Studies on Personalities of the Old Testament

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.

An extensive history of how the Bible's story of Job has been interpreted through the ages. The question that launches Job's story is posed by God at the outset of the story: "Have you considered my servant Job?" (1:8; 2:3). By any estimation the answer to this question must be yes. The forty-two chapters that form the biblical story have in fact opened the story to an ongoing practice of reading and rereading, evaluating and reevaluating. Early Greek and Jewish translators emphasized some aspects of the story and omitted others; the Church Fathers interpreted Job as a forerunner of Christ, while medieval Jewish commentators debated conservative and liberal interpretations of God's providential love. Artists, beginning at least in the Greco-Roman period, painted and sculpted their own interpretations of Job. Novelists, playwrights, poets, and musicians-religious and irreligious, from virtually all points of the globe-have added their own distinctive readings. In “Have You Considered My Servant Job?”, Samuel E. Balentine examines this rich and varied history of interpretation by focusing on the principal characters in the story-Job, God, the Satan figure, Job's wife, and Job's friends. Each chapter begins with a concise analysis of the biblical description of these characters, then explores how subsequent readers have expanded or reduced the story, shifted its major emphases or retained them, read the story as history or as fiction, and applied the morals of the story to the present or dismissed them as irrelevant. Each new generation of readers is shaped by different historical, cultural, and political contexts, which in turn require new interpretations of an old yet continually mesmerizing story. Voltaire read Job one way in the eighteenth century, Herman Melville a different way in the nineteenth century. Goethe's reading of the Satan figure in “Faust” is not the same as Chaucer's in “The Canterbury Tales”, and neither is fully consonant with the Testament of Job or the Qur'an. One need only compare the descriptions of God in the biblical account with the imaginative renderings by Herman Melville, Walt Whitman, and Franz Kafka to see that the effort to understand why God afflicts Job "for no reason" (2:3) continues to be both compelling and endlessly complicated.

Rarely does a biblical book evoke admiration from a Nobel laureate in literature, a newspaper columnist, a prize-winning poet, and a popular songwriter. Ecclesiastes has done that, and for good reason. Its author, who called himself “Qoheleth”, stared death in the face and judged all human endeavors to be futile. For “Qoheleth” observation is the only avenue to understanding; an arbitrarily wrathful and benevolent deity created and rules over the world; and death is unpredictable, absolute, and final. His message is simple: seize the moment, for death awaits. James L. Crenshaw begins by examining the essential mysteries of the book of Ecclesiastes: the speaker's identity, his emphasis on hidden or contradictory truths, and his argument of the insubstantiality of most things and the ultimate futility of all efforts. Moving from the ancient to the contemporary, Crenshaw again analyzes Qoheleth's observations about the human condition, this time testing if they can stand up against rational inquiry today. In exploring Qoheleth's identity, the foundations of his outlook, and his recommendations, Crenshaw engages modern readers in a conversation about one of the most disagreed upon biblical books. In “Qoheleth”, Crenshaw draws on related literature from the ancient Near East and traces the impact of “Qoheleth” in both Christian and Jewish traditions, summarizing a lifetime of scholarship on the book of Ecclesiastes. While exploring Ecclesiastes and its enigmatic author, Crenshaw engages scholars and modern interpreters in genuine debate over the lasting relevance of Qoheleth's teachings and the place of Ecclesiastes in the biblical canon.