes my own sceptism appear solidly biblical. Like the author, I observe a discrepancy between the vision of a just world, which I refuse to relinquish, and reality as I perceive it. This radical absurdity gives an urgency and ultimacy to theological probings.' His commentary follows the usual Old Testament Library pattern, with a completely new translation of the text.

This volume, a part of the Old Testament Library series, explores the book of Ecclesiastes.The Old Testament Library provides fresh and authoritative treatments of important aspects of Old Testament study through commentaries and general surveys. The contributors are scholars of international standing.

For thirty years, James Crenshaw's Old Testament Wisdom has been the premier introduction to the wisdom books of the Old Testament. That tradition continues with this newly updated edition. This popular textbook introduces readers to the wisdom tradition as well as the biblical books of Proverbs, Job, Ecclesiastes, Sirach, and the Wisdom of Solomon. In addition, Crenshaw offers expert analysis of the legacy of wisdom in other parts of the canon and in other cultures, offering new insights and fresh perspectives that can only come from one so well versed on the significance of Old Testament wisdom.

When Old Testament Wisdom appeared in 1981, new perspectives on biblical theology, an increasing awareness of ancient Near Eastern texts resembling biblical wisdom, and an emerging interest in ethnic proverbs were mere intimations of what was to become a dramatic outpouring of scholarship on wisdom literature. In this expanded edition, James Crenshaw takes stock of the wealth of new material produced by contemporary interpreters. Liberation and feminists critics, scholars in comparative religion, specialists in devotional theology, and researchers exploring educational systems in the ancient Near East all have enriched our understanding of wisdom literature in recent years, and all receive insightful treatment in this new volume. Now as before, Crenshaw's Old Testament Wisdom is an invaluable asset for anyone wishing to understand the rich and complex legacy of wisdom literature.

Monotheism, belief in only one God, and wisdom, learning to cope by reason alone and teaching others to do so, faced resistance in the polytheistic world of ancient Egypt, Mesopotamia, and lesser states including Israel. Paradoxically, in early biblical wisdom (Proverbs, Job, and Ecclesiastes) the deity was thought to be both human-like, with disturbing attributes, and increasingly transcendent-silent, disembodied, and inactive. Like Egyptian Ma'at, God the creator established the universe by decree, a law rewarding goodness and punishing evil, the flaw in creation, never satisfactorily resolved. Satan, a semi-divine rival, bore responsibility for bad things, while Wisdom, a personified female, communicated God's will to the discerning. Combining biblical revelation and Hellenism, Sirach and Wisdom of Solomon chose piety over Job's realism and the vanity literature of Ecclesiastes. Over millennia, the concept of God evolved, continuing a process begun in Paleolithic times.

Monotheism, belief in only one God, and wisdom, learning to cope by reason alone and teaching others to do so, faced resistance in the polytheistic world of ancient Egypt, Mesopotamia, and lesser states including Israel. Paradoxically, in early biblical wisdom (Proverbs, Job, and Ecclesiastes) the deity was thought to be both human-like, with disturbing attributes, and increasingly transcendent-silent, disembodied, and inactive. Like Egyptian Ma'at, God the creator established the universe by decree, a law rewarding goodness and punishing evil, the flaw in creation, never satisfactorily resolved. Satan, a semi-divine rival, bore responsibility for bad things, while Wisdom, a personified female, communicated God's will to the discerning. Combining biblical revelation and Hellenism, Sirach and Wisdom of Solomon chose piety over Job's realism and the vanity literature of Ecclesiastes. Over millennia, the concept of God evolved, continuing a process begun in Paleolithic times.