Hebrew Bible

The Jewish Prophet Jeremiah writing in about 700 bc says much the same thing look at Jeremiah 2 21-23 in the Hebrew Bible. 

This reaction between an acid and a carbonate is one of the oldest chemical reactions known to man. For example, it says in a portion of the Hebrew Bible written about 1000 bc, ... like vinegar poured on soda, is one who sings songs to a heavy heart , i.e. inappropriate and lighthearted singing can lead to a dramatic response The quote may be found in full in the book of Proverbs 25 20. 

One of the names of the devil in the Hebrew Bible is Lucifer, and comes from a Hebrew word meaning light bearer. ... 

The heroic revolution that rescued modern science from the shackles of authority spanned centuries, over the eras of renaissance, reformation, industrial revolution, enlightenment, and continues to this day. In the hands of too many pseudo-scientists the Hebrew Bible as scientific authority remains at loggerheads with modern concepts such as biological evolution, and still dictates the philosophy behind standard cosmology and the theory of intelligent design. 

The world was to fall into the same trap again many times. Reluctance to question the pronouncements of Aristotle, the Hebrew Bible, Georg Stahl - the champion of the phlogiston theory - and many other authorities whose ideas became outdated, continues to plague the development of science. 

The mistaken belief that Cosmology is a branch of science has resulted in total stagnation of the subject. Cosmology is not part of science, but of metaphysics. Metaphysics is the intellectual pursuit that strives to identify the ultimate realities at the basis of knowing the whole world. Western metaphysics has for mellenia been conditioned by the ancient Babylonian myths, as recorded in the Hebrew Bible, starting with the phrase ... 

Letteris s Hebrew Bible (Massoretic Notes in English). 

The discussion in the earlier part of this paper encourages the view that both parts of the prophetic canon of the Hebrew Bible received much of their distinctive and positively Intended prophetic vocabulary over a briefer and in a later period of the biblical tradition than is regularly supposed. The process which has been sketched appears to imply recognition that these prophetic writingswere different from the other writings itwas on to these books and not others that prophetic and visionary language was grafted. ... 

Hans M. Barstad, A Brif Guide to the Hebrew Bible (Louisville ky wj k Press, 2010), 74-78. 

In recent years, from the Edinburgh symposium published in Prophecy in the Book of Jeremiah (fh. 9 above) to Jeremiah the Historian The Book of Jeremiah as a Source for the History of the Near East in the Time of Nebuchadnezzar, in Studies on the Text and Versions of the Hebrew Bible in Honour of Robert Gordon, ed. G. Khan and D. Upton (VTSup 149 Leiderr Brill, 20t2), 87-98. 

Torrey s attempt to restore Second Isaiah (which for him comprised chapters 34-35 + 40-66) to its former condition as one of the great literary masterpieces of the Hebrew Bible, before modern critics had reduced it to an incomprehensible scrap-heap and its author to a spineless and morally deficient sky-gazer,involved the excision of all references in it to Cyrus, Babylon, the Chaldeans, and the return from exile. Apart from his radical textual srugery, which few commentators have accepted, his approach seems to have been based on a fundamental misconception about the role of prophecy in ancient Israel and early Judaism. The point may be made by citing Max Weber s view on the prophetic role, stated in typically apodictic fashion in the section on Prophet and Lawgiver in his magisterial treatise Economy and Society. 

In view of the content of Isa 56 9-12, it is difficult to uphold the theory that the text represents the view-point of the returning exiles and targets the indigenous people of Yehud. Schramm, attempting to save his proposed theory, maintains that the criticism in Isa 56 9-12 is generic, insofar as it is representative of the prophetic polemic extant throughout the Hebrew Bible. That is true yet the traditional character of the accusations retracts neither from their seriousness nor the fact that they target the leadership. As a polemical... 

See also B. Becking, Expectations about the End of Time in the Hebrew Bible Do they exist in Apocalypticism in History and Tradition, ed. C. Rowland and J. Barton (j S P Sup 43 Sheffield Sheffield Academic Press, 2002), 44-59. 

The bachelorhood of Biblical Yhwh is a topic that also Hans Barstad has written about, for example, in A Bri Guide to the Hebrew Bible (trans. R. Thelle Louisville, ky Westminster John Knox, 2010), 75 78 and Fra Jahve Nytt lys over den gammel-israel-ittiske religion, Ktrke og kultur 92 (1987) 88-95. Whether Yhwh s bachelor status was the case or not historically, is of course another question, as much of the scholarship on Ashera has shown. 

Paul Joyce, Ezekiel A Commentary (Library of Hebrew Bible/Old Testament Studies, 482 London T. T. Clark, 2007), 131,161. 

Nehemiah chapter 8 has attracted much attention in modem biblical scholarship, most of which has focused on the identity of the book of the Torah from which Ezra read to the people on the first day of the seventh month. This question in turn has been related to literary-historical studies of the Pentateuch, and among others, to the questions of the origin and date of the Priestly Source, the canonization of the Hebrew Bible, and the like. An important aspect of these studies has been the discussion and interpretation of the second half of the chapter (w. 13-18), which deals with the Festival of Succoth. Much less attention has been paid to the first part of the chapter—the reading of the Torah (w. 1-12) this is the focus of my present discussion. ... 

John Day, God s Conjlictwith the Dragon and the Sea Echoes of a Canaanite Myth in the Old Testament [coe 35 Cambridge Cambridge University Press, 1985) contra Rebecca S. Watson, Chaos Uncreated A Reassessment of the Theme of Chaos in the Hebrew Bible (bzaw 341 Berlin de Gruyter, 2005), who rejects the idea of a biblical Chaoskampfbecause of the lack of a standard version. For further discussion see Crouch, War and Ethics, 29-32,65-80. 

For this and the following, see Hans M. Barstad, Chapter i History and the Hebrew Bible, in History and the Hebrew Bibie (Tubingen Mohr Siebeck, 2008), 1-13, etc. 

David Noel Freedman, The Nine Commandments Uncovering a Hidden Pattern of Crime and Punishment inthe Hebrew Bible (New York Doubleday, 2000), speaks of the tenth commandment as a supplement to the others (hence his title The Nine Commandments) The tenth commandment is a supplement to the previous commandments. It presents the motivations behind the crimes, especially for violations of commandments six through nine (155). But he does not apply the concept of coveting to the earlier commandments, and he is not saying that the commandments depict various types of theft. 

My programme in this paper now compels me to ask From whom does the murderer steal The apparently obvious answer may not be the best. The victim loses his life, so obviously he has been robbed. But to whom does a fife belong, in ancient Israel Is it perhaps not rather to God As G.A. Piper has said, in the Hebrew Bible Life is not regarded as an immanent creative principle in all that is... The individual s fife is God s property. Hence the individual has no right... 

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